CHAP.
II.
IN
this
Chapter
there
are
three
parts
,
1.
The
History
of
the
Wise
men
and
of
Herod
,
from
v.
10.
to
v.
12.
2.
The
Flight
of
Joseph
into
Egypt
with
the
Virgin
Mary
and
her
Childe
Jesus
,
being
thereunto
warned
by
God
,
v.
13
,
14
,
15.
3.
The
bloudy
Cruelty
of
Herod
,
in
slaying
the
Infants
of
Bethlehem
,
v.
16
,
17
,
18.
4.
The
death
of
Herod
with
the
return
of
Joseph
,
Mary
,
and
the
Childe
Jesus
out
of
Egypt
into
Nazareth
a
City
of
Galilee
,
v.
19.
to
the
end
of
the
Chapter
.
In
this
History
of
the
Wise-men
we
have
1.
the
Inquisition
of
the
Wise-men
,
v.
1
,
2.
Where
is
he
that
is
born
King
of
the
Jews
,
v.
2.
2.
The
ground
of
their
Inquiry
,
For
we
have
seen
his
Star
in
the
East
,
v.
2.
3.
The
effects
of
this
Inquiry
,
which
are
three
,
1.
Herod
was
troubled
,
and
all
Jerusalem
with
him
,
v.
3.
2.
Herod
gathers
all
the
chief
Priests
and
Scribes
to
inquire
where
Christ
should
be
born
,
which
he
found
to
be
in
Bethlem
,
v.
4
,
5
,
6.
3.
Herod's
dismission
of
the
Wise-men
with
a
pretence
to
worship
that
new
King
as
soon
as
he
knew
where
he
was
,
v
7
,
8.
4.
The
satisfaction
these
Wise-men
had
to
their
Question
,
amplified
1.
From
the
Sign
,
which
was
,
the
Star
they
saw
in
the
East
went
before
them
,
till
it
came
and
stood
over
the
place
where
the
young
Childe
was
.
2.
From
the
thing
signified
,
They
came
into
the
house
and
saw
the
young
Childe
with
Mary
his
Mother
.
5.
Their
Gratulation
or
Thankfulness
for
this
so
great
Mercy
,
seen
in
four
Particulars
,
1.
In
their
great
Exultation
,
They
rejoyced
with
exceeding
joy
,
v.
10.
2.
In
their
Devotion
,
They
worshipped
him
,
v.
11.
3.
In
their
liberal
Contribution
,
in
that
they
opened
their
Treasures
and
presented
unto
him
gifts
,
gold
,
frankincense
and
myrrh
,
v.
11.
4.
In
their
carefull
preservation
of
him
whom
they
found
,
they
would
not
return
to
carry
word
to
Herod
,
as
judging
him
to
pretend
hypocritically
,
but
returned
to
their
own
Country
another
way
,
v.
12.
V.
1.
Now
when
Jesus
was
born
in
Bethlem
of
Judea
,
in
the
days
of
Herod
the
King
,
behold
there
came
wise
men
from
the
East
to
Jerusalem
.
V.
1
Now
when
Jesus
was
born
in
Bethlem
of
Judea
]
The
inquiry
of
the
Wise
men
is
set
down
,
first
from
the
place
where
Christ
was
born
,
which
was
Bethlem
Judah
.
There
were
two
Bethlems
,
one
in
the
Tribe
of
Zebulon
,
Jos.
19.15
.
another
in
the
Tribe
of
Judah
,
called
Bethlem
Ephrata
,
Micah
5.2
.
in
this
was
Christ
born
:
1
Because
the
Prophet
Micah
had
fore-told
it
;
2
Because
the
place
it self
might
point
out
unto
them
the
Judge
of
Israel
,
or
the
Messias
:
3
David
himself
was
born
there
,
1
Sam.
17.12
.
therefore
it
was
fit
that
the
flower
of
the
house
of
Jesse
should
ascend
and
grow
where
the
root
was
.
In
the
days
of
Herod
the
King
]
2
The
Wise
mens
inquisition
is
set
down
from
the
time
,
viz.
in
the
days
of
Herod
the
King
,
that
is
in
the
time
or
reign
of
Herod
Ascalonites
:
It
was
a
time
of
great
affliction
,
when
even
little
children
suffered
,
enough
to
make
Rachel
mourn
as
she
lay
in
her
grave
,
Jer.
31.15
.
As
the
Prophesies
of
him
came
when
the
Church
was
in
great
distress
,
as
Balaams
Prophesie
when
in
the
Wilderness
,
Numb.
24.17
.
Esaias
Prophesie
when
they
were
ready
to
be
over-run
with
two
Kings
,
Esa.
7.14
.
Daniels
Prophesie
when
Israel
was
in
captivity
,
Dan.
9.14
,
15
,
so
himself
came
when
the
Church
was
in
great
distress
.
Herod
the
King
]
Who
now
was
old
.
He
was
a
Gentile
and
a
stranger
,
who
being
now
King
,
it
appeared
that
Shiloh
was
come
,
because
the
Scepter
was
departed
from
Judah
:
Of
him
Josephus
speaks
l.
14.
cap.
18.
Herod
was
an
Edomite
,
betwixt
whom
and
Israel
was
still
enmity
.
Behold
came
Wisemen
from
the
East
]
3
From
the
place
,
they
came
from
the
East
.
About
this
two
questions
;
1
who
they
were
?
Resp.
Wisemen
:
this
was
none
of
the
least
of
their
wisedome
,
that
they
came
to
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
in
Greek
hath
been
taken
sometimes
for
Magicians
,
Acts
8.9
.
Acts
13.6
.
but
it
s
a
Persian
word
,
and
signifies
,
as
Pareus
observes
,
a
Wise
man
,
and
so
Maldonate
;
so
that
as
the
Philosophers
were
famous
wise
men
among
the
Greeks
,
and
Brachmans
among
the
Indians
,
and
Druides
among
the
French
,
so
were
the
Magi
or
the
Wisemen
mentioned
here
among
the
Persians
.
Sundry
of
the
ancients
have
thought
these
Wise
men
to
be
Kings
,
but
the
Scripture
is
silent
herein
:
For
the
number
of
them
,
whether
3.
or
more
,
the
Scripture
is
silent
,
but
they
were
three
at
least
,
because
the
Scripture
speaks
not
in
the
dual
,
but
plural
number
.
2
Whence
they
came
,
From
the
East
]
Probably
from
Persia
in
the
East
,
because
both
the
word
Magoi
is
a
Persian
word
,
and
because
they
are
said
to
come
from
the
East
.
And
because
it
was
the
Law
of
the
Persians
to
worship
their
Kings
,
and
not
to
go
unto
them
without
a
gift
.
Others
think
they
came
out
of
Arabia
,
Esa.
60.6
.
All
they
of
Sheba
shall
come
,
they
shall
bring
gold
,
and
incense
:
Also
,
Psal.
71.10
.
The
Kings
of
Sheba
and
Seba
shall
bring
gifts
;
besides
,
Arabia
was
nearer
to
Judaea
,
then
Chaldea
or
Persia
,
besides
,
Arabia
abounds
with
gold
,
frankincense
,
and
myrrh
.
So
Cor.
Lapide
.
Came
to
Jerusalem
]
These
Wise
men
came
a
long
journey
,
and
a
dangerous
,
through
Arabia
,
through
the
black
Tents
of
Kedar
,
famous
for
robberies
,
Psal.
120.5
.
at
the
worst
season
of
the
year
.
These
will
rise
up
in
judgement
against
many
of
us
,
whom
coldness
of
weather
,
distance
of
place
,
intention
of
business
hinder
.
These
Wise
men
come
to
Jerusalem
,
they
thought
the
King
would
be
born
in
the
Royal
City
,
and
therefore
they
seek
him
there
.
Sometimes
strangers
seek
after
Christ
,
when
home-dwellers
look
not
after
him
,
Luke
4.25
,
26
,
27.
Now
if
you
ask
when
they
came
to
Jerusalem
?
Some
think
12
or
13
days
after
they
saw
the
star
at
first
;
hence
the
Feast
of
Epiphany
or
Manifestation
:
but
it
's
like
the
next
day
after
they
saw
his
star
they
came
forward
,
though
it
's
probable
that
it
was
near
upon
a
year
before
Herod
put
the
infants
of
Bethlem
to
death
,
that
while
being
spent
in
acquainting
Caesar
with
the
designe
,
and
in
the
plotting
and
projecting
of
the
business
.
V.
2.
Saying
,
Where
is
he
that
is
born
King
of
the
Jews
?
for
we
have
seen
his
star
in
the
East
,
and
are
come
to
worship
him
?
Here
is
the
question
the
Wise
men
propound
.
1
See
the
greatness
of
their
faith
!
they
ask
not
whether
he
be
,
but
where
he
is
,
presupposing
he
was
born
.
They
acknowledge
his
natures
;
his
manhood
,
in
that
he
was
born
;
his
Godhead
,
in
that
they
call
the
star
his
,
he
the
owner
of
it
;
they
also
acknowledge
his
Kingly
office
so
freely
,
that
it
came
to
Herods
ear
:
they
were
neither
afraid
of
Herod
,
nor
ashamed
of
Christ
;
a
politick
bosome
faith
,
becomes
not
them
that
enquire
after
Christ
.
The
question
was
full
of
danger
and
amazement
,
as
casting
down
Herod
from
his
throne
,
and
to
set
up
a
new
King
,
which
was
no
less
then
capital
.
2
The
ground
of
their
faith
.
For
faith
must
have
both
a
ground
,
and
an
evidence
,
Heb.
11.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
differences
a
believer
and
a
credulous
person
who
believs
every
thing
,
Prov.
14.15
.
The
ground
of
it
was
,
for
we
have
seen
his
star
in
the
East
.
For
this
star
,
it
was
not
an
ordinary
star
,
for
it
moved
as
they
went
,
and
shone
on
the
day
time
,
placed
lower
then
the
fixed
stars
perhaps
like
a
blazing
star
.
Chrysostom
thinks
it
was
some
invisible
power
,
or
Angel
figured
in
the
shape
of
a
star
.
And
the
Lord
cals
them
by
a
star
rather
then
by
an
Angel
,
as
condescending
to
their
weakness
,
because
they
were
much
imployd
about
the
stars
.
Now
if
you
ask
,
how
they
came
to
know
what
this
star
did
portend
?
Though
some
think
they
living
in
the
East
,
might
know
it
from
Balaam's
prophesie
,
Numb.
24.17
.
I
shall
see
him
but
not
now
,
I
shall
behold
him
but
not
nigh
;
there
shall
come
a
star
out
of
Jacob
,
and
a
scepter
shall
rise
out
of
Israel
,
and
shall
smite
the
corners
of
Moab
:
yet
I
suppose
they
came
to
know
this
star
by
Divine
revelation
onely
,
but
whether
soever
,
they
came
to
know
it
.
But
whereas
some
from
hence
would
conclude
the
lawfulness
of
Judicial
Astrology
,
it
's
groundless
;
onely
this
I
must
confess
:
1
That
the
stars
have
an
influence
here
below
,
Judges
5.20
.
The
stars
in
their
paths
or
courses
fought
against
Sisera
.
But
I
say
it
's
groundless
,
1
Because
Astrologers
proceed
by
way
of
observation
,
as
in
such
a
year
,
and
such
a
concourse
of
Planets
,
wars
and
rebellions
to
have
been
,
therefore
this
year
the
same
will
happen
in
the
like
concourse
;
but
here
no
experience
or
observation
went
before
,
for
never
had
a
Virgin
brought
forth
before
.
Some
have
thought
stars
to
be
the
causes
of
things
:
But
Christ
was
not
therefore
born
because
the
star
appeared
,
but
therefore
the
star
appeared
because
Christ
was
born
.
Others
in
this
Age
,
are
apt
to
think
them
signes
of
our
actions
,
as
if
heaven
were
the
book
wherein
God
writes
all
future
actions
and
events
:
the
stars
are
for
signes
oft-times
,
as
dayes
and
years
,
but
it
seems
to
me
in
no
wise
signes
of
those
things
which
depend
upon
the
will
of
man
,
the
future
motions
whereof
are
onely
known
to
God
.
That
Astrologers
alledge
experience
,
it
nothing
moves
me
,
for
all
the
predictions
of
Astrology
are
mere
particulars
;
but
although
they
had
any
certainty
,
yet
it
were
better
to
be
always
in
the
fear
of
God
,
then
to
be
tormented
with
fear
of
events
,
Luth.
in
Gen.
cap.
1.
We
are
not
to
heed
Astrologers
,
Jer.
10.2
.
Be
not
dismayed
at
the
signes
of
heaven
,
for
the
Heathen
are
dismayed
at
them
:
If
they
fore-tell
us
prosperous
things
and
they
lye
,
we
shall
be
wretched
by
hoping
in
vain
;
if
they
fore-tell
to
us
adversity
and
lye
,
they
make
us
miserable
by
fearing
in
vain
;
if
they
fore-tell
unhappy
things
to
us
and
speak
truth
,
to
what
purpose
is
it
to
fore-know
those
things
we
cannot
prevent
?
and
if
they
should
truly
fore-tell
prosperity
,
expectation
would
weary
us
out
.
Babylon
,
Jer.
47.13
.
They
enrich
your
ears
with
words
,
that
they
may
enrich
their
own
purses
with
money
.
In
the
East
]
By
this
is
meant
not
so
properly
the
region
of
heaven
,
as
the
land
from
whence
they
came
,
q.d.
we
living
in
the
East
,
saw
there
a
star
shining
in
the
East
,
which
accompanied
us
,
these
Wise
men
,
as
the
pillar
of
fire
and
cloud
did
Israel
.
This
star
,
or
such
an
one
like
it
,
was
seen
in
the
West
towards
the
end
of
Augustus
reign
,
and
Pliny
saith
,
it
was
held
to
be
a
happy
star
,
but
the
Western
men
for
want
of
light
did
misapply
it
.
And
are
come
to
worship
him
]
Here
was
the
end
of
their
coming
,
viz.
to
worship
him
:
yet
do
they
not
finde
him
in
a
worshipful
case
,
but
in
a
stable
,
in
a
manger
,
yet
by
faith
they
over-look
all
this
and
worship
him
;
worship
is
a
great
matter
,
in
that
heaven
and
earth
,
stars
and
prophets
,
lead
us
to
it
;
for
this
end
the
Eunuch
came
out
of
Aethiopia
,
and
the
Wise
men
from
the
East
.
The
world
was
made
for
this
end
,
that
he
that
created
it
might
be
worshipped
:
the
Scripture
was
made
for
this
end
,
that
he
that
inspired
it
might
be
worshipped
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifies
the
gesture
of
the
body
,
lying
down
to
give
honour
,
V.
3
When
Herod
the
King
had
heard
these
things
,
he
was
troubled
,
and
all
Jerusalem
with
him
.
We
have
here
the
effects
of
the
inquiry
of
the
Wise
men
,
which
is
,
1
Herod
was
troubled
]
Fearing
as
if
this
King
would
drive
him
out
of
his
Kingdome
,
and
because
he
was
a
tyrant
and
distrusted
the
faithfulness
of
his
subjects
.
Besides
Herod
living
long
among
them
,
knew
their
prophesies
,
that
a
King
was
promised
to
the
Jews
.
He
had
no
cause
indeed
to
fear
,
because
Christ
came
to
give
a
heavenly
Kingdome
to
believers
,
not
to
take
away
any
earthly
Kingdome
from
any
earthly
Prince
.
And
all
Jerusalem
with
him
]
The
causes
of
their
fear
,
were
because
they
feared
new
broyls
would
be
in
the
Commonwealth
,
and
because
there
were
many
that
were
of
Herods
party
and
interest
,
that
stood
and
fell
with
him
,
Herod
himself
having
slain
many
persons
for
to
get
the
Kingdome
,
as
Hyrcanus
,
and
Aristobulus
,
and
divers
others
mentioned
by
Josephus
.
Divers
of
his
creatures
as
well
as
himself
were
troubled
,
as
looking
to
fall
if
their
master
fell
.
Also
they
were
troubled
,
being
given
up
to
pleasure
and
ease
,
and
not
once
thinking
of
the
coming
of
the
Messiah
:
these
and
such
causes
troubled
them
.
All
Jerusalem
]
he
means
the
greatest
part
,
and
those
who
bore
the
sway
in
the
nation
.
Obs.
Men
of
bad
consciences
are
mightily
troubled
,
where
there
is
any
apprehension
of
danger
,
Esa.
7.2
.
V.
4
And
when
he
had
gathered
all
the
chief
Priests
and
Scribes
of
the
people
together
,
he
demanded
of
them
where
Christ
should
be
born
?
Here
is
a
second
effect
of
the
Wise-mens
Inquiry
,
which
is
,
that
Herod
calls
a
Council
,
to
inquire
where
Christ
should
be
born
.
All
the
chief
Priests
]
Herod
after
the
manner
of
the
Kings
of
Judah
called
a
Council
of
the
chief
Priests
,
who
were
disposed
in
their
several
courses
,
being
four
and
twenty
in
number
,
who
were
Governours
of
the
Sanctuary
and
of
the
House
of
God
,
1
Chron.
24.4
,
5.
These
are
called
the
chief
of
the
Priests
,
2
Chron.
36.14
.
and
the
Ancients
or
Elders
of
the
Priests
,
Jer.
19.1
.
over
all
these
there
was
one
chief
Priest
.
[
And
Scribes
]
The
Scribes
were
they
that
wrote
out
,
and
read
,
and
expounded
the
Scriptures
;
such
was
Ezra
7.9
,
10.
See
Nehem.
8.8
,
9.
Every
Scribe
instructed
to
the
Kingdom
of
God
brings
forth
new
and
old
,
Matth.
13.52
.
Before
the
Captivity
the
Priests
were
wont
to
teach
,
Ezek.
44.23
.
Mal.
2.7
.
But
after
the
Captivity
they
were
taken
up
in
Government
,
and
did
not
their
duty
in
teaching
.
He
demanded
of
them
where
Christ
should
be
born
]
That
is
,
according
to
the
Scriptures
,
where
the
place
should
be
,
to
which
they
answer
out
of
Gods
Word
.
V.
5.
And
they
said
unto
him
,
In
Bethlem
of
Judea
,
for
thus
it
is
written
by
the
Prophet
,
Here
is
the
Answer
of
the
Priests
and
Scribes
to
Herod's
Question
,
where
they
point
out
the
place
:
they
tell
him
out
of
the
Prophet
Micah
,
that
Christ
was
to
be
born
,
not
in
Bethlem
which
was
in
the
Tribe
of
Zabulon
,
Josh.
19.
but
in
Bethlem
in
the
Tribe
of
Judah
.
V.
6.
And
thou
Bethlem
in
the
Land
of
Judah
art
not
the
least
among
the
Princes
of
Judah
,
for
out
of
thee
shall
come
a
Governour
that
shall
rule
my
People
Israel
.
Art
not
the
least
]
Because
so
great
a
Governour
was
born
in
thee
,
though
thou
art
but
small
in
respect
of
thy
Buildings
.
Micah
reades
it
,
Thou
art
little
or
least
.
Matthew
reades
not
little
or
least
,
which
seems
contrary
.
Resp.
Chemnicius
carries
it
,
as
if
they
were
not
the
words
of
the
Scribes
,
but
of
the
Evangelist
,
who
by
the
change
of
the
Affirmative
into
a
Negative
would
celebrate
the
grace
of
God
to
that
poor
Town
,
q.
d.
the
Prophet
saith
,
Thou
art
least
,
but
indeed
thou
art
not
least
.
2.
It
might
be
said
to
be
least
in
respect
of
other
greater
Cities
,
and
may
be
said
,
not
the
least
,
because
the
Governour
came
out
of
it
,
and
not
onely
Christ
,
but
David
,
who
was
a
Type
of
Christ
.
Some
reade
it
in
Micah
interrogatively
,
which
hath
the
force
of
Matthew's
Negative
.
Among
the
Princes
of
Judah
]
Micah
hath
among
the
thousands
of
Judah
,
for
the
People
were
divided
into
thousands
,
Exod.
18.21
.
for
they
were
Dukes
or
Princes
that
had
the
Governments
over
thousands
,
in
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
out
of
thee
shall
come
a
Governour
that
shall
feed
my
People
Israel
]
As
a
Shepherd
feeds
his
Flock
,
as
the
Evangelist
spoke
of
his
Priestly
Office
,
that
he
should
save
his
People
from
their
sins
,
so
he
speaks
of
his
Government
,
having
respect
to
his
Kingly
Office
.
V.
7.
Then
Herod
when
he
had
privily
called
the
Wise-men
,
inquired
of
them
diligently
what
time
the
Star
appeared
.
Herod
made
this
Inquiry
privily
,
1
to
still
the
Tumults
and
Reports
of
the
People
,
who
expected
their
Messiah
.
2.
That
he
might
know
all
the
Circumstances
of
the
Star
,
as
how
long
it
had
appeared
,
of
what
form
,
what
greatness
,
whether
uncessantly
.
3.
That
when
they
came
from
Bethlem
they
might
not
blab
the
matter
abroad
among
the
Multitude
,
but
tell
him
of
it
as
the
Magistrate
,
who
was
bound
especially
to
worship
him
.
What
time
the
Star
appeared
]
That
so
he
might
appoint
the
killing
of
the
Infants
,
(
which
now
he
had
projected
)
according
to
that
time
,
that
so
he
might
secure
the
Kingdom
to
himself
.
Tyrants
use
to
secure
their
Kingdoms
though
by
the
death
of
many
innocent
persons
.
The
word
for
inquired
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifies
an
exact
kinde
of
Search
,
such
as
is
made
in
the
Examinations
of
guilty
persons
.
V.
8.
Then
he
sent
them
to
Bethlem
,
and
said
,
Go
and
search
diligently
for
the
young
Childe
,
and
when
ye
have
found
him
,
bring
me
word
,
that
I
may
come
and
worship
him
also
.
Herod
sends
the
Wise-men
upon
this
Message
,
that
this
new
born
King
being
taken
,
he
might
spare
the
rest
of
the
Infants
of
Bethlem
.
He
pretends
to
worship
him
,
but
intends
to
worry
him
,
q.
d.
Ye
Wise-men
do
well
to
seek
this
King
,
for
no
doubt
this
is
he
that
is
prophesied
of
,
and
the
time
and
place
well
suits
to
the
Prophesie
,
he
is
that
great
Prince
prophesied
of
,
and
therefore
bring
me
word
where
he
is
,
that
I
may
worship
him
.
Obs.
Wickedness
is
never
so
abominable
as
when
it
is
covered
over
with
pretended
holiness
,
1
Kings
21.9
,
10.
2
Sam.
15
8
,
9.
V.
9.
When
they
had
heard
the
King
they
departed
,
and
lo
the
Star
which
they
saw
in
the
East
went
before
them
,
till
it
came
and
stood
over
where
the
young
Childe
was
.
Here
is
the
satisfaction
the
Wise-men
had
to
their
Question
,
the
Star
which
a
while
ceased
to
appear
now
appears
again
,
and
goes
before
them
till
it
makes
a
stand
,
that
is
,
it
ceased
to
go
any
further
,
and
it
's
likely
in
a
short
time
vanished
after
the
Wise-men
came
to
the
place
where
the
Infant
Jesus
was
.
There
was
no
doubt
a
great
stumbling
block
to
the
Wise-men
,
that
not
a
man
of
Jerusalem
to
whom
the
Messias
was
promised
would
so
much
as
stir
out
of
doors
to
accompany
the
Wise-men
to
inquire
after
this
King
,
but
the
knowledg
of
the
Prophesie
of
the
place
where
Christ
was
to
be
born
,
and
the
appearance
of
the
Star
heals
this
offence
.
V.
10.
And
when
they
had
seen
the
Star
,
they
rejoyced
with
exceeding
great
joy
.
Here
is
the
first
Branch
of
their
Thankfulness
,
they
rejoyced
with
exceeding
great
joy
.
Joy
should
be
proportionable
to
the
good
enjoyed
.
A
man
doth
not
so
rejoyce
at
the
yeaning
of
a
Lamb
,
as
when
his
Wife
brings
forth
a
Son
.
There
could
be
no
greater
joy
than
to
hear
and
know
the
Messias
of
the
World
to
be
born
.
We
should
rejoyce
exceedingly
in
Christ
,
and
in
the
means
that
lead
to
him
;
they
did
not
so
much
rejoyce
in
seeing
the
Star
which
they
had
often
seen
before
,
but
that
they
had
found
Christ
whom
they
sought
.
As
it
was
to
them
,
so
should
it
be
exceeding
joy
to
us
to
finde
Christ
,
Song
1.4.3.4
.
Zacheus
received
Christ
joyfully
,
Luke
19.6
.
V.
11.
And
when
they
were
come
into
the
house
,
they
saw
the
young
Childe
with
Mary
his
Mother
,
and
fell
down
and
worshipped
him
,
and
when
they
had
opened
their
Treasures
,
they
presented
unto
him
Gifts
,
Gold
,
Frankincense
,
and
Myrrh
.
Here
is
their
second
testimony
of
Thankfulness
,
in
that
they
worship
him
.
And
when
they
were
come
into
the
house
]
Some
have
thought
that
the
Tax
which
Augustus
imposed
was
now
ended
,
and
that
Bethlem
being
now
empty
of
Strangers
,
Joseph
had
taken
some
Citizen's
house
to
sojourn
in
;
but
being
the
Tax
continued
a
long
time
by
reason
of
the
accession
of
new
Strangers
,
therefore
we
may
suppose
the
house
to
be
no
other
than
the
Stable
whereinto
necessity
had
enforced
Joseph
,
by
reason
of
the
multitude
of
Strangers
in
the
Inn
,
Luke
2.7
.
She
brought
forth
her
first-born
Son
,
and
wrapped
him
in
swadling
clothes
,
and
laid
him
in
a
Manger
,
because
there
was
no
room
for
them
in
the
Inn.
All
this
was
to
teach
us
humility
:
the
Lord
of
glory
laid
in
a
Manger
,
in
stead
of
a
Palace
a
Stable
,
in
stead
of
a
Cradle
of
State
a
Beasts
Cratch
,
no
Pillow
it
's
like
but
a
Lock
of
Hay
,
no
Hangings
but
Dust
and
Copwebs
,
he
was
in
so
low
a
condition
,
1.
That
all
persons
may
have
access
to
him
,
Shepherds
as
well
as
others
.
2.
To
shew
himself
to
be
the
Messias
and
Saviour
of
poor
as
well
as
rich
.
3.
Because
it
was
suitable
to
the
rest
of
his
Life
which
was
spent
in
a
great
humility
.
Men
are
apt
to
look
for
a
Messias
in
State
,
in
a
Crimson
Mantle
,
in
a
Cradle
of
Ivory
,
and
to
have
found
him
in
the
best
house
in
Bethlem
,
in
the
best
Chamber
there
;
but
we
shall
not
finde
him
in
any
such
place
,
but
in
a
Stable
.
Learn
we
hereby
to
be
lowly
in
heart
,
Matth.
11.29
.
And
fell
down
and
worshipped
him
]
No
doubt
by
divine
instinct
they
knew
the
Divinity
of
Christ
,
hence
they
worshipt
him
,
not
onely
with
civil
worship
,
as
one
born
King
of
the
Jews
,
but
with
divine
worship
,
which
was
it's
like
the
outward
gesture
of
reverence
,
and
kneeling
,
and
falling
down
,
for
so
the
Greek
words
signifie
.
They
presented
unto
him
Gifts
,
Gold
,
Frankincense
,
and
Myrrh
]
It
was
usual
for
the
Persians
and
for
the
whole
Eastern
People
to
go
to
their
Kings
with
Gifts
,
Gen
42.11
.
1
Kings
10.2
.
They
brought
the
best
things
their
Countrey
afforded
.
Myrrh
grows
in
Arabia
,
Frankincense
among
the
Sabeans
a
part
of
Arabia
,
Arabia
Faelix
brings
Gold
,
therefore
the
Kings
of
Arabia
brought
Gold
to
Solomon
.
The
Lord
hereby
would
provide
for
Joseph
and
Mary
,
and
the
Childe
,
being
speedily
to
go
into
banishment
.
For
the
mystical
sense
,
it
's
thought
they
offered
to
him
Frankincense
as
God
,
acknowledging
his
divine
Nature
,
Myrrh
as
man
,
acknowledging
his
humane
Nature
,
(
that
which
they
believe
in
their
hearts
they
protest
by
their
Gifts
)
and
that
he
should
dy
for
the
Salvation
of
Man
,
for
Myrrh
was
bestowed
upon
him
at
his
Burial
,
John
19.39
.
They
offer
to
him
Gold
as
acknowledging
him
their
King
and
the
King
of
all
the
earth
.
Bernard
acknowledges
no
Mystery
herein
,
but
thinks
they
offered
Gold
to
minister
to
his
want
,
Myrrh
to
strengthen
the
Members
of
the
Infant
,
Frankincense
to
take
away
the
stink
of
the
place
.
But
one
end
may
be
,
for
the
fulfilling
the
Prophesie
,
Psalm
72.10
.
The
Kings
of
Sheba
and
Seba
shall
bring
Gifts
.
Also
v.
15.
He
shall
live
,
and
to
him
shall
be
given
of
the
Gold
of
Sheba
.
Let
us
bring
to
this
our
King
also
three
Gifts
,
Gold
,
that
is
,
Faith
,
or
a
Heart
by
Faith
purified
;
for
Frankincense
,
devout
and
fervent
Prayers
,
that
may
come
up
like
Incense
;
for
Myrrh
,
let
us
bring
Tears
,
Mortification
and
Brokenness
of
Heart
.
In
that
they
bring
not
onely
Gold
to
minister
to
Joseph
and
Maries
wants
,
but
Myrrh
and
Frankincense
,
it
argues
there
is
a
Mystery
lies
hid
herein
.
V.
12.
And
being
warned
of
God
in
a
Dream
,
that
they
should
not
return
to
Herod
,
they
departed
to
their
own
Countrey
another
way
.
That
neither
the
Wise-men
nor
the
Childe
Jesus
should
become
a
Prey
to
Herod's
cruelty
,
they
are
warned
of
God
to
go
home
another
way
.
There
's
a
secret
Providence
watches
over
,
not
onely
the
Head
but
the
Members
,
Psalm
91.1
,
10.
The
Lord
also
hereby
shewed
what
manner
of
a
Kingdom
this
King
should
have
;
he
should
have
a
Crown
,
but
it
should
be
of
Thorns
;
a
Kingdom
,
but
full
of
crosses
,
exposed
to
the
snares
and
persecutions
of
the
mighty
men
of
the
World
:
but
also
comforts
them
,
that
he
the
Lord
was
able
to
disappoint
the
most
artificial
Projects
of
the
most
cunning
Tyrants
.
V.
13.
And
when
they
were
departed
,
behold
the
Angel
of
the
Lord
appeareth
to
Joseph
in
a
dream
,
saying
,
Arise
and
take
the
young
childe
and
his
mother
,
and
flee
into
Egypt
,
and
be
thou
there
until
I
bring
thee
word
,
for
Herod
will
seek
the
young
childe
to
destroy
him
.
The
2d
part
of
the
Chapter
,
in
which
are
these
things
;
1
The
command
the
Angel
gives
to
Joseph
,
which
was
,
to
take
the
young
childe
and
flee
into
Egypt
,
and
be
thou
there
until
I
bring
thee
word
.
2
The
reasons
of
the
command
,
for
Herod
will
seek
the
young
childe
,
not
to
worship
him
,
as
he
pretended
to
the
Wise
men
,
but
to
destroy
him
if
he
tarry
any
longer
in
Bethlem
.
All
the
commands
of
God
are
for
the
good
of
his
people
,
and
are
founded
upon
reason
.
2
A
second
reason
to
fulfil
the
prophesie
,
I
have
called
my
Son
out
of
Egypt
,
v.
15.
3
Josephs
obedience
in
both
the
branches
of
the
command
:
1
In
taking
the
childe
and
his
mother
and
flying
into
Egypt
.
2
In
his
tarriance
there
;
he
abode
there
till
the
death
of
Herod
,
when
word
came
to
him
for
his
return
.
And
when
they
were
departed
]
We
see
the
changeableness
of
earthly
comforts
;
as
it
were
yesterday
the
Wise
men
came
,
but
now
they
are
departed
.
See
we
Gods
goodness
,
when
one
comfort
is
taken
away
,
another
comes
.
The
Angel
appears
when
the
Wise
men
were
gone
.
Flee
into
Egypt
]
When
we
look
on
our
afflictions
,
remember
Christ
was
afflicted
from
the
cradle
.
Obs.
It
's
the
duties
of
Masters
of
Families
,
to
take
care
of
their
relations
,
1
Tim.
5.8
.
2
Obs.
It
's
a
sufficient
ground
to
flye
,
when
we
know
persons
lye
in
wait
for
our
lives
,
but
with
this
disposition
,
that
if
taken
,
rather
we
resolve
in
Gods
strength
to
lose
our
lives
,
then
to
deny
the
truth
.
Flee
into
Egypt
]
Because
it
was
a
Country
near
at
hand
,
whereunto
the
journey
would
be
less
.
And
be
thou
there
until
I
bring
thee
word
]
Gods
command
should
be
the
rule
of
our
motion
.
As
the
souldier
is
not
to
leave
his
station
without
the
command
of
his
Officer
,
no
more
are
we
without
Gods
command
.
For
Herod
will
seek
the
young
childe
to
destroy
him
]
The
Angel
knew
this
by
divine
revelation
:
For
God
knowes
the
thoughts
of
mens
hearts
a
far
off
,
Psal.
139.2
.
And
the
motions
of
our
wills
:
Though
the
Angel
might
suspect
it
from
the
cruel
and
proud
disposition
of
Herod
;
yet
onely
he
knew
it
from
revelation
.
There
is
no
wisedome
nor
counsel
can
stand
against
God
,
Prov.
21.30
.
The
Angel
saith
not
Herod
will
destroy
,
but
onely
seek
to
destroy
,
Psal.
37.32
.
V.
14.
When
he
arose
,
he
took
the
young
childe
and
his
mother
by
night
and
departed
into
Egypt
.
Here
is
the
obedience
of
Joseph
.
We
must
go
from
Country
,
friends
and
kindred
when
God
calls
,
so
Abraham
,
Gen.
12.1
.
2
though
we
know
not
whither
.
Here
was
a
long
and
dangerous
journey
for
Joseph
,
an
old
man
,
to
carry
a
woman
that
had
lately
lain
in
,
and
an
infant
of
about
forty
days
old
above
two
hundred
miles
,
through
a
vast
Wilderness
into
Egypt
,
to
sojourn
among
persons
utterly
unknown
,
whose
language
probably
he
knew
not
,
and
that
in
the
depth
of
Winter
;
but
faith
overcomes
all
difficulties
,
he
believes
the
Angel
that
he
would
bring
him
word
when
it
was
fit
to
remove
,
as
he
said
v.
13.
Faith
in
Joseph
swallows
up
carnal
fears
.
15.
And
was
there
till
the
death
of
Herod
,
that
it
might
be
fulfilled
which
was
spoken
of
the
Lord
by
the
Prophet
,
saying
,
Out
of
Egypt
have
I
called
my
son
.
And
was
there
till
the
death
of
Herod
]
Here
's
the
second
branch
of
Josephs
obedience
.
We
must
not
onely
go
whither
God
will
have
us
,
but
tarry
there
as
long
as
he
will
have
have
us
.
How
long
Christ
was
in
Egypt
,
and
in
what
place
,
and
what
miracles
he
did
,
the
Scripture
is
silent
herein
.
That
it
might
be
fulfilled
which
was
spoken
of
the
Lord
by
the
Prophet
,
saying
,
Out
of
Egypt
have
I
called
my
son
]
The
Scripture
is
fulfilled
four
ways
:
1
When
that
which
is
plainly
fore-told
is
fulfilled
,
as
that
a
Virgin
shall
conceive
a
childe
,
Esa.
7.14
.
compar'd
with
Matth.
1.23
.
2
When
the
Scripture
prophesies
in
general
of
such
and
such
persons
,
it
may
be
applied
to
every
particular
,
as
when
wicked
men
contemned
Isaiahs
Ministry
,
the
Lord
sends
the
Prophet
Isaiah
,
cap.
6.9
.
to
preach
,
That
they
should
hear
but
not
understand
,
see
but
not
perceive
.
To
such
contemners
Christ
at
several
times
applies
it
,
as
Matth.
13.13
,
14
,
15.
Joh.
12.39
,
40.
and
the
Apostle
applies
it
to
such
Jews
,
Act.
28.26
,
27.
so
Rom.
11.8
.
as
it
is
written
,
God
hath
given
them
the
spirit
of
slumber
,
eyes
that
they
should
not
see
,
and
ears
that
they
should
not
hear
to
this
day
;
which
though
spoken
by
Esaias
,
and
aiming
at
the
wicked
that
then
lived
under
his
ministry
,
yet
being
spoken
in
general
,
falls
upon
all
that
have
a
spirit
of
slumber
.
3
Analogically
,
or
by
way
of
proportion
.
So
this
Scripture
,
Out
of
Egypt
have
I
called
my
Son
,
which
is
taken
out
of
Hosea
11.1
.
That
place
cannot
literally
be
meant
of
Christ
,
because
that
Israel
there
meant
,
the
Prophet
upbraids
with
unthankfulness
:
therefore
it
's
meant
by
way
of
similitude
.
As
Israel
the
adopted
Children
of
God
were
called
out
of
Egypt
by
the
Ministry
of
Moses
,
so
was
Christ
the
natural
Son
of
God
called
out
of
Egypt
by
the
Ministry
of
the
Angel
,
the
Members
were
called
out
in
Hosea
,
The
Head
here
.
4
Prophesies
are
fulfilled
,
by
way
of
Type
,
when
the
thing
typified
answers
to
the
Type
.
So
the
Prophets
phrase
of
calling
my
Son
out
of
Egypt
,
being
spoken
singularly
,
was
a
Type
of
the
Son
of
God
,
who
was
to
be
called
out
of
Egypt
by
the
Angel
:
neither
needs
this
seem
strange
,
for
Sinah
and
Sion
,
Hagar
and
Sarah
which
signifie
the
two
Testaments
are
more
unusual
Types
,
and
further
fetcht
.
The
third
part
of
the
Chapter
.
V.
16.
Then
Herod
when
he
saw
that
he
was
mocked
of
the
Wise-men
,
was
exceeding
wrath
,
and
sent
forth
,
and
slew
all
the
Children
that
were
in
Bethlem
,
and
in
all
the
Coasts
thereof
,
from
two
years
old
and
under
,
according
to
the
time
that
he
had
diligently
inquired
of
the
Wise-men
.
We
have
here
the
History
of
Herod's
Cruelty
,
from
v.
16.
to
v.
19.
set
down
,
1
From
the
outward
cause
of
it
,
viz.
his
being
mocked
of
the
Wise-men
.
2
From
the
inward
cause
,
viz.
an
exceeding
Wrath
he
conceived
in
his
heart
,
partly
for
the
Indignity
he
conceived
the
Wise-men
had
done
him
,
and
partly
to
hear
that
there
was
one
born
that
should
be
Heir
of
his
Kingdom
,
and
he
not
know
who
he
was
.
3
From
the
cruel
Edict
or
Command
he
sent
forth
,
to
slay
all
the
Infants
of
Bethlem
,
two
years
old
and
under
.
4
From
the
prophetical
Prediction
thereof
,
Jeremy
prophesied
,
In
Rama
was
there
a
voice
heard
,
Lamentation
,
Weeping
,
and
Mourning
,
Rachel
weeping
for
her
Children
.
Then
Herod
when
he
saw
that
he
was
mocked
of
the
Wisemen
]
We
have
the
outward
cause
of
Herod's
cruelty
,
viz.
his
being
mocked
of
the
Wise-men
;
for
they
promised
they
would
return
unto
him
,
but
God
having
admonished
them
of
his
Treachery
returned
not
to
him
,
neither
did
Herod
presently
go
to
murder
the
Infants
,
for
about
thirty
days
after
Christ
was
presented
in
the
Temple
,
Luke
2.22
.
which
was
about
eighteen
days
after
the
Wise-men
came
,
and
a
little
while
after
dwelt
at
Nazareth
in
Galilee
,
Luke
2.39
.
And
likewise
,
it
is
probable
the
Tyrant
Herod
had
endeavoured
to
finde
Christ
,
that
he
might
kill
him
alone
,
before
he
would
kill
so
many
Infants
,
which
thing
he
knew
would
render
him
odious
to
all
.
Moreover
there
was
a
common
Report
(
that
when
Joseph
and
Mary
came
to
present
Christ
to
the
Lord
at
the
time
when
Mary
was
purified
)
that
the
Childe
Jesus
was
openly
declared
by
Simeon
and
Anna
to
be
the
Messias
,
and
from
thence
Herod
supposed
the
Wise-men
had
deceived
him
.
Was
exceeding
wroth
,
and
sent
forth
,
and
slew
all
the
Infants
in
Bethlem
,
and
in
all
the
Coasts
thereof
,
from
two
years
old
and
under
]
Because
the
Report
of
the
Wise-men
,
and
the
Witness
of
Simoon
and
Hanna
in
the
Temple
stuck
much
in
the
mindes
of
men
,
so
that
Herod
could
not
without
fear
of
a
Tumult
vent
his
Malice
against
Christ
,
he
deferr'd
his
Malice
to
a
fitter
time
,
and
,
hearing
of
his
being
presented
in
the
Temple
,
began
to
inquire
where
his
abode
was
;
but
,
when
he
could
not
finde
him
in
all
Judea
,
he
thought
he
was
hid
for
fear
,
he
dissembled
the
matter
a
while
,
thinking
hereby
,
that
his
Parents
fearing
nothing
would
bring
him
out
of
the
place
where
he
was
hid
,
but
when
,
after
his
long
dissembling
,
the
Childe
was
no
where
to
be
found
in
Judea
,
the
second
year
when
he
saw
his
opportunity
,
he
endeavours
to
take
away
the
Life
of
the
Childe
:
but
because
no
man
could
certainly
shew
him
who
or
where
that
Childe
was
,
unless
that
he
was
of
the
House
and
Linage
of
David
,
and
born
in
the
City
of
Bethlem
:
hence
he
came
to
this
bloudy
Result
,
that
if
he
were
in
Bethlem
or
in
any
of
the
Coasts
thereof
,
Herod's
Executioners
should
kill
all
the
Infants
therein
,
and
so
him
among
the
rest
.
And
lest
there
might
be
any
errour
in
the
Children
,
he
computed
the
time
from
the
Appearance
of
the
Wise-men
;
and
lest
the
Computation
should
not
fully
answer
,
Herod
adds
something
both
above
and
below
the
Compute
:
Two
years
old
and
under
.
From
two
years
old
and
under
]
How
Herod
could
gather
all
the
Infants
together
is
no
difficulty
,
seeing
no
doubt
he
had
the
like
pretence
that
he
had
to
the
Wise-men
,
some
one
or
other
specious
pretence
.
Macrobius
writing
the
Jeasts
of
Augustus
,
Now
Herod
deferr'd
the
killing
of
the
Infants
so
long
,
1
That
he
might
inform
himself
of
the
Rise
,
Person
,
Parents
,
and
Place
of
Christ
.
2
That
he
might
obtain
leave
of
Augustus
to
do
it
.
3
That
he
might
get
a
Catalogue
of
all
the
Infants
names
,
which
was
easie
to
get
among
the
Jews
that
had
Books
of
their
Genealogies
,
and
perfect
Registers
in
order
to
the
Birth
of
the
Messias
.
Now
perhaps
this
slaying
their
Infants
might
be
some
Judgment
upon
them
,
for
their
not
receiving
the
Son
of
God
,
but
causing
him
to
lodg
in
a
Stable
.
Nor
did
Herod
act
all
this
wickedness
without
punishment
,
for
a
little
after
he
was
taken
with
an
insatiable
Appetite
of
taking
Nourishment
,
sharp
Ulcers
of
his
Bowels
,
also
with
a
Rottenness
in
his
secret
parts
,
which
brought
forth
Worms
,
a
difficulty
of
Breathing
,
and
a
drawing
together
of
his
Sinews
,
which
brought
him
into
intolerable
pain
,
of
which
in
a
short
time
he
died
;
and
a
little
before
his
death
he
secured
sundry
principal
Jews
,
and
calling
his
Sister
Salome
and
her
Husband
Alexander
said
,
I
know
these
Jews
will
triumph
at
my
death
,
but
,
if
you
will
execute
my
Commands
,
I
will
make
them
to
bewail
me
;
those
men
that
I
have
in
custody
,
as
soon
as
I
shall
dy
without
delay
kill
ye
,
that
all
Judea
and
every
particular
house
even
against
their
wills
,
may
bewail
my
death
.
Euseb.
lib.
1.
cap.
8.
ex
Joseph
.
lib.
17.
cap.
8.
also
lib.
1.
cap.
21.
The
Coasts
thereof
,
or
Territories
]
A
Territory
is
all
those
Fields
which
ly
within
the
ends
of
every
City
:
so
Grotius
out
of
Pomponius
the
Lawyer
.
I
suppose
he
means
the
Liberties
of
every
City
,
we
reade
Matth.
15.39
.
of
the
Coasts
of
Magdala
.
V.
17.
Then
was
fulfilled
that
which
was
spoken
by
Jeremy
the
Prophet
,
saying
,
V.
18.
In
Rama
was
there
a
voice
heard
,
lamentation
,
and
weeping
,
and
great
mourning
,
Rachel
weeping
for
her
Children
,
and
would
not
be
comforted
,
because
they
are
not
.
Fulfilled
that
which
was
spoken
by
Jeremy
]
Cap.
31.15
.
There
the
Prophet
,
because
the
living
Jews
of
Judah
and
Benjamin
were
not
moved
with
their
going
into
Captivity
,
by
a
kinde
of
Prosopopeia
he
brings
in
dead
Rachel
bewailing
their
misery
;
now
because
something
like
it
fell
out
,
it
may
be
said
analogically
to
be
fulfilled
.
2
Rachel
was
buried
near
that
place
where
the
Infants
were
slain
,
Gen.
35.26
,
28
,
29.
That
therefore
the
Prophet
might
shew
the
tragicalness
of
that
dolefull
sight
,
he
brings
in
Rachel
weeping
,
as
if
the
Misery
both
of
the
Captivity
and
of
the
killing
the
Infants
were
so
great
,
that
the
living
could
not
sufficiently
bewail
it
.
It
's
usual
in
Tragedies
to
call
up
the
spirits
of
dead
persons
.
In
Rama
]
Rama
was
a
City
in
the
Tribe
of
Benjamin
,
Josh.
18.25
.
Bethlem
in
part
of
the
Tribe
of
Judah
,
near
to
the
Coasts
of
Benjamin
,
Gen.
35.16
,
19
,
20.
neither
was
Rama
far
from
Bethlem
,
Judges
19.13
.
compared
with
v.
18.
The
Prophet
shews
the
mourning
was
so
great
that
it
should
be
heard
unto
the
Tribe
of
Benjamin
.
Rachel
weeping
for
her
Children
]
By
Rachel
may
be
understood
the
Mothers
of
the
Infants
,
who
by
weeping
and
crying
out
did
in
vain
endeavour
to
resist
the
Executioners
whom
Herod
sent
.
And
would
not
be
comforted
]
It
's
credible
the
Executioners
in
the
Kings
name
excused
the
slaughter
of
the
Infants
,
and
comforted
the
weeping
Mothers
,
that
the
King
would
recompense
their
loss
with
other
benefits
,
but
they
would
not
be
comforted
,
because
they
saw
they
were
deprived
of
their
most
dear
Infants
.
Because
they
are
not
]
In
vivis
,
they
are
not
alive
.
To
be
,
is
the
same
with
to
live
.
Psalm
39.14
.
Before
I
go
hence
and
be
no
more
,
that
is
,
live
no
more
,
Psalm
37.36
.
It
's
said
of
a
wicked
man
,
He
passed
away
,
and
lo
he
was
not
,
that
is
,
he
was
not
alive
.
Gen.
5.24
.
Enoch
was
not
,
that
is
,
lived
not
among
the
sons
of
men
here
,
for
God
took
him
up
to
Heaven
.
Quest.
But
seeing
the
Son
of
Man
came
not
to
destroy
but
to
save
,
why
would
he
suffer
so
many
Infants
so
near
allied
to
him
in
Bloud
and
Affinity
to
be
slain
for
him
.
Answ.
In
the
thirtieth
Chapter
of
Jeremy
the
Prophet
speaks
comfort
of
restoring
Israel
by
Christ
,
so
here
Christ
shews
the
way
to
his
Kingdom
was
by
a
bloudy
slaughter
,
either
actually
or
habitually
.
It
's
like
these
Infants
were
all
saved
,
because
though
their
wills
did
not
consent
,
yet
,
as
soon
as
they
came
to
knowledg
in
a
glorified
estate
,
they
did
actually
consent
,
to
have
not
onely
done
that
but
much
more
for
Christ
.
In
the
Gospel-times
Salvation
is
by
Destruction
,
Life
by
Death
,
Matth.
10.39
.
He
that
loseth
his
Life
for
me
shall
finde
it
eternally
.
Now
when
these
Infants
could
have
no
will
to
undergo
their
sufferings
,
by
reason
of
their
not
understanding
,
the
very
suffering
it self
was
a
material
Martyrdom
for
Christ
,
the
formality
whereof
was
made
up
in
the
free
grace
of
God
.
Besides
whereas
Rachel
,
Jer.
31.15
.
weeps
for
her
Children
and
would
not
be
comforted
,
because
they
were
not
,
that
is
,
she
feared
the
Promises
of
the
Messias
profited
them
nothing
,
seeing
they
were
so
cut
off
from
the
Land
of
the
Living
,
the
Lord
answers
her
,
v.
16.
Refrain
thy
voice
from
weeping
,
and
thine
eys
from
tears
,
for
thy
works
shall
be
rewarded
:
that
is
,
the
work
of
the
patience
of
the
Mothers
,
who
willingly
part
with
them
for
Christ
,
and
the
work
of
the
sufferings
of
the
Infants
,
and
therefore
the
Text
says
not
,
There
is
a
Reward
to
the
Will
,
but
to
the
Work
.
Of
this
sort
are
all
such
Infants
which
have
been
murdered
for
Christ
,
and
out
of
hatred
to
Christian
Religion
.
These
Lambs
were
to
be
sacrificed
,
because
the
Lamb
of
the
World
was
to
be
crucified
,
as
Augustine
saith
,
Serm.
1.
de
Innocent
.
In
that
then
Christ
suffered
the
Tyrant
Herod
to
rage
against
these
Infants
,
it
was
not
out
of
any
careless
respect
unto
them
,
but
in
reference
to
their
Crown
:
and
to
let
us
see
the
watchfull
providence
of
God
,
how
it
's
able
to
dispoint
the
Projects
of
the
greatest
Tyrants
,
and
to
let
us
see
the
frame
of
the
hearts
of
tyrannous
Princes
,
that
will
do
any
mischief
to
get
or
keep
a
Kingdom
.
The
fourth
part
of
the
Chapter
.
V.
19.
But
when
Herod
was
dead
,
behold
an
Angel
of
the
Lord
appeareth
in
a
Dream
to
Joseph
in
Egypt
,
In
the
remaining
part
of
the
Chapter
we
have
three
things
,
1
The
Angels
appearance
to
Joseph
in
Egypt
,
v.
19.
set
down
from
the
circumstance
of
time
,
viz.
when
Herod
was
dead
.
2
The
Angels
Message
to
Joseph
which
was
,
to
take
the
young
Childe
and
his
Mother
,
and
to
go
into
the
Land
of
Israel
,
amplified
from
the
Reason
,
For
they
are
dead
which
sought
the
young
Childe's
life
,
v.
20.
3
Joseph's
obedience
,
v.
21.
He
took
the
young
Childe
and
his
Mother
and
came
into
the
Land
of
Israel
,
v.
21.
His
faith
is
amplified
,
1
From
some
weakness
that
accompanied
it
,
v.
22.
When
he
heard
that
Archelaus
Herod's
son
did
reign
he
was
afraid
.
2
From
the
Victory
over
that
Weakness
and
Fear
,
being
warned
of
God
the
second
time
in
a
Dream
,
he
came
into
Galilee
,
and
dwelt
in
Nazareth
.
But
when
Herod
was
dead
]
This
Tyrant
reigned
seven
and
thirty
years
,
Joseph
.
Antiq.
lib.
17.
cap.
10.
Now
he
is
dead
,
but
Christ
lives
.
Christ
was
now
about
four
years
old
,
he
went
the
year
before
Herod's
death
,
and
tarried
two
years
there
in
Egypt
.
The
Angel
of
the
Lord
appeareth
to
Joseph
in
a
Dream
]
God
forsakes
not
his
People
in
any
place
,
no
not
in
Egypt
.
No
place
so
mean
that
Angels
disdain
to
go
into
,
for
the
good
of
Saints
,
Heb.
1.14
.
Here
's
the
perseverance
of
Joseph's
faith
,
he
stirs
not
a
foot
,
till
he
was
called
back
by
the
command
of
God
.
V.
20.
Saying
,
Arise
,
and
take
the
young
Childe
and
his
Mother
,
and
go
into
the
Land
of
Israel
,
for
they
are
dead
which
sought
the
young
Childes
life
.
Here
is
the
Angels
command
to
Joseph
,
backt
with
a
Reason
,
They
are
dead
,
&c.
These
words
agree
with
that
Exod.
4.19
.
Go
,
return
into
Egypt
,
for
all
the
men
are
dead
which
sought
thy
life
,
to
shew
some
proportion
betwixt
the
bringing
of
Israel
out
of
Egypt
by
Moses
,
and
betwixt
the
Redemption
of
Mankinde
from
Sin
and
Death
by
Christ
.
Fears
are
apt
to
startle
us
in
our
obedience
,
hence
the
Angel
removes
the
Danger
that
Joseph
may
not
fear
.
Go
into
the
Land
of
Israel
]
That
the
Childe
might
be
brought
up
there
,
lest
he
should
seem
to
be
an
Egyptian
,
and
that
Joseph
might
,
together
with
the
Virgin
,
enjoy
the
benefit
of
Ordinances
whereof
they
had
been
long
deprived
,
and
that
their
expence
might
be
lessened
,
which
doubtless
was
not
little
,
being
in
a
strange
Land
.
V.
21.
And
he
arose
and
took
the
young
Childe
and
his
Mother
,
and
came
into
the
Land
of
Israel
.
Here
's
Joseph's
obedience
.
Our
obedience
ought
to
be
chearfull
,
Psalm
119.32
.
I
will
run
the
way
of
thy
Commandments
.
Also
present
,
Psalm
119.60
.
I
made
haste
and
delayed
not
to
keep
thy
Commandments
.
3
Universal
,
as
Joseph's
was
,
to
go
into
Egypt
,
to
stay
there
,
to
come
out
.
4
Conscientious
,
done
out
of
a
Command
of
God
,
for
God's
Commands
ty
the
Conscience
;
such
was
Joseph's
obedience
,
here
he
moved
from
the
Command
the
Angel
gave
him
from
God
.
V.
22.
But
when
he
heard
that
Archelaus
did
reign
in
Judea
in
the
room
of
his
father
Herod
,
he
was
afraid
to
go
thither
,
notwithstanding
being
warned
of
God
in
a
Dream
,
he
turned
aside
into
the
parts
of
Galilee
.
But
when
he
heard
that
Archelaus
did
reign
]
Joseph
hoped
that
now
Judea
would
be
brought
into
a
Province
of
the
Roman
Emperour
,
of
whom
he
would
have
been
less
afraid
than
of
petty
Kings
,
that
are
fearfull
upon
every
suspition
,
and
therefore
cruel
:
and
besides
Archelaus
was
more
cruel
than
the
rest
of
his
Brethren
.
Herod
had
nine
Wives
,
by
two
of
them
he
had
no
Issue
,
by
the
other
seven
he
had
nine
Sons
and
three
Daughters
,
Alexander
,
Aristobulus
,
and
Antipater
,
which
three
he
put
to
death
in
his
life-time
,
Joseph
.
Antiq.
cap.
17.
and
lib.
1.
de
Bello
Jud.
cap.
17.
Also
he
had
Herod
,
Archelaus
,
Antipas
,
Philip
,
&c.
Now
Herod
made
two
Wills
,
in
the
former
he
made
Antipas
the
Heir
of
the
Kingdom
,
in
the
later
he
made
Archelaus
King
of
Judea
,
and
Antipas
Tetrarch
of
Galilee
,
and
Philip
Tetrarch
of
Trachonitis
,
therefore
Joseph
thought
either
that
no
King
would
succeed
Herod
,
(
and
indeed
Archelaus
was
King
onely
by
courtesie
,
not
by
Caesar's
appointment
)
or
,
if
any
King
should
succeed
,
it
should
be
Antipas
,
according
to
Herod's
first
Testament
,
but
it
proved
otherwise
:
hence
Joseph
was
afraid
,
and
so
much
the
more
,
as
Chemnicus
observes
,
because
Archelaus
was
a
bloudy
man
,
who
commanding
in
his
Horse
among
a
Multitude
of
People
,
slew
and
wounded
three
thousand
persons
,
against
whom
the
Jews
rebelled
,
and
Caesar
nine
or
ten
years
after
banisht
him
for
his
cruelty
.
To
free
Joseph
from
this
fear
,
the
Angel
commands
him
to
turn
aside
into
Galilee
,
and
to
dwell
in
Nazareth
.
The
causes
why
Joseph
was
afraid
of
Archelaus
was
,
lest
as
his
Father
,
so
he
should
seek
the
Life
of
the
Childe
;
Christ
being
thus
placed
in
Nazareth
came
not
into
Judea
,
till
he
was
about
twelve
years
old
,
because
now
Archelaus
was
banished
,
and
in
Archelaus
the
Offspring
of
Herod
ceased
to
reign
in
Judea
,
and
the
Roman
Governours
ruled
in
his
stead
,
who
probably
had
not
so
much
as
heard
of
Christ
.
It
will
not
be
amiss
to
understand
this
History
from
the
Egg
,
as
Cor.
Lapide
cites
it
out
of
Josephus
,
Eusebius
,
and
Zonaras
.
Herod
being
dead
in
the
37
year
of
his
Reign
,
his
two
Sons
that
remained
,
Archelaus
,
and
Herod
Antipas
,
contended
about
the
Succession
of
the
Kingdom
:
Augu-Caesar
committed
this
Controversie
to
Caius
Caesar
his
Nephew
to
be
decided
,
his
Award
was
to
judg
the
Kingdom
to
neither
of
them
,
but
dividing
it
into
four
Tetrarchies
,
appointed
it
to
be
governed
by
four
Tetrarchs
:
he
gave
to
Archelaus
Judea
,
to
Antipas
Galilee
,
to
Philip
the
third
Brother
Trachonitis
,
and
to
Lysanias
he
gave
Abilene
,
as
appears
Luke
3.1
.
When
therefore
Matthew
says
,
Archelaus
reigned
,
it
was
not
as
King
,
but
onely
as
Tetrarch
or
Governour
of
a
fourth
part
of
the
Nation
:
after
nine
years
of
his
Tetrarchy
,
Archelaus
was
banished
seven
years
before
Augustus's
death
.
Archelaus
being
banisht
,
Augustus
placed
three
Presidents
over
Judea
,
Coponius
Ambivius
,
and
Annius
Rufus
,
who
governed
till
the
death
of
Augustus
.
Augustus
being
dead
,
and
Tiberius
Caesar
succeeding
him
,
he
made
Valerius
Gratus
Governour
of
Syria
,
and
after
him
Pontius
Pilate
,
who
crucified
Christ
.
To
Pilate
succeeded
Marcellus
Cumanus
,
Claudius
Faelix
,
Portius
Festius
,
Albinus
,
and
Florus
,
under
whom
in
the
twelfth
year
of
Nero
,
thirty
five
years
after
Christ's
death
,
the
Jews
began
to
rebell
against
the
Romans
,
and
shortly
after
were
overthrown
by
Vespasian
and
Titus
,
for
in
the
fifth
year
after
in
the
eighth
day
of
September
,
Jerusalem
was
taken
and
destroyed
of
Titus
.
V.
23.
And
he
came
and
dwelt
in
a
City
called
Nazareth
,
that
it
might
be
fulfilled
which
was
spoken
by
the
Prophet
,
He
shall
be
called
a
Nazarene
.
This
Testimony
in
these
same
words
is
no
where
found
in
Scripture
.
But
1
we
finde
it
spoken
in
so
many
words
of
Samson
in
the
Type
,
Judges
13.5
.
The
Childe
shall
be
a
Nazarite
unto
God
from
the
womb
,
which
is
fulfilled
in
Christ
,
who
is
the
Antitype
,
1
As
Samson
was
exceeding
strong
,
so
Christ
,
in
that
he
bindes
the
strong
man
,
Luke
11.22
.
2
As
Samson
slew
more
at
his
death
than
in
his
life
,
so
CHRIST
destroyed
death
by
his
death
.
2
There
is
no
Witness
brought
out
of
one
Prophet
,
but
there
is
one
Witness
brought
out
of
all
the
Prophets
;
for
all
the
Prophets
that
speak
of
Christ
set
him
forth
to
be
holy
.
So
that
as
in
the
old
Law
they
that
gave
themselves
to
some
peculiar
holiness
above
the
common
Prescripts
of
the
Law
were
called
Nazarites
,
Numb.
6.3
,
6
,
8.
They
were
to
drink
no
Wine
,
and
to
be
holy
,
&c.
So
these
things
were
fulfilled
in
Christ
,
who
did
not
devote
himself
to
Wine
and
such
kinde
of
Ceremonies
,
but
to
the
bloudy
and
shamefull
Death
of
the
Cross
,
so
that
the
sense
is
,
things
were
so
ordered
by
God
that
Joseph
and
Mary
being
returned
out
of
Egypt
should
dwell
at
Nazareth
,
that
from
his
dwelling
there
the
name
of
Nazarite
might
stick
unto
him
,
whereby
his
most
perfect
holiness
and
the
Vow
he
took
upon
him
,
which
was
to
dy
for
our
salvation
,
might
be
signified
.
3
Whereas
Christ
was
called
in
contempt
a
Nazarite
,
John
1
46.7.42
.
Vicisti
Galilaee
,
Vicisti
,
the
Saying
of
Julian
.
As
all
Christians
were
by
the
Heathen
contemptuously
so
called
,
Tertul.
cont
.
Marcion
.
The
Evangelist
would
turn
the
name
into
honour
,
withall
signifying
that
it
was
no
impediment
why
he
should
not
be
believed
to
be
the
Messias
,
seeing
he
was
called
a
Nazarite
,
not
from
his
Birth
which
was
in
Bethlem
,
but
from
his
breeding
.
4
Christ
was
called
a
Nazarite
,
not
onely
in
respect
of
his
Vow
,
but
in
respect
of
the
Place
,
alluding
to
the
derivaion
of
the
word
Nazareth
,
of
the
Hebrew
word
Neser
,
that
signifies
a
Branch
,
because
Nazareth
was
situate
in
a
place
abounding
with
fruit-trees
.
So
Christ
is
often
called
by
the
Prophets
a
tender
Plant
,
a
Rod
,
and
a
Branch
,
Isai
11.1
.
The
cause
of
this
name
was
because
the
Messias
was
to
have
Nazareth
,
a
place
of
Trees
and
Branches
,
for
his
Countrey
.
Christ
is
often
called
a
Branch
,
Zach.
6.12
.
The
Man
whose
Name
is
the
Branch
.
The
name
of
the
City
Nazareth
is
not
read
in
the
Old
Testament
,
and
therefore
it
's
not
certainly
known
how
it
was
then
writ
.
If
it
were
writ
by
Zain
,
then
it
's
derived
of
Nazir
,
that
is
,
Separate
,
holy
,
consecrate
,
of
the
Root
Nazar
,
that
signifies
to
separate
,
consecrate
.
So
the
religious
persons
of
the
Old
Testament
that
separated
themselves
from
Wine
and
the
World
were
called
Nazarites
;
so
Christ
in
respect
of
his
holy
Life
and
Vow
of
his
Death
might
be
called
a
Nazarite
.
But
if
Nazarene
be
derived
of
the
Hebrew
Neser
,
by
Tsadde
,
then
it
must
be
written
by
S.
i.
Nasarene
,
then
it
signifies
a
Branch
;
and
so
Christ
was
called
a
Nasarene
,
from
the
abundance
of
Branches
and
fruit-trees
wherewith
the
Town
of
Nazareth
did
abound
,
so
Chemnicius
,
Lapide
,
Pareus
.
CHAP.
III.
V.
1.
In
those
days
came
John
the
Baptist
preaching
in
the
Wilderness
of
Judea
,
V.
2.
And
saying
,
Repent
ye
,
for
the
Kingdom
of
Heaven
is
at
hand
.
WE
have
in
the
two
former
Chapters
heard
of
Christ
his
Birth
and
Education
.
We
have
little
in
Scripture
concerning
the
Actions
of
his
Youth
,
save
that
once
he
reasoned
in
the
Temple
with
the
Doctors
there
,
Luke
2.46
.
therefore
the
Evangelist
comes
to
his
manly
estate
.
In
the
thirtieth
year
of
his
Life
he
was
baptized
,
and
shortly
after
began
his
Ministry
:
for
among
the
Jews
no
man
began
his
Ministry
before
the
thirtieth
year
of
his
age
,
1
Chron.
23.3
.
the
words
are
,
The
Levites
were
numbered
from
the
age
of
thirty
years
and
upwards
.
In
the
mean
time
it
's
like
Christ
exercised
the
Art
of
a
Carpenter
with
his
father
.
Such
a
long
silence
in
Christ
may
condemn
our
pride
,
who
are
apt
to
think
it
nothing
to
know
,
unless
others
know
that
we
do
know
.
In
the
Chapter
are
three
parts
,
1
The
Ministry
of
John
from
1.
to
v.
14.
2
The
Baptism
of
Christ
from
v.
14.
to
the
end
.
John's
Ministry
is
set
down
,
1
Generally
from
the
Time
,
Doctrine
,
Habit
,
Feeding
,
and
Office
of
Baptizing
,
from
v.
1.
to
v.
7.
2
Specially
,
from
his
Reprehension
to
the
Pharisees
and
Sadduces
,
from
v.
7.
to
v.
13.
In
those
days
]
1
His
Preaching
is
set
forth
from
the
time
John
was
born
,
fifteen
years
before
Augustus's
death
,
by
the
common
consent
of
ancient
Writers
,
he
began
to
preach
in
the
fifteenth
year
of
Tiberius
,
Luke
3.1
,
3.
In
the
Wilderness
]
For
good
men
were
wont
to
fly
into
Wildernesses
for
fear
of
Persecutors
,
Heb.
11.37
.
His
Preaching
is
set
forth
,
2
From
the
place
,
viz.
in
the
Wilderness
,
whither
some
think
he
fled
for
fear
of
Herod
:
he
preached
also
in
all
the
Countrey
about
Jordan
,
Luke
3.3
.
No
ground
that
hence
persons
,
from
John's
Example
,
should
live
in
Wildernesses
,
for
such
a
kinde
of
Life
is
contrary
to
the
Law
of
Creation
,
which
said
,
It
was
not
good
for
Man
to
be
alone
.
2
It
's
contrary
to
Communion
of
Saints
;
for
the
Gifts
and
Graces
we
have
we
are
to
communicate
to
others
.
John
being
in
the
Wilderness
was
first
called
here
to
preach
,
Luke
3.1
,
2.
In
the
fifteenth
year
of
Tiberius
the
Word
of
God
came
unto
John
the
Son
of
Zacharias
in
the
Wilderness
;
for
four
hundred
years
,
that
is
,
from
Malachy
to
John
Baptist
,
no
Prophet
was
extraordinarily
called
;
but
John
hath
a
new
Calling
,
being
to
be
a
Preacher
of
the
New
Testament
.
It
was
not
called
a
Wilderness
,
because
altogether
void
of
Towns
,
for
Bethabara
was
there
,
John
1.28
.
a
Town
built
near
unto
Jordan
;
but
because
there
were
but
few
Inhabitants
in
it
,
he
exercised
his
Ministry
in
Aenon
and
Salem
,
John
3.23
.
And
saying
,
Repent
]
His
Preaching
is
set
forth
,
3
From
the
Doctrine
he
preached
,
viz.
[
Repent
]
Repentance
is
not
onely
an
external
Amendment
of
our
Life
,
but
a
change
of
heart
and
life
,
Rom.
12.2
.
2
Cor.
3
18.
the
parts
whereof
are
,
1
Transformation
,
Rom.
12.2
.
2
Humiliation
,
this
is
called
Sorrow
according
to
God
,
2
Cor.
7.9
.
3
Reformation
,
Jon.
3.10
.
No
man
begins
a
new
life
that
repents
not
of
his
old
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
post
sactum
sapere
,
opponitur
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
Doctrine
was
preached
by
Christ
,
Matth.
4.17
.
by
Paul
,
he
testified
Repentance
towards
God
from
whom
we
have
gone
astray
,
and
faith
towards
Jesus
Christ
,
as
the
way
of
our
return
unto
him
,
Acts
20.21
.
In
Repentance
there
is
a
Transformation
or
turning
from
Darkness
to
Light
,
and
from
the
power
of
Satan
to
God
,
that
they
might
obtain
Forgiveness
,
Acts
26.18
.
Sometimes
Repentance
is
divided
into
,
1
Mortification
or
dying
to
sin
,
Heb.
6.1
.
1
In
the
reign
,
so
the
Apostle
,
How
shall
we
that
are
dead
to
sin
live
any
longer
therein
?
Rom
6.1
,
2.
2
In
the
Reliques
,
this
is
gradual
,
step
after
step
,
2
Cor.
4
16.
As
the
outward
man
is
perishing
,
the
inward
man
is
renewing
;
penitent
Souls
are
purg'd
to
bring
forth
more
grace
and
less
sin
,
John
15.2
.
2
Vivification
or
living
to
God
,
of
this
see
Rom.
6.11
,
13.
2
Cor.
5.13
.
The
Fruits
of
this
Repentance
are
,
besides
those
mentioned
2
Cor.
7.11
.
as
care
of
pleasing
God
in
all
things
,
and
fear
of
offending
him
in
any
thing
,
Gen.
39.9
.
Indignation
against
all
sin
,
especially
our
own
,
Isai
30.22
.
Hosea
14.3
,
8.
Zeal
of
God's
glory
,
rejoycing
to
see
his
Name
glorified
,
and
mourning
to
see
it
dishonoured
,
Luth.
Tom.
3.457
.
Psalm
119
139.
and
others
mentioned
there
,
there
are
also
,
1
A
shunning
occasions
of
Evils
,
Gen.
39.10
.
2
An
hatred
of
all
sin
,
as
being
contrary
to
that
Life
we
live
,
Psalm
97.10
.
3
A
sadness
and
grief
of
heart
for
sinning
against
such
a
Father
,
Psalm
51.3
.
Luke
15.17
,
18.
The
Soul
wishes
,
O
that
it
were
to
do
again
I
would
never
have
done
it
,
neither
is
this
onely
in
the
first
Repentance
,
when
we
first
turn
to
God
,
but
in
the
repeated
acts
thereof
after
any
slip
or
backsliding
.
4
Heart-bleeding
Confessions
,
that
the
Soul
doth
not
onely
historically
but
meltingly
declare
his
sins
to
the
Lord
,
Psalm
38.17
5
A
forsaking
of
all
sin
,
Isai
55.7
,
8.
For
the
Kingdom
of
Heaven
is
at
hand
]
That
is
,
the
Kingdom
of
the
God
of
Heaven
,
so
interpreted
Dan.
6.24
.
The
Heavens
do
rule
,
that
is
,
the
God
of
Heaven
rules
,
Luke
15.18
.
I
have
sinned
against
Heaven
,
that
is
,
the
God
of
Heaven
.
The
Baptism
of
John
,
was
it
from
Heaven
or
of
Men
?
That
is
,
from
God
or
men
,
Matth.
21.15
.
This
Kingdom
is
not
outward
like
the
Kingdoms
of
the
World
,
having
power
over
the
Body
,
nor
of
this
World
,
for
then
would
his
Servants
fight
to
defend
it
,
John
18.36
.
Not
stablished
by
Armies
,
Swords
,
and
Garisons
,
but
a
spiritual
Kingdom
within
us
,
Luke
17.21
.
Sutable
to
those
spiritual
invisible
Enemies
we
war
against
,
who
now
and
then
employ
wicked
men
in
their
Service
,
who
are
but
the
Horses
in
the
Devils
Battels
,
the
Devils
and
the
Angels
being
the
Riders
.
This
Kingdom
is
partly
militant
,
fighting
against
Devil
,
World
,
Flesh
;
partly
triumphant
,
1
Cor.
15.24
.
Christ
then
ruling
till
he
have
put
down
all
power
.
This
is
called
the
Kingdom
of
Heaven
,
1
Because
the
King
thereof
hath
his
Throne
in
Heaven
.
2
Because
the
beginning
thereof
is
from
Heaven
,
not
from
Earth
.
3
Because
it
's
governed
by
the
power
of
Heaven
not
by
earthly
Magistrates
.
Is
at
hand
]
This
Kingdom
is
said
to
be
at
hand
,
as
a
Woman
with
childe
when
her
tenth
Moneth
is
come
may
truly
say
her
Travel
is
at
hand
,
so
might
the
Baptist
say
when
the
last
Weeks
of
Messiah's
Weeks
was
begun
,
the
Kingdom
of
Heaven
was
at
hand
.
To
understand
which
consider
Dan.
9.14
.
Seventy
Weeks
are
determined
upon
thy
People
,
and
upon
thy
holy
City
,
to
finish
transgression
,
and
to
bring
in
everlasting
righteousness
,
and
to
seal
up
the
Vision
,
and
to
anoint
the
most
holy
.
The
meaning
is
,
the
Jews
counted
their
years
by
sevens
,
every
seventh
year
being
a
year
of
rest
for
the
Land
,
and
so
called
a
Sabbatical
year
,
according
to
which
Account
the
Angel
tells
Daniel
,
that
seventy
of
those
Weeks
of
years
were
allotted
for
the
standing
of
their
Temple
and
Common
wealth
,
when
both
should
be
restored
again
after
the
Captivity
,
which
make
in
all
four
hundred
and
ninety
years
.
Now
these
four
hundred
and
ninety
years
being
expired
,
as
appeared
by
the
coming
of
the
Messiah
,
and
Jerusalem
being
destroyed
within
forty
years
after
,
John
might
very
well
say
the
time
was
at
hand
.
V.
3.
For
this
is
he
that
was
spoken
of
by
the
Prophet
Esaias
,
saying
,
The
voyce
of
one
crying
in
the
Wilderness
,
Prepare
ye
the
way
of
the
Lord
,
make
his
Paths
straight
.
The
Baptist
gives
a
Reason
why
he
preaches
Repentance
,
and
that
in
the
Wilderness
,
because
he
is
that
voice
of
one
crying
in
the
Wilderness
prophesied
of
by
Esaias
cap.
40.
and
commanding
that
a
way
should
be
prepared
for
the
Messias
now
come
in
the
flesh
by
repentance
.
This
is
the
same
with
John
1.23
.
I
am
the
voice
of
one
crying
in
the
Wilderness
.
Prepare
ye
the
ways
of
the
Lord
]
The
literal
sense
was
,
that
the
Jews
in
captivity
in
Babylon
would
prepare
themselves
to
return
into
Judea
,
though
the
Countrey
of
Judea
were
waste
,
and
the
Journey
long
,
because
all
Impediments
were
to
be
removed
by
the
bounty
and
kindness
of
King
Cyrus
,
whom
God
stirred
up
to
shew
mercy
to
the
Jews
,
but
mystically
he
sets
forth
the
Deliverance
of
Gods
People
from
sin
and
death
by
Christ
.
The
way
of
the
Lord
]
That
is
,
1
Do
not
cause
any
block
by
absenting
from
the
present
proffers
of
grace
2
Believe
,
and
hope
,
and
receive
this
Son
of
God
who
is
now
offered
to
you
,
and
the
tenders
of
grace
,
that
your
wills
may
not
be
contrary
when
he
calls
,
Matth.
23.37
.
John
5.40
.
Apoc.
3.20
.
Make
his
Paths
straight
]
That
is
,
by
walking
in
an
universal
obedience
,
both
by
doing
and
suffering
,
that
we
may
not
turn
out
of
the
way
of
duty
because
of
dangers
and
hazards
,
Prov.
4
25.
Let
thine
eys
look
right
on
,
and
let
thine
ey-lids
look
straight
before
thee
,
as
a
man
that
winks
with
one
eye
taking
level
at
a
Mark
,
that
seems
not
so
much
to
see
with
his
eys
as
with
his
ey-lids
,
Heb.
12.13
.
Make
straight
paths
unto
your
feet
,
(
avoiding
all
crooked
walkings
because
of
the
cross
)
lest
that
which
is
lame
be
turned
out
of
the
way
.
Whiles
a
poor
Soul
goes
out
in
crooked
paths
,
it
is
with
him
as
with
a
Traveller
,
who
going
out
of
his
way
arrives
not
without
some
difficulty
at
his
Journeys
end
.
V.
4.
And
the
same
John
had
his
Raiment
of
Camels
hair
,
and
a
leathern
Girdle
about
his
Loins
,
and
his
Meat
was
Locusts
and
wilde
Honey
.
Here
John
is
set
forth
from
his
Apparel
,
and
Feeding
.
The
Law
of
the
Nazarites
was
to
consecrate
themselves
to
God
,
And
they
withdrew
themselves
from
the
common
manner
of
Living
that
they
might
better
intend
the
Law
of
God
,
Num.
6.1
.
Judges
13.5
.
Amos
2.12
.
Now
these
Nazarites
they
were
either
by
Vow
,
such
were
sundry
under
the
Law
;
Or
by
Birth
,
such
was
Samson
,
Judges
13.5
.
and
John
Baptist
,
Luke
1.15
.
He
shall
drink
neither
Wine
nor
strong
Drink
.
The
end
hereof
was
,
that
all
mens
eys
might
be
on
them
,
to
see
what
God
would
do
by
them
.
This
more
austere
course
of
Life
was
taken
up
by
John
,
not
to
condemn
the
use
of
softer
Apparel
,
or
sweeter
Meat
,
but
because
it
was
commanded
unto
him
by
the
Angel
.
Rayment
of
Camels
hair
]
Not
of
your
Grograms
or
Chamlets
,
or
of
precious
Stuff
,
but
base
,
hairy
,
horrid
and
course
,
Matth.
11.8
.
What
went
ye
out
into
the
Wilderness
to
see
?
a
man
man
cloathed
in
soft
cloathing
.
In
Palestine
as
they
were
wont
to
spin
Goats
hair
,
Exod.
35.26
.
All
the
women
whose
heart
stirred
them
up
in
wisdom
spun
Goats
hair
;
so
were
they
wont
to
spin
Camels
hair
,
of
which
in
likelihood
John's
Garment
was
,
and
not
of
the
Camels
Skin
.
It
's
like
John's
Garment
was
of
the
coursest
sort
,
to
teach
all
men
,
in
particular
Teachers
,
all
due
moderation
of
Apparel
,
and
contempt
of
the
World
,
not
to
teach
us
to
seek
Righteousness
thereby
,
as
foolish
Monks
do
by
putting
themselves
to
penance
,
by
wearing
course
and
hairy
Garments
.
For
John's
Preaching
was
to
carry
persons
for
to
seek
for
righteousness
onely
in
Christ
,
and
not
to
seek
for
righteousness
by
outward
Apparel
.
It
was
very
fitting
that
they
that
preach
Repentance
should
shew
forth
Repentance
in
their
Garments
.
Leathern
Girdle
about
his
Loins
]
Whereas
Aaron
had
a
Linnen
Girdle
,
Lev.
16.4
.
Sometimes
it
was
blue
,
and
purple
,
and
scarlet
,
Exod.
39.29
.
John's
Girdle
was
Leather
,
to
binde
his
Cloaths
close
unto
his
Body
.
Herein
he
did
resemble
Elias
,
2
Kings
1.8
.
who
was
girt
with
a
Girdle
of
Leather
about
his
Loins
.
The
richer
Jews
had
Girdles
inlaid
with
Gold
and
Silver
,
John's
Girdle
was
of
Leather
,
girt
about
his
Loins
after
the
manner
of
the
Eastern
People
,
Luke
12.35
.
Let
your
Loins
be
girt
about
.
It
was
usual
with
the
Hebrews
in
their
Mourning
to
be
cloathed
with
Hair
,
Joseph
.
lib.
16.
Antiq.
and
such
were
the
Nazarites
of
the
Hebrews
,
and
sutable
to
them
who
did
not
cut
the
Hair
of
their
Head
nor
Beard
,
to
these
a
leathern
Girdle
was
very
sutable
.
And
his
Meat
was
Locusts
and
wilde
Honey
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Locusts
,
so
called
,
because
they
eat
up
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Tops
of
Ears
and
Plants
.
The
Locusts
and
Grashoppers
are
put
among
creeping
things
that
may
be
eaten
,
Levit.
11.22
.
The
Eastern
People
were
wont
to
eat
them
,
as
Diadorus
Siculus
,
lib.
3.
cap.
3.
and
Jerom.
cont
.
Jovin
.
witness
;
we
because
we
have
not
seen
it
are
ready
to
abhor
from
it
,
so
would
we
be
from
the
eating
of
Snails
,
yet
as
I
am
informmed
,
are
they
commonly
eaten
in
France
and
Spain
,
&c.
And
wilde
Honey
]
Desert
places
abound
with
this
,
Bees
gathering
Honey
in
the
Roots
of
hollow
Trees
,
or
Clefts
of
Rocks
.
It
hath
been
observed
,
that
in
hotter
Countreys
there
hath
been
such
plenty
of
Honey
,
that
when
the
Bees
could
not
be
received
in
Hives
they
have
flown
into
the
Woods
:
and
this
may
be
supposed
to
have
been
in
Palestine
,
because
it
was
an
hot
Countrey
,
and
because
the
Scripture
saith
,
It
flowed
with
Milk
and
and
Honey
,
Levit.
20.24
.
and
from
Jonathan's
tasting
Honey
by
putting
the
end
of
his
Rod
in
an
Honey-comb
when
he
was
upon
his
March
,
1
Sam.
14.27
.
also
Psalm
81.16
.
O
that
Israel
had
hearkened
to
me
,
I
would
have
fed
him
with
the
finest
of
the
Wheat
,
and
with
Honey
out
of
the
Rock
would
I
have
satisfied
thee
.
Rabanus
out
of
the
Travels
of
Arnulphus
a
French
Bishop
saith
,
In
the
Desert
of
Judea
there
are
found
a
little
kinde
of
Locust
,
which
being
of
slender
and
short
bodies
after
the
manner
of
a
finger
,
may
be
easily
taken
in
the
Grass
,
and
being
boil'd
in
Oyl
give
Meat
to
poor
People
.
We
must
not
then
think
the
Evangelist
speaks
any
monstrous
thing
of
the
Baptist
,
but
onely
this
,
that
he
abstained
from
Riot
and
Dainties
,
and
used
homely
Diet
which
could
be
got
any
where
;
this
kinde
of
Feeding
was
not
common
to
all
the
Inhabitants
of
that
place
,
for
,
because
John
lived
in
this
manner
,
the
Pharisees
thought
the
Devil
was
in
him
,
Matth.
11.18
.
For
his
Drink
no
doubt
it
was
sutable
to
his
Meat
,
as
the
Angel
bad
,
Luke
1.15
.
that
he
should
drink
neither
Wine
nor
strong
Drink
.
He
did
it
that
all
men
might
see
that
God
would
do
some
singular
thing
by
him
,
and
God
hereby
would
shew
his
power
in
calling
to
such
a
Service
(
as
the
Preaching
of
the
Gospel
was
)
a
countrey
wilderness
man
,
John
1.6
,
7.
John
was
sent
of
God
to
bear
witness
of
the
Light
,
and
to
baptize
,
John
1.33
.
who
had
a
sign
from
God
to
know
this
Messias
,
even
the
Descent
of
a
Dove
upon
him
.
So
that
he
could
point
out
and
preach
to
the
People
,
Behold
the
Lamb
of
God
,
John
1.29
.
compared
with
v.
33.
He
received
not
onely
a
Command
to
preach
,
(
as
concerning
Mortality
,
All
flesh
is
grass
,
Isai
40.4
.
and
concerning
Repentance
,
Of
turning
the
disobedient
to
the
wisdom
of
the
just
,
Luke
1.
)
but
also
he
received
a
Command
to
baptize
,
that
is
,
to
gather
a
Church
after
a
new
manner
.
In
the
dispensation
of
his
Ministery
it
's
like
he
received
those
Mysteries
of
the
Destruction
of
Hierusalem
and
the
Jewish
Nation
,
under
the
Metaphor
of
an
Ax
laid
to
the
Root
of
a
Tree
,
and
that
Christ
in
Pentecost
would
baptize
Christians
with
fire
and
with
the
Spirit
.
V.
5.
Then
went
out
to
him
Hierusalem
and
all
Judea
,
and
all
the
Region
round
about
Jordan
,
V.
6.
And
were
baptized
of
him
in
Jordan
confessing
their
sins
.
John
had
preached
the
Doctrine
of
Repentance
,
that
whereas
they
thought
they
were
righteous
by
their
works
,
and
without
sin
,
and
that
though
they
lived
wickedly
yet
they
should
not
fear
Gods
wrath
,
because
God
was
merciful
,
therefore
John
showes
they
were
all
under
wrath
,
and
whereas
they
were
confident
on
their
prerogative
,
that
they
were
Abrahams
seed
,
John
preacht
unto
them
they
should
change
their
opinion
,
and
that
righteousness
was
onely
through
Christ
.
Having
preach'd
repentance
unto
many
of
his
hearers
,
they
came
to
receive
the
baptism
of
repentance
.
Then
went
out
unto
him
Jerusalem
and
all
Judaea
]
Partly
because
they
had
for
400
years
been
without
an
extraordinary
Prophet
,
even
from
the
days
of
Malachy
,
partly
because
of
the
powerfulness
of
his
doctrine
,
and
austerity
of
his
life
,
and
partly
because
he
by
his
doctrine
prepared
them
for
the
Messias
,
upon
whose
coming
all
mens
mindes
were
set
.
They
coming
to
him
,
he
taught
them
next
to
repentance
and
faith
in
the
Son
of
God
,
that
he
had
a
new
command
from
God
,
that
by
a
new
kinde
of
baptisme
he
was
to
gather
a
Church
unto
the
Messias
that
was
now
coming
,
that
by
that
rite
believers
might
help
their
faith
.
Whereunto
some
apply
those
prophetical
Scriptures
,
Ezek.
36.25
.
I
will
powr
,
or
sprinkle
,
clean
waters
upon
you
,
and
you
shall
be
cleansed
:
and
Zach.
13.1
.
In
that
day
there
shall
be
a
fountain
set
open
for
sin
and
for
uncleanness
.
This
was
called
the
baptism
of
repentance
,
to
show
that
none
of
right
ought
to
take
it
up
,
but
those
that
repented
first
,
and
those
that
believed
first
,
Act.
19.4
.
John
there
taught
that
they
that
were
to
be
baptized
should
believe
on
Christ
,
and
hence
his
baptism
was
called
baptism
for
forgiveness
of
sins
,
for
this
John
in
his
ministry
made
known
,
Luk.
1.77
.
All
Judaea
]
That
is
,
persons
of
all
age
,
condition
and
sex
,
not
every
individual
person
.
And
all
the
region
round
about
Jordan
]
That
is
,
from
all
places
of
both
sides
of
the
river
of
Jordan
.
Were
baptized
of
him
in
Jordan
,
confessing
their
sins
]
That
is
,
they
first
confessing
their
sins
were
baptized
of
him
:
together
with
the
confession
of
their
sins
,
they
profest
a
belief
of
the
doctrine
which
he
preached
.
Tertul.
in
his
book
of
repentance
,
saith
,
We
are
not
therefore
washed
that
we
should
cease
to
sin
,
but
because
we
have
ceased
,
because
we
are
already
washt
in
heart
.
This
very
baptism
in
the
manner
of
it
,
Justin
Martyrs
time
.
Whosoever
are
perswaded
and
believe
those
things
to
be
true
that
are
taught
and
spoken
by
us
,
and
have
received
that
they
can
so
live
,
they
are
taught
to
pray
fasting
,
and
to
beg
of
God
the
forgiveness
of
their
former
sins
,
we
praying
and
fasting
together
with
them
,
then
are
they
brought
thither
of
us
where
there
is
water
,
and
with
the
same
manner
of
regeneration
that
we
our selves
are
regenerated
are
they
regenerate
,
in
the
name
of
the
Father
of
all
things
,
and
Lord
God
,
and
of
our
Saviour
Jesus
Christ
,
and
of
the
Holy
spirit
,
then
they
are
made
a
sacrifice
in
the
water
.
Tertul.
to
Quintilla
cap.
1.
Happy
is
the
Sacrament
of
our
water
,
because
the
offences
of
old
blindeness
being
washt
away
,
we
are
freed
into
an
eternal
life
.
For
the
signification
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
take
it
out
of
Grotius
.
The
propriety
of
the
word
showes
,
that
this
rite
was
wont
to
be
done
by
dipping
or
covering
all
over
with
water
,
not
by
sprinkling
;
Also
the
places
chosen
for
that
rite
prove
it
,
Joh.
3.23
.
John
was
baptizing
in
Aenon
near
to
Salim
,
because
there
was
much
water
there
,
Act.
8.38
,
39.
The
Eunuch
and
Philips
going
into
the
water
and
coming
out
of
it
,
and
many
allusions
of
the
Apostles
which
cannot
be
referrd
to
sprinkling
,
Rom.
6.3
,
4
,
5.
We
are
buried
with
him
by
baptism
into
death
,
that
like
as
Christ
was
raised
from
the
dead
by
the
glory
of
the
Father
,
so
we
should
walk
in
newness
of
life
.
Paul
proves
they
should
not
live
in
sin
,
because
they
were
dead
;
he
proves
they
were
dead
,
because
they
were
buried
in
baptism
.
Heb.
10.22
.
We
finde
the
dipping
of
the
body
,
our
bodies
washed
in
pure
water
,
not
the
sprinkling
of
the
brow
.
So
that
it
appears
that
sprinkling
was
not
the
baptism
of
John
or
Christ
;
1
From
the
subject
of
baptism
,
It
was
not
a
part
but
the
whole
body
;
2
From
the
form
,
It
was
not
sprinkling
but
burying
,
Col.
2.12
.
Buried
with
him
in
baptism
,
wherein
ye
are
also
risen
again
;
3
From
the
matter
or
element
,
It
was
much
water
,
Joh
3.23
.
which
needed
not
,
if
sprinkling
had
been
enough
;
4
From
the
adjuncts
of
going
into
the
water
and
coming
out
,
practised
by
Christ
,
Matth.
3.
and
by
the
Eunuch
,
Acts
8.38
,
39.
Magnus
writing
to
know
Cyprians
judgment
of
them
that
were
baptized
onely
by
sprinkling
in
sickness
,
answers
in
the
end
of
his
66
Epistle
,
1
That
divine
benefits
in
nothing
should
be
either
lamed
or
weakned
;
2
Necessity
compelling
,
and
God
pardoning
,
divine
abridgements
bestow
the
whole
benefit
on
believers
;
3
He
mentions
that
those
so
baptized
were
called
Clinici
or
bed
Christians
;
4
If
any
man
thought
they
had
got
nothing
,
because
they
were
sprinkled
,
he
saith
,
If
they
escape
their
sickness
let
them
be
baptized
.
Whereby
we
may
gather
,
first
,
That
the
right
way
of
baptizing
was
by
burying
.
2
Because
the
opinion
of
those
times
was
,
that
baptism
took
away
sin
,
and
therefore
many
put
off
their
baptism
till
near
the
time
(
as
they
thought
)
of
their
death
,
but
,
death
coming
upon
them
suddenly
,
they
took
sprinkling
of
a
little
water
in
their
beds
instead
of
baptism
,
with
an
intention
to
be
buried
in
water
in
case
they
recovered
.
Moreover
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifies
to
drown
,
dip
or
plunge
,
as
Scapula
in
his
Lexicon
interprets
it
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
sprinkle
,
Mar.
1.9
.
John
baptized
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
into
Jordan
,
which
he
could
not
have
said
,
had
not
the
word
baptize
signified
an
application
of
the
subject
to
the
water
,
not
of
the
water
to
the
subject
.
Pareus
on
the
6th
of
the
Romans
saith
,
The
ancient
rite
in
the
Apostolical
Church
was
this
,
the
persons
baptized
were
dipped
all
over
in
a
River
,
with
some
tarriance
under
the
water
,
then
they
rose
up
again
;
Dipping
shewed
crucifying
and
death
,
because
it
was
not
without
terrour
,
and
coming
up
out
of
the
water
signified
resurrection
with
Christ
.
Par.
in
Rom.
6.
Mr.
Fox
saith
,
Augustine
and
Paulinus
baptized
persons
in
rivers
,
and
not
in
hallowed
fonts
,
as
witnesseth
Fabianus
cap.
119
,
120.
Acts
and
Monuments
,
Part.
1.
pag.
138.
After
,
speaking
of
Austin
,
he
saith
,
He
departed
after
he
had
baptized
ten
thousand
Saxons
or
Angles
in
the
West
River
that
is
called
Swale
besides
York
,
on
a
Christmas
day
:
where
note
by
the
way
Christian
Reader
,
saith
Mr.
Fox
,
That
whereas
Austin
baptized
then
in
Rivers
,
it
followed
then
there
was
no
use
of
Fonts
.
See
Acts
and
Mon.
Part.
1.
pag.
154.
Also
,
pag.
156.
he
saith
,
During
the
life
of
King
Edwin
,
Paulinus
christened
continually
in
the
Rivers
of
Gwenye
and
Swala
,
in
both
Provinces
of
Deira
and
Bernitia
.
Confessing
their
sins
]
That
is
,
professed
themselves
guilty
of
sinful
purposes
,
and
sinful
customs
,
and
many
sinful
actions
,
and
that
now
they
repented
for
them
all
,
Acts
2.37
,
38.
Peter's
hearers
professed
their
faith
and
repentance
for
killing
the
Lord
of
life
,
and
were
instantly
baptized
.
With
this
confession
there
went
an
holy
hatred
of
their
sins
:
as
the
Ephesians
shewed
their
wicked
deeds
,
so
they
burnt
their
conjuring
books
,
Acts
19.17
,
18.
and
if
the
confession
of
the
sins
of
persons
in
these
times
baptized
were
more
particular
and
with
more
grief
,
it
would
come
nearer
the
Apostolical
practise
.
Truly
it
argues
a
great
change
of
heart
when
persons
formerly
proud
,
unclean
,
intemperate
and
unrighteous
,
shall
not
onely
confess
themselves
sinners
,
but
also
such
kinde
of
sinners
.
Moreover
,
they
profest
they
fear'd
the
anger
of
God
,
and
desired
to
escape
it
at
the
day
of
judgement
.
Also
they
confessed
other
believables
,
that
they
believed
on
the
Messias
that
was
to
come
after
,
and
begin
his
preaching
,
Act.
19.4
.
Also
,
no
doubt
they
made
professions
of
their
self-denial
,
without
which
they
could
not
be
Christs
Disciples
,
Luk.
14.26
.
nor
yet
Johns
disciples
;
for
Johns
baptism
and
Christs
being
one
and
the
same
specifical
baptism
,
as
confession
went
before
Johns
baptism
,
so
must
it
go
before
Christs
baptism
,
and
as
making
disciples
(
which
was
to
teach
to
conversion
,
believing
and
self-denial
)
went
before
Christs
baptism
,
so
must
it
go
before
Johns
baptism
.
And
so
the
Eunuch
,
before
Philip
would
baptize
him
,
made
profession
of
his
faith
,
Act.
8.37
.
So
Heb.
10.22
,
23.
Our
bodies
washed
in
pure
water
,
let
us
hold
fast
the
profession
of
our
faith
without
wavering
.
That
is
,
that
profession
we
made
at
our
baptism
.
So
that
baptism
is
as
an
hand-writing
passing
betwixt
God
and
us
,
we
confess
our
sins
,
and
profess
our
faith
,
and
he
signes
over
and
confirms
unto
us
the
pardon
of
our
sins
,
according
to
1
Joh.
1.9
.
And
therefore
it
follows
that
no
wicked
persons
that
never
came
to
the
sight
of
their
sins
,
nor
to
humiliation
for
them
,
are
to
be
admitted
to
baptism
;
nor
yet
infants
,
for
their
receiving
destroys
the
qualifications
preceding
baptism
,
which
is
confession
,
for
they
were
not
first
baptized
and
then
confest
,
but
first
they
confessed
and
then
they
were
baptized
.
V.
7.
But
when
he
saw
many
of
the
Pharisees
and
of
the
Sadduces
come
to
his
Baptism
,
he
said
unto
them
,
O
Generation
of
Vipers
,
who
hath
warned
you
to
flee
from
the
wrath
to
come
?
We
have
here
John's
Ministry
set
down
,
from
the
reprehension
he
gives
to
the
Pharisees
and
Sadduces
,
from
v.
7.
to
v.
13.
Here
may
be
a
Question
,
why
John
threatened
these
Pharisees
so
severely
that
came
to
his
Baptism
.
To
know
this
consider
,
1
Who
the
Pharisees
and
Sadduces
were
.
1
The
Pharisees
did
not
onely
observe
the
Levitical
Rites
in
a
more
exquisite
way
than
others
,
but
had
many
other
outward
traditions
,
as
Washings
,
and
Corban
,
&c.
wherein
they
placed
Righteousness
and
the
Desert
of
eternal
Life
;
to
get
an
opinion
of
Holiness
,
they
separated
themselves
in
Apparel
and
Diet
from
other
men
,
but
not
hence
were
they
called
Pharisees
,
but
because
they
,
not
content
with
the
Letter
onely
,
would
search
out
the
hidden
sense
:
hence
were
they
called
Pherussim
,
that
is
,
Interpreters
.
These
Pharisees
sprung
up
about
one
hundred
and
fifty
years
before
Christ
;
they
attributed
some
things
to
Destiny
,
but
not
all
things
,
but
they
said
some
things
were
in
a
mans
own
power
to
do
or
not
to
do
,
Joseph
.
l.
13.
Ant.
c.
9.
These
confest
the
Resurrection
,
acknowledged
Angels
and
Spirits
,
Acts
23.8
.
and
to
gain
opinion
they
made
broad
their
Philacteries
,
the
pieces
of
Parchment
which
they
wore
on
their
Breasts
,
wherein
the
Commandments
were
written
,
Matth.
23.5
.
These
had
the
Office
and
Authority
of
publick
Teaching
confirmed
by
the
testimony
of
Christ
,
the
Scribes
and
Pharisees
sit
in
Moses's
Chair
,
whatsoever
they
bid
you
observe
that
observe
and
do
.
The
Scribes
are
put
before
them
,
as
being
of
a
more
ancient
Institution
,
perhaps
divine
.
2
The
Sadduces
:
These
denied
a
Providence
of
God
in
the
World
governing
humane
things
,
they
denied
the
Immortality
of
the
Soul
and
the
Resurrection
of
the
Body
,
they
thought
there
was
neither
Angel
nor
Devil
,
Acts
23.8
.
They
were
indeed
plain
Atheists
,
who
thought
Religion
was
invented
to
keep
men
in
aw
:
for
outward
and
politick
ends
they
observed
some
outward
legal
Rites
:
these
attributed
nothing
to
Destiny
,
but
all
to
the
will
of
man
,
and
that
we
are
Authours
as
well
of
our
own
Happiness
,
as
of
our
Misfortune
,
Joseph
.
lib.
13.
Antiq.
cap.
9.
The
Pharisees
following
the
faith
of
Moses
and
the
Prophets
opposed
these
;
the
People
followed
the
Pharisees
,
the
great
men
followed
the
Sadduces
.
The
Sadduces
denied
all
the
Old
Testament
save
the
five
Books
of
Moses
,
Tertul
de
Praescrip
.
And
therefore
Christ
Matth.
22.31
,
32.
proves
the
Resurrection
out
of
them
.
They
are
called
Sadduces
,
that
is
,
righteous
,
because
they
did
arrogate
the
name
of
Righteousness
to
themselves
,
or
rather
of
Sadoc
their
Authour
,
as
Chemnicius
and
Lapid
affirm
.
2
To
answer
the
Question
why
John
so
severely
received
these
Pharisees
and
Sadduces
,
the
Reasons
were
,
1
Because
of
the
dangerousness
of
their
Errours
:
the
Pharisees
out
of
perswasion
of
their
own
Righteousness
did
not
fear
the
wrath
to
come
;
the
Sadduces
out
of
their
Atheism
did
not
fear
or
believe
any
wrath
to
come
,
yet
both
made
a
shew
of
Religion
.
2
They
came
to
him
dissemblingly
,
with
a
minde
to
tempt
him
,
not
to
learn
by
him
.
3
To
gain
a
further
opinion
of
Holiness
by
being
baptized
of
holy
John
.
4
Hereby
to
stop
John's
mouth
that
he
might
not
thunder
against
their
Vices
.
5
To
discover
them
to
all
the
Multitude
who
were
ready
for
their
pretences
to
think
otherwise
of
them
,
and
in
danger
to
be
deluded
by
them
.
6
That
in
the
Pharisees
and
Sadduces
,
who
were
most
blame-worthy
,
the
Multitude
might
not
content
themselves
with
a
feigned
shew
of
Repentance
.
7
To
manifest
his
own
sincerity
in
Preaching
,
that
though
they
were
the
most
eminent
men
for
place
and
learning
,
yet
he
would
not
spare
them
in
his
Ministry
.
Generation
of
Vipers
]
John's
speech
to
them
is
partly
reprehensory
.
John
alludes
to
the
Devil
that
old
Serpent
,
whose
offspring
they
were
,
as
also
to
the
Viper
,
whose
Skin
is
beautifull
,
but
her
Poyson
is
in
her
Tongue
.
As
if
he
should
say
,
Ye
are
an
evil
Egg
of
an
evil
Bird
;
ye
are
poysonous
sons
of
poysonous
fathers
.
Christ
applies
these
words
to
them
,
Matth.
23.31
.
Ye
are
the
sons
of
them
who
killed
the
Prophets
,
fill
ye
up
the
measure
of
your
fathers
sins
.
Ye
Serpents
,
ye
Generation
of
Vipers
,
how
can
ye
escape
the
Damnation
of
Hell
?
As
the
Viper
eats
through
the
Bowels
of
the
Dam
,
that
it
may
come
to
life
,
Plin.
l.
10.
c.
62.
Rhodogin
.
l.
3.
c.
37.
so
you
Scribes
and
Pharisees
kill
your
Mother
,
the
Synagogue
,
and
your
spiritual
Fathers
,
the
Prophets
and
faithful
Teachers
,
that
you
may
live
in
your
pride
and
covetousness
.
This
Comparison
was
made
by
Hierom
and
others
,
but
experience
hath
found
the
contrary
true
,
as
Gesner
,
Mathiolus
,
and
others
;
therefore
it
's
called
Vipera
,
quasi
vivipara
,
because
that
Serpent
doth
not
lay
Eggs
,
but
brings
forth
a
living
Creature
.
Again
,
as
Vipers
devour
Scorpions
,
and
therefore
their
Poyson
becomes
stronger
,
Aristot
.
lib.
8.
Hist.
Animal
.
c.
29.
So
the
Pharisees
and
Sadduces
eating
the
poysonous
opinions
of
their
Rabbins
,
by
adding
their
own
,
increase
the
Poyson
of
their
Errours
.
Again
,
Christ
so
calls
them
to
upbraid
the
whole
Order
of
them
,
as
well
absent
as
present
;
as
if
he
should
say
,
Both
these
Factions
beget
Serpents
,
though
they
differ
among
themselves
.
Again
,
as
the
Viper
is
a
most
poysonous
Creature
,
Acts
28.4
.
John
Baptist
and
Christ
.
Moreover
this
phrase
is
taken
out
of
Isai
59.5
.
They
hatch
Cockatrioe
Eggs
,
and
weave
the
Spiders
Web
;
he
that
eateth
of
their
Eggs
dieth
,
and
that
which
is
crushed
breaketh
out
into
a
Viper
.
Besides
John
hereby
would
not
onely
inform
them
of
their
poysonous
malice
and
hypocrisie
,
but
would
inform
them
of
their
natural
pollution
they
bring
into
the
world
.
Who
hath
warned
you
to
flee
from
the
wrath
to
come
]
As
if
he
should
say
,
Ye
live
so
securely
as
if
there
were
no
vengeance
after
this
Life
,
you
Sadduces
think
there
is
no
Hell
,
and
you
Pharisees
are
so
presumptuous
that
you
think
you
need
not
fear
Hell
,
but
who
hath
told
you
so
?
It
is
your
own
carnal
confidence
.
2
You
were
never
brought
to
the
sight
of
your
sin
,
and
the
punishment
due
for
it
,
why
then
will
you
come
to
my
Baptism
which
is
a
sign
of
remission
of
sins
.
3
Some
take
it
as
a
word
of
Admiration
,
as
if
John
should
say
,
I
cannot
be
brought
to
think
that
you
do
repent
,
though
you
profess
it
,
but
if
it
be
possible
for
you
to
escape
it
,
it
must
be
by
Faith
and
Repentance
:
certainly
that
your
Consciences
may
be
awakened
,
know
there
's
much
difficulty
herein
.
Matth.
23.31
.
Serpents
,
Generation
of
Vipers
,
how
can
ye
escape
the
Damnation
of
Hell
?
From
the
wrath
to
come
]
He
means
not
destruction
by
the
Romans
,
but
principally
hell
fire
;
the
other
is
not
excluded
,
wrath
hath
lain
upon
them
sixteen
hundred
years
,
of
which
Christ
speaks
,
Luke
23.28
,
29
,
30
,
31.
Zach.
5.11
.
The
Ephah
,
or
the
full
measure
of
the
sins
of
the
Synagogue
,
were
caried
into
the
Land
of
Shinar
;
that
is
,
they
were
scattered
all
abroad
,
as
the
inhabitants
of
the
earth
were
at
the
confusion
of
tongues
in
the
Land
of
Shinar
;
and
the
ephah
was
stablished
upon
her
own
base
,
to
signifie
,
that
by
their
new
blasphemies
against
Christ
and
hardness
of
heart
,
that
all
the
world
may
look
upon
their
banishment
and
misery
,
as
they
do
upon
a
pillar
set
upon
a
base
or
foundation
,
without
hope
of
deliverance
till
their
conversion
be
accomplished
,
Rom.
11.25
.
2
John
means
hell
fire
,
Matth.
23.33
.
which
he
opposes
against
the
Kingdome
of
heaven
,
v.
2.
q.
d.
the
Souldiers
,
and
Publicans
,
and
common
people
have
come
to
me
,
Luk.
3.12
,
13.
What
shall
we
do
,
and
what
shall
we
do
?
and
I
have
shewed
them
a
way
to
escape
wrath
,
but
what
shall
I
do
with
you
?
you
see
not
your
sin
,
and
then
how
can
you
be
healed
,
and
being
not
healed
how
can
you
escape
wrath
,
even
hell
fire
?
Obs
The
judgements
of
God
ought
seriously
to
be
applied
to
hardened
and
impenitent
sinners
,
Psal.
11.6
,
7.68.21
.
Rom.
2.5
,
8.
2
Thes.
1.8
.
1
Peter
4.17
.
V.
8.
Bring
forth
therefore
fruits
meet
for
Repentance
.
John
layes
down
next
after
his
reprehension
,
an
exhortation
to
the
Pharisees
and
Sadduces
,
to
bring
forth
fruits
,
that
is
to
say
,
Works
worthy
of
Repentance
,
Acts
26.20
.
He
means
not
a
worthiness
of
merit
,
as
if
our
Works
could
deserve
any
thing
at
Gods
hand
,
nor
as
if
our
Works
of
congruity
or
the
moral
Works
of
natural
men
could
deserve
so
much
of
God
,
that
he
should
be
bound
to
enable
us
to
do
Works
of
Repentance
,
or
condignity
to
deserve
any
thing
from
God
:
but
he
means
a
worth
of
sutableness
,
as
a
bountifull
Lady
is
worthy
of
a
liberal
Lord
or
Gentleman
,
that
is
,
she
is
sutable
.
So
,
bring
forth
Fruits
worthy
of
Repentance
;
that
is
,
sutable
or
declarative
of
your
Repentance
,
as
if
he
should
say
,
Shew
that
you
do
not
come
with
a
counterfeit
Repentance
,
but
let
your
outward
signs
of
Repentance
,
(
as
care
of
pleasing
God
,
hatred
of
former
sins
,
good
Works
contrary
to
your
former
evil
Works
,
tears
and
sighs
)
evidence
the
inward
Repentance
of
your
hearts
,
and
this
is
the
way
and
means
of
escaping
the
wrath
to
come
,
wherewith
I
have
threatned
you
.
You
O
Sadduces
,
repent
of
your
Atheism
;
you
O
Pharisees
,
turn
the
pride
of
your
own
Righteousness
into
self-abasement
,
your
seeming
sanctity
into
real
sincerity
,
your
covetousness
and
griping
to
Alms
and
Restitution
,
your
secureness
to
godly
fear
;
let
there
be
some
sutableness
(
though
we
do
not
enjoyn
a
Popish
commensurate
equality
)
betwixt
your
Sorrow
and
Humiliation
and
your
former
sins
:
as
Peter
for
Denial
wept
bitterly
,
Matth.
26.75
.
Not
to
give
satisfaction
to
God
,
which
onely
Christ
his
Bloud
doth
,
but
to
shew
your
turning
away
from
sin
,
and
your
grief
for
what
is
already
done
;
and
to
shew
you
earnestly
wish
it
were
undone
,
and
that
you
would
not
upon
any
terms
do
it
,
were
it
to
do
again
.
Besides
,
Fruits
worthy
of
Repentance
implies
a
vehemency
of
affection
for
God
,
as
formerly
we
have
had
for
sin
,
a
burning
affection
to
God
,
as
formerly
we
have
had
to
sin
,
to
yield
our
members
weapons
of
righteousness
,
as
formerly
they
have
been
weapons
for
sin
,
Rom.
6.13
,
19.
Finally
know
,
Repentance
is
an
inward
Grace
seated
in
the
Heart
,
but
the
Fruits
of
it
are
brought
forth
in
the
course
of
our
Life
.
V.
9.
And
think
not
to
say
within
your selves
,
We
have
Abraham
to
our
father
,
for
I
say
unto
you
,
God
is
able
of
these
Stones
to
raise
up
Children
unto
Abraham
.
The
words
are
a
Discovery
of
the
false
rests
these
Phariand
Sadduces
had
,
which
the
Baptist
lays
open
in
order
to
their
repentance
:
As
,
whereas
thou
calls
us
a
generation
of
Vipers
,
we
are
Abrahams
seed
;
whereas
thou
exhorts
us
to
repent
,
we
are
a
holy
nation
:
whereas
thou
threatens
us
with
the
wrath
to
come
,
if
any
such
thing
be
,
it
belongs
to
Reprobates
:
But
we
are
the
elect
people
of
God
,
if
God
should
cast
off
us
that
are
the
sons
of
Abraham
,
then
his
promise
would
take
no
effect
,
Rom.
9.5
.
but
he
would
be
unfaithful
.
To
this
John
answers
,
The
Children
of
the
promise
are
counted
for
the
seed
,
and
not
the
children
of
the
flesh
,
Rom.
9.8
.
Birth
priviledges
may
inright
you
to
the
Land
of
Canaan
,
but
it
cannot
inright
you
to
the
promise
of
spiritual
blessings
here
,
nor
glory
hereafter
.
You
do
not
imitate
the
Faith
and
works
of
Abraham
,
but
the
wickedness
and
treachery
of
your
ancestors
since
Abraham
,
therefore
you
are
not
the
Children
of
Abraham
,
nor
an
holy
Nation
,
but
a
generation
of
Vipers
,
and
in
vain
do
you
(
as
many
in
these
days
do
)
imagine
the
promises
to
belong
to
the
carnal
seed
.
This
still
was
the
Jews
foolish
boasting
,
that
they
were
Abrahams
seed
,
Joh.
8.33
.
and
thence
thought
themselves
free
,
and
needed
no
other
freedome
,
when
Christ
at
the
same
time
tells
them
they
were
the
Bond-slaves
of
sin
,
till
such
times
as
he
freed
them
,
and
tells
them
v.
39.
that
,
if
they
were
Abrahams
children
,
they
would
do
the
works
of
Abraham
.
The
words
are
,
as
if
John
should
say
,
Though
you
Pharisees
and
Sadduces
go
to
Hell
,
the
promise
made
to
Abraham
will
not
in
the
least
jot
be
made
void
,
being
it
is
not
made
to
them
that
succeed
in
the
flesh
,
but
to
them
that
succeed
in
the
faith
and
works
of
Abraham
,
whether
they
be
Jews
or
Gentils
.
[
God
is
able
of
these
stones
to
raise
up
Children
unto
Abraham
]
by
Stones
is
meant
either
the
Rocks
that
lay
upon
the
Banks
,
or
shore
of
Jordan
,
Luke
19.40
.
If
these
should
hold
their
peace
the
stones
would
immediately
cry
out
.
Neither
was
this
other
then
when
God
made
man
of
the
dust
of
the
earth
,
and
breathed
into
him
a
living
soul
.
Some
by
Stones
understand
the
Gentiles
,
from
whom
the
Jews
did
expect
Faith
and
Godliness
as
from
the
Stones
;
neither
is
it
incredible
for
God
to
make
Children
of
Stones
,
seeing
Isaac
was
begotten
from
Abraham
when
his
body
was
dead
(
to
her
being
an
old
woman
,
though
afterwards
he
had
Children
by
Keturah
a
young
woman
)
and
Sarahs
body
also
,
Rom.
4.19
.
For
Abrahams
dead
body
is
resembled
to
a
Stone
,
Isa.
51.1
.
Look
unto
the
Rock
whence
ye
are
hewen
.
q.
d.
You
Pharisees
,
Sadduces
,
and
Jews
think
if
you
should
perish
,
what
would
God
do
for
an
off-spring
?
I
tell
you
he
is
able
to
raise
them
from
the
Gentiles
;
nay
,
if
need
were
,
from
the
dead
,
or
liveless
Rocks
,
whence
your self
at
first
had
your
beginning
,
and
wherewith
at
present
your
hearts
have
some
resemblance
and
similitude
:
as
God
turned
Lots
Wife
into
a
Pillar
,
which
was
standing
many
hundred
years
,
yea
,
even
in
Josephus
his
time
,
so
can
the
same
God
turn
a
Stone
into
a
Man
,
doing
that
bodily
which
he
doth
spiritually
,
taking
away
an
heart
of
Stone
,
and
giving
an
heart
of
flesh
,
Ezek.
36.26
.
Obs.
There
is
an
Omnipotence
in
God
to
do
whatsoever
can
be
done
,
even
what
he
wills
,
Psal.
115.3
.
Matthew
26.53
.
2
The
spiritual
promises
of
God
are
not
tied
to
fleshly
issue
,
Rom
9.6
,
7
,
8
,
9.
Gal.
3.7
,
29.
but
to
the
Children
of
promise
[
to
raise
up
children
to
Abraham
]
setting
forth
the
manner
how
Abraham
should
have
Children
,
not
by
begetting
onely
,
but
by
raising
up
.
As
in
the
Law
,
they
that
were
born
of
the
brother
,
remaining
alive
,
were
sons
to
the
deceased
brother
,
not
by
nature
but
by
Law
,
so
all
believers
are
planted
into
Abraham
,
and
become
not
Children
of
the
flesh
,
but
Children
of
the
promise
,
Rom.
4.12
,
13.
The
Baptist
,
Christ
and
the
Apostles
endeavour
to
take
away
the
pride
and
Carnal
confidence
conceived
from
the
Holiness
of
their
ancestors
.
Abraham
,
as
a
common
father
or
trustee
,
received
the
promises
from
God
,
which
belong
to
all
believers
.
Hence
Abraham
is
called
a
father
like
unto
God
,
Rom.
4.17
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
both
in
spirituality
,
as
God
is
to
his
Children
,
(
for
the
believing
Gentiles
are
not
descended
from
his
Loyns
)
2
In
universality
,
so
that
as
God
is
an
universal
Father
,
not
onely
of
the
believing
Jews
,
but
also
of
the
Gentiles
,
Rom.
4.17
.
so
was
Abraham
.
V.
10.
And
now
also
the
Ax
is
laid
to
the
Root
of
the
Trees
,
therefore
every
Tree
which
bringeth
not
forth
good
Fruit
,
is
hewen
down
and
cast
into
the
Fire
.
The
Ax
is
laid
to
the
Root
of
the
Trees
]
Here
is
a
Motive
to
stir
up
the
Pharisees
and
Sadduces
to
Repentance
,
because
laid
his
Ax
to
the
Root
of
the
Trees
.
By
Trees
he
means
Men
or
Jews
,
Matth.
12.33
.
Make
the
Tree
good
and
his
Fruit
good
.
By
Ax
he
means
,
1
the
Threatnings
of
the
Word
,
which
were
now
laid
to
the
Roots
of
mens
hearts
,
Every
Tree
that
bringeth
not
forth
good
Fruit
is
hewen
down
,
as
Husbandmen
do
with
Trees
that
cease
bearing
Fruit
,
they
cut
them
down
to
make
fire-wood
of
them
,
so
will
the
Lord
do
with
you
Jews
,
Luke
13.7
.
Cut
it
down
,
why
cumbreth
it
the
Ground
?
John
15.6
.
Withered
Branches
are
by
the
Husbandman
cast
into
the
Fire
and
burned
.
Every
Tree
which
bringeth
not
forth
good
Fruit
]
Every
Man
,
Woman
,
City
among
you
[
is
hewen
down
and
cast
into
the
Fire
]
Whereas
you
think
you
being
once
the
People
of
God
,
shall
still
so
continue
to
be
,
know
ye
that
at
present
ye
have
the
Ax
laid
to
you
,
you
shall
be
cut
off
from
your
Root
Abraham
,
Rom.
11.22
.
And
first
ye
shall
be
destroyed
by
the
Romans
.
2
Ye
shall
be
cast
into
the
Fire
of
Hell
,
for
your
unfruitfulness
.
3
Your
posterity
shall
be
given
up
to
a
spirit
of
slumber
,
They
shall
have
Eys
,
but
not
see
,
Ears
,
but
not
hear
,
Hearts
,
but
not
understand
,
Rom.
11.8
.
For
though
Deut.
20.20
.
Fruit-trees
were
not
by
the
Law
to
be
cut
down
,
no
not
in
time
of
a
Siege
,
yet
Fruit-trees
that
either
never
bore
,
or
had
done
bearing
,
might
be
used
either
in
the
Siege
,
or
for
fire-wood
.
Obs.
A
present
or
speedy
Judgment
of
God
may
be
expected
of
those
that
under
means
of
grace
remain
unfruitfull
Trees
,
Luke
13.6
,
7.
John
15.6
,
7.
Luke
20.16
.
Isai
5.4
,
5
,
6.
V.
11.
I
indeed
baptize
you
with
Water
unto
Repentance
,
but
he
that
cometh
after
me
is
mightier
than
I
,
whose
Shoes
I
am
not
worthy
to
bear
,
he
shall
baptize
you
with
the
Holy
Ghost
and
with
Fire
.
John's
Ministry
is
set
down
from
the
difference
betwixt
him
and
Christ
,
1
Whereas
the
People
might
be
apt
to
think
him
to
be
the
promised
Messias
,
he
tells
them
he
was
not
,
he
declares
himself
to
be
onely
the
Minister
of
outward
Baptism
,
but
Christ
who
was
shortly
to
be
shewn
to
them
was
the
Authour
of
inward
Baptism
.
The
occasion
of
John's
speech
here
,
is
set
down
Luke
3.15
.
All
men
mused
in
their
hearts
whether
John
were
the
Christ
:
John
answers
,
I
indeed
baptize
you
with
Water
,
&c.
I
indeed
baptize
you
with
Water
unto
Repentance
]
That
is
,
you
Jews
,
and
repenting
Publicans
,
and
Souldiers
,
as
appears
Luke
3
10
,
11
,
12
,
13.
I
baptize
you
with
Water
unto
Repentance
already
wrought
,
which
I
judg
by
the
confession
of
your
sins
,
v.
6.
and
by
the
profession
of
your
Faith
,
Acts
19.4
.
Not
you
Pharisees
unto
a
future
Repentance
.
For
John
turns
his
speech
from
the
Pharisees
to
the
People
,
doubting
whether
he
were
the
Messias
,
Luke
3.14
,
15
,
16.
And
therefore
John's
Baptism
,
as
also
the
Baptism
of
every
Dispenser
,
is
not
the
Baptism
of
future
Repentance
,
but
of
present
Repentance
,
Acts
2.39
,
40.
Repent
and
be
baptized
every
one
of
you
in
the
Name
of
Christ
,
for
the
Remission
of
sins
.
Hence
Infants
,
for
want
of
present
Repentance
are
excluded
from
Baptism
:
what
change
of
heart
,
shame
,
sorrow
,
or
hatred
of
sin
can
there
be
in
them
?
By
baptizing
persons
to
Repentance
for
time
to
come
you
make
two
Baptisms
,
whereas
the
Scripture
makes
but
one
Baptism
,
Ephes.
4
,
5.
But
he
that
cometh
after
me
is
mightier
than
I
]
Or
more
excellent
,
1
Both
in
Gifts
and
Grace
.
2
He
it
is
that
makes
my
Ministry
effectual
.
3
He
is
the
Bridegroom
,
I
am
onely
his
Friend
to
sue
for
a
Mariage
betwixt
you
and
him
,
John
3.29
.
4
He
must
daily
increase
in
his
praise
and
esteem
,
I
must
daily
decrease
in
mine
,
John
3.30
.
as
the
light
of
the
Sun
swallows
up
the
light
of
a
Star
.
5
I
have
the
spirit
in
such
a
measure
,
he
hath
the
spirit
out
of
measure
,
John
3.34
.
6
Whereas
I
never
did
any
Miracle
among
you
,
John
10.41
.
he
shall
do
Miracles
,
raise
up
the
Dead
,
cast
out
Devils
,
&c.
Whose
Shoes
I
am
not
worthy
to
bear
]
This
is
a
service
committed
to
the
meanest
servants
,
such
a
phrase
in
English
,
I
am
not
worthy
to
carry
his
Books
after
him
.
Some
take
it
as
the
custome
of
the
Hebrews
,
who
,
going
into
some
more
holy
place
,
were
wont
to
put
off
their
Shoes
,
Exod.
3.5
.
Josh.
5.15
.
Put
off
thy
Shoes
,
for
the
place
where
thou
standest
is
holy
ground
,
and
those
who
were
more
rich
or
noble
had
some
Body
to
carry
their
Shoes
.
Other
Evangelists
have
,
the
Latchet
of
whose
Shoes
I
am
not
worthy
to
unloose
;
in
which
speech
they
allude
unto
the
manner
of
their
being
shod
.
In
hot
Countreys
their
Shoes
had
onely
Soles
below
and
tyed
above
,
and
therefore
they
were
to
be
loosed
before
they
could
be
pulled
off
,
the
Greeks
call
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
And
we
when
we
come
home
or
go
to
bed
call
to
the
meanest
Boy
to
pull
off
our
Shoes
.
Hence
Psalm
108.10
.
Over
Edom
will
I
cast
out
my
Shoe
,
that
is
,
I
will
imploy
the
Edomites
in
the
basest
service
,
as
to
take
away
my
Shoes
when
they
are
put
off
.
John
hereby
acknowledges
Christ
to
be
his
Lord
,
and
himself
his
meanest
Servant
.
He
shall
baptize
you
with
the
Holy
Ghost
and
with
Fire
]
Some
think
John
Baptist
hath
respect
to
that
Acts
2.1
.
visible
pouring
out
of
the
Spirit
in
the
shape
of
fiery
Tongues
at
Pentecost
,
though
this
be
a
truth
as
appears
Acts
1.5
.
John
truly
baptized
with
Water
,
but
ye
shall
be
baptized
with
the
Holy
Ghost
not
many
days
hence
.
Yet
may
we
understand
it
of
the
power
of
the
Spirit
,
or
of
inward
Baptism
,
whereby
the
Spirit
in
the
Hearts
of
Believers
burns
up
their
Lusts
,
not
onely
enlightening
of
them
,
but
inlivening
and
kindling
in
them
holy
affections
.
As
the
Spirit
is
called
Water
from
the
purging
away
of
our
filth
,
Titus
3.5
.
so
is
it
called
Fire
,
because
by
a
spirit
of
burning
he
burns
up
our
dross
,
Isai
4.4
.
The
Lord
shall
purge
away
the
Bloud
of
Jerusalem
from
the
midst
thereof
by
the
spirit
of
burning
.
In
a
word
,
Gospel
Preachers
may
baptize
you
with
Water
,
but
the
Spirit
renews
us
inwardly
by
the
Spirit
Now
that
the
Ethiopians
baptize
with
Fire
,
they
add
to
the
Institutions
of
Christ
,
and
to
the
Scriptures
,
which
shadows
out
unto
us
,
and
presents
to
our
memories
the
benefit
of
the
Spirit
by
variety
of
expressions
.
The
Abissines
brand
the
baptized
persons
with
Fire
,
Beza
in
loc.
This
practice
gave
occasion
to
some
bolder
Library
keepers
in
some
Copies
to
blot
out
the
word
Fire
.
The
Spirit
is
well
resembled
by
Fire
,
because
it
hath
the
properties
of
Fire
,
as
to
purge
,
to
drive
away
darkness
,
to
shine
,
to
kindle
,
to
snatch
upwards
,
to
strengthen
,
Ephes.
3.16
.
to
change
into
it self
,
2
Cor.
3.18
.
Believers
are
by
the
Spirit
changed
into
the
same
glorious
image
.
Mark
1.8
.
It
's
said
,
he
shall
baptize
you
with
the
Holy
Ghost
.
Fire
is
left
out
here
,
for
explanation
sake
,
it
is
added
,
by
the
Figure
Hendiadys
.
The
sum
is
,
Christ
alone
bestows
whatsoever
outward
Baptism
figures
or
signifies
.
Now
Fire
in
this
place
seems
to
be
opposed
to
Water
.
I
baptize
you
with
Water
,
saith
John
.
Christ
baptizes
with
Fire
,
to
signifie
unto
us
that
some
fiery
and
spiritual
power
towards
our
purging
and
cleansing
is
represented
to
us
,
by
the
Water
of
Baptism
.
Besides
,
this
purging
Fire
bestowed
on
the
Elect
,
is
opposed
to
that
everlasting
burning
Fire
,
which
in
the
former
Verse
is
threatned
to
fruitless
Trees
.
V.
12.
Whose
Fan
is
in
his
hand
,
and
he
will
thorowly
purge
his
Floor
,
and
gather
his
Wheat
into
the
Garner
,
but
will
burn
up
the
Chaff
with
unquenchable
Fire
.
John
had
set
forth
the
power
of
Christ
about
Baptism
,
now
,
to
awaken
his
Hearers
the
more
,
some
of
whom
were
in
a
deep
sleep
,
he
extends
it
further
to
the
last
Judgment
,
which
he
shews
by
similitude
of
an
Husbandman
,
who
when
the
Harvest
is
come
,
gathers
the
Corn
with
the
Chaff
into
the
Floor
,
and
by
and
by
thresheth
it
,
and
separates
the
Chaff
from
the
Wheat
.
Whose
Fan
is
in
his
●a●d
]
That
is
,
the
Preaching
of
the
Gospel
;
before
the
L●rd
●owse
us
up
thereby
,
we
are
,
as
it
were
,
folded
up
in
an
heap
of
confusion
,
untill
which
come
the
whole
World
is
like
a
great
heap
of
Chaff
.
Or
rather
by
Fan
understand
his
judging
power
.
He
will
thorowly
purge
his
Floor
]
That
is
,
his
Church
,
gathering
out
of
the
Field
of
the
World
his
Corn
,
he
brings
it
into
his
B●rn
,
as
the
Husbandman
doth
,
and
when
by
an
outward
Call
in
the
Ministry
of
the
Word
he
hath
brought
them
in
,
because
there
are
and
will
be
many
Hypocrites
in
his
Churches
,
hence
he
will
thorowly
purge
his
Floor
(
as
the
Husbandman
doth
)
of
the
Chaff
,
that
is
,
of
wicked
men
,
who
are
compared
to
Chaff
,
Psalm
1.4
.
Job
21.19
.
But
this
will
be
at
the
Day
of
Judgment
,
which
should
be
as
a
comfort
to
Saints
,
and
terrour
to
awaken
carnal
men
:
so
that
the
Floor
signifies
not
the
Place
but
the
Corn
upon
it
,
by
a
Metonymie
.
Wheat
into
the
Garner
]
That
is
,
Saints
into
Heaven
,
where
the
Sheep
are
at
the
Judges
right
hand
,
from
thence
they
go
to
Heaven
,
Matth.
25.
ult.
When
the
Fan
hath
once
severed
them
,
that
is
,
his
power
and
wisdom
whereby
he
is
able
to
sever
Sheep
and
Goats
,
whereby
he
is
able
to
judg
persons
for
every
thing
done
in
the
B●dy
,
whether
thoughts
,
words
or
deeds
.
This
Fan
is
said
to
be
in
his
hand
,
it
shews
the
●ear
approach
of
the
Judgment
.
James
5.9
,
The
Judg
slandeth
before
the
Door
.
For
if
th●●e
were
some
hundreds
of
years
to
the
last
Judgment
,
yet
,
compared
with
Eternity
,
they
are
as
nothing
.
Burn
up
the
Chaff
with
unquenchable
Fire
]
Not
that
it
cannot
be
quenched
,
but
that
it
doth
not
quench
in
burning
wicked
men
,
it
never
turns
their
Bodies
to
Ashes
.
Neither
is
this
impossible
,
for
the
Sun
it self
which
many
suppose
to
be
Fire
is
always
burning
and
never
quenched
;
we
reade
of
the
Bush
burning
and
not
consumed
,
Exod.
3.
This
Fire
is
still
kindled
by
the
breath
of
the
Lord
,
Exod.
30.33
.
This
is
five
times
together
mentioned
Mark
9.43
,
44
,
45
,
46
,
47
,
48.
that
we
might
the
more
fear
it
.
So
that
we
see
the
wofull
condition
of
the
Chaff
,
they
are
not
onely
severed
from
the
Wheat
,
but
after
the
manner
of
the
Nation
of
Palestine
they
are
burnt
in
the
Fire
.
V.
13.
Then
cometh
Jesus
from
Galilee
to
Jordan
unto
John
to
be
baptized
of
him
.
We
have
here
in
this
second
part
of
the
Chapter
the
Baptism
of
Christ
set
down
,
wherein
we
have
,
1
The
end
of
Christ's
coming
from
Galilee
to
Jordan
,
which
was
to
be
baptized
of
John
.
2
We
have
John's
Prohibition
of
him
,
together
with
his
Reasons
,
I
have
need
to
be
baptized
of
thee
,
and
comest
thou
to
me
?
3
Christ's
Answer
to
John
,
shewing
why
he
would
be
baptized
,
which
was
,
for
the
fulfilling
of
all
Righteousness
,
v.
15.
4
Christ's
Reception
of
Baptism
,
amplified
1
From
the
Adjunct
,
He
ascended
out
of
the
Water
being
baptized
,
being
then
thirty
years
old
,
Luke
3.23
.
2
From
the
signs
that
accompanied
his
Baptism
,
which
were
three
.
1
The
opening
or
cleaving
of
the
Heavens
,
so
that
something
might
be
beheld
above
the
Stars
and
Planets
.
2
The
Spirit
of
God
descending
like
a
Dove
,
and
lighting
upon
him
,
v.
16.
3
A
Voice
from
Heaven
testifying
that
Christ
was
the
welbeloved
Son
of
the
Father
,
in
whom
he
was
well
pleased
.
V.
13.
Then
cometh
Jesus
from
Galilee
to
Jordan
to
John
,
to
be
baptized
of
him
.
To
be
baptized
]
Quest
.
Why
doth
Christ
come
to
be
baptized
,
seeing
he
had
no
sin
,
and
John's
Baptism
was
a
Baptism
of
Remission
of
sins
?
Answ.
1
For
the
fulfilling
of
all
Righteousness
,
that
is
,
all
the
righteous
promises
of
God
,
Matth.
3.15
.
2
To
allow
of
John's
Baptism
as
instituted
by
God
,
which
was
cavilled
at
by
many
.
3
That
in
Baptism
Christ
might
have
the
testimony
of
the
Holy
Ghost
in
the
shape
of
a
Dove
,
that
he
was
the
Son
of
God
,
and
therefore
to
be
believed
on
.
4
Because
Christ
took
our
sins
upon
him
,
and
therefore
,
as
a
guilty
person
and
a
penitent
,
he
offers
himself
to
John's
Baptism
,
that
being
baptized
by
him
he
might
as
it
were
wash
away
our
sins
in
himself
,
he
did
as
it
were
bury
the
old
Adam
under
Water
in
his
Burying
,
and
rising
up
from
under
the
Water
he
did
as
it
were
lift
up
the
World
of
Believers
that
were
drowned
.
5
That
,
for
as
much
as
baptized
ones
were
the
Subjects
of
his
Kingdom
,
that
he
might
be
like
his
Brethren
in
all
things
,
hence
he
took
up
Baptism
to
be
imbodied
with
his
People
,
that
he
and
they
might
be
one
Body
.
6
To
bring
in
credit
such
a
hazardous
and
contemptible
Ordinance
.
7
That
as
God
had
instituted
Circumcision
the
sign
of
the
old
Church
,
so
Christ
would
ordain
Baptism
as
the
sign
of
the
new
Church
,
and
that
not
onely
by
word
but
also
by
deed
.
8
That
the
Baptist
might
then
declare
unto
the
Multitude
that
this
baptized
person
was
the
Messias
so
long
hoped
for
,
John
1.29
,
30
,
31
,
32
,
33
,
34.
Then
]
When
the
Baptist
had
been
a
while
preaching
and
baptizing
and
preparing
the
People
for
Christ
,
and
had
told
them
that
the
Messias
was
speedily
to
be
manifested
to
them
,
and
the
people
were
on
fire
to
have
him
manifested
,
and
as
the
people
were
in
expectation
,
and
all
men
mused
in
their
hearts
whether
John
were
the
Christ
,
then
comes
Jesus
to
Jordan
,
where
not
onely
signs
from
Heaven
manifested
him
to
be
the
Messias
,
but
John
also
openly
declared
him
,
partly
because
the
people
were
apt
to
think
John
the
Messias
,
to
clear
himself
thereof
,
and
partly
to
make
the
Messias
known
,
being
it
was
fully
revealed
to
him
,
John
1.33
.
The
people
being
therefore
instant
that
he
would
shew
the
Messias
,
whom
he
preacht
to
come
after
him
,
John
answers
,
that
he
had
not
seen
him
by
face
,
but
onely
had
received
this
answer
from
God
,
That
he
should
in
his
Baptism
be
manifested
to
Israel
,
and
in
this
manner
,
that
the
Holy
Ghost
in
the
bodily
shape
of
a
Dove
should
descend
upon
him
.
See
John
1.29
.
to
v.
35.
[
From
Galilee
]
The
2
thing
is
the
circumstance
of
place
.
Christ
comes
from
Nazareth
in
Galilee
,
least
any
should
think
the
business
was
carried
politickly
betwixt
John
and
Christ
,
therefore
providence
orders
it
that
till
the
30th
.
year
of
their
age
they
live
and
are
brought
up
in
diverse
places
,
that
John
could
say
,
I
knew
him
not
,
Joh.
1.32
.
and
when
John
began
his
ministry
about
Jordan
,
Jesus
did
not
adjoyn
himself
to
him
,
but
abode
in
Galilee
,
that
John
might
know
and
preach
this
that
the
Messias
was
come
into
the
world
,
but
was
not
yet
made
manifest
,
and
that
he
knew
him
not
by
face
,
but
that
he
should
be
manifested
in
his
Baptism
.
Moreover
Christ
,
when
he
comes
to
John
,
doth
not
talk
familiarly
with
him
before
he
desires
Baptism
,
but
then
,
when
he
desired
baptism
he
came
out
of
Nazareth
of
Galilee
.
Neither
was
Christ
baptised
in
secret
,
but
when
all
the
multitude
were
baptized
,
Christ
was
Baptized
.
Now
it
appears
when
Jesus
was
Baptized
,
all
the
multitude
was
baptized
,
Luke
3.21
.
It
was
the
providence
of
God
that
a
great
concourse
of
people
should
be
Baptized
when
Jesus
was
Baptized
;
that
so
besides
Johns
testimony
they
might
see
the
visible
signs
confirming
him
to
be
the
Messias
,
all
which
did
so
clearly
confirm
it
,
that
this
was
called
his
manifestation
unto
Israel
,
Joh.
1
.
3●
.
[
In
Jordan
]
Christs
Baptism
is
set
down
from
the
place
,
viz
,
Jordan
.
It
was
that
River
through
which
the
people
were
brought
into
the
Land
of
Promise
:
Not
as
if
Baptism
were
confined
to
a
River
,
but
that
it
may
be
adminstred
in
a
Pond
,
or
Lake
,
or
Sea
,
or
Brook
,
or
in
any
other
water
wherein
there
may
be
burying
.
V.
14
But
John
forbad
him
,
saying
,
I
have
need
to
be
Baptized
of
thee
,
and
comest
thou
to
me
.
[
But
John
forbad
him
,
saying
:
I
have
need
to
be
Baptized
of
thee
]
as
if
he
should
say
,
if
one
of
us
must
be
Baptized
,
I
have
more
need
to
be
Baptized
of
thee
,
as
the
most
worthy
person
,
then
thou
of
me
.
Quest.
But
how
doth
this
agree
with
that
,
Joh.
1.31
,
33.
I
knew
him
not
,
but
he
that
sent
me
,
said
unto
me
,
upon
whom
thou
shalt
see
the
Spirit
descending
like
a
Dove
,
and
remaining
on
him
,
the
same
is
he
that
baptizeth
with
the
holy
Ghost
.
Ans.
That
phrase
of
I
knew
him
not
must
be
limited
to
that
circumstance
of
time
before
his
coming
out
of
Galilee
,
when
it
was
,
that
the
spirit
revealed
Christ
to
John
.
[
I
have
need
to
be
Baptized
of
thee
]
as
if
he
should
say
,
I
le
give
reason
of
my
refusal
:
1
My
Baptism
,
is
a
Baptism
of
Remission
of
sins
,
but
thou
hast
no
sin
,
therefore
thou
hast
no
need
of
Repentance
,
nor
no
need
of
Baptism
,
and
I
am
afraid
of
prophaning
Baptism
,
if
I
should
dispense
it
otherwise
then
it
is
appointed
2
Thou
art
not
onely
without
sin
,
but
thou
takest
away
the
sin
of
others
,
and
into
the
Faith
of
thee
others
are
Baptized
for
Remission
of
sins
.
3
It
's
thy
spirit
onely
that
applies
the
Grace
given
in
Baptism
,
and
I
of
my self
cannot
deserve
it
,
and
therefore
I
have
need
to
be
Baptized
of
thee
with
the
spirit
,
and
thou
h●st
no
need
to
be
Baptized
of
me
with
water
.
Obs.
Holy
Persons
are
sensible
of
their
own
corruption
,
yea
,
the
more
holy
the
more
sensible
.
2
Obs.
The
holiest
Persons
have
need
to
be
Baptized
of
Christ
,
that
is
,
to
be
washed
from
their
sins
with
the
bloud
and
Spirit
of
Christ
,
Joh.
3.5
.
3
Obs.
Though
water
Baptism
must
be
but
once
,
yet
the
Baptism
of
the
Spirit
ought
to
be
repeated
again
,
and
again
,
2
Cor.
4.16
.
V.
15.
And
Jesus
answering
,
said
unto
him
,
Suffer
it
to
be
so
now
,
for
thus
it
becometh
us
to
fulfil
all
righteousness
:
then
he
suffered
him
.
Suffer
it
to
be
so
now
]
We
have
here
Christs
Reply
,
acknowledging
Johns
arguments
to
be
true
in
respect
of
his
person
;
but
in
respect
of
his
office
,
it
being
a
state
of
emptying
,
and
abasement
,
and
humiliation
,
therefore
I
will
have
it
done
(
saith
Christ
)
Suffer
it
to
be
so
now
,
so
that
in
opposition
to
Johns
arguments
Christ
brings
two
reasons
.
1
I
am
not
yet
declared
to
be
the
Christ
by
the
descent
of
the
spirit
of
God
upon
me
,
and
by
the
opening
of
the
Heavens
,
and
by
a
voice
from
Heaven
,
but
come
unto
thee
as
a
private
man
,
and
therefore
thou
oughtest
not
to
refuse
me
,
though
I
am
greater
then
thee
;
and
therefore
suffer
it
to
be
so
now
.
2
For
thus
it
becometh
us
to
fulfil
all
Righteousness
]
this
is
the
second
reason
.
The
meaning
is
,
1
I
am
not
baptized
for
that
cause
that
others
are
,
for
to
signifie
forgiveness
of
sin
,
for
I
have
no
sin
,
but
to
sanctifie
Baptism
,
that
it
may
be
a
mean
or
an
instrument
of
the
application
of
the
righteousness
of
Faith
.
So
Luther
.
2
Though
I
be
greater
then
thee
,
It
's
the
Fathers
will
I
should
receive
baptism
from
thee
,
and
consecrate
it
in
my
body
,
that
they
that
are
baptized
into
me
,
may
acknowledg
me
to
be
one
of
their
brethren
.
3
This
word
righteousness
must
not
be
taken
strictly
,
but
broadly
,
not
onely
to
signifie
what
belongs
to
the
law
,
but
for
whatsoever
hath
respect
either
to
equity
or
honesty
.
The
Law
of
Moses
had
set
down
nothing
of
this
Baptism
,
and
the
Heavenly
command
John
had
received
belonged
onely
to
Repenting
sinners
,
yet
Christ
being
a
pattern
of
perfect
innocency
,
the
sign
Baptism
was
not
in
vain
in
him
,
which
signified
a
purpose
of
innocency
;
neither
could
it
be
shewn
more
effectually
how
great
an
honour
was
due
to
the
Rites
appointed
by
God
,
than
if
Christ
should
by
his
Example
commend
the
use
of
them
to
us
.
Again
,
Christ
by
this
Ceremony
was
as
it
were
imbodied
with
us
,
and
to
confirm
to
Believers
that
are
baptized
as
they
ought
,
that
they
shall
have
the
Heaven
open
unto
them
,
and
the
Spirit
coming
upon
them
.
4
Christ
understands
not
a
justice
of
equality
and
of
the
Law
,
but
of
equity
and
of
his
calling
.
Therefore
Christ
answers
to
the
Argument
of
the
Baptist
by
a
Distinction
,
which
was
this
,
The
more
unworthy
ought
to
be
baptized
of
the
more
worthy
:
Christ
answers
,
Yea
,
unless
the
righteousness
of
calling
require
the
contrary
,
that
the
more
unworthy
be
called
to
baptize
the
more
worthy
?
but
thou
art
called
to
baptize
me
,
for
I
am
not
here
now
as
a
Lord
but
as
the
Servant
of
the
Lord
,
to
be
entered
into
the
Church
of
the
New
Testament
,
and
to
my
duty
,
therefore
I
will
do
what
belongs
to
me
,
and
do
thou
what
belongs
to
thee
,
and
so
both
of
us
will
fulfill
the
righteousness
of
our
respective
calling
,
I
taking
up
Baptism
,
and
thou
dispensing
of
it
;
thou
baptizing
me
with
the
Baptism
of
Water
,
I
baptizing
thee
with
the
Baptism
of
my
Bloud
.
5
It
is
a
point
of
Righteousness
,
that
Masters
and
Teachers
should
practise
that
they
commend
to
others
,
that
by
their
own
Example
they
may
teach
others
,
Acts
1.1
.
Jesus
began
first
to
do
and
then
to
teach
.
6
By
Righteousness
he
means
whatsoever
the
Father
hath
commanded
,
whatsoever
is
just
,
holy
,
and
acceptable
to
God
.
Then
he
suffered
him
]
We
have
here
John's
modesty
,
that
denying
his
own
opinion
he
obeys
Christ
and
receives
him
to
Baptism
.
It
behoves
our
Reasons
to
fall
down
when
stronger
Reasons
are
brought
,
and
not
to
defend
them
because
they
were
ours
.
Though
John
thought
it
absurd
and
uncomely
,
yet
,
when
he
heard
the
Righteousness
of
both
their
Callings
were
fulfill'd
thereby
,
he
gives
way
.
So
did
Peter
,
John
13.8
.
that
would
not
let
Christ
wash
his
Feet
,
till
Christ
told
him
,
If
I
wash
thee
not
thou
hast
no
part
in
me
;
then
Peter
suffered
Christ
to
wash
his
Feet
:
so
John
here
it
's
like
kept
Christ
by
his
hands
from
entering
into
Jordan
,
not
out
of
stubborness
,
but
out
of
misguided
reverence
;
now
Christ
bidding
John
to
suffer
it
to
be
so
now
,
and
giving
him
Reasons
,
thereupon
he
suffered
him
.
V.
16.
And
Jesus
,
when
he
was
baptized
,
went
up
straightway
out
of
the
Water
,
and
lo
the
Heavens
were
opened
unto
him
,
and
he
saw
the
Spirit
of
God
descending
like
a
Dove
and
lighting
upon
him
.
We
have
here
Christ
his
receiving
of
Baptism
set
down
,
1
From
the
Adjunct
,
when
he
was
baptized
,
he
went
up
straightway
out
of
the
Water
.
Because
he
was
let
go
without
the
confession
of
sins
,
when
others
were
not
,
as
some
think
,
but
rather
because
all
made
their
profession
before
they
came
in
,
and
so
straightway
went
out
,
therefore
little
can
be
gathered
from
hence
,
save
that
when
he
came
out
of
the
Water
he
went
to
Prayer
,
to
teach
us
to
partake
of
Batism
and
the
Supper
with
reverence
,
Luke
3.
Now
for
Christ's
Baptism
,
it
was
a
burying
of
the
whole
Body
in
Water
,
for
it
was
with
his
Members
,
thus
Col.
2.12
.
Rom.
6.4
.
Heb.
10.22
.
He
is
not
said
to
go
out
,
but
to
ascend
,
because
the
Earth
or
Land
is
higher
than
the
Water
.
And
lo
the
Heavens
were
opened
]
We
have
the
signs
accompanying
Christ
his
Baptism
,
and
confirming
the
same
,
viz.
the
Heavens
opening
.
The
Heavens
were
opened
to
him
,
not
that
the
Heavens
were
opened
upon
all
the
Earth
,
but
that
part
of
Heaven
where
Christ
prayed
on
the
Bank
of
Jordan
:
or
upon
the
rest
,
as
John
and
other
baptized
persons
,
but
upon
him
.
The
manner
of
the
Heavens
opening
Mark
sets
down
by
cleaving
,
the
Heavens
were
cloven
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
rend
and
cleave
,
as
he
that
cleaves
Wood.
This
opening
of
the
Heaven
was
a
testimony
of
this
heavenly
Teacher
and
of
his
Doctrine
,
that
both
he
and
his
Doctrine
were
from
Heaven
,
which
by
the
Dispensation
thereof
opens
the
Gate
of
Heaven
to
Believers
.
Doubtless
there
was
glorious
Light
that
by
the
Beams
thereof
shone
upon
Christ
,
like
that
which
shone
upon
Paul
going
to
Damascus
,
Acts
9.
By
this
Mystery
the
Lord
signified
,
that
Baptism
was
now
consecrated
in
the
Body
of
Christ
to
be
a
sign
of
heavenly
grace
.
It
's
very
like
that
all
the
heavenly
Orbs
were
open
,
that
men
might
have
lookt
into
the
Empyraean
Heaven
,
or
the
Heaven
of
the
Blessed
,
which
also
fell
out
when
Stephen
was
stoned
,
who
saw
the
Heavens
open
,
and
the
glory
of
God
,
and
Jesus
standing
at
the
right
hand
of
God
,
Acts
7.55
,
56.
Out
of
this
〈◊〉
of
the
Heaven
came
down
the
holy
Spirit
in
the
bodily
shape
of
a
Dove
,
and
sensibly
let
down
it self
till
it
abode
on
Christ
.
And
the
Spirit
of
God
descending
like
a
Dove
,
and
lighting
upon
him
]
We
have
here
the
second
sign
confirming
the
calling
of
Christ
,
and
installing
him
in
his
Office
visibly
.
This
was
for
the
fulfilling
of
the
Prophesie
,
Isai
61.1
.
The
Spirit
of
the
Lord
is
upon
me
:
Not
as
if
Christ
were
without
the
Spirit
before
,
but
now
it
was
made
visibly
manifest
to
others
.
Like
a
Dove
]
Quest
.
Whether
was
it
a
real
Dove
,
or
onely
a
similitude
?
Answ.
It
was
a
bodily
shape
like
a
Dove
,
Luke
3.22
.
It
's
like
it
was
not
a
true
Dove
,
but
onely
the
form
of
a
Dove
,
formed
by
the
Angel
,
and
therefore
Matthew
,
Mark
and
Luke
say
,
As
a
Dove
,
and
like
a
Dove
.
It
's
like
it
was
of
a
fiery
matter
,
as
the
fiery
Tongues
were
.
The
Spirit
appears
in
the
likeness
of
a
Dove
,
to
shew
that
that
Spirit
that
was
in
Christ
was
full
of
meekness
,
Isai
42.1
,
2
,
3.
I
have
put
my
Spirit
upon
him
,
the
bruised
Reed
shall
he
not
break
,
nor
smoaking
Flax
shall
he
not
quench
.
See
Matth.
11.29
.
Again
,
a
Dove
represents
the
Graces
of
the
Spirit
,
Isai
11.2
.
The
Spirit
of
the
Lord
shall
rest
upon
him
,
to
shew
the
innocency
,
purity
and
charity
in
Christ
.
A
Dove
was
the
sign
of
the
Reparation
of
the
World
after
the
Floud
,
and
here
it
is
a
sign
of
Reconciliation
by
Christ
.
This
Dove
was
a
fit
Resemblance
to
this
Lamb
of
God
;
for
as
the
Lamb
is
most
harmless
among
Beasts
,
so
is
the
Dove
among
Birds
.
The
Flight
of
this
Dove
denotes
the
divine
Influence
of
the
Spirit
coming
from
Heaven
into
the
Members
of
Christ
,
as
well
as
into
the
Head
.
Mahomet
by
putting
Corn
into
his
Ear
accustomed
a
Dove
to
fly
to
his
Ear
,
which
eat
what
was
there
put
;
by
this
way
he
perswaded
the
People
the
Spirit
of
God
was
familiar
with
him
,
and
suggested
to
him
his
Alcoran
.
Yet
must
we
not
think
this
substance
or
body
resembled
by
a
Dove
to
be
hypostatically
united
to
the
Spirit
of
God
,
as
the
humane
nature
of
Christ
was
to
Christ
,
but
as
Angels
oftentimes
took
humane
bodies
and
appeared
to
men
with
them
,
and
laid
aside
those
bodies
afterwards
,
so
did
the
Spirit
of
God
.
As
the
Heavens
were
opened
unto
Christ
,
to
shew
his
Doctrine
was
not
earthly
,
but
heavenly
,
so
did
the
Spirit
come
upon
him
,
to
shew
his
Doctrine
was
the
Ministry
of
the
Spirit
,
2
Cor.
3.8
.
called
The
glorious
Ministration
of
the
Spirit
,
this
visible
Appearance
of
the
Spirit
could
not
but
send
divers
of
the
Spectators
to
the
perusals
of
those
places
of
the
Prophets
forementioned
,
Isai
11.2.42.1
,
2
,
3.61.1
.
especially
Christ
so
interpreting
the
visible
descent
of
the
Spirit
upon
him
,
Luke
4
18.
To
conclude
,
by
this
visible
sign
of
a
Dove
is
shewn
,
that
Christ
is
that
harmless
one
in
whom
the
Spirit
hath
his
constant
residence
;
in
and
through
whom
alone
we
are
to
receive
of
the
gifts
of
his
Spirit
,
for
whose
sake
rather
than
for
his
own
(
in
whom
the
fulness
of
the
Godhead
dwelt
bodily
)
this
Spirit
descended
upon
him
,
and
especially
for
John's
sake
,
to
whom
this
sign
was
promised
,
whereby
he
should
be
certified
in
a
most
absolute
clearness
of
the
person
of
the
Messiah
.
John
1.32
.
On
whom
thou
shalt
see
the
Spirit
descending
like
a
Dove
,
that
same
is
he
.
This
Spirit
John
is
said
to
see
,
not
essentially
,
but
believingly
;
for
by
a
Metonymie
the
name
of
the
spiritual
thing
is
given
to
the
visible
sign
.
V.
17.
And
lo
a
Voice
from
Heaven
,
saying
,
This
is
my
beloved
Son
in
whom
I
am
well
pleased
.
We
have
here
the
third
sign
confirming
the
Call
of
Christ
,
and
his
Instalment
into
his
Office
,
viz.
a
voice
from
Heaven
,
when
the
Heavens
clove
that
voice
sounded
.
It
was
the
voice
of
the
Father
doubtless
,
in
that
he
saith
,
This
is
my
beloved
Son
:
here
was
the
first
clear
Revelation
of
the
Trinity
under
the
New
Testament
;
the
Father
shews
himself
in
a
voice
,
the
Son
in
the
flesh
or
humane
nature
,
the
Spirit
in
the
likeness
of
a
Dove
.
This
is
my
beloved
Son
]
Not
an
adoptive
but
onely
begotten
;
my
onely
everlasting
and
coequal
Son
.
These
words
are
partly
taken
out
of
the
second
Psalm
v.
7.
I
will
declare
the
Decree
the
Lord
said
unto
me
,
Thou
art
my
Son
.
By
this
forementioned
voice
he
made
his
Son
King
upon
Sion
That
Psalm
is
to
be
referred
to
this
.
Of
this
beloved
Son
,
Isaak
was
a
Type
,
Gen.
22.2
.
Take
thy
son
,
thy
onely
son
,
thy
son
whom
thou
lovest
.
And
so
was
Solomon
called
Jedidiah
,
or
the
beloved
of
the
Lord
.
Oft
was
Christ
called
Beloved
in
the
Book
of
Canticles
,
the
Fathers
voice
might
have
respect
to
these
Figures
.
Of
this
Christ
speaks
John
17.26
.
I
pray
that
the
love
wherewith
thou
lovest
me
may
be
in
them
.
Ephes.
1.6
.
We
are
said
to
be
accepted
in
this
Beloved
.
In
whom
I
am
well
pleased
]
The
same
with
that
,
In
whom
my
soul
is
well
pleased
,
Matth.
12.18
.
As
if
he
should
say
,
Thou
,
my
Son
,
onely
and
chiefly
beloved
,
pleasest
me
in
all
things
,
and
that
infinitely
,
and
no
man
pleases
me
but
by
thee
,
yea
by
thee
am
I
appeased
with
all
them
I
have
given
thee
,
at
whom
I
was
offended
by
the
sin
of
Adam
,
and
there
is
nothing
in
thee
that
displeases
me
.
Enoch
pleased
me
,
Heb.
11.5
.
but
not
so
as
thou
dost
,
for
in
thee
I
am
appeased
and
reconciled
to
the
World
of
Believers
.
The
shew
of
a
Dove
was
a
dumb
thing
,
therefore
here
's
a
voice
to
make
all
things
concerning
the
Messiah
out
of
question
,
and
also
opening
the
whole
Mystery
of
our
Redemption
;
for
what
is
our
Redemption
but
this
,
whereas
formerly
we
were
at
enmity
with
God
,
now
God
is
well
pleased
with
us
in
Christ
,
2
Cor.
5.19
.
God
was
in
Christ
reconciling
the
world
to
himself
.
These
words
are
taken
out
of
Isai
42.1
.
and
in
that
Chapter
is
the
calling
and
sending
of
Christ
to
his
Ministry
described
,
and
indeed
the
whole
Scripture
whence
some
words
are
taken
should
be
lookt
into
.
To
this
in
the
Transfiguration
was
added
Hear
him
,
not
Plato
,
Socrates
,
Moses
,
further
than
he
Witnesses
of
Christ
,
but
hear
him
who
being
in
my
bosom
,
John
1.18
.
shall
reveal
my
Mysteries
which
have
been
hid
from
the
foundation
of
the
world
.
He
shall
open
the
way
to
Heaven
to
you
.
CHAP.
IV.
IN
this
Chapter
there
are
four
parts
.
1
Christ
his
Tentation
,
from
v.
1.
to
v.
12.
2
Christ's
Preaching
in
Galilee
,
from
v.
12.
to
v.
18.
3
Christ's
calling
of
four
Disciples
,
Peter
,
Andrew
,
James
,
John
.
4
The
Confirmation
of
his
Doctrine
by
Miracles
,
v.
23
,
24
,
25.
In
the
Temptation
observe
,
1
The
Time
,
v.
1.
immediately
after
Baptism
.
2
The
Place
,
in
the
Wilderness
,
v.
1.
3
The
efficient
Cause
,
viz.
the
Spirit
of
God
.
4
The
End
,
to
be
tempted
of
the
Devil
,
v.
1.
5
The
kindes
of
the
Temptations
,
which
are
three
,
1
To
Unbelief
,
v.
2
,
3.
2
To
Presumption
,
v.
5
,
6.
Cast
thy self
down
,
for
he
shall
give
his
Angels
charge
of
thee
.
3
To
the
vain
glory
of
the
glory
of
the
World
,
v.
7
,
8
,
9.
6
The
Victory
Christ
got
over
these
Temptations
,
so
that
the
Devil
was
forced
to
give
ground
,
v
11.
amplified
from
the
Weapon
wherewith
Christ
overcame
him
,
which
was
the
Word
of
God
.
7
The
comfort
Christ
had
after
the
Temptation
was
over
,
The
Angels
came
and
ministred
to
him
.
V.
1.
Then
was
Jesus
led
up
of
the
Spirit
into
the
Wilderness
,
to
be
tempted
of
the
Devil
.
This
Temptation
of
Christ
is
set
down
,
1
From
the
Time
Then
]
When
?
Even
presently
after
his
Baptism
,
Mark
1.12
.
Immediately
the
Spirit
driveth
him
into
the
Wilderness
,
and
being
full
of
the
Holy
Ghost
he
was
led
by
the
Spirit
into
the
Wilderness
.
So
that
in
the
same
day
he
was
baptized
he
began
his
Fast
of
forty
days
.
He
was
led
of
the
Spirit
]
2
His
Tentation
is
set
down
from
the
efficient
Cause
,
v.
12.
the
Spirit
,
He
was
led
of
the
Spirit
,
or
driven
or
cast
out
by
the
Spirit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
Mark
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
led
away
or
snatched
away
.
These
phrases
set
down
the
violent
impulsion
and
force
of
the
Spirit
in
his
heart
,
as
appears
Luke
4.1
.
Jesus
being
full
of
the
Holy
Ghost
returned
from
Jordan
,
and
was
led
by
the
Spirit
into
the
Wilderness
.
It
was
not
then
Satan
that
led
him
,
but
the
Spirit
of
God
.
Whether
carried
through
the
air
,
as
Elias
,
2
Kings
2.16
.
and
Ezekiel
cap.
3.12
.
and
Philip
when
he
was
taken
from
the
Eunuch
,
or
whether
he
went
on
his
feet
,
I
leave
it
in
the
midst
;
but
from
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sursum
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
duco
,
I
incline
to
think
he
was
carried
up
into
the
air
.
3
Whither
he
was
led
,
viz.
[
Into
the
Wilderness
]
It
's
like
the
great
Wilderness
,
where
he
was
with
the
wilde
Beasts
,
yet
are
not
any
persons
to
live
in
Wildernesses
now
for
Penance
,
for
though
every
action
of
Christ
be
for
our
instruction
,
yet
is
it
not
for
our
imitation
.
What
popish
Eremite
is
so
carried
as
Christ
was
?
Christ
went
into
the
Wilderness
to
testifie
his
divine
glory
,
in
abstinence
,
not
onely
from
flesh
,
but
from
all
manner
of
meat
,
which
hath
no
place
in
Eremites
:
he
went
to
be
tempted
of
the
Devil
,
and
therefore
chose
the
fittest
place
,
even
a
solitary
Wilderness
.
We
pray
that
we
may
not
be
led
into
Tentation
.
If
there
were
any
such
end
of
an
Eremitical
or
Wilderness
Life
,
as
Penance
,
yet
were
it
meet
to
be
profest
rather
among
men
than
beasts
,
that
they
who
have
beheld
our
Fall
,
may
behold
our
Repentance
.
And
if
the
Warrant
of
a
Wilderness
Life
be
fetcht
from
the
Example
of
Christ
,
it
must
of
necessity
be
shut
up
in
the
space
of
forty
days
and
forty
nights
;
after
the
end
of
which
forty
days
Temptation
he
lived
the
rest
of
his
life
in
the
society
of
men
.
To
be
tempted
of
the
Devil
]
This
was
the
end
Christ
was
led
into
the
Wilderness
.
Christ
was
thus
tempted
,
first
,
that
he
might
be
fitted
for
his
Ministry
by
Tentations
;
for
knowledg
of
Tentations
is
one
great
requisite
to
make
an
able
Teacher
.
2
To
shew
with
what
Weapons
a
Christian
ought
to
oppose
the
Temptations
of
the
Devil
.
3
That
he
might
be
succouring
and
helpfull
to
us
in
our
Tentations
,
Heb.
2.17
.
For
that
he
himself
hath
suffered
,
being
tempted
,
he
is
able
to
succour
them
that
are
tempted
.
4
To
shew
that
Christ
is
stronger
than
Satan
in
time
of
Tentation
,
1
John
4.4
.
Christians
overcome
,
because
greater
is
he
that
is
in
them
,
than
he
that
is
in
the
World
.
5
That
we
may
come
unto
him
with
boldness
and
confidence
,
seeing
he
was
in
all
the
principal
points
of
Tentations
tempted
as
well
as
we
,
Heb.
4.15
,
16.
He
was
in
all
points
tempted
like
unto
us
,
let
us
come
therefore
unto
him
with
boldness
.
6
Satan
tempted
Christ
,
that
in
overcoming
Christ
he
might
hinder
the
Work
of
our
Redemption
,
by
drawing
him
to
sin
;
for
the
high
Priest
that
was
to
redeem
us
was
to
be
holy
,
and
harmless
,
and
undefiled
.
Heb.
7.26
.
7
That
by
his
combating
with
Satan
he
might
obtain
victory
to
us
,
John
14.
ult.
8
To
let
young
Converts
see
,
that
after
Baptism
,
that
is
,
the
profession
of
a
sincere
and
holy
life
,
Temptations
hang
over
such
.
9
To
let
us
see
,
that
bare
Tentations
are
not
sins
,
unless
we
give
our
consent
to
them
.
Satans
Temptations
to
evil
are
our
crosses
and
Satan's
sins
,
provided
we
groan
under
them
and
oppose
them
.
In
holy
men
God
works
a
distaste
of
Satans
Temptations
,
yet
may
a
Saint
have
as
horrid
thoughts
cast
into
his
heart
as
the
Devil
can
invent
,
who
is
indeed
the
great
temptation-master
.
10
That
we
,
by
Christ
his
Example
,
may
learn
to
fight
it
out
with
Satan
and
not
to
give
way
,
like
valiant
Souldiers
that
stand
and
maintain
their
ground
against
their
Adversary
,
Ephes.
6.11
.
Put
on
the
whole
Armour
of
God
,
that
ye
may
be
able
to
stand
against
the
wiles
of
the
Devil
.
Learn
we
from
this
,
seeing
Christ
was
led
or
driven
of
the
Spirit
to
his
Tentation
,
that
we
do
not
rashly
cast
our selves
into
Tentations
,
because
we
know
not
what
weakness
we
may
shew
therein
.
V.
2
And
when
he
had
fasted
forty
days
and
forty
nights
,
he
was
afterwards
an
hungred
.
When
he
had
fasted
forty
days
]
Christ
his
temptation
is
amplified
from
the
concomitants
that
accompanied
his
temptation
,
which
was
prayer
and
fasting
.
Because
fasting
kindles
prayer
,
therefore
he
used
fasting
,
as
Moses
and
Elias
had
communion
with
the
Lord
miraculously
,
Exod.
24.18
.
forty
days
and
forty
nights
,
1
King
.
19.8
.
so
had
Jesus
Christ
.
From
hence
Papists
stablish
Lent
.
They
say
Christ
his
example
is
a
command
for
us
,
but
by
this
reason
all
the
miracles
of
Christ
should
be
instead
of
a
command
,
but
who
can
imitate
Christ
in
miracles
?
Moses
at
the
receiving
of
the
Law
,
and
Eliah
at
the
restoring
of
it
,
and
Christ
the
restorer
of
the
new
Law
,
fasted
forty
days
apiece
,
but
what
is
this
to
us
?
The
example
of
Moses
and
Elias
gave
no
warrant
to
the
Jews
to
imitate
that
fast
,
no
more
doth
Christs
fast
give
warrant
to
us
to
imitate
that
.
2
There
is
great
difference
between
Christ
his
fasts
and
Papists
;
for
Christ
fasted
but
once
,
they
yearly
;
Christ
abstained
from
all
meat
and
drink
,
they
onely
from
flesh
and
that
which
comes
of
it
;
Christ
abstained
from
food
without
need
or
appetite
to
it
,
they
hunger
when
they
fast
:
Besides
in
their
fasts
the
Shambles
are
onely
chang'd
into
Fishmarkets
,
or
into
Grocers
and
Comfit-makers
shops
,
which
are
more
pampering
to
the
flesh
.
Luke
saith
,
that
in
those
forty
days
Christ
did
eat
nothing
,
Luke
4.2
.
but
they
eat
every
day
.
Now
for
the
fast
of
Christ
it
was
supernatural
.
For
to
fast
above
seven
days
is
death
;
for
though
sick
persons
in
whom
there
is
abundance
of
slimy
phlegm
,
and
their
natural
heat
is
weak
,
may
live
above
seven
days
without
meat
,
for
they
are
nourished
of
the
moisture
of
the
body
and
phlegm
,
which
the
little
heat
in
their
body
doth
slowly
eat
up
.
Yet
man
naturally
cannot
live
without
meat
seven
days
,
because
for
want
of
nourishment
the
natural
heat
dies
.
As
the
fire
of
a
Lamp
is
put
out
for
want
of
oyl
,
the
body
also
being
dried
becomes
unfit
,
that
the
soul
should
inform
it
;
besides
,
the
bowels
(
as
Hippocrates
observes
)
wanting
chylous
moisture
growes
together
and
then
the
man
dies
.
For
Christ
,
his
divine
power
did
keep
his
body
strong
without
hunger
,
and
did
likewise
suspend
the
action
of
natural
heat
,
and
other
contrary
qualities
weakning
one
another
;
and
in
the
mean
time
afforded
strength
and
animal
spirits
to
the
head
and
brain
,
which
were
necessary
to
the
contemplation
of
40
days
:
For
though
Christs
natural
heat
might
be
suspended
by
his
deep
contemplation
so
that
he
might
slowly
digest
(
for
the
powers
of
the
soul
when
they
go
into
contemplation
they
have
little
left
for
digestion
and
nourishment
(
as
we
see
generally
in
great
students
)
and
so
might
keep
him
alive
without
meat
the
longer
,
yet
not
forty
days
.
He
was
afterwards
an
hungred
]
When
Christ
began
to
be
hungry
the
tempter
came
to
him
:
hitherto
he
stood
doubtful
,
and
durst
not
come
,
partly
because
of
the
voice
he
had
heard
out
of
heaven
,
and
partly
because
his
forty
dayes
fast
did
portend
some
great
thing
,
but
now
seeing
Christ
to
be
hungry
he
comes
the
more
impudently
;
as
he
came
to
the
head
so
to
the
members
,
when
the
feeling
of
affliction
begins
to
touch
them
.
He
was
not
hungry
all
the
forty
days
,
but
after
,
he
was
hungry
to
show
he
was
man
.
Some
think
Christ
by
his
hunger
did
objectively
allure
Satan
to
tempt
him
,
that
so
he
might
overcome
him
,
as
a
party
of
souldiers
sometimes
feign
a
running
away
that
they
may
allure
the
enemies
to
follow
them
,
and
so
cut
them
off
,
either
by
an
ambush
,
or
by
an
orderly
facing
about
,
so
the
devil
tempted
Christ
as
man
,
not
knowing
him
to
be
God
,
or
if
he
did
know
him
to
be
God
,
Christ
doth
as
it
were
encourage
his
cowardly
enemy
that
durst
not
set
upon
him
as
God
,
shewing
himself
to
be
man
.
V.
3.
And
when
the
tempter
came
to
him
,
he
said
,
If
thou
be
the
Son
of
God
command
that
these
stones
be
made
bread
.
We
have
here
the
first
of
the
three
temptations
wherewith
the
devil
assaults
Christ
.
And
when
the
tempter
]
So
he
is
called
,
1
Thes.
3.5
.
from
the
first
temptation
wherewith
he
supplanted
Eve
,
he
is
called
the
Tempter
;
not
because
he
is
the
alone
tempter
,
but
because
he
is
the
chiefest
,
for
sometimes
our
flesh
,
and
sometimes
the
world
tempts
.
This
tempting
of
Satan
was
nor
barely
by
way
of
suggestion
,
for
that
would
easily
have
been
repelled
from
the
holy
heart
of
Christ
,
but
in
some
outward
and
bodily
form
,
perhaps
of
a
man
.
To
tempt
is
to
try
,
but
Satan
is
an
ensnaring
trier
.
He
said
unto
him
,
If
thou
be
the
Son
of
God
]
Meaning
,
as
that
voice
at
thy
baptism
declared
,
and
as
John
Baptist
hath
preached
thee
to
be
;
do
not
thou
suffer
hunger
having
whereby
thou
mayest
asswage
thy
hunger
.
Satan
thought
,
either
by
the
miracle
,
or
by
Christs
inability
to
do
the
miracle
,
he
might
know
whether
he
were
the
Son
of
God
or
no
,
that
so
he
might
vent
his
old
wrath
and
envy
against
him
.
It
's
like
the
devil
did
not
come
abruptly
upon
him
,
but
first
saluted
him
courteously
,
as
what
,
Sir
,
art
thou
meditating
of
?
I
saw
thee
to
be
baptized
of
John
in
Jordan
,
I
heard
a
voice
from
heaven
,
saying
,
This
is
my
beloved
Son
,
I
would
fain
know
whether
the
voice
meant
that
thou
art
truly
the
Son
of
God
by
nature
,
or
an
adopted
Son
by
grace
.
I
see
also
by
thy
long
fast
of
forty
days
that
thou
art
hungry
,
if
therefore
thou
art
the
Son
of
God
succour
thy
hunger
,
and
turn
these
stones
into
bread
,
for
thou
canst
easily
do
it
.
The
scope
of
Satans
temptation
was
to
tempt
Christ
,
1
To
unbelief
,
as
if
he
should
say
,
Thy
father
hath
hitherto
forg●●ten
thee
,
and
sent
thee
no
meat
,
now
thou
seest
thy
God
fails
thee
,
therefore
necessity
puts
thee
upon
to
provide
for
thy self
.
The
scope
of
Satan
was
to
draw
Christ
from
resting
on
Gods
word
,
and
to
follow
what
unbelief
should
suggest
,
and
this
appears
by
Christ
his
answer
,
Man
doth
not
live
by
bread
alone
.
So
that
though
I
will
not
deny
but
Satan
might
tempt
Christ
to
a
vain
boasting
of
his
own
power
,
yet
specially
he
tempts
Christ
to
unbelief
,
either
that
he
should
not
believe
that
testimony
that
was
given
at
his
baptism
,
or
to
doubt
that
God
would
fail
him
of
necessary
livelihood
:
As
he
overcame
the
first
Adam
with
unbelief
of
the
threatning
,
Gen.
3.3
.
so
doth
he
endeavour
to
overcome
the
second
Adam
with
unbelief
of
the
promise
.
And
seeing
Satan
dare
call
in
question
the
Son-ship
of
Christ
,
no
wonder
if
he
tempt
Saints
to
call
in
question
their
son-ship
.
Where
we
may
see
Satans
craft
.
Christ
being
hungry
is
tempted
to
provide
bread
in
such
a
way
as
Satan
prescribes
.
He
usually
fits
his
temptations
according
to
mens
present
conditions
,
marking
in
his
temptation
whereunto
persons
are
inclining
,
or
wherein
they
are
wanting
;
so
that
as
Fowlers
lay
several
baits
for
the
birds
,
and
Hunters
for
the
wilde
beasts
,
and
Fishers
for
the
fish
,
and
lays
for
every
one
their
proper
bait
for
to
catch
them
,
so
to
the
hungry
or
poor
,
Satan
sets
before
them
bread
and
livelihood
;
to
the
full
,
idleness
and
sloth
;
to
the
proud
,
honours
;
to
the
covetous
,
gain
;
to
the
revengefull
,
wrongs
and
discontents
;
to
the
curious
,
Magick
and
inch●ntments
;
to
the
adulterer
,
beauty
;
to
the
drunkard
,
wine
,
&c.
as
he
tempted
the
head
so
doth
he
the
members
;
to
the
afflicted
,
despair
;
to
the
idle
wantonness
;
to
the
busie
,
trouble
;
to
the
severe
,
cruelty
;
to
the
mercifull
,
flattery
.
V.
4.
But
be
answered
and
said
,
Man
shall
not
live
by
bread
alone
,
but
by
every
word
that
proceedeth
out
of
the
mouth
of
God
.
But
he
answered
and
said
]
We
may
see
the
defence
Christ
had
against
Satans
temptation
,
it
was
the
Scripture
:
for
that
is
our
sword
we
are
to
fight
with
,
Ephes.
6.17
.
which
the
Papists
taking
from
the
people
,
expose
them
to
Satans
open
violence
.
A
man
that
is
to
go
where
thievs
way-lay
him
will
be
sure
to
have
his
sword
;
yet
is
not
the
bare
repeating
the
word
in
an
heartless
manner
a
defence
against
Satan
,
but
to
repeat
it
believingly
,
after
which
the
temptation
uses
presently
to
vanish
.
But
herein
we
must
joyn
precept
,
promise
and
threat
;
precept
,
forbidding
such
a
sin
and
commanding
such
a
duty
;
the
promise
,
in
case
we
consent
not
,
nor
obey
Satans
temptations
,
this
we
must
set
against
all
Satans
proffers
;
the
threatning
in
case
we
yield
to
the
temptation
:
because
Eve
set
not
the
threatning
against
the
devils
temptation
,
and
minc'd
off
the
temptation
,
which
was
,
In
the
day
thou
eats
thereof
thou
shalt
die
,
which
she
minc'd
into
this
,
Lest
ye
die
,
Gen.
3.3
.
she
was
overcome
of
the
tempter
.
Man
shall
not
live
by
bread
alone
,
but
by
every
word
that
proceedeth
out
of
the
mouth
of
God
]
As
if
he
should
say
,
Man
shall
live
of
every
thing
which
the
Lord
hath
commanded
or
appointed
to
the
sustenance
of
mans
life
,
and
not
onely
of
bread
,
as
the
Jews
lived
of
Manna
40
years
.
So
that
if
the
Lord
should
command
us
to
eat
grass
and
snakes
,
&c.
we
should
live
by
them
as
by
the
most
delicate
meat
:
yea
,
if
he
should
command
it
,
we
should
live
without
any
meat
,
as
Moses
and
Elias
did
.
Therefore
by
word
here
,
is
not
onely
meant
the
promises
,
but
the
decree
,
for
the
word
that
goes
out
of
a
man
is
his
will
,
pleasure
or
decree
.
So
that
by
word
is
meant
the
decree
of
God
,
which
he
hath
published
for
the
nourishing
the
creatures
.
Now
Christ
herein
doth
not
answer
to
that
which
the
devil
kept
silent
,
which
was
,
the
devil
desired
to
know
whether
he
were
the
Son
of
God
or
no
,
but
onely
to
what
he
spake
,
which
was
,
to
command
that
these
stones
should
be
made
bread
.
So
that
first
Gods
promises
are
not
to
be
measured
by
the
want
of
bodily
things
,
for
God
is
able
to
make
a
new
meat
for
us
to
live
upon
.
2
When
second
causes
are
wanting
,
we
must
not
depart
from
the
faith
of
a
promise
to
be
helped
by
a
miracle
,
but
we
must
live
upon
that
word
,
for
God
will
rather
work
a
miracle
,
then
fail
of
a
promise
.
Every
word
]
That
is
,
every
divine
command
,
whether
general
or
special
,
wherein
there
is
an
express
or
silent
command
of
necessary
things
.
Moses
,
to
stir
up
the
Jews
to
obedience
of
the
Law
,
tells
them
,
God
would
give
them
things
that
were
needfull
,
either
by
ordinary
means
or
by
extraordinary
,
as
he
had
done
when
he
fed
them
with
Manna
,
which
Christ
applies
to
himself
,
when
the
devil
lyingly
would
make
him
believe
that
he
should
perish
,
if
he
turned
not
stones
into
bread
.
V.
5.
Then
the
devil
taketh
him
up
into
the
holy
City
,
and
setteth
him
on
a
Pinacle
of
the
Temple
;
V.
6.
And
saith
unto
him
,
If
thou
be
the
Son
of
God
cast
thy
thy self
down
,
for
it
is
written
,
He
shall
give
his
Angels
charge
concerning
thee
,
and
in
their
hands
they
shall
bear
thee
up
,
lest
at
any
time
thou
dash
thy
foot
against
a
stone
.
Here
is
the
second
temptation
wherewith
the
devil
assaulteth
Christ
.
Then
the
devil
taketh
him
and
setteth
him
on
a
Pinacle
of
the
Temple
]
It
's
questioned
whether
the
matter
were
onely
in
vision
?
Answ.
It
was
a
real
rapture
of
the
body
of
Christ
through
the
permission
of
God
,
neither
was
this
any
disparagement
to
Christ
,
for
that
the
devil
carried
him
through
the
ayr
and
set
him
upon
a
Pinacle
,
neither
is
this
any
wonder
that
Christ
should
suffer
himself
to
be
so
used
,
seeing
he
suffered
himself
to
be
crucified
of
the
Jews
.
Now
though
the
devil
did
so
take
Christ
that
he
might
be
seen
of
all
,
yet
Christ
(
as
Aquinas
observs
)
did
so
invisibly
act
(
the
devil
not
knowing
it
)
that
he
could
be
beheld
of
no
man
,
either
by
hindering
the
sight
of
his
body
,
or
the
sight
of
their
eys
.
Yet
was
the
devil
notably
mockt
,
for
he
thought
if
Christ
were
the
Son
of
God
he
would
not
suffer
himself
to
be
taken
up
by
him
,
and
carried
through
the
ayr
,
and
thence
he
should
know
whether
he
were
the
Son
of
God
or
no
;
but
Christ
concealing
his
Godhead
,
suffered
his
body
to
be
taken
up
by
the
devil
,
and
so
frustrated
the
devils
expectation
and
left
him
still
in
doubt
.
Into
the
holy
City
]
He
means
Jerusalem
,
called
the
holy
City
,
Matth.
27.53
.
the
beloved
City
,
Revel.
20.9
.
the
City
Jerusalem
,
called
Gods
holy
Mountain
,
Dan.
9.16
.
the
City
of
the
great
King
,
Matth.
5.35
.
the
City
of
God
,
and
Mountain
of
holiness
,
Psal.
48.1
.
And
setteth
him
on
a
Pinacle
of
the
Temple
]
A
Pinacle
is
the
top
of
a
building
with
a
sharp
point
,
yet
hath
it
some
breadth
upon
it
,
wherein
a
man
may
stand
.
Others
think
the
Temple
to
be
plain
with
a
battlement
,
and
so
all
their
houses
were
commanded
to
be
made
,
Deut.
22.8
.
Thence
Satan
tempted
Christ
to
throw
down
himself
,
as
if
he
should
say
,
Show
by
this
miraculous
fall
to
all
that
thou
remainest
not
hurt
,
that
thou
art
the
Son
of
God
,
and
so
all
the
people
will
acknowledge
thee
for
the
Messias
.
We
see
the
devil
hath
no
power
to
compell
,
no
not
in
the
height
of
his
temptation
.
If
thou
be
the
Son
of
God
cast
thy self
down
]
A
true
voice
of
the
devil
.
The
voice
of
God
is
to
all
believers
,
as
Paul
speaks
to
the
Jaylor
,
Do
thy self
no
harm
,
but
satan
says
,
cast
thy self
down
.
All
temptations
of
self-destruction
come
from
satan
.
Against
these
let
us
reason
,
1
We
must
not
kill
another
,
much
less
our selves
.
2
We
read
not
that
Saints
,
but
wicked
men
,
to
have
kild
themselves
,
as
Judas
,
Saul
,
Achitophel
.
For
Jonah
,
and
Sampson
,
they
did
it
by
private
motion
,
or
else
prophetically
they
knew
the
minde
of
God
.
And
as
Jonah
was
a
Prophet
,
so
Sampson
was
like
a
good
Captain
,
that
had
rather
die
then
his
enemies
prevail
.
Some
examples
are
heroical
,
some
Moral
:
Heroical
examples
are
which
do
not
agree
with
laws
.
An
heroical
man
breaks
the
rule
,
but
doth
not
leave
behinde
him
an
example
,
Luth.
in
Gen.
29.
such
was
Sampson
and
Jonah
in
Heroical
actions
.
An
example
is
of
no
force
,
unless
it
be
like
in
all
things
.
3
Take
heed
of
Satans
reasons
;
As
its
likely
Satan
brought
this
reason
to
Christ
;
Thou
dependest
upon
the
providence
of
God
in
thy
greatest
hunger
and
want
,
now
depend
upon
the
same
providence
in
bearing
thee
up
,
if
thou
fall
down
from
the
pinacle
.
So
Satan
comes
to
many
souls
,
Make
away
thy self
,
it
s
soon
done
,
the
pain
is
quickly
past
,
thou
art
like
to
lie
in
anguish
all
thy
life
;
the
longer
thou
lives
the
more
will
the
score
of
thy
sins
be
,
and
thy
torments
in
hell
more
.
If
it
be
once
done
it
will
appear
to
be
Gods
decree
,
and
I
hope
thou
wilt
not
be
against
the
accomplishment
of
that
;
if
thou
live
longer
thou
wilt
increase
thy
sins
,
and
make
away
thy self
at
last
.
Do
not
then
reason
with
Satan
,
but
pass
easily
from
his
suggestions
by
diversion
of
thoughts
,
also
slight
them
,
they
oftener
(
as
some
think
)
go
away
by
slighting
then
by
force
.
As
its
most
safe
to
pass
by
a
barking
Dog
and
to
contemn
him
,
so
one
way
of
overcoming
is
to
despise
Satans
suggestions
,
and
not
to
dispute
long
with
them
,
so
will
they
fall
of
themselves
,
the
more
you
rowl
them
in
your
minde
,
the
more
vehement
are
they
;
besides
Satan
can
bear
nothing
worse
then
contempt
,
Luth.
Tom.
3.376
.
4
Labour
to
draw
good
out
of
such
hellish
suggestions
,
and
so
Satan
will
be
weary
of
such
tempting
,
as
to
spend
the
time
with
less
sin
with
them
then
without
them
.
5
Consider
,
God
will
require
blood
at
the
hand
of
man
,
Gen.
9.5
.
not
onely
at
the
hand
of
him
that
slays
his
brother
,
but
at
the
hand
of
a
man
self
:
now
if
God
require
it
,
what
a
wofull
condition
art
thou
in
,
seeing
if
God
enter
into
judgement
for
one
sin
with
us
,
we
are
undone
.
6
As
souldiers
are
not
to
leave
their
station
without
the
command
of
their
Officers
,
no
more
are
we
to
go
out
of
the
body
when
we
please
.
Hierom
speaks
in
the
person
of
Blesella
that
kild
her self
,
I
will
not
receive
those
souls
which
have
gone
out
of
the
body
against
my
will
.
Job
and
the
Apostles
who
were
still
under
persecutions
,
never
thought
to
shorten
their
troubles
this
way
;
and
therefore
though
some
heathens
lookt
on
life
as
a
banquet
,
from
which
they
might
rise
full
and
then
go
away
,
or
as
a
play
which
a
man
may
leave
when
he
list
,
yet
ought
we
not
to
go
from
life
till
God
call
us
.
Hence
Simeon
asks
leave
to
die
,
Luk.
2.29
.
Lord
let
thy
servant
to
depart
in
peace
,
and
Paul
,
I
desire
to
be
dissolved
,
Phil.
1.23
.
the
prisoner
must
not
go
out
till
the
prison
door
be
open
.
7
Thou
doest
not
onely
murder
thy
body
,
but
hereby
thou
murderest
thy
soul
,
which
is
the
most
heynous
murder
.
8
Remove
outward
accidents
,
as
knives
,
going
near
rivers
,
wells
,
&c.
if
inclined
to
this
,
unless
when
thou
art
in
thy
due
calling
;
as
if
thy
journey
lye
by
sea
,
or
thou
must
have
a
knife
to
eat
thy
meat
;
here
fight
it
out
by
faith
,
that
thou
mayst
not
give
place
to
the
devil
,
for
if
a
person
so
tempted
be
called
to
go
over
a
bridge
over
any
great
river
,
when
it
is
in
the
compass
of
his
calling
,
let
him
not
fear
,
but
fight
it
out
by
faith
and
go
on
his
way
,
that
he
may
not
do
service
to
the
devil
.
9
Walk
close
with
God
,
and
by
degrees
the
temptation
wil
vanish
,
thou
believing
and
repenting
;
After
the
Jaylor
believed
,
we
read
nothing
of
his
former
temptation
to
destroy
himself
.
10
Be
much
in
prayer
that
God
would
bridle
the
tempter
,
lay
open
the
violence
and
uncessancy
of
his
temptations
.
11
Take
heed
of
dispondency
of
spirit
,
as
to
think
that
none
of
Gods
children
were
ever
in
your
condition
,
for
the
same
afflictions
are
accomplished
among
the
brethren
that
are
in
the
world
.
1
Pet.
5.8
.
12
Use
constant
resistance
and
distaste
of
his
temptation
,
Jam.
4.7
.
Resist
the
devil
and
he
will
flee
from
you
;
it
's
not
onely
a
command
but
a
promise
.
13
Set
faith
on
work
to
quench
his
fiery
darts
,
Eph.
6.16
.
1
Pet.
5.8
.
Your
adversary
the
devil
goes
about
as
a
roring
Lion
seeking
whom
he
may
devour
,
whom
resist
stedfast
in
the
faith
.
Let
faith
be
acted
as
upon
Christ
for
pardon
,
so
upon
the
power
of
God
,
that
he
is
able
to
keep
you
,
and
upon
the
promise
of
God
that
he
will
keep
you
,
and
not
suffer
you
to
be
tempted
above
what
you
are
able
.
For
it
is
written
,
He
shall
give
his
Angels
charge
concerning
thee
]
We
may
see
Satans
malice
and
craft
in
abusing
Scripture
,
to
take
away
,
if
possible
,
Christs
life
.
Christ
thus
strove
with
him
,
to
warn
us
to
take
heed
lest
by
a
deceitful
pretence
or
allegation
of
Scripture
,
we
fall
into
Satans
snares
.
Nor
must
we
think
worse
of
Scripture
because
Satan
abuses
it
,
no
more
then
we
do
of
meat
and
drink
because
Drunkards
and
Gluttons
abuse
it
.
And
in
their
hands
they
shall
bear
thee
up
,
lest
at
any
time
thou
dash
thy
foot
against
a
stone
]
The
Angels
have
no
hands
unless
when
they
assume
bodies
:
by
hands
he
means
the
help
of
the
Angels
,
as
if
he
should
say
the
help
of
the
Angels
in
every
danger
and
fall
will
be
so
present
,
that
thou
seems
to
be
carried
in
their
hands
.
Onely
Satans
deceit
is
to
be
noted
,
that
in
citing
Psal.
91.11
.
he
leaves
out
these
words
,
To
keep
thee
in
all
thy
wayes
]
that
is
,
in
the
ways
of
thy
calling
.
And
Satan
applies
it
to
actions
done
without
our
calling
,
without
command
,
without
necessity
,
meerly
of
presumption
.
Some
understand
the
Angels
protection
to
be
from
casual
evils
which
we
not
knowing
come
upon
us
,
but
we
may
rather
extend
it
to
all
evils
that
come
upon
us
in
the
compass
of
our
callings
.
V.
7.
Jesus
said
unto
him
,
It
is
written
again
,
Thou
shalt
not
tempt
the
Lord
thy
God
.
Christ
shews
that
Satans
strange
Interpretation
of
this
Scripture
was
contrary
to
other
Scriptures
.
Where
we
see
a
Rule
in
interpreting
Scriptures
,
so
to
interpret
them
,
that
one
part
may
not
jar
with
another
.
[
Again
]
That
is
,
on
the
contrary
,
in
opposition
to
thy
depravement
.
Thou
shalt
not
tempt
the
Lord
thy
God
]
As
if
Christ
should
say
,
We
are
so
to
hope
for
help
from
God
in
time
of
Dangers
,
that
we
do
not
tempt
God
.
1
To
tempt
God
,
is
to
require
an
Experiment
of
his
Power
,
other
than
he
hath
appointed
.
So
Psalm
78.18
.
the
Israelites
,
when
God
gave
them
Manna
to
nourish
them
,
they
not
content
herewith
,
tempted
God
by
asking
Meat
for
their
Lusts
.
2
To
tempt
God
,
is
to
impose
a
Law
upon
the
Creator
,
and
to
alter
his
Appointment
,
when
God
shall
give
us
such
means
to
maintain
and
preserve
us
and
we
will
seek
for
other
.
3
To
tempt
God
,
is
when
out
of
presumption
,
or
without
necessity
,
we
seek
the
experiment
of
his
power
,
wisdom
,
goodness
and
truth
,
Exod.
17.2
.
compared
with
v.
7.
they
tempted
the
Lord
,
saying
,
Is
the
Lord
amongst
us
or
not
?
The
Israelites
had
a
Promise
that
God
would
be
present
with
them
in
the
Wilderness
,
but
now
,
when
they
wanted
Water
,
in
their
thirst
they
cry
out
,
If
God
do
not
now
give
us
Water
to
drink
,
we
will
not
believe
he
is
in
the
midst
of
us
.
4
When
we
cast
our selves
into
dangers
,
and
neglect
ordinary
means
,
Mal.
3.15
.
They
that
tempt
God
are
even
delivered
.
5
When
we
sin
boldly
against
a
manifest
Command
,
and
yet
think
the
Promises
belong
unto
us
;
so
those
who
walked
in
the
imagination
of
their
own
evil
hearts
,
adding
drunkenness
to
thirst
,
promised
themselves
peace
,
Deut.
29.19
,
20.
Num.
14
22.
6
By
pressing
indifferent
things
as
necessary
,
Acts
15.10
,
11.
They
tempted
God
by
pressing
Circumcision
as
necessary
to
Salvation
,
which
was
onely
an
indifferent
thing
,
when
the
Lord
had
appointed
the
righteousness
and
grace
of
Christ
the
way
of
Salvation
.
7
By
desiring
a
needless
Miracle
;
so
the
Jews
would
have
Christ
shew
a
sign
that
they
may
believe
on
him
,
as
Moses
gave
their
fathers
Manna
in
the
Wilderness
,
John
6.30
.
Christ
had
given
them
a
sufficient
sign
herein
,
but
that
would
not
content
them
,
they
had
seen
Christ
feed
five
thousand
men
with
five
Barley
Loaves
and
two
Fishes
,
yet
must
they
have
a
sign
.
Divers
of
these
ways
,
if
not
all
,
the
Devil
tempts
Christ
,
as
to
work
a
needless
Miracle
;
to
throw
himself
headlong
,
that
the
Angels
might
take
him
up
in
their
hands
;
to
cast
himself
down
,
when
there
were
steps
to
go
down
.
In
sum
,
Christ
lets
Satan
see
the
Promises
of
God
are
so
to
be
taken
and
applied
that
we
do
not
tempt
God
.
V.
8.
Again
the
Devil
taketh
him
into
an
exceeding
high
Mountain
,
and
sheweth
him
all
the
Kingdoms
of
the
World
,
and
the
glory
of
them
.
Here
is
the
third
Tentation
Satan
brings
to
Christ
,
which
is
the
presentment
unto
him
the
glory
of
the
World
,
with
which
Christ's
senses
were
so
delighted
,
that
no
Lust
or
inordinate
affection
was
in
his
heart
;
Satan
shewed
him
all
the
Kingdoms
of
the
World
and
the
glory
of
them
in
a
moment
of
time
,
Luke
4.5
.
Satan
shewed
unto
Christ
the
multitude
of
Nations
,
the
excellency
of
Cities
,
the
riches
,
attendance
,
and
glory
of
Princes
Courts
,
that
so
Christ
seeing
them
might
desire
them
,
and
desiring
them
might
fall
down
and
worship
him
.
Sheweth
him
all
the
Kingdoms
of
the
World
]
Some
think
Satan
shewed
them
by
pointing
at
them
with
his
finger
,
and
that
Satan
told
Christ
by
words
in
what
thing
every
Kingdom
excelled
.
Others
think
the
Devil
flew
with
Christ
through
all
the
Kingdoms
of
the
World
,
and
in
a
little
time
shewed
them
to
him
.
But
the
Text
saith
,
The
Devil
took
him
into
an
high
Mountain
and
shewed
them
to
him
.
Some
think
the
Devil
by
an
imaginary
Vision
presented
all
the
Kingdoms
of
the
World
.
But
this
Tentation
was
outward
,
not
inward
.
Therefore
I
lean
to
the
first
,
that
the
Devil
from
that
high
Mountain
shewed
Christ
onely
the
coast
and
situation
of
all
the
quarters
and
Kingdoms
of
the
World
,
saying
,
this
is
Europe
,
this
is
Africk
,
this
Asia
,
this
England
,
this
France
,
Spain
,
&c.
And
because
he
shewed
him
the
glory
of
them
,
it
's
like
the
Devil
like
a
Painter
represented
unto
Christ
all
the
glorious
things
that
were
in
every
Kingdom
,
by
thickening
of
the
air
,
wherein
the
Devil
made
certain
Images
of
things
which
were
no
less
apparent
to
Christ
,
than
Colours
in
the
Rain-bowe
to
us
,
for
neither
were
the
eys
,
nor
imagination
of
Christ
deluded
.
3
Satan
shewed
the
Kingoms
of
the
World
by
way
of
proportion
,
shewing
the
wealth
,
pomp
,
and
glory
of
some
one
Kingdom
,
that
was
nigh
that
high
Mountain
.
For
the
Kingdoms
of
the
World
have
onely
a
greater
quantity
of
that
which
may
be
seen
in
one
Kingdom
.
We
may
by
the
way
observe
the
order
of
the
Tentations
.
The
first
Tentation
was
of
Distrust
,
from
which
Satan
being
driven
away
by
the
Promise
,
the
Devil
sets
upon
Christ
by
a
second
,
which
was
,
If
thou
ascribe
so
much
to
the
Promise
,
then
cast
thy self
down
,
for
it
is
written
,
He
shall
give
his
Angels
charge
over
thee
.
His
third
Tentation
was
taken
out
of
Psalm
2.8
.
Ask
of
me
and
I
will
give
thee
the
Heathen
for
thine
Inheritance
,
and
the
utmost
parts
of
the
earth
for
thy
possession
,
which
though
it
were
the
speech
of
the
Father
to
Christ
,
yet
so
much
Satan
gathered
,
that
all
the
Nations
of
the
World
belonged
to
Christ
.
The
Devil
therefore
shews
them
to
him
,
as
if
he
should
say
to
Christ
,
That
way
thou
goest
in
humbling
thy self
,
thou
shalt
never
subject
the
Kingdoms
of
the
World
to
thy self
,
for
thou
seest
they
are
possest
of
them
that
are
my
Servants
,
therefore
if
thou
wilt
worship
me
,
thou
mayst
become
Lord
and
Heir
of
all
these
Kingdoms
,
more
easily
,
speedily
,
and
surely
,
than
if
thou
trustest
to
that
voice
that
sounded
unto
thee
from
Heaven
.
V.
9.
And
saith
unto
him
,
All
these
things
will
I
give
thee
,
if
thou
wilt
fall
down
and
worship
me
.
Here
is
the
Devils
proffer
to
Christ
,
All
these
things
will
I
give
thee
;
The
condition
,
If
thou
wilt
fall
down
&
worship
me
.
All
these
things
will
I
give
thee
]
In
this
Proffer
,
see
the
Devils
Lyes
,
1
He
challenges
that
to
be
his
which
belongs
to
Christ
,
for
he
is
Heir
of
all
things
,
Heb.
1.2
.
All
power
is
given
unto
him
in
Heaven
and
Earth
,
Matth.
28.19
.
2
That
he
had
power
to
give
the
Kingdoms
of
the
World
to
whom
he
will
,
as
Luke
sets
it
down
.
Whereas
this
onely
is
Gods
property
,
Dan.
4.25
.
for
though
Satan
be
called
the
Prince
of
the
World
,
John
12.31.14.30
.
and
the
God
of
this
World
,
2
Cor.
4.4
.
yet
this
is
meant
onely
of
the
World
of
the
Wicked
,
in
whom
he
reigns
,
Ephes.
2.2
.
Not
that
he
is
Proprietary
of
any
Kingdom
of
the
World
.
Quest.
But
how
durst
Satan
to
have
the
impudence
to
speak
thus
to
Christ
?
Answ.
Because
he
had
seen
Christ
again
and
again
to
forbear
to
do
any
Miracle
,
though
sollicited
thereto
,
therefore
Satan
began
more
certainly
to
think
he
was
not
the
Son
of
God
,
2
Because
he
feigned
himself
to
be
the
Son
of
God
,
and
to
be
God
,
in
that
he
says
,
The
Kingdoms
of
the
World
were
delivered
to
him
,
and
that
he
gives
them
to
whomsoever
he
will
,
Luke
4.6
.
3
He
was
blinded
with
the
ambition
of
God-head
even
from
the
first
,
and
therefore
he
desires
so
to
be
worshipped
.
4
He
hereby
thought
to
try
whether
Christ
were
the
Son
of
God
,
for
it
's
like
he
reasoned
thus
,
If
this
Christ
be
the
Son
of
God
he
will
be
angry
at
me
for
taking
his
Dignity
from
him
,
and
counterfeiting
my self
to
be
Gods
Son
,
wherefore
being
angry
he
will
reply
,
whence
is
this
arrogance
of
thine
?
how
dares
thou
thus
blasphemously
speak
,
thou
proud
and
lying
spirit
?
I
am
the
Son
of
God
,
thou
art
Satan
;
it
's
thy
duty
to
worship
me
,
how
dares
thou
then
require
me
to
worship
thee
?
If
thou
wilt
fall
down
and
worship
me
]
Here
is
the
condition
:
None
get
any
thing
of
the
Devil
at
a
cheap
rate
.
For
falling
down
in
worship
it
was
the
manner
of
the
Eastern
People
,
not
onely
to
their
Kings
but
to
their
God
,
yea
it
was
the
manner
of
the
Jews
so
to
worship
God
,
Psalm
95.6
.
Dan.
3.7
.
Ezra
9.5
.
Nathan
speaking
to
David
about
Adonisah's
reigning
,
he
fell
on
his
face
to
the
ground
,
1
Kings
1.23
.
That
outward
sign
of
Reverence
was
not
proper
to
divine
worship
,
when
it
was
used
out
of
divine
worship
.
We
may
know
when
it
is
done
●ightly
or
otherwise
,
by
the
meaning
of
him
,
that
gives
it
,
and
of
him
that
requires
it
,
therefore
Grotius
out
of
Sozomen
praises
a
certain
Christian
,
who
having
worshipped
the
King
of
Persia
in
a
civil
way
,
being
after
sollicited
to
fall
off
from
Christ
in
the
same
manner
to
worship
the
King
again
,
he
refused
.
Now
there
being
no
manner
of
Worship
,
neither
civil
,
nor
divine
,
due
to
Satan
,
Christ
abhorred
so
much
as
to
give
him
civil
Worship
.
Now
for
the
Tentations
wherein
he
tempted
Christ
,
they
were
1
To
Covetousness
,
for
the
Devil
knows
how
unsatiable
the
heart
of
man
is
after
earthly
things
,
and
to
many
the
Devil
need
not
proffer
so
largely
,
neither
a
house-full
of
Gold
as
Balaam
,
nor
all
the
Kingdoms
of
the
World
for
a
handfull
of
Gold
,
nay
a
far
less
matter
will
serve
the
turn
.
Also
the
Devil
tempts
Christ
to
a
false
faith
,
th●●●e
may
believe
him
to
be
the
Son
of
God
;
also
to
Idolatry
,
that
he
might
worship
him
as
God
;
also
to
Pride
,
If
thou
wilt
worship
me
,
I
le
make
thee
the
greatest
King
in
the
World
.
Now
whereas
most
men
among
us
would
spit
in
their
faces
that
should
say
they
worship
the
Devil
,
know
that
when
thou
art
overcome
of
Covetousness
,
and
Pride
,
in
the
reign
thereof
,
thou
worships
the
Devil
:
and
on
this
condition
Satan
helps
many
men
to
glory
and
riches
.
From
Christ
his
Repulse
of
Satan
,
learn
we
to
drive
him
back
:
drive
back
his
Temptations
of
Unbelief
,
by
faith
in
God
and
in
his
providence
;
his
Temptation
to
Presumption
by
keeping
our selves
in
the
fear
of
God
,
and
the
duties
of
our
callings
;
his
Temptations
of
Covetousness
and
Ambition
,
by
a
weaned
affection
to
the
world
,
Not
to
love
the
World
,
or
the
things
thereof
,
1
Joh.
2.16
.
His
Temptation
to
Idolatry
,
by
giving
God
both
inward
and
outward
worship
.
V.
10
Then
Jesus
said
unto
him
,
Get
thee
behinde
me
Satan
,
for
it
is
written
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serve
.
We
have
here
a
twofold
Answer
of
Christ
to
Satan's
Argument
.
First
he
answers
to
the
person
of
the
Tempter
,
and
then
to
the
Temptation
.
1
To
the
person
of
the
Tempter
,
Get
thee
behinde
me
Satan
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Hupage
,
Get
thee
gone
,
depart
,
appear
no
more
before
me
,
but
get
thee
behinde
me
,
for
I
will
neither
hear
thee
,
nor
look
upon
thee
,
thou
dost
not
onely
promise
false
things
,
but
also
thou
requirest
wicked
and
blasphemous
things
of
me
,
to
wit
,
that
I
who
am
thy
Creatour
should
worship
thee
who
art
my
Creature
.
This
word
[
behinde
me
]
is
not
in
some
Copies
.
This
word
[
begone
]
is
used
,
when
we
reject
those
whom
we
have
a
while
endured
with
some
trouble
and
tediousness
.
Blasphemous
words
should
not
be
patiently
heard
of
Christians
,
no
more
than
they
were
of
Christ
,
but
to
be
rejected
with
great
indignation
.
Also
we
may
learn
when
the
Devil
grows
troublesom
with
blasphemous
Temptations
,
not
to
dispute
with
him
,
but
to
drive
him
away
with
anger
,
saying
with
one
of
the
Ancients
,
Thy
uncleanness
be
upon
thee
,
O
Satan
,
because
thou
art
an
unclean
Spirit
,
uncleanness
is
thy
work
.
Let
not
Satans
blasphemous
thoughts
which
he
casts
into
thee
,
fill
thee
with
doubting
,
whether
such
Injections
can
befall
Gods
children
,
and
so
put
thee
into
an
habit
of
heavy
walking
:
but
drive
him
back
as
Christ
doth
by
the
Word
.
Satan
being
he
cannot
torment
Saints
in
Hell
,
will
labour
to
torment
them
here
on
Earth
.
It
's
a
point
of
wisdom
to
draw
some
spiritual
good
out
of
Satans
blasphemous
Tentations
:
When
he
suggests
there
is
no
God
,
say
,
Nay
Satan
,
the
Word
to
which
I
am
confined
says
there
is
;
besides
in
the
Lights
of
Heaven
I
see
a
shadow
of
his
divine
countenance
,
in
the
Creation
of
the
World
I
see
his
infinite
greatness
,
in
his
universal
provision
I
see
his
goodness
,
let
these
motions
make
us
see
Satans
malice
that
he
hath
against
the
Majesty
of
God
,
let
us
also
with
more
dearness
adore
and
love
the
Majesty
of
God
.
Be
also
humbled
that
thou
canst
not
with
greater
abhorrency
abominate
such
hellish
Blasphemies
,
also
strive
to
be
more
strongly
settled
that
there
is
a
God
,
that
there
is
a
Heaven
and
Hell
,
because
Satan
endeavours
to
instill
the
contrary
.
Let
it
also
be
a
strong
Argument
that
thou
in
more
likelihood
than
formerly
belongs
unto
God
,
for
so
long
as
thou
liest
dead
in
thy
sins
the
Devil
never
affrighted
thee
with
blasphemous
thoughts
;
but
now
since
thou
camest
home
to
God
,
and
begannest
to
imbrace
his
ways
.
Besides
,
gather
experience
by
these
blasphemous
thoughts
to
comfort
others
in
the
same
kinde
.
For
it
is
written
,
Thou
shalt
worship
the
Lord
thy
God
]
The
meaning
of
Christ's
words
are
,
those
things
which
properly
belong
to
the
Worship
of
God
are
not
to
be
given
to
any
Creature
,
neither
ought
a
Dispute
concerning
any
such
thing
to
be
received
,
but
angerly
to
be
rejected
,
as
Christ
here
doth
.
Yea
those
things
which
belong
to
Worship
they
are
to
be
given
to
no
Creature
,
nor
to
be
divided
betwixt
God
and
Creatures
.
This
place
is
taken
out
of
Deut.
6.13
.
in
stead
of
Worship
there
it
is
Fear
,
Thou
shalt
fear
the
Lord
thy
God
;
for
the
Hebrews
put
Fear
for
all
the
Worship
of
God
,
hence
Rabbi
Juda
in
libro
Chasidim
saith
,
If
any
man
see
the
Devil
and
be
afrid
of
him
he
falls
down
before
him
.
And
him
onely
shalt
thou
serve
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Latreuseis
,
this
word
render'd
serve
,
neither
in
the
rise
or
use
of
it
is
proper
onely
to
God
.
See
Acts
7.42.10.25
.
And
therefore
their
distinction
of
Latreia
,
that
it
is
onely
due
to
God
,
and
Doulia
to
Saints
,
and
Hyperdoulia
to
the
Virgin
Mary
.
This
word
onely
excludes
all
others
,
save
the
Lord
,
from
divine
Worship
.
And
therefore
the
popish
distinction
of
Adoration
which
they
acknowledg
onely
to
be
given
to
God
,
and
that
of
Invocation
,
wherein
they
acknowledg
Saints
may
give
good
things
,
and
drive
away
evil
,
is
vain
.
All
Invocation
presupposes
three
things
,
1
Omniscience
,
that
he
that
is
called
on
may
hear
our
Groans
.
2
Omnipresence
,
that
he
every
where
hears
our
Prayers
.
3
Omnipotence
,
that
he
can
succour
us
in
our
miseries
:
now
can
Saints
departed
do
any
of
these
?
and
therefore
why
should
they
be
invoked
?
and
therefore
that
it
's
not
lawful
to
give
divine
Service
or
Worship
to
any
save
God
onely
,
I
le
give
these
Reasons
.
1
We
have
a
Command
onely
to
call
upon
God
in
the
Name
of
Christ
,
John
16.23
,
24.
Ephes.
2.18
.
Heb.
7.25
.
Now
we
have
no
Command
to
call
upon
any
Saint
departed
.
2
We
have
no
Promise
of
being
heard
,
if
we
so
call
.
3
We
have
no
Example
of
one
godly
man
that
did
so
.
4
The
Saints
departed
know
not
our
Wants
,
Isai
63.16
.
Abraham
is
ignorant
of
us
▪
and
Israel
knows
us
not
.
5
It
darkens
and
derogates
from
Christ's
Mediatorship
,
to
whom
it
belongs
to
intercede
for
his
People
,
which
they
blasphemously
ascribe
to
Saints
,
especially
to
the
Virgin
Mary
.
Now
Christ
alone
conveys
the
things
that
are
Gods
to
us
,
and
ministers
the
things
that
are
ours
to
God
.
Now
we
are
commanded
to
come
in
our
Wants
,
not
to
Saint
departed
or
Angel
,
but
to
this
Mediator
,
Heb.
4.14
,
15
,
16.
6
By
calling
thus
upon
Saints
we
put
them
into
the
Throne
of
Christ
,
and
invest
them
with
Gods
properties
,
as
to
hear
Prayers
and
to
know
our
Wants
.
Rom.
10.14
.
We
are
onely
to
call
upon
him
on
whom
we
believe
.
Yea
hereby
we
invest
them
with
Gods
properties
,
for
we
acknowledg
the
person
we
pray
to
the
searcher
of
our
heart
,
and
the
authour
of
our
good
.
And
therefore
Chemnicius
writes
,
The
Papists
in
their
Temples
paint
Christ
threatening
and
casting
Darts
against
sinners
,
the
affrighted
sinners
they
fly
to
Mary
,
who
puts
her self
betwixt
as
a
Mediatress
and
drives
back
the
Darts
,
this
honour
Christ
gets
hereby
that
he
is
less
loved
,
less
sought
,
and
counted
less
mercifull
.
7
He
that
we
call
upon
must
know
the
states
of
all
that
call
upon
him
every
where
,
that
he
may
judg
what
is
expedient
,
or
not
expedient
for
them
:
but
this
is
proper
to
God
alone
,
Psalm
65.2
.
neither
doth
it
help
them
to
say
that
Saints
departed
know
the
states
of
all
by
the
revelation
of
the
Angels
,
or
in
the
glass
of
the
Trinity
,
or
from
those
that
dy
,
for
our
Prayers
ought
not
to
be
founded
on
such
Dreams
,
but
on
plain
Scriptures
,
and
so
much
more
in
that
the
Saints
the
Papists
call
upon
are
scarcely
any where
to
be
found
,
save
in
the
Popes
Kalender
.
Yet
do
we
not
think
slightly
or
speak
reproachfully
of
the
Saints
departed
,
whose
Memories
are
celebrated
in
Scripture
,
Psalm
106.16
.
for
there
's
Memory
of
Saint
Moses
and
Saint
Aaron
,
as
well
as
of
Saint
Matthew
,
Saint
Mark
,
&c.
In
the
New
Testament
,
there
's
a
Catalogue
of
many
Saints
,
Heb.
11.32
.
Yet
doth
it
not
follow
that
Saints
are
to
be
called
upon
;
we
are
to
praise
God
in
his
Saints
,
and
to
acknowledge
the
grace
of
God
in
them
,
and
to
imitate
them
,
but
not
to
worship
them
,
Gal.
1.23
.
Neither
that
divine
benefits
may
descend
upon
us
through
their
mediation
;
nor
as
helpers
together
or
workers
together
with
Christ
in
the
work
of
our
salvation
,
or
that
they
plead
our
cause
with
God
,
by
offering
their
merits
for
to
obtain
our
salvation
,
or
that
they
obtain
pardon
of
sin
or
the
grace
of
God
to
us
,
which
Popish
Writers
make
the
ends
of
invocation
of
Saints
;
All
which
ends
are
blasphemously
derogatory
to
the
glory
of
Christs
merits
and
intercession
.
Thus
are
men
more
ready
to
do
all
things
,
which
either
themselves
chuse
,
or
men
have
ordained
,
then
those
things
which
God
hath
commanded
,
because
in
the
commands
of
men
,
the
old
man
is
untoucht
,
yea
is
nourished
by
the
commands
of
men
,
but
in
the
commands
of
God
it
is
mortified
.
It
were
endless
to
set
down
the
multiplication
of
this
superstition
,
to
show
all
the
ends
Papists
give
of
calling
upon
Saints
,
as
because
Christ
is
a
more
hard
and
just
Judge
,
therefore
we
must
have
mediators
to
come
to
him
,
and
because
we
want
deserts
,
that
therefore
the
Saints
would
apply
the
deserts
which
they
have
more
then
enough
for
themselves
unto
us
,
to
interpose
them
betwixt
Gods
justice
,
and
our
unworthiness
,
that
so
we
may
be
made
worthy
of
the
promises
of
God
.
Moreover
they
teach
that
all
the
benefits
we
want
are
bestowed
of
God
upon
the
blessed
in
heaven
,
that
they
being
implored
may
give
all
things
which
belong
to
this
life
and
the
life
to
come
.
Men
are
taught
in
their
necessities
to
flye
to
the
grace
,
mercy
and
help
of
Saints
,
and
to
place
their
faith
and
hope
in
them
,
also
they
think
the
blessed
in
heaven
know
every
mans
vows
and
the
thoughts
of
their
mindes
.
Now
this
invocation
of
Saints
,
1
is
no
where
in
Scripture
.
Hence
Christ
brands
the
Samaritans
,
they
worshipped
they
knew
not
what
.
Now
Scripture
tells
us
that
God
onely
in
the
name
of
Christ
is
to
be
called
upon
,
Joh.
14.6
.
Heb.
4.15
,
16.7.25.13.15
.
Now
it
must
needs
be
dangerous
to
go
from
the
rule
of
the
word
for
prayer
.
2
They
invest
the
Saints
departed
with
those
things
which
are
proper
to
God
,
as
to
be
a
refuge
,
a
deliverer
,
to
give
good
things
which
God
onely
gives
,
Jam.
1.17
.
to
flye
to
them
in
prayer
for
grace
and
mercy
.
3
Papists
derogate
from
Christs
intercession
,
which
is
one
part
of
his
Priesthood
,
for
whereas
we
for
our
sins
are
unworthy
to
come
into
the
presence
of
God
with
our
prayers
or
persons
,
God
hath
given
Christ
as
a
mediator
to
appear
in
our
behalf
,
Heb.
2.17.7.25.9.24
.
Papists
call
upon
Saints
directly
,
that
they
would
interpose
their
merits
betwixt
Gods
justice
and
our
unworthiness
.
For
200
years
after
Christ
,
there
was
no
news
of
invocation
of
Saints
,
Justin
Apol.
2.
Tert.
Apol.
c
,
30.
Iren.
l.
2.
c.
58.
About
the
year
240
Origen
was
the
first
that
began
to
sow
the
seeds
of
invocation
of
Saints
,
who
,
as
Hierom
observes
,
brought
in
many
poysonous
opinions
into
the
Church
of
Christ
,
and
in
that
age
it
began
onely
to
be
disputed
,
and
Origen
from
some
Apocryphical
Scriptures
began
to
think
it
might
be
so
,
and
after
manifestly
to
affirm
it
;
but
he
affirms
,
these
assertions
were
onely
private
opinions
,
but
not
the
received
opinions
of
the
Church
.
Orig.
l.
2.
in
Roman
.
and
in
his
disputation
against
Celsus
he
doth
in
effect
deny
it
.
In
Cyprians
time
invocation
of
Saints
about
the
year
250
took
another
step
;
for
Cyprian
and
others
spoke
to
the
living
Saints
before
they
departed
out
of
this
life
,
that
after
death
they
would
be
mindfull
of
them
with
God
,
Cypr.
l.
1.
ep.
1.
ad
Cornel.
l.
2.
de
habitu
Virg.
All
this
while
they
were
not
called
upon
after
death
,
but
about
the
year
370
,
by
occasion
of
Panegyrical
Orations
that
were
made
at
the
decease
of
friends
,
&c.
it
began
to
be
brought
into
the
Church
by
Basil
,
Nyssen
and
Nazianzen
,
bringing
it
from
the
private
devotions
of
Monks
,
into
open
assemblies
.
And
in
their
Panegyrical
orations
,
they
cald
up
the
souls
of
them
whose
memory
they
celebrated
,
and
so
Nazianzen
calls
up
the
soul
of
Constantine
.
Yet
must
we
know
that
these
opinions
were
not
received
every
where
,
and
of
all
,
for
true
opinions
;
yea
the
very
Authors
hereof
in
their
strains
of
Rhetorick
do
not
dissemble
their
doubts
,
that
the
Saints
in
heaven
pray'd
for
those
here
;
Hence
they
use
these
words
,
As
I
think
,
and
,
As
I
perswade
my self
,
and
,
If
it
be
not
a
rash
thing
to
say
it
,
and
so
that
phrase
here
,
Thou
soul
of
Constantine
,
if
thou
hast
any
understanding
.
Yea
this
opinion
in
that
time
was
strongly
opposed
by
Epiphanius
,
and
put
into
the
Catalogue
of
Heresies
,
and
he
inveighs
against
it
in
his
book
against
the
Collyridians
.
And
Chrysostome
in
many
places
inveighs
against
the
perswasions
of
the
common
people
,
who
neglecting
repentance
and
godliness
,
cast
all
the
business
of
hearing
their
prayers
and
salvation
upon
the
intercession
of
others
.
Hom.
44.
in
Gen.
Hom.
5.
in
Matth
,
&c.
Moreover
the
Synod
of
Laodicca
,
about
the
year
368
,
saith
,
It
behoves
not
Christians
,
the
Church
being
left
,
to
go
away
,
and
to
make
Congregations
of
Idolatry
to
Angels
,
all
which
are
forbid
:
whosoever
shall
be
found
at
this
hidden
Idolatry
let
him
be
accursed
,
because
leaving
our
Lord
Jesus
Christ
the
Son
of
God
he
goes
to
Idols
.
Cyril
answering
the
Emperor
Julian
,
telling
the
Christians
they
worshipped
many
miserable
men
that
were
used
by
a
hard
Law
,
meaning
Martyrdome
,
Cyril
saith
,
I
confess
the
memory
and
honour
of
the
Martyrs
,
but
deny
the
worship
of
them
.
For
the
Latin
Church
,
passing
by
Ambrose
,
who
is
sometimes
for
it
and
sometimes
against
it
,
Vigila●●us
,
as
appears
〈◊〉
of
H●er●m
,
maintained
these
three
propositions
.
1
That
the
Marty●s
or
Saints
which
departed
out
of
this
l●●e
are
not
to
be
worshipped
;
2
That
while
we
live
we
may
pray
one
for
another
,
but
after
death
no
man
prayes
for
another
.
3
That
the
souls
of
the
blessed
are
not
present
at
their
graves
,
nor
come
not
betwixt
God
nor
the
affairs
of
the
living
,
which
first
position
Hierom
doth
not
deny
;
to
the
second
,
he
saith
,
The
Church
in
another
world
prayes
for
the
Church
of
believers
in
this
world
;
from
whence
it
follows
not
that
Saints
are
to
be
called
upon
when
dead
.
To
conclude
,
Augustine
falling
into
those
times
wherein
all
persons
were
full
of
presumptions
,
was
forced
to
give
way
to
the
times
,
yet
did
he
endeavour
to
call
persons
back
to
call
upon
the
name
of
God
,
when
he
durst
not
freely
reprehend
the
commonly
received
presumptions
,
l.
cont.
Faustin
.
This
presumption
then
prevail'd
,
that
the
souls
of
the
blessed
heard
prayers
,
and
brought
them
to
God
,
and
bestowed
benefits
,
and
therefore
they
came
together
to
their
graves
to
pray
to
them
;
but
he
concludes
against
this
,
that
souls
departed
know
not
things
done
here
,
and
he
was
sure
that
if
it
were
so
,
his
mother
would
no
night
forsake
him
,
which
he
found
otherwise
.
In
a
word
,
generally
Augustine
was
against
invocation
of
Saints
,
setting
aside
in
some
supposititious
writings
falsely
ascribed
unto
him
.
V.
11.
Then
the
devil
leaveth
him
,
and
behold
Angels
came
and
ministred
unto
him
.
We
have
here
the
victory
over
the
tempter
.
The
devil
brought
the
worst
of
his
fiery
darts
,
but
Christ
overcomes
him
.
We
may
see
the
temptations
of
Satan
are
limited
,
that
God
will
not
still
suffer
Satan
to
tempt
,
1
Cor.
10.13
.
nor
us
to
be
tempted
above
strength
.
Luke
adds
,
when
the
devil
had
ended
all
the
temptation
●e
departed
from
him
for
a
season
.
Satan
left
not
Christ
altogether
,
but
onely
for
a
season
,
to
let
us
know
that
the
rest
of
his
life
was
not
free
from
temptations
,
and
to
teach
us
that
sometimes
Satan
politickly
gives
way
,
to
try
afterwards
whether
he
can
finde
us
secure
.
Satan
will
try
whether
we
have
not
lost
our
former
strength
,
care
or
vigilance
,
or
whether
God
that
now
doth
not
,
will
not
at
another
time
,
for
some
causes
,
suffer
us
to
be
led
into
temptation
.
Satan
would
come
oftner
,
but
that
God
who
knoweth
our
strength
,
or
rather
our
weakness
,
will
not
suffer
him
.
Satan
is
apt
to
come
again
with
the
same
temptation
,
to
see
if
he
cannot
tyre
and
weary
us
out
with
the
anguish
and
vexation
of
it
,
2
Cor.
12.8
.
Satan
thrice
tempted
Paul
with
pride
:
and
sometimes
he
changes
his
weapon
.
Let
us
do
as
the
Pilot
doth
,
have
our
compass
ready
,
and
stand
ready
to
turn
your
needle
to
any
point
,
knowing
that
your
lust
within
is
for
any
sin
,
and
Satan
can
as
easily
tempt
us
to
prodigality
as
to
covetousness
.
Onely
when
Satan
comes
with
some
other
weapon
God
doth
it
for
our
good
;
as
change
of
Physick
is
good
for
the
body
,
for
the
same
Potion
always
used
will
not
work
so
well
,
so
the
longer
we
are
used
to
the
same
temptation
the
less
it
worketh
.
God
will
have
Satan
turn
some
other
way
,
to
purge
some
other
stream
of
lust
.
Besides
,
God
will
have
us
learn
skill
by
experience
at
all
sorts
of
weapons
:
by
the
falls
of
Hezekiah
,
and
Jehosaphat
,
and
David
,
learn
we
that
when
one
temptation
is
over
another
will
come
,
which
will
be
a
mean
to
prevent
spiritual
pride
and
security
.
As
we
must
not
be
secure
when
the
temptation
comes
,
but
set
against
it
before
Satans
suggestion
joyn
with
our
corruption
,
set
against
it
while
it
is
young
,
so
let
us
not
be
secure
when
the
storm
of
the
temptation
is
blown
over
,
let
us
do
as
Mariners
that
mend
their
tacklings
against
another
storm
come
.
We
are
apt
to
think
we
shall
have
no
more
such
temptations
,
and
then
comes
the
tempter
.
Satan
was
never
so
beaten
by
any
,
as
by
Christ
;
yet
he
came
again
and
again
.
A
man
that
is
once
well
beaten
in
the
Field
will
hardly
be
brought
to
fight
with
the
same
man
again
,
but
it
is
not
so
with
Satan
.
We
must
have
some
good
days
to
breath
in
,
else
we
should
not
be
willing
to
live
,
and
more
fits
of
Temptations
we
must
have
,
or
else
we
should
not
be
willing
to
dy
.
And
behold
the
Angels
came
and
ministred
to
him
]
Here
's
the
comfort
Christ
had
after
the
Temptation
was
over
,
Angels
come
to
minister
to
him
.
Consolations
are
wont
to
follow
after
Temptations
.
Hereby
Christ
saw
the
Father
had
a
care
of
him
,
and
whereas
solitariness
in
a
Wilderness
was
one
Trial
,
here
's
the
company
of
good
Angels
;
nor
had
he
onely
their
company
,
but
also
he
had
them
ministring
to
him
Meat
and
other
necessaries
till
he
came
out
of
the
Wilderness
.
The
word
[
Behold
]
le
ts
us
see
that
this
was
no
little
wonder
that
the
Son
of
God
,
who
was
even
now
exposed
to
Satans
scorns
,
should
have
not
onely
one
,
but
divers
Angels
ministring
to
him
.
The
like
was
in
his
passion
,
Luke
22.
As
in
Battel
when
the
Enemies
are
dispoiled
and
driven
away
,
Friends
come
to
congratulate
with
us
;
so
the
Devil
being
overcome
the
Angels
come
to
rejoyce
with
Christ
As
the
Angels
ministred
to
Christ
after
his
Combate
,
so
do
they
serve
Believers
,
they
are
all
ministring
spirits
,
Heb.
1.14
.
but
it
's
not
to
Run-aways
,
but
to
then
who
have
valiantly
stood
it
out
.
Thus
we
see
Satan's
great
Temptations
,
1
Distrust
in
Adversity
.
2
Presumptuous
undertakings
without
a
Call
.
3
To
seek
success
in
our
Calling
,
as
Riches
,
Honour
,
&c.
without
and
against
a
Command
of
God
.
The
second
part
of
the
Chapter
containing
Christ's
Preaching
in
Galilee
,
in
which
observe
,
1
The
time
when
,
which
was
when
John
was
cast
into
Prison
.
2
The
place
where
,
viz.
in
Galilee
.
3
The
end
wherefore
Christ
preached
,
which
was
,
1
For
the
fulfilling
the
Prophesie
,
v.
14.
2
For
the
enlightening
of
those
in
darkness
,
v.
15
,
16.
4
The
subject
matter
of
his
Preaching
,
which
was
the
Doctrine
of
Repentance
,
v.
17.
V.
12.
Now
when
Jesus
had
heard
that
John
was
cast
into
Prison
he
departed
into
Galilee
.
We
have
Christ's
Preaching
set
forth
,
1
By
the
time
when
,
which
was
when
Jesus
heard
that
John
was
cast
into
Prison
,
from
that
time
Christ
began
to
preach
,
v.
17.
which
was
as
soon
as
John
Baptist
his
fore-runner
was
cast
into
Prison
:
of
this
mention
is
made
Acts
10.36
,
37.
The
Word
which
God
sent
unto
the
Children
of
Israel
,
preaching
peace
by
Jesus
Christ
:
that
Word
you
know
that
was
published
throughout
all
Judea
,
and
began
from
Galilee
after
the
Baptism
which
John
preached
.
This
circumstance
of
time
notes
to
us
,
that
this
Jesus
was
the
Lord
whom
they
looked
for
,
who
sent
John
as
a
Messenger
to
prepare
the
way
of
his
Gospel
;
which
was
prophesied
by
Isai
,
cap.
40.6
.
and
Malachy
,
cap.
4
,
5
,
6.
Hence
the
Disciples
when
they
saw
Elias
come
after
Christ
in
the
Transfiguration
,
they
scrupled
,
saying
,
Why
do
the
Scribes
say
that
Elias
must
first
come
?
Christ
tells
them
that
John
Baptist
was
that
Elias
the
fore-runner
of
Messiah
,
according
to
those
words
of
his
father
Zachary
,
Thou
Childe
shalt
be
called
the
Prophet
of
the
Highest
,
for
thou
shalt
go
before
the
face
of
the
Lord
to
prepare
his
way
:
namely
,
(
as
the
Angel
told
him
)
in
the
power
and
spirit
of
Elias
,
Luk●
1.17
.
This
John
was
Christ's
fore-runner
,
both
in
his
Birth
,
being
born
six
Moneths
before
him
,
and
in
his
Preaching
,
and
also
in
his
Passion
and
Suffering
.
Matth.
17.12
.
Elias
is
come
,
and
they
knew
him
not
,
but
have
done
to
him
whatsoever
they
listed
,
even
so
also
shall
the
Son
of
man
suffer
of
them
.
Now
seeing
the
coming
of
Christ
is
twofold
,
the
first
in
the
flesh
,
the
second
to
judg
the
World
,
whether
do
not
the
Prophesies
imply
that
there
must
be
an
Harbinger
of
his
second
coming
as
well
as
of
his
first
:
for
though
the
Prophesie
of
Isai
40.6
.
seems
applicable
onely
to
his
first
coming
,
yet
that
Mal.
4
5.
seems
to
be
applicable
to
both
his
commings
,
I
will
send
you
Eliah
the
Prophet
before
the
coming
of
that
great
and
terrible
Day
of
the
Lord
;
and
he
shall
turn
,
or
restore
,
the
hearts
of
the
fathers
to
the
children
,
that
is
,
he
shall
bring
the
unbelieving
Jews
to
have
the
same
heart
then
holy
fathers
and
progenitor●
had
;
that
is
,
he
should
convert
them
to
the
faith
of
Christ
their
fathers
hoped
in
and
looked
for
,
lest
,
continuing
obstinate
to
the
great
and
terrible
Day
of
the
Lords
Judgment
,
they
should
perish
among
the
rest
of
his
Enemies
:
to
understand
which
,
the
old
Prophets
(
Daniel
excepted
)
for
the
most
part
,
spake
of
the
coming
of
Christ
,
without
distinguishing
his
first
and
second
coming
,
and
applying
those
things
which
respectively
concerne
the
state
of
either
of
them
.
Again
it
appears
from
Matth.
17.10
.
the
Disciples
upon
the
Transfiguration
asked
Christ
,
Why
say
the
Scribes
that
Elias
must
first
come
?
Christ
answers
,
Elias
truly
shall
first
come
,
and
shall
restore
all
things
.
These
words
being
spoken
of
Christ
after
John
Baptist
was
beheaded
,
imply
plainly
that
he
is
to
come
again
:
besides
,
how
can
this
restoring
of
all
things
be
verified
of
the
Ministry
of
John
Baptist
,
which
continued
but
a
short
time
,
and
did
no
such
thing
as
these
words
seem
to
imply
?
for
the
restoring
of
all
things
belongs
not
to
the
first
but
to
the
second
coming
of
Christ
,
Acts
3
19.
Repent
and
be
converted
for
the
blotting
out
of
your
sins
,
that
the
times
of
refreshing
may
come
from
the
presence
of
the
Lord
,
and
that
he
may
send
Jesus
Christ
which
before
was
preached
unto
you
,
whom
the
Heavens
must
receive
untill
the
times
of
the
restitution
of
all
things
.
If
the
M
ster
come
not
to
restore
all
things
till
then
,
surely
his
Harbinger
who
is
to
prepare
his
way
for
restoring
all
things
is
not
to
be
looked
for
till
then
.
Whereas
Malachy
saith
,
Behold
I
will
send
you
Eliah
the
Prophet
,
it
proves
no
more
that
it
should
be
Eliah
the
This
bite
in
person
,
than
when
it
is
said
,
David
shall
rule
over
you
,
proves
Christ
should
be
David
in
person
.
It
's
like
if
it
be
one
that
comes
again
it
should
be
John
Baptist
himself
,
who
was
the
Harbinger
of
the
first
coming
,
so
that
as
Christ
had
two
comings
,
so
his
Harbinger
should
have
.
2
We
have
Christ
his
Preaching
,
set
forth
by
the
place
,
which
was
Galilee
,
The
Word
begun
from
Galilee
,
Acts
10.37
.
Galilee
was
part
of
the
Land
of
Canaan
,
it
was
divided
into
two
parts
,
the
higher
and
lower
,
the
higher
was
for
the
most
part
the
Land
of
Nephtali
,
wherein
stood
Capernaum
,
the
chiefest
City
of
Galilee
,
situate
upon
the
bank
of
Jordan
,
over
against
which
on
the
other
side
stood
Chorazin
:
the
lower
Galilee
contained
the
Tribes
of
Zebulon
and
Issachar
,
wherein
were
the
Cities
Nazareth
and
Bethsaida
near
the
Lake
or
Sea
of
Galilee
,
and
Cana.
Also
Mount
Iabor
where
he
was
transfigured
.
In
Galilee
was
Christ's
conversation
principally
when
he
was
upon
earth
,
there
it
was
Christ
healed
the
Nobleman's
son
,
John
4.46
.
In
Nazareth
a
City
of
Galilee
he
was
conceived
,
Luke
1.26
.
and
brought
up
,
Matth.
2.23
.
there
he
began
his
Preaching
in
Capernaum
:
thence
it
was
that
his
Disciples
were
,
Acts
1.11
.
Ye
men
of
Galilee
why
stand
ye
gazing
up
into
Heaven
?
Acts
2.7
.
When
the
Holy
Ghost
was
given
it
's
said
,
Are
not
all
these
that
speak
Galileans
?
Jesus
went
about
all
Galilee
,
teaching
in
their
Synagogues
,
and
healing
all
manner
of
sickness
,
Matth.
4.23
.
at
Cana
in
Gatilee
he
turned
Water
into
Wine
,
his
Transfiguration
was
upon
Tabor
a
Mount
of
Galilee
,
his
ordinary
residence
was
in
Galilee
,
he
came
into
Judea
,
(
as
it
's
thought
)
onely
at
the
Feast
times
when
the
whole
Nation
assembled
at
Hierusalem
;
during
which
times
(
partly
during
his
stay
there
,
partly
in
his
going
and
returning
)
he
did
all
in
a
manner
that
he
did
out
of
Galilee
,
and
the
last
Feast
he
came
thither
,
offered
himself
a
Sacrifice
upon
the
Cross
.
And
when
he
was
risen
from
the
Dead
he
appoints
his
Disciples
to
go
see
him
in
Galilee
,
Matth.
28.10
.
Onely
his
Nativity
was
at
Bethlem
upon
the
occasion
of
the
Taxing
,
his
Passion
at
Hierusalem
,
and
his
Ascension
upon
Mount
Olivet
near
to
Hierusalem
.
V.
13.
And
leaving
Nazareth
he
came
and
dwelt
in
Capernaum
,
which
is
upon
the
Sea
coast
,
in
the
Borders
of
Zebulon
and
Nephtali
.
V.
14.
That
it
might
be
fulfilled
which
was
spoken
by
Esaias
the
Prophet
,
saying
,
V.
15.
The
People
which
sate
in
Darkness
saw
great
Light
,
and
to
them
that
sate
in
the
Region
of
the
Shadow
of
Death
Light
is
sprung
up
.
We
have
in
this
History
the
beginning
of
Christ's
Ministry
,
set
down
,
1
From
the
occasion
of
it
,
which
was
Christ's
hearing
that
John
was
cast
into
Prison
.
2
From
the
place
of
it
,
which
was
Capernaum
,
a
City
in
the
Coasts
of
Zebulon
and
Nephtali
lying
near
the
Sea
.
3
The
end
of
his
Ministry
there
,
which
was
twofold
,
1
For
the
fulfilling
of
the
Prophesie
of
Esaias
,
mentioned
cap.
9.1
,
2.
v.
14
,
15.
2
For
the
enlightening
of
People
that
sate
in
darkness
,
v.
16.
4
The
sum
of
his
Doctrine
,
which
was
Repentance
,
v.
17.
Repent
for
the
Kingdom
of
Heaven
is
at
hand
.
Leaving
Nazareth
]
John
gives
the
Reason
hereof
,
Because
a
Prophet
hath
no
honour
in
his
own
Countrey
,
John
4.44
.
This
was
the
Town
where
his
Parents
dwelt
,
Luke
2.39
.
wherein
he
had
lived
thirty
years
,
Luke
4.16
.
Matth.
2.23
.
hence
called
Jesus
the
Prophet
of
Nazareth
of
Galilee
,
Mat.
21
11.
the
Reason
why
he
could
have
no
honour
,
there
was
,
because
it
was
his
own
Countrey
.
Many
Prophets
that
have
their
gifts
and
graces
admired
in
strange
places
,
are
(
partly
from
meanness
of
Parentage
,
and
partly
from
childish
weakness
in
their
childhood
acted
,
partly
from
observation
of
some
Infirmities
in
them
,
partly
from
Passions
to
which
the
holiest
are
liable
,
(
Christ
onely
excepted
)
and
partly
from
curiosity
,
men
being
apt
to
loath
Manna
because
of
the
commonness
of
it
,
and
partly
from
wantonness
,
men
having
itching
ears
and
desiring
change
)
apt
to
be
contemned
by
their
own
People
.
As
it
should
be
the
care
of
a
faithfull
Teacher
to
keep
up
the
authority
of
his
Ministry
,
Titus
2.15
.
so
should
it
be
the
care
of
Gods
People
to
honour
the
Prophets
of
God
,
and
to
esteem
them
that
are
over
them
in
the
Lord
,
1
Thess.
5.12
.
lest
their
Ministry
become
ineffectual
;
for
the
Message
will
never
be
esteemed
where
the
person
is
vilified
.
Christ
was
exceeding
contemptuous
of
the
glory
and
praise
of
men
,
as
appears
John
7.3
,
4.
but
he
knew
none
could
receive
good
by
his
Ministry
that
did
not
esteem
reverently
of
his
person
:
which
reverence
and
honour
because
he
could
not
have
it
at
Nazareth
,
he
goes
to
Capernaum
.
Teachers
should
have
such
sanctity
of
life
,
powerfulness
and
impartiality
in
Doctrine
,
sufficiency
of
maintenance
,
as
may
keep
their
persons
from
contempt
,
and
the
People
of
God
should
count
it
their
happiness
to
have
such
as
they
can
reverence
;
for
the
obtaining
such
let
them
spare
no
pains
nor
cost
.
He
came
and
dwelt
in
Capernaum
upon
the
Sea-coast
]
Capernaum
did
adjoyn
to
Jerdan
,
where
Jordan
flowed
into
the
Sea
of
Tiberias
:
it
was
,
by
reason
of
its
lying
on
the
Sea
,
the
Metropolis
of
Galilee
,
and
the
chief
Mart
town
;
here
Christ
and
his
Disciples
lived
the
best
part
of
three
years
,
hence
it
was
called
his
own
City
.
Faithfull
Teachers
when
they
are
rejected
by
one
they
are
received
by
another
,
Matth.
10.23
,
37.
What
then
,
though
thy
person
and
Doctrine
be
contemned
by
some
it
will
be
received
by
others
.
Some
persons
fearing
God
probably
drew
Christ
thither
,
here
being
come
he
works
Miracles
,
preaches
p●●●●ull
Sermons
,
and
calls
the
People
from
their
Pride
and
Riot
,
asserting
no
doubt
the
doctrine
of
John
,
for
which
he
was
cast
into
prison
,
yea
he
preached
upon
the
same
text
,
asserting
the
doctrine
of
repentance
,
saying
,
Repent
for
the
Kingdome
of
God
is
at
hand
.
Christ
indeed
began
his
Ministry
at
Nazareth
,
Luk.
4.16
.
and
preached
a
gracious
sermon
to
them
,
and
some
wondered
at
the
gracious
words
that
proceeded
out
of
his
mouth
,
v.
22.
but
the
greatest
part
being
contemptuous
of
him
,
and
being
inraged
from
a
close
application
of
his
doctrine
to
their
consciences
,
thought
to
break
his
neck
,
from
v.
23.
to
v.
31.
he
went
through
the
midst
of
them
and
came
to
Capernaum
,
where
the
people
were
astonished
at
the
powerfulness
of
his
doctrine
,
v.
32.
In
the
borders
of
Zebulon
and
Nephtali
]
The
Prophet
Esaias
mentions
these
places
to
have
been
harassed
by
Tiglath
Pileser
King
of
Assyria
,
2
King
.
15.29
.
in
the
days
of
King
Pekah
,
as
Ijon
,
Abel-Bethmaacah
,
which
were
in
these
Tribes
,
&c.
and
carried
them
captives
to
Assyria
,
by
occasion
of
which
calamity
,
Esaias
cap.
9.1
,
2.
comforts
them
,
that
in
recompence
of
their
grievous
vexation
above
the
rest
of
their
brethren
,
they
should
have
the
first
and
chiefest
share
of
the
presence
of
the
Messiah
,
who
should
preach
and
work
miracles
among
them
,
and
he
showes
how
this
should
be
,
v.
6
,
7.
Unto
us
a
childe
is
born
,
and
unto
us
a
son
is
given
,
and
the
government
shall
be
upon
his
shoulders
,
&c.
And
this
was
that
which
was
fulfilled
in
this
time
,
when
Christ
came
to
Capernaum
and
the
adjoyning
places
,
making
Galilee
the
place
of
his
preaching
,
and
Capernaum
the
chief
seat
thereof
.
V.
14
,
15.
That
it
might
be
fulfilled
which
was
spoken
by
Esaias
the
Prophet
,
saying
,
The
land
of
Zebulon
and
the
land
of
Nephtali
,
by
the
way
of
the
sea
beyond
,
Jordan
,
Galilee
of
the
Gentiles
.
That
it
might
be
fulfilled
which
was
spoken
by
Esaias
]
The
Evangelist
means
that
prophesie
mentioned
,
Esa.
9.1
,
2.
which
Mr.
Mead
translates
thus
.
According
as
he
the
first
time
debased
the
land
of
Zebulon
and
the
land
of
Nephtali
,
so
in
the
latter
time
(
meaning
by
the
incursions
of
the
Assyrians
)
he
shall
make
it
or
them
glorious
.
Meaning
by
the
coming
of
the
Messias
who
should
converse
among
them
,
referring
the
former
part
of
the
Verse
to
the
last
Verse
of
the
eighth
Chapter
,
which
makes
the
sence
most
plain
and
easie
.
If
any
ask
why
the
Messias
should
make
these
people
glorious
,
it
follows
,
The
way
of
the
sea
by
Jordan
,
Galilee
of
the
Gentiles
,
the
people
that
walked
in
darkness
,
viz.
of
affliction
,
have
seen
a
great
light
,
the
meaning
is
,
the
way
of
the
Sea-coast
from
Capernaum
and
through
Bethsaida
,
supposed
to
be
the
great
road
from
Syria
to
Egypt
,
Bethsaida
.
Adrichom
.
p.
115.
which
is
supposed
to
be
meant
by
the
way
of
the
sea
,
even
these
inhabitants
were
much
enlightned
by
the
doctrine
and
miracles
of
Christ
,
according
to
the
prophesie
of
Esaias
.
By
the
way
of
the
Sea
]
He
means
the
inhabitants
dwelling
on
the
Sea-coasts
beyond
Jordan
were
enlightned
by
Christs
ministry
.
It
's
said
to
be
beyond
Jordan
,
in
respect
of
Jerusalem
,
in
respect
whereof
the
Scripture
sets
down
the
situation
of
places
.
Galilee
of
the
Gentiles
]
So
called
either
because
part
of
it
was
long
,
and
even
till
Solomon's
time
inhabited
by
Gentiles
,
or
because
that
Solomon
gave
to
Hiram
King
of
Tyre
twenty
Cities
in
the
land
of
Galilee
,
which
its
like
were
peopled
in
a
great
measure
with
the
King
of
Tyre's
subjects
,
who
were
Gentiles
,
or
because
it
was
the
outmost
part
of
the
Land
,
and
so
next
unto
the
Gentiles
.
Because
of
the
adjoyning
sea
it
was
inhabited
with
men
of
several
sorts
of
nations
;
as
Aegyptians
,
Arabians
,
Phenicians
,
as
Strabo
notes
;
and
therefore
some
think
it
was
called
so
of
old
,
for
tion
is
made
of
Tidal
King
of
Nations
,
Gen.
14.1
.
see
also
Jos.
12.23
.
V.
16.
The
people
which
sate
in
darkness
saw
great
light
,
and
to
them
that
sate
in
the
region
and
shadow
of
death
light
is
sprung
up
.
The
people
which
sate
in
darkness
saw
great
light
]
He
means
such
as
lived
in
darkness
,
and
in
the
shadow
of
death
,
so
expounded
Luk.
1.79
.
Darkness
is
taken
for
affliction
,
Ps.
112
4.
Unto
the
upright
ariseth
light
in
darkness
,
also
it
's
taken
for
ignorance
and
unbelief
,
Acts
26.18
.
both
are
here
meant
;
whereas
formerly
the
inhabitants
of
Zebulon
and
Nephtali
had
a
mixture
of
Judaism
and
Gentilism
,
now
they
come
to
see
the
truth
of
the
Gospel
.
And
to
them
that
sate
in
the
region
and
shadow
of
death
light
is
sprung
up
]
By
the
region
and
shadow
of
death
,
he
means
a
natural
estate
,
for
by
nature
all
are
dead
in
sins
and
trespasses
,
Eph.
1.2
.
Luke
15.
ult.
Col.
2.13
.
V.
17.
From
that
time
Jesus
began
to
preach
and
to
say
,
Repent
,
for
the
Kingdom
of
heaven
is
at
hand
.
Here
was
the
sum
of
Christs
preaching
,
to
invite
men
to
repentance
.
This
doctrine
was
preached
by
John
Baptist
his
fore-runner
,
and
confirmed
by
Christ
.
See
my
Treatise
of
repentance
,
also
the
notes
in
Matth.
3.2
.
V.
18.
And
Jesus
walking
by
the
sea
of
Galilee
,
saw
two
brethren
,
Simon
called
Peter
,
and
Andrew
his
brother
,
casting
a
net
into
the
sea
,
for
they
were
fishers
:
We
have
from
v.
18.
to
v.
23.
1
Christ
calling
sundry
of
his
Disciples
,
amplified
;
1
From
the
place
,
which
was
as
Jesus
walked
by
the
sea
of
Galilee
;
2
From
the
occasion
,
which
was
their
fishing
,
saying
,
I
will
make
you
fishers
of
men
,
v.
19.
2
Their
obedience
to
the
call
of
Christ
,
They
immediately
left
their
nets
and
ship
,
and
followed
Christ
,
v
20
,
22.
And
Jesus
walking
by
the
sea
of
Galilee
]
There
's
a
twofold
call
of
Christ
,
1
To
discipleship
that
they
might
be
instructed
in
the
doctrine
of
Christ
:
of
this
the
Evangelist
speaks
,
Joh.
1.
There
were
sundry
besides
the
twelve
thus
called
.
2
To
Apostleship
,
thus
Christ
took
out
of
the
number
of
his
Disciples
,
twelve
,
whom
he
appointed
to
preach
,
whom
he
appoints
to
be
fishers
of
men
,
of
this
the
Evangelist
Matthew
speaks
,
and
it
's
supposed
there
was
a
year
betwixt
these
two
.
Now
Christ
called
them
as
he
was
walking
by
the
sea
of
Galilee
,
elsewhere
called
the
sea
of
Tiberias
,
because
Herod
had
built
a
City
there
,
and
called
it
by
the
name
of
Tiberius
Caesar
,
to
ingratiate
himself
with
the
Emperor
Tiberius
Caesar
,
Joseph
.
Antiq.
l.
8.
Saw
two
brethren
,
Simon
called
Peter
,
and
Andrew
his
brother
]
Luke
sets
down
all
the
Apostles
were
called
together
,
cap.
6.13
.
Mar.
3.19
.
John
sets
down
,
c.
1.40
,
41.
first
Andrew
was
called
,
then
Peter
;
therefore
we
must
remember
the
fore-mentioned
distinction
of
Discipleship
and
Apostleship
.
Casting
their
nets
into
the
sea
,
for
they
were
fishers
]
The
calls
of
Christ
usually
meet
persons
when
they
are
employed
in
their
lawful
callings
.
V.
19.
And
he
saith
unto
them
,
Follow
me
and
I
will
make
you
fishers
of
men
.
Christ
doth
not
call
the
learned
men
of
the
world
,
the
eloquent
Orator
,
the
subtile
Logician
,
for
to
make
his
own
power
more
manifest
,
whiles
he
had
such
weak
and
simple
instruments
,
1
Cor.
1.23
.
Where
is
the
wise
?
Where
is
the
Scribe
?
Where
is
the
disputer
of
this
world
?
Follow
me
]
Leave
not
onely
your
lusts
,
but
your
ordinary
imployments
,
that
you
may
be
instructed
in
the
way
that
leads
to
life
.
And
I
will
make
you
fishers
of
men
]
It
's
a
metaphor
,
the
sea
is
the
world
,
the
fishes
,
men
,
the
net
the
Gospel
,
Math.
13.47
.
the
fishers
are
the
preachers
.
Preachers
are
compared
to
fishers
,
1
For
their
painfulness
;
fishermen
must
rise
at
all
hours
,
and
undergo
many
hard
storms
,
so
must
preachers
.
2
For
their
watchfulness
,
they
must
rise
at
all
hours
,
so
preachers
.
3
For
diligence
,
Fishers
must
let
down
their
net
at
all
hours
,
whether
they
take
something
or
nothing
,
so
must
preachers
.
Men
are
like
unto
Fishes
,
1
As
fish
stands
need
of
salt
to
keep
it
from
putrifaction
,
so
do
men
stand
need
to
be
seasoned
with
the
Gospel
,
and
with
gracious
discourse
,
Col.
4.6
.
2
As
fishes
are
begotten
of
water
and
live
in
it
,
You
must
be
born
of
water
and
the
spirit
,
Joh.
3.5
.
of
the
bloud
of
Christ
,
compared
to
water
,
Ezek.
36.25
.
Rev.
7.14
.
and
of
the
spirit
of
Christ
,
without
which
you
can
neither
live
nor
be
nourished
.
3
As
the
greater
fishes
devour
the
less
,
and
the
great
Whale
devours
all
,
so
the
great
men
of
the
world
devour
the
smaller
,
and
the
devil
devours
all
,
unless
rescued
by
Christ
.
4
Fishes
,
as
soon
as
they
perceive
the
net
,
swim
away
from
it
;
so
natural
men
put
away
the
Gospel
from
them
,
Job
21.14
.
Acts
13.46
.
5
As
fishes
are
not
taken
unless
they
take
the
bait
,
so
are
not
souls
unless
they
receive
the
glorious
things
of
the
Gospel
,
Rom.
1.16
.
6
As
fishes
wander
in
the
sea
confusedly
,
until
they
be
taken
and
put
into
fish-ponds
;
so
do
natural
men
in
the
sea
of
this
world
,
till
they
be
converted
and
brought
into
the
Church
.
V.
20.
And
they
straightway
left
their
nets
and
followed
him
.
The
powerful
work
of
Christ
upon
their
hearts
was
so
great
,
that
they
leave
their
ship
and
nets
to
follow
Christ
,
yea
every
enjoyment
they
had
,
as
servants
,
kindred
,
calling
.
There
should
nothing
be
too
much
for
us
to
leave
when
Christ
calls
for
it
,
Luk.
14.33
.
we
cannot
else
be
Christs
Disciples
:
yea
our
very
lives
are
to
be
left
for
Christ
,
Matth.
10.39
.
God
forbid
we
should
rejoyce
in
any
thing
save
Christ
,
Gal.
6.14
.
Moreover
,
what
obedience
they
performed
to
Christ
was
speedy
and
present
.
When
God
calls
we
must
give
present
obedience
,
so
Abraham
in
sacrificing
Isaac
,
Exo.
22.29
.
Psal.
119.60
.
we
must
not
consider
the
issues
and
events
of
things
,
when
we
have
a
clear
command
of
God
before
us
.
V.
21.
And
going
from
thence
he
saw
other
two
brethren
,
James
the
son
of
Zebedee
and
John
his
brother
,
in
a
ship
with
Zebedee
their
father
,
mending
their
nets
,
and
he
called
them
.
We
have
here
two
called
more
from
their
Fisher-craft
to
be
Christs
Disciples
,
whom
he
retains
a
good
while
with
him
about
the
doctrine
of
the
Gospel
;
For
though
men
of
mean
parts
and
callings
may
teach
,
yet
not
before
they
have
learned
themselves
.
In
that
he
calls
poor
Fisher-men
,
we
may
admire
the
free
grace
of
God
,
and
the
greatness
of
his
power
,
who
by
such
weak
means
could
overcome
the
world
,
2
Cor.
4.7
.
The
treasure
of
the
Gospel
was
in
such
earthen
Vessels
,
That
the
excellency
of
the
power
might
be
of
God
,
1
Cor.
1.26
,
27.
V.
22.
And
they
straightway
left
the
ship
,
and
their
father
,
and
followed
him
.
We
may
see
,
1
Their
dependance
upon
the
providence
of
Christ
,
for
they
did
not
reason
,
how
shall
we
do
to
live
if
we
leave
our
callings
?
2
All
worldly
things
must
be
held
with
a
disposition
to
part
with
them
;
when
Christ
calls
for
them
they
presently
left
their
nets
.
This
besides
the
command
of
God
,
and
example
of
Saints
,
should
move
us
,
that
what
we
part
with
for
Christs
sake
,
We
shall
have
an
hundred
fold
in
this
present
world
,
and
life
everlasting
hereafter
,
Matth.
19
27.
3
From
their
not
going
till
they
had
〈…〉
,
we
should
learn
when
we
attempt
any
thing
hazar●ious
.
〈◊〉
to
see
our
call
,
Heb.
11.8
.
Abraham
being
called
〈…〉
went
,
not
knowing
whither
he
went
.
The
children
of
F●●●●aim
going
against
their
enemies
without
a
call
,
turned
their
backs
in
the
day
of
battel
,
Ps.
79.9
.
compared
with
1
Chron.
7.21
,
22.
So
Israel
going
up
against
the
Canaanites
,
when
God
forbad
them
by
Moses
to
go
,
were
smitten
by
them
,
Numb.
14.41
,
42
,
43
,
44
,
45.
4
In
that
they
leave
ship
and
father
,
learn
that
matters
of
affection
as
well
as
matters
of
profit
must
give
way
to
Christ
,
Gen.
12.1
,
2.
V.
23.
And
Jesus
went
about
all
Galilee
,
teaching
in
their
Synagogues
,
and
preaching
the
Gospel
of
the
Kingdom
,
and
healing
all
manner
of
sickness
,
and
all
manner
of
disease
among
the
People
.
We
have
in
this
last
part
to
the
end
of
the
Chapter
two
things
,
1
The
diligence
of
Christ
in
preaching
and
working
Miracles
.
v.
23.
2
The
effect
hereof
,
viz.
Multitudes
followed
him
bringing
their
sick
unto
him
.
He
went
about
all
Galilee
]
Persons
that
are
not
fixt
to
the
oversight
of
one
Church
,
but
have
a
Call
to
go
into
the
World
,
must
not
content
themselves
to
tarry
in
any
one
place
.
Christ
went
about
all
Galilee
preaching
in
their
Synagogues
.
Where
the
seed
is
cast
among
much
ground
it
's
probable
some
of
it
will
take
root
and
bring
forth
fruit
.
And
preaching
the
Gospel
of
the
Kingdom
]
That
is
,
the
glad
Message
of
the
Kingdom
of
Heaven
,
and
the
way
to
attain
it
.
If
any
man
ask
how
Christ
could
be
permitted
to
preach
in
the
Synagogues
;
it
was
partly
because
grave
and
godly
and
knowing
men
,
either
known
so
to
be
,
or
commanded
by
others
,
were
so
permitted
to
speak
:
so
the
chief
Ruler
of
the
Synagogue
permitted
Paul
to
speak
unto
the
People
,
Acts
13.15
.
After
the
reading
of
the
Law
and
the
Prophets
,
the
Rulers
of
the
Synagogue
sent
unto
them
,
saying
,
Ye
men
and
brethren
,
if
ye
have
any
word
of
exhortation
to
the
People
,
say
on
Besides
,
Christ
confirmed
his
Doctrine
with
Miracles
,
and
so
all
men
whom
malice
blinded
not
might
see
that
he
was
a
Teacher
come
from
God
,
and
therefore
might
easily
have
access
into
the
Synagogue
.
Now
a
Synagogue
is
the
same
with
a
Convent
or
Meeting
,
it
is
every
Assembly
of
men
that
meet
together
,
whether
for
judgment
or
for
counsel
,
or
for
holy
things
.
After
the
word
Convent
,
or
Meeting
,
or
Synagogue
(
for
they
are
all
one
)
came
to
be
transferr'd
and
brought
to
those
places
where
these
Meetings
were
,
Luke
7.5
.
He
hath
loved
our
Nation
,
and
built
us
a
Synagogue
,
as
the
word
Church
in
continuance
of
time
came
to
be
transferr'd
to
the
place
where
the
Church
met
.
The
Christian
Assembly
is
called
by
the
name
of
Synagogue
in
the
Greek
,
James
2.2
.
For
the
distinction
betwixt
Teaching
and
Preaching
,
both
which
Christ
uses
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Teaching
may
have
respect
to
the
opening
prophetical
Scriptures
,
for
the
same
Greek
word
is
used
by
Luke
,
when
Christ
opened
the
Prophesie
of
the
sixty
first
of
Esay
,
Luke
4.15
,
16
,
17.
Preaching
is
the
gathering
Doctrines
and
Observations
from
the
Word
,
with
an
application
of
them
by
reprehension
,
Exhortation
,
Instruction
and
Consolation
.
Now
Christ
preached
thus
in
the
Synagogues
,
partly
to
take
advantage
of
a
Concourse
of
People
,
and
partly
that
his
Doctrine
might
come
to
the
test
,
being
not
preached
in
a
corner
,
but
before
judicious
Hearers
,
John
18.20
.
Jesus
said
,
I
spake
openly
to
the
World
,
I
ever
taught
in
the
Synagogue
and
in
the
Temple
,
whither
the
Jews
always
resort
,
and
in
secret
have
I
said
nothing
.
There
was
of
these
Synagogues
almost
in
every
great
City
,
as
at
Antioch
,
Acts
15.22
.
at
Corinth
,
Acts
18.8
,
&c.
which
Jews
that
traded
about
Merchandise
,
and
out
of
a
zeal
to
gain
Proselytes
set
up
,
whom
Heathens
did
not
hinder
there
to
profess
their
faith
:
nor
Christ
disdain
to
go
into
them
,
though
some
of
them
had
been
defiled
by
the
Samaritan
mixtures
,
whose
Religion
was
jumbled
with
superstitions
,
1
Kings
17.33
.
Learn
we
from
Christ's
example
to
seek
for
lost
souls
,
Ezek.
34.4
.
Healing
all
manner
of
sickness
and
all
manner
of
disease
among
the
people
]
By
sickness
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
means
an
habituated
,
rooted
disease
;
by
weakness
he
means
want
of
strength
,
weariness
,
languishing
,
which
are
the
predictions
of
a
disease
.
This
distinction
is
1
Cor.
11.30
.
Many
are
weak
and
sick
among
you
;
now
Christ
healed
all
weaknesses
and
sicknesses
,
1
To
gain
authority
to
his
Doctrine
not
heard
of
before
in
the
World
.
2
To
fulfill
Prophesies
,
as
Isai
35.5
.
3
That
being
healed
in
their
Bodies
they
might
seek
to
him
for
their
Souls
.
4
To
prove
himself
to
be
the
Christ
,
Matth.
11.2
.
when
John's
Disciples
ask
,
Art
thou
he
that
should
come
,
or
shall
we
look
for
another
?
Christ
answers
,
Go
tell
John
what
you
see
,
the
blinde
receive
their
sight
,
the
lame
walk
,
the
Lepers
are
cleansed
.
Christ
could
have
done
other
Miracles
,
as
Moses
did
,
Exod.
4.4.6.9
.
but
he
chuses
such
Miracles
as
were
usefull
and
beneficial
to
men
,
the
more
to
affect
them
;
he
heals
their
diseases
and
weaknesses
,
and
this
not
by
Plaisters
and
Medicines
,
after
the
manner
of
Physicians
,
but
by
the
Word
of
his
Power
,
and
all
this
to
strengthen
our
weak
faith
.
V.
24.
And
his
fame
went
through
all
Syria
,
and
they
brought
unto
him
all
sick
People
that
were
taken
with
divers
Diseases
and
torments
,
and
those
which
were
possessed
with
Devils
,
and
those
which
were
lunatick
,
and
that
had
the
Palsey
,
and
he
healed
them
.
We
have
the
effects
that
followed
his
Preaching
and
Miracles
,
1
His
fame
went
through
all
Syria
,
that
is
,
the
fame
of
his
Miracles
and
Doctrine
.
God
makes
glory
and
praise
to
accompany
worthy
and
renowned
actions
,
as
the
shadow
accompanies
the
body
:
let
us
not
then
pursue
our
own
glory
.
Through
all
Syria
]
Syria
lies
upon
the
Mediterranean
on
the
West
,
on
the
East
bounded
by
Euphrates
,
on
the
North
bounded
by
Cilicia
and
Armenia
,
on
the
South
by
the
Desarts
of
Arabia
and
Egypt
.
And
they
brought
unto
him
all
sick
People
]
That
they
might
see
his
power
extended
to
all
sorts
of
Diseases
he
heals
all
the
sick
,
in
particular
he
heals
,
1
Torments
,
that
is
,
racking
Diseases
that
so
torment
the
sick
as
if
they
were
upon
the
Rack
,
as
Malefactors
are
,
to
confess
their
wickedness
and
their
Confederates
.
2
Possessed
with
Devils
,
in
whom
the
Devil
had
such
a
power
to
cause
them
to
mischieve
themselves
and
others
.
3
Lunatick
,
these
were
such
as
the
Moon
had
an
influence
upon
,
especially
at
the
full
,
at
which
time
they
dote
,
or
are
mad
.
The
Moon
hath
an
influence
over
them
that
have
a
moist
and
weak
Brain
,
in
the
new
Moon
and
full
Moon
it
increases
,
and
mingles
the
Humours
,
to
wit
,
Phlegm
and
Melancholy
,
and
troubles
the
Brain
,
so
that
some
are
carried
to
dotage
,
others
to
madness
,
others
to
the
falling
sickness
,
and
with
these
evils
the
Devil
sometimes
gets
in
,
and
by
stirring
up
the
Humours
of
black
and
yellow
choler
,
sorely
afflicts
the
sick
,
so
that
sometimes
he
drives
them
to
despair
,
sometimes
to
murder
themselves
.
4
Palseys
.
A
Palsey
is
a
Convulsion
of
the
Sinews
,
that
a
man
that
hath
it
is
not
able
to
move
.
And
he
healed
them
]
Without
requiring
faith
of
them
,
for
he
had
not
yet
shewn
his
power
,
and
many
of
them
coming
from
far
,
had
little
faith
in
him
;
afterwards
when
he
had
shewen
many
Miracles
among
them
he
required
faith
of
the
sick
.
1
We
may
learn
from
these
Multitudes
,
from
the
necessities
of
our
wants
and
weaknesses
to
seek
after
Christ
.
2
How
great
soever
our
Diseases
be
,
to
be
confident
;
there
is
power
enough
in
Christ
to
heal
us
.
V.
25.
And
there
followed
him
great
Multitudes
of
People
,
from
Galilee
,
and
from
Decapolis
,
and
from
Jerusalem
,
and
from
Judea
,
and
from
beyond
Jordan
.
Here
is
the
last
effect
of
Christ's
healing
,
to
wit
,
Multitudes
followed
him
.
When
Christ
will
let
forth
his
power
he
can
make
Multitudes
follow
him
.
Some
followed
him
for
heavenly
things
,
some
to
be
healed
of
their
diseases
,
some
out
of
curiosity
,
some
out
of
envy
to
carp
at
him
.
In
these
times
,
some
follow
Christ
because
of
profit
,
some
for
honor
,
some
from
examples
,
some
for
their
relations
sake
,
few
out
of
sincere
love
,
as
resolving
to
suffer
with
him
,
but
as
soon
as
Christ
and
his
Cross
come
together
they
leave
him
,
as
the
stony
ground
,
Matth.
13.21
.
The
people
of
God
are
not
multitudes
but
a
people
redeemed
from
tongues
,
and
people
,
nations
,
and
languages
,
Revel.
5.9
.
If
we
follow
Christ
because
multitudes
follow
him
,
we
shall
as
easily
leave
him
when
multitudes
forsake
him
.
Usually
multitudes
are
corrupt
young
and
old
:
compassed
Lot's
house
,
Gen.
19.4
.
in
the
old
world
all
flesh
had
corrupted
their
ways
,
Gen.
6.
Multitudes
worshipped
the
golden
Image
Nebucadnezz●r
had
set
up
.
From
Decapolis
]
In
English
from
ten
Cities
,
the
name
of
these
ten
Cities
according
to
Brocard
and
Adricomius
are
,
Tiberias
,
Sephet
,
Asar
,
Cedes
,
Caesarea
Philippi
,
Capernaum
,
Bethsaida
,
Chorazin
,
Bethsan
,
or
Scytopolis
,
and
Jotapata
,
where
Josephus
was
Governour
fighting
against
the
Romans
and
Titus
.
From
Ju●ea
and
from
Hierusalem
]
That
is
,
not
onely
from
the
City
of
Jerusalem
,
but
from
the
Countrey
lying
thereabouts
.
And
from
beyond
Jordan
]
That
is
,
from
the
Countreys
placed
beyond
Jordan
,
in
respect
of
Calilee
,
as
Gilead
,
Trachonitis
,
Abilene
,
and
all
that
Countrey
that
fomerly
belonged
to
Sihon
and
Og
,
and
the
Countreys
of
Arabia
,
which
were
the
happy
Arabia
abounding
with
Spices
,
and
the
rocky
Arabia
,
and
the
desert
Arabia
which
was
a
Wilderness
.
And
from
many
other
remote
countreys
;
so
that
a
while
after
Christ
his
death
Justin
Martyr
said
,
There
is
no
one
kinde
of
Mortals
whether
Barbarians
or
Greeks
,
or
by
what
other
names
they
be
called
,
either
of
the
Hamazobians
or
Nomades
that
want
a
house
,
and
live
in
tents
,
among
whom
by
the
Name
of
Jesus
Christ
crucified
,
prayers
and
thanksgivings
are
not
made
to
the
Father
and
Creator
of
all
things
,
Justin
.
cont
.
Tryph.
CHAP.
V.
WE
have
in
this
Sermon
,
1
The
Preface
,
v.
1.
2
The
Sermon
,
in
the
rest
of
the
Chapter
.
V.
1.
In
the
preface
observe
,
1
The
Author
of
the
Sermon
,
viz.
He
,
that
is
,
Jesus
.
2
The
place
where
it
was
,
in
the
Mount
.
3
The
occasion
,
seeing
multitudes
follow
him
.
4
The
persons
he
taught
,
his
Disciples
.
5
The
gesture
he
used
,
he
sate
.
1
The
Author
of
the
Sermon
,
viz.
Jesus
Christ
;
wherein
he
propoundeth
a
new
Law
far
more
perfect
then
the
law
of
Moses
,
wherein
there
are
divers
things
added
,
for
to
this
,
Thou
shalt
not
commit
adultery
,
is
added
,
He
that
looks
upon
a
woman
to
lust
after
her
hath
committed
adultery
with
her
in
his
heart
;
instead
of
,
Thou
shalt
not
kill
,
He
that
shall
say
to
his
brother
Racha
,
shall
be
guilty
of
hell
fire
.
Is
not
the
law
of
committing
of
Adultery
safe
,
to
which
the
law
of
not
lusting
is
added
?
Tert.
de
pudicitiâ
.
All
conclude
that
Christs
intent
is
to
clear
the
true
meaning
of
Moses
and
the
Prophets
,
which
was
corrupted
by
the
false
gloss
of
the
Jewish
teachers
;
but
it
seems
to
me
that
Christ
added
some
things
,
not
onely
by
way
of
explication
,
but
by
way
of
rule
;
and
this
he
did
as
the
Prophet
of
his
Church
,
whom
we
are
to
hear
in
all
things
,
Acts
3.22
.
2
The
place
where
;
it
was
in
the
Mount
:
Thither
he
went
to
spend
the
night
in
prayer
,
in
order
to
the
calling
of
his
twelve
Disciples
,
for
this
Sermon
,
and
that
Luk.
6.
was
one
and
the
same
,
as
appears
by
their
matter
and
subject
This
Mount
is
supposed
by
Chorographers
to
be
〈…〉
saida
,
and
here
Christ
called
his
Disciples
unto
him
,
and
chose
out
of
them
Twelve
,
whom
he
called
Apostles
and
sent
them
forth
to
preach
.
In
the
top
of
this
Mountain
Christ
chose
his
twelve
Apostles
,
in
the
descent
of
the
Mountain
he
preached
this
Sermon
.
Both
Matthew
and
Luke
gather
the
chief
points
of
Christian
doctrine
into
one
place
.
3
The
occasion
;
which
was
not
onely
Disciples
,
but
multitudes
were
there
present
.
Teachers
should
observe
opportunities
when
to
preach
:
We
may
desire
to
preach
among
multitudes
,
not
for
vain-glory
sake
,
but
because
where
there
are
many
its
like
some
or
more
will
be
wrought
upon
.
4
The
gesture
;
He
sate
.
Luke
4.16
.
He
stood
up
and
read
his
Text
,
and
then
sate
down
and
preached
.
He
sate
among
the
Doctors
hearing
and
asking
them
questions
,
Luk.
2.46
.
being
apprehended
,
he
told
the
multitude
,
I
sate
daily
with
you
in
the
Temple
teaching
,
Matth.
26.55
.
Christ
taught
sitting
,
because
it
was
the
manner
and
custome
of
the
Teachers
of
that
Church
so
to
do
,
Matth.
23.2
.
The
Scribes
and
Pharisees
sit
in
Moses
chair
,
Luk.
5.3
.
He
sate
down
and
taught
the
people
out
of
the
ship
.
Christ
sate
down
,
either
because
he
was
weary
in
going
up
the
Mount
,
or
because
of
the
length
of
his
Sermon
,
which
if
delivered
with
amplifications
,
would
have
wearied
him
standing
,
and
to
shew
that
Preachers
are
not
confined
to
one
kinde
of
gesture
,
but
as
Christ
sometimes
preached
sitting
,
sometimes
standing
,
so
may
they
.
5
Whom
Christ
taught
;
viz.
his
Disciples
,
who
to
prevent
the
multitudes
that
would
have
prest
him
,
stood
near
him
.
Yet
did
he
not
onely
teach
them
,
but
also
taught
the
multitude
.
V.
2
,
3.
And
he
opened
his
mouth
,
and
taught
them
,
saying
,
Blessed
are
the
poor
in
spirit
,
for
theirs
is
the
Kingdome
of
God
.
He
opened
his
mouth
]
That
is
,
Christ
that
had
formerly
opened
the
mouths
of
the
Prophets
,
now
opens
his
own
mouth
,
Heb.
1.1
.
God
who
at
sundry
times
,
and
in
divers
manners
,
spake
unto
the
Fathers
,
hath
in
these
last
times
spoken
unto
us
by
his
Son
.
Blessed
are
the
poor
in
spirit
]
In
these
words
two
things
are
considerable
;
1
The
happy
and
blessed
condition
of
them
that
are
poor
in
spirit
.
2.
The
reason
of
it
;
For
theirs
is
the
Kingdome
of
heaven
.
For
the
former
,
Obs.
Poverty
of
spirit
is
a
blessed
frame
of
spirit
.
But
,
before
I
come
to
open
this
point
,
let
me
lay
down
some
cautions
,
as
,
1
That
Christ
shews
not
by
what
means
we
may
come
to
blessedness
,
but
onely
the
qualifications
of
them
that
do
attain
it
,
as
in
Ps.
15.
in
the
whole
Psalm
;
much
less
doth
Christ
set
down
by
what
merits
we
obtain
blessedness
.
He
shews
what
manner
of
persons
he
will
have
them
to
be
who
expect
blessedness
,
viz.
poor
in
spirit
,
mourners
,
meek
,
mercifull
,
hungring
after
righteousness
;
these
are
rather
notes
of
blessed
men
than
procuring
causes
of
blessedness
.
Such
we
are
to
put
difference
betwixt
,
Scriptures
that
speak
of
the
causes
of
blessedness
,
such
as
these
John
3.16
.
6.54
.
8.24
.
Psalm
32.1
.
and
those
that
speak
of
the
properties
of
blessedness
,
such
as
Psalm
1.1
.
112.1
.
James
2.1
.
So
that
we
see
the
meaning
why
Christ
saith
not
,
Blessed
are
they
that
are
redeemed
with
Bloud
,
or
blessed
are
they
which
believe
in
me
,
because
he
would
teach
,
not
wherefore
we
are
blessed
,
but
who
they
are
that
are
blessed
.
Four
things
to
be
discust
;
1
What
it
is
;
2
Grounds
of
it
;
3
Trials
;
4
Means
to
it
.
1
What
spiritual
poverty
is
.
It
's
whereby
a
poor
soul
,
having
some
grace
,
sees
a
want
of
further
grace
,
and
so
goes
for
supply
out
of
himself
to
find
it
in
Christ
.
There
are
two
degrees
of
it
,
1
When
we
are
convinced
of
our
miserable
estate
by
nature
,
so
that
the
soul
desires
to
be
otherwise
then
it
is
,
Joh.
16.10
.
2
After
we
are
in
Christ
,
whence
follows
,
1
Sight
of
emptiness
in
all
things
save
Christ
,
Phil.
3.8
.
compared
with
Christ
the
soul
counts
them
dung
.
2
Self
abasement
Luke
18.13
.
the
Publican
cries
,
God
be
merciful
to
me
a
sinner
,
Phil.
3.8
.
Paul
calls
himself
less
then
the
least
of
all
Saints
.
3
Earnest
desire
after
the
favour
of
God
,
Esa.
41.17
,
18.
When
the
poor
and
needy
seek
water
,
I
will
open
rivers
in
high
places
,
and
fountains
in
the
midst
of
the
valleys
.
Take
we
notice
of
our
poverty
;
by
nature
we
are
not
able
to
pay
our
debts
,
and
apt
to
be
cast
in
prison
for
them
.
Grounds
of
spiritual
poverty
.
1
Else
we
will
not
come
to
Christ
;
the
prodigal
came
not
to
his
father
till
he
saw
himself
poor
.
2
This
is
the
end
of
Gods
permitting
us
to
fall
;
God
left
Hezekiah
to
try
him
that
he
might
know
all
that
was
in
his
heart
,
and
thereby
to
humble
him
for
his
pride
,
2
Chron.
32.31
.
compared
with
26.
Peter
after
he
had
fallen
to
deny
Christ
,
he
went
out
and
wept
bitterly
,
Mat.
27.75
.
3
This
is
the
end
why
God
lays
outward
poverty
on
us
;
that
which
pride
feeds
upon
is
some
outward
thing
that
the
flesh
takes
occasion
to
swell
with
,
now
when
the
fewel
is
taken
away
the
fire
goes
out
.
Manasses
was
hereby
brought
to
inward
poverty
;
riches
are
mostly
the
nourishment
of
sin
,
and
hardly
can
a
rich
man
come
to
heaven
,
Matth.
19.23
.
You
see
your
calling
,
brethren
,
not
many
mighty
,
not
many
noble
are
called
,
1
Cor.
1.26
.
Contrarily
,
Hath
not
God
chosen
the
Poor
of
this
world
?
Jam.
2.5
.
Poor
men
do
usually
more
readily
believe
then
rich
men
,
because
they
are
less
wrapt
up
in
cares
and
earthly
hindrances
,
hence
Christ
doth
with
his
people
as
a
Physician
with
his
Patient
that
hath
a
foul
body
,
he
purges
him
almost
to
skin
and
bone
,
that
having
made
the
body
poor
,
there
may
be
a
spring
of
better
bloud
and
spirits
.
Thus
providence
serves
to
predestination
,
that
poverty
among
other
things
serves
to
the
good
of
the
elect
,
Rom.
8.28
.
4
Spiritual
Poverty
makes
us
successeful
in
the
things
of
this
life
.
Many
going
in
their
own
wit
and
strength
prove
very
unprosperous
,
Prov.
3.5
,
6.
Trust
in
the
Lord
with
all
thine
heart
,
and
lean
not
to
thine
own
understanding
,
in
all
thy
ways
acknowledge
him
,
and
he
shall
direct
thy
steps
.
Psal.
78.
He
took
David
from
following
the
Ewes
to
feed
Jacob
his
people
.
The
reason
is
because
God
delights
to
lift
up
them
that
give
glory
to
his
name
,
1
Sam.
2.7
,
8.
he
makes
such
to
be
the
pillars
of
the
earth
,
Psal.
113.7
,
8.
5
Spiritual
Poverty
is
that
emptiness
God
is
wont
to
fill
,
Luke
1.53
,
He
filleth
the
hungry
with
good
things
,
but
the
rich
he
hath
sent
empty
away
,
Such
an
heart
is
a
spiritual
emptiness
,
so
that
as
every
thing
in
nature
is
filled
with
something
so
in
grace
.
6
Men
spiritually
poor
have
their
prayers
answered
,
Psal.
34
6.
This
poor
man
cryed
,
and
the
Lord
heard
him
,
Psal.
9.18
.
The
needy
shall
not
always
be
forgotten
the
expectation
of
the
poor
shall
not
perish
for
ever
:
When
the
sorrows
of
death
compassed
David
,
the
Lord
heard
him
out
of
his
holy
temple
,
Psal.
18.4
,
5
,
6.
So
Jonah
,
chap.
2.7
.
When
my
soul
fai●ted
within
me
I
remembred
the
Lord
,
and
my
prayer
came
in
unto
thee
into
thine
holy
temple
.
7
Persons
spiritually
poor
are
wont
to
trust
in
God
.
Zeph.
3.12
.
I
will
leave
in
the
midst
of
thee
an
afflicted
poor
people
,
and
they
shall
trust
in
the
name
of
the
Lord
.
Such
persons
seeing
the
uncertainty
of
all
other
refuges
are
wont
to
refuge
themselves
in
God
,
Psal.
142.4
,
5.
Trials
of
spiritual
poverty
.
1
Persons
spiritually
poor
are
full
of
sence
of
wants
,
out
of
which
they
mightily
pour
out
their
souls
.
You
need
not
dictate
words
to
a
man
that
is
sensible
of
wants
.
A
poor
Tenant
that
hath
had
an
hard
bargain
,
can
sufficiently
tell
his
tale
to
his
Landlord
.
See
examples
Psal.
34.6
.
Psal.
142.2.102.1
,
2.
Job
29.12
.
2
In
persons
so
qualified
there
is
a
care
of
using
and
frequenting
ordinances
.
See
Psal.
84.6
,
7.
Poor
Persons
go
to
all
places
to
get
riches
,
Psal.
107.36
.
to
42.
so
they
that
want
grace
and
comfort
will
attend
upon
all
means
;
they
will
go
to
Gods
ordinances
.
Persons
that
think
there
's
too
much
reading
,
and
hearing
,
and
preaching
,
were
never
humbled
,
why
complain
they
not
of
the
sun
for
light
,
and
of
the
earth
for
plenty
?
3
Persons
spiritually
poor
are
very
much
in
esteeming
any
measure
of
grace
,
Col.
1.12
,
13.
1
Tim.
1.12
.
the
woman
of
Canaan
esteems
crumbs
,
Matth.
15.27
.
A
soul
that
sees
the
want
of
grace
,
and
the
excellency
of
it
,
is
thankful
for
every
good
motion
.
A
Christian
knowing
he
deserves
nothing
,
is
thankful
for
every
thing
,
1
Sam.
25.32
,
33.
Psal.
116.12
,
13.
4
Persons
spiritually
poor
are
fearful
to
offend
God
,
because
the
dependances
of
their
grace
,
comfort
and
glory
is
upon
God
,
Phil.
2.12
,
13.
Even
as
poor
people
are
afraid
to
offend
those
upon
whom
their
earthly
dependance
is
,
for
maintenance
,
or
countenance
,
Hos.
3.5
.
Jer.
32.39
.
5
Such
persons
are
teachable
;
you
may
lead
a
man
poor
in
spirit
with
any
Counsel
,
having
smarted
for
sin
,
Acts
9.6
.
Lord
what
wilt
thou
have
me
to
do
?
Esa.
11.6
.
and
because
they
are
teachable
,
God
delights
to
teach
them
,
Psal.
25.9
.
6
Such
persons
are
not
wont
to
upbraid
others
with
their
conditions
,
they
are
so
taken
up
with
their
own
,
Luke
15.16
,
17.
compared
with
v.
30.
The
prodigal
he
looks
onely
on
his
own
misery
,
the
elder
brother
upbraids
the
prodigal
,
This
thy
son
hath
devoured
thy
living
with
harlots
,
and
thou
hast
killed
for
him
the
fatted
calf
.
7
Men
that
are
spiritually
poor
are
especially
troubled
for
spiritual
wants
,
as
blindness
of
mind
,
hardness
of
heart
,
unbelief
,
Mark
9.24
.
Esa.
63.17
.
Why
hast
thou
hardned
our
heart
from
thy
fear
?
2
Cor.
12.7
,
8.
for
this
thing
,
(
that
is
,
for
removing
the
thorne
in
the
flesh
)
I
besought
the
Lord
thrice
.
Jer.
17.14
.
Heal
me
,
and
I
shall
be
healed
.
Hos.
14.3
.
Take
away
all
iniquity
.
8
Persons
spiritually
poor
are
wont
to
clear
God
in
all
his
proceedings
against
them
.
Ezra
9.13
.
All
that
is
come
upon
us
is
for
our
evil
deeds
,
and
great
trespass
,
and
thou
hast
punisht
us
less
then
our
iniquities
deserve
.
Ezek.
16.63
.
That
thou
mayest
remember
,
and
be
confounded
,
and
never
open
thy
mouth
any
more
,
because
of
thy
shame
,
when
I
am
pacified
towards
thee
.
See
Psal.
51.4
.
Levit.
26.39.40.41
.
Psal.
145.17
.
Dan.
9.8
,
9.
9
He
is
not
vain
glorious
but
ascribes
all
to
grace
,
1
Cor.
15.9
,
10.
he
hath
low
thoughts
of
himself
,
whatsoever
others
think
of
him
,
Matth.
8.8
.
Psal.
115.1
.
Means
to
spiritual
poverty
.
1
Look
upon
the
mixture
of
corruption
in
your
best
and
holiest
services
,
this
will
make
you
cry
out
with
sighs
,
Oh
that
my
ways
were
directed
that
I
might
keep
thy
statutes
:
Psal.
119.5
.
Oh
wretched
man
who
shall
deliver
me
!
Rom.
7.13
.
Neh.
13.22
.
Remember
me
O
my
God
,
concerning
this
,
and
spare
me
according
to
the
greatness
of
thy
mercy
.
2.
Look
on
thy
woful
estate
,
both
before
and
after
calling
;
before
calling
,
poor
,
and
blind
,
and
wretched
,
and
miserable
,
Rev.
3.17
.
owing
ten
thousand
talents
and
not
able
to
pay
a
penny
;
Matth.
18.24
.
and
after
calling
not
able
to
think
a
good
thought
without
grace
.
2
Cor.
3.5
.
What
have
we
that
we
have
not
received
?
1
Cor.
4.7
.
3
Look
on
the
humble
dispositions
of
Saints
of
most
grace
.
Abraham
counts
himself
dust
and
ashes
,
Gen.
18.27
.
Job
abhors
himself
in
dust
and
ashes
,
c.
41.6
.
Agur
saith
,
I
am
more
brutish
then
any
man
,
Prov.
30.2
.
Asaph
saith
,
So
foolish
was
I
and
ignorant
,
I
was
as
a
beast
before
thee
,
Psal.
73.22
.
Jacob
,
I
am
less
then
the
least
of
thy
mercies
,
Gen.
32.10
.
John
Baptist
,
I
have
need
to
be
baptized
of
thee
:
I
am
not
worthy
to
loose
the
latchet
of
his
shoes
,
Matth.
3.14
.
Luke
3.22
.
4
Spiritual
conviction
,
that
the
spirit
let
us
see
our
worthlesseness
,
Rev.
3.17
.
q.d.
thou
art
,
but
thou
knowest
it
not
,
that
thou
art
poor
and
blinde
and
naked
,
Joh.
16.10
.
he
shall
convince
of
sin
,
so
that
as
the
sun
gives
a
light
whereby
we
behold
,
as
the
gloriousnes
of
the
sun
,
so
the
loathsomness
of
the
dunghil
,
so
the
spirit
convinces
of
our
own
vileness
,
and
his
own
fulness
.
5
Present
to
your selves
abasing
considerations
,
as
,
What
was
I
before
I
had
mercy
?
how
unprofitably
spent
I
my
time
?
what
will
these
glorious
things
of
the
world
be
in
time
to
come
,
wherein
we
are
apt
to
be
conceited
,
when
heaven
and
earth
shall
be
on
fire
?
since
we
were
called
,
how
have
we
discredited
our
profession
?
how
barren
and
watchless
are
we
?
how
short
are
we
of
that
we
might
have
been
?
6
Believe
the
promises
made
to
souls
poor
in
spirit
;
I
will
look
to
him
that
is
poor
and
of
a
contrite
spirit
,
Esa.
66.2
.
Yea
dwell
with
him
,
and
revive
him
,
Esa.
57.15
.
yea
Christ
came
to
preach
glad
tidings
of
the
gospel
to
such
,
Luk.
4.18
.
Matth.
11.3
.
Rev.
2.9
.
I
know
thy
poverty
,
but
thou
art
rich
.
God
will
feed
such
souls
with
grace
and
comfort
,
Zach.
11.7
.
Luke
1.53
.
yea
,
God
will
be
a
strength
to
such
in
their
distress
Esa.
25.4
.
Psal.
69.33
.
7
Look
upon
thy
own
wants
and
weakness
;
the
more
thou
seest
them
the
more
wilt
thou
trust
in
God
,
Zeph.
3.12
.
From
heaven
did
the
Lord
behold
the
earth
,
to
hear
the
groaning
of
the
prisoner
,
Psalm
102.19
,
20.
I
am
poor
and
sorrowfull
,
let
thy
salvation
set
me
up
on
high
,
Psalm
69.29
.
For
theirs
is
the
Kingdome
of
heaven
]
That
is
both
kingdome
of
grace
,
Esai
61.1
.
For
the
poor
have
the
Gospel
preached
to
them
,
Mat.
11.3
.
but
especially
the
kingdome
of
glory
is
meant
,
Luke
12.32
.
Matth.
25.34
.
though
such
persons
are
beggarly
in
their
own
feeling
,
being
sensible
of
their
lack
of
faith
,
love
,
joy
,
hope
,
yet
have
they
an
interest
in
the
riches
of
grace
and
glory
.
We
may
apply
this
to
comfort
the
poor
in
spirit
,
who
are
full
of
miseries
inward
and
outward
.
The
worlds
proverb
is
,
Blessed
are
the
rich
because
theirs
is
the
kingdome
of
the
earth
,
but
Christ
pronounceth
,
Blessed
are
the
poor
in
spirit
,
for
theirs
is
the
kingdome
of
heaven
.
V.
4.
Blessed
are
they
that
mourn
,
for
they
shall
be
comforted
.
By
mourning
Christ
means
such
mourning
as
is
for
offending
God
,
whether
it
be
by
sighs
,
groans
,
or
an
inward
grief
of
heart
;
such
persons
though
they
may
seem
miserable
in
the
eys
of
the
world
,
yet
are
they
blessed
.
1
God
is
wont
to
make
comforts
to
abound
according
to
their
sorrows
,
2
Cor.
7.6
.
God
comforts
them
that
are
cast
down
,
and
this
proportionable
to
our
sorrows
,
2
Cor.
1.5
,
7.
2
God
is
wont
to
bottle
all
their
tears
and
sorrows
,
Psa.
56.8
.
Psalm
55.
Consider
how
I
mourn
in
my
complaint
.
3
There
's
a
time
coming
when
God
will
turn
the
mourning
of
Saints
into
dancing
,
and
their
sackcloth
into
gladness
,
Psalm
30.11
.
John
16
,
20.
Ye
shall
weep
and
lament
,
but
your
sorrow
shall
be
turned
into
joy
.
There
is
not
onely
a
fountain
of
justification
set
open
for
such
mourners
now
,
but
a
state
of
glorification
hereafter
,
Zach.
12.10
,
11
,
12
,
13
,
compared
with
Chapter
13.1
.
Hence
see
,
1
The
mistake
of
the
world
,
who
think
happiness
to
be
placed
in
delights
and
pleasures
,
and
shun
those
things
which
may
procure
any
sorrow
or
cross
,
as
confession
of
persecuted
truths
;
against
this
Christ
saith
,
Mourners
shall
be
comforted
.
2
It
's
consolation
for
distressed
consciences
;
If
thou
canst
truly
mourn
for
thy
transgressions
,
thou
shalt
be
comforted
.
Let
what
ever
distress
come
upon
an
afflicted
heart
,
yet
if
thou
canst
mourn
for
offending
God
,
thou
shalt
be
comforted
.
3.
It
's
consolation
to
persons
who
have
afflicted
estates
in
this
world
;
there
's
a
day
coming
when
comfort
shall
come
,
provided
that
with
mourning
for
thy
miseries
thou
specially
mourns
for
thy
sin
,
Luke
16.25
.
Now
he
is
comforted
and
thou
art
tormented
.
Though
thy
comfort
come
not
yet
,
yet
in
Gods
time
it
shall
come
.
They
are
not
blessed
who
mourn
for
the
loss
of
their
wealth
,
or
death
of
their
friends
,
but
they
who
mourn
for
offending
God
.
4
In
all
our
confessions
and
professed
humiliations
,
see
that
you
do
not
declare
them
onely
historically
,
but
mourn
for
them
.
Psalm
38.17
.
I
will
declare
mine
iniquities
,
and
will
be
sory
for
my
sin
.
When
thou
prayes
,
let
thy
heart
mourn
in
prayer
,
Psalm
55.2
.
When
thou
speaks
of
sin
,
speak
mournfully
of
it
.
Now
to
move
us
hereto
consider
,
1
God
hath
the
joy
of
the
Holy
Ghost
in
store
for
mourners
,
Esa
61.1
,
2
,
3.
The
spirit
of
the
Lord
is
upon
me
,
to
give
the
oyl
of
joy
for
the
spirit
of
mourning
and
heaviness
.
Saints
seldome
finde
such
comfortable
revivings
,
as
when
they
are
most
mournful
.
2
This
mourning
is
more
comfortable
then
the
lowd
laughters
of
the
world
.
Properties
of
Mourning
.
1
Let
it
be
continued
,
that
length
of
time
may
not
wear
it
out
;
length
of
time
eats
out
worldly
griefs
.
2
Universal
.
That
King
that
was
sory
for
his
consent
to
Daniels
death
,
Dan.
6.14
,
was
not
sory
for
his
denial
of
the
truth
,
in
refusing
to
venture
all
in
a
good
cause
.
Herod
was
sory
for
Johns
death
,
but
could
rejoyce
in
Herodias
.
3
After
conversion
as
well
as
before
.
It
's
a
vain
opinion
to
think
we
need
not
sorrow
after
conversion
,
and
that
a
Christians
state
is
altogether
a
state
of
joy
.
Joy
and
sorrow
may
stand
together
in
the
soul
,
but
not
about
one
and
the
same
object
;
joy
in
God
,
and
sorrow
for
sin
.
4
Let
thy
mourning
be
,
not
onely
in
regard
of
the
damning
power
of
sin
,
but
principally
in
regard
of
the
contrariety
thereof
to
the
nature
of
God
,
and
to
the
nature
of
him
that
loves
thee
,
Luke
7.38
,
compared
with
v.
48.
Mary
having
a
sense
of
Gods
love
weeps
bitterly
,
and
washes
Christs
feet
with
her
tears
.
5
Let
it
be
joyned
with
faith
.
First
Christ
looks
upon
the
soul
,
and
gives
some
testimony
of
his
love
to
it
,
and
then
the
soul
looks
on
Christ
with
a
sad
heart
,
Matth.
26.75
.
Christ
first
lookt
on
Peter
,
then
he
went
out
and
wept
bitterly
.
It
s
the
nature
of
faith
to
apply
the
wounds
and
sorrows
of
Christ
unto
it self
,
Esa
53.5
.
thence
follows
mourning
,
Zach.
12.10
.
6
This
mourning
for
sin
is
the
greatest
;
hence
resembled
to
the
mourning
for
an
onely
son
when
dead
,
Zach.
12.11
.
to
the
drawing
of
water
,
1
Sam.
7.6
,
as
if
it
had
been
in
buckets
.
The
ground
whereof
is
,
because
they
apprehend
sin
as
the
greatest
of
evils
:
1
Because
it
is
the
cause
of
all
evils
,
Deut.
28.
2
It
keeps
off
the
greatest
good
.
3
It
cannot
be
purged
away
but
with
the
greatest
price
,
even
Christs
bloud
.
4
There
's
more
evil
in
sin
then
in
any
thing
:
hence
followes
,
1
A
resolution
not
to
meddle
with
sin
,
as
Jehoshaphat
,
when
he
had
smarted
by
joyning
with
Ahab
in
sending
out
a
fleet
,
he
would
not
joyn
with
his
son
Ahaziah
,
though
sollicited
.
When
a
man
hath
had
a
fall
from
a
resty
horse
which
had
like
to
have
broke
his
neck
,
he
will
hardly
come
upon
his
back
again
.
2
He
will
not
be
hired
for
any
gain
of
sin
against
God
;
he
will
not
sell
himself
as
Balaam
did
.
Tryals
of
thy
Mourning
.
1
True
mourning
that
comes
from
the
spirit
of
grace
,
looks
at
God
who
hath
been
dishonoured
,
and
at
Christ
who
hath
been
crucified
,
Psal.
51.3
,
4.
Mine
iniquitie
is
ever
before
me
;
against
thee
,
thee
onely
,
have
I
sinned
.
Hos.
6.1
.
Come
let
us
return
unto
the
Lord
,
for
he
hath
torn
us
and
he
will
heal
us
.
Luke
15.18
.
Father
I
have
sinned
against
heaven
and
before
thee
:
so
it
looks
on
Christ
as
crucified
,
Zach.
12.10
.
They
shall
look
upon
him
whom
they
have
pierced
.
In
opposition
to
this
,
there
is
a
mourning
flowing
from
the
spirit
of
bondage
,
which
is
a
forced
work
;
this
differs
from
the
other
,
as
the
motion
of
a
clock
,
from
the
motion
of
a
living
creature
:
the
one
is
moved
from
a
principle
of
life
,
the
other
from
weights
;
in
the
one
a
man
is
humbled
,
in
the
other
he
humbles
himself
.
2
True
mourning
hath
a
change
of
heart
going
with
it
,
Jer.
4
14.
Luke
7.38
.
those
eys
that
had
been
employd
in
wanton
glancings
now
they
weep
;
those
hairs
that
had
been
laid
out
to
entangle
now
wipes
Christs
feet
;
those
lips
that
had
kist
wantonly
now
kiss
Christs
feet
.
Hypocritical
mourners
have
no
change
of
heart
,
they
are
like
thievs
who
forbear
stealing
while
in
prison
onely
.
3
If
thy
mourning
for
sin
be
right
,
outward
contents
will
not
take
it
off
.
David
had
the
delights
of
a
Court
,
yet
did
not
this
take
off
his
mourning
,
Psalm
51.3.38.6
.
4
If
thy
mourning
for
sin
be
right
,
it
will
be
on
this
ground
,
because
it
turnes
away
the
face
of
God
,
2
Chron.
7.12
,
13.
5
Thou
wilt
mourn
for
secret
sins
as
well
as
for
open
,
Psalm
19.12
.
Cleanse
me
from
my
secret
sins
,
as
vain
thoughts
,
Jer.
4.14
,
&c.
6
Thou
wilt
mourn
especially
for
thy
great
sins
,
as
David
doth
for
his
adultery
and
murder
,
Psalm
51
,
14.
and
Paul
for
his
blasphemy
,
1
Timothy
1.13
.
7
Thy
mourning
will
be
especially
for
thy
master
sin
,
Psalm
32.4
,
5.
All
Davids
mourning
was
nothing
,
till
he
came
to
touch
upon
this
sin
of
murder
,
to
mourn
for
it
.
8
Thou
wilt
mourn
for
it
,
not
onely
in
times
of
extremity
,
as
Pharaoh
,
Exod.
9.27
.
and
Judas
,
Matth.
27.4
.
but
likewise
in
times
of
prosperity
.
9
True
mourning
looks
at
Gods
face
and
favour
,
1
Sam.
7.3
.
Psalm
51.8
,
12.
Ezek.
7.16
.
Hypocrites
mourning
is
to
have
temporal
judgements
removed
,
1
Kings
21.27
.
and
so
Jehoram
,
2
Kings
6.29
,
30.
and
those
who
howled
upon
their
beds
for
Corn
and
Wine
,
Hos.
7.14
.
Means
to
mourning
.
1
Urge
the
Lord
with
his
Promise
of
taking
away
thy
stony
heart
,
Ezek.
36.26
.
Zach.
12.10
.
God
promises
to
pour
upon
the
house
of
David
,
and
the
Hierusalem
of
Jew
and
Gentile
,
a
spirit
of
grace
and
supplication
,
and
they
shall
mourn
,
&c.
2
Be
frequent
in
self-examination
,
Psalm
22.28
.
They
shall
remember
themselves
and
turn
to
the
Lord
,
Lam.
3.39
.
Jer.
31.19
.
after
Ephraim
was
brought
to
know
himself
he
lamented
.
3
Keep
thy
heart
under
the
powerfull
dispensation
of
the
Word
,
Jer.
23.29
.
The
Word
is
a
Fire
and
Hammer
,
Acts
2.37
.
4
Look
often
on
Christ
crucified
.
Hard
is
thy
heart
if
it
mourns
not
when
thou
remembrest
the
dying
of
Christ
,
Zach.
12.10
.
looking
on
him
they
pierced
,
they
mourned
.
5
Pray
for
the
Spirit
of
grace
to
be
poured
upon
thy
soul
,
Isai
32.15
.
When
the
Spirit
is
poured
from
on
high
,
the
Wilderness
will
be
a
fruitfull
Field
,
that
is
,
those
hearts
that
were
like
Wildernesses
and
Forests
,
when
the
spirit
was
poured
from
on
high
,
became
fruitfull
Fields
.
6
Get
assurance
of
thy
interest
in
Christ
crucified
.
A
man
cannot
mourn
heartily
for
sinning
against
the
Lord
,
so
long
as
he
knows
not
but
God
may
damn
him
in
time
to
come
:
but
when
Gods
love
is
manifested
,
there
will
be
great
sorrow
.
7
Mournfull
considerations
,
as
that
thou
hast
broken
an
holy
Law
,
thou
hast
offended
a
tender
Father
,
that
thou
hast
lived
an
unprofitable
life
,
that
thou
hast
sadded
righteous
men
,
and
gladded
wicked
men
,
that
thou
hast
been
partaker
with
other
men
in
their
sins
,
that
thou
hast
often
slidden
back
from
God
,
that
thou
hast
been
so
dead-hearted
in
thy
secret
approaches
to
God
.
8
Consider
the
benefits
of
holy
mourning
,
as
,
1
Joy
is
wont
to
follow
it
,
Psalm
97.11.126.6
,
7.
as
a
joyfull
Harvest
follows
a
weeping
Seed-time
,
when
the
poor
Farmer
mourns
to
cast
away
his
precious
Seed
which
his
Family
so
much
wants
,
Luke
6.25
.
Isai
57.18
.
Isai
6.1
,
2
,
3.
2
Such
persons
are
marked
in
an
evil
time
,
Ezek.
9.4
.
Job
5.11
.
3
Such
persons
are
not
without
blessedness
,
though
they
be
without
comfort
;
for
,
Blessed
are
they
that
mourn
.
Yea
a
time
is
coming
when
the
Lord
shall
be
thy
everlasting
Light
,
and
the
days
of
thy
mourning
shall
be
ended
,
Isai
60.20
.
4
This
is
one
of
the
effects
of
Repentance
,
2
Cor.
7.7
.
Joel
2.12
.
5
Godly
mourning
is
a
special
means
to
compose
the
dissoluteness
and
loosness
of
our
affections
,
which
are
apt
to
be
scattered
too
much
among
carnal
joys
,
James
4.9
,
10.
Be
afflicted
and
mourn
,
let
your
laughter
be
turned
into
mourning
,
and
your
joy
into
heaviness
.
9
Practise
duties
,
as
,
1
Private
admonition
,
2
Sam.
12.7
.
Psalm
141.5
.
2
Take
a
fit
season
for
plowing
up
thy
heart
,
Jer.
4.3
.
when
softened
by
outward
trouble
.
3
Get
a
particular
knowledg
of
thy
evils
,
1
Sam.
12.19
.
We
have
sinned
in
asking
us
a
King
.
2
The
Reason
why
mourners
are
blessed
,
For
they
shall
be
comforted
;
here
in
part
,
2
Cor.
1.4
.
and
hereafter
fully
in
Heaven
,
James
1.12
.
Apoc.
7.17
.
V.
4.
Blessed
are
the
meek
,
for
they
shall
inherit
the
earth
.
Obs.
Meek
persons
are
blessed
.
-
1
What
meekness
is
.
-
2
Why
the
meek
are
blessed
.
1
What
it
is
:
it
is
a
certain
moderation
of
minde
,
speech
and
gesture
,
whereby
a
man
becomes
gentle
and
tractable
towards
those
with
whom
he
converses
,
so
that
he
is
not
sharpened
unjustly
at
their
follies
,
and
frowardness
,
and
smaller
offences
they
commit
against
him
.
2
Why
meek
persons
are
blessed
.
1
Because
Christ
pronounces
them
blessed
,
Psalm
149.4
.
The
Lord
taketh
pleasure
in
his
people
,
he
will
beautifie
the
meek
with
salvation
.
Psalm
147.6
.
The
Lord
lifts
up
the
meek
.
The
meek
shall
increase
their
joy
in
the
Lord
,
Isai
29.19
.
2
Christ
promises
such
persons
rest
,
Matth.
11.29
.
Learn
of
me
,
for
I
am
meek
,
and
ye
shall
finde
rest
for
your
souls
.
Now
what
rest
is
this
,
save
the
rest
of
grace
and
glory
?
3
A
meek
spirit
is
of
high
price
in
the
sight
of
God
,
1
Peter
3
,
4.
God
exalts
such
souls
in
blessedness
.
Hence
Preachers
are
sent
to
preach
good
tidings
to
the
meek
,
Isai
61.1
.
Psalm
76.9
.
4
Let
us
learn
this
duty
,
1
We
have
the
example
of
Christ
herein
,
Matth.
21.5
.
Behold
thy
King
cometh
,
meek
,
riding
upon
an
Ass
,
2
Cor.
10
,
1
,
I
beseech
you
by
the
meekness
and
gentleness
of
Christ
,
1
Peter
2
,
23
,
Isai
53
,
7
,
2
We
have
Saints
commended
for
it
,
Num
,
12
,
3
,
Moses
was
a
very
meek
man
above
all
the
men
of
the
earth
:
Stephen
Acts
7
,
60
,
Jer
,
11
,
19
,
3
It
's
a
great
point
of
prudence
to
be
of
a
meek
spirit
,
Jam.
3
,
13
,
q
,
d
,
a
meek
and
a
temperate
carriage
doth
point
out
a
prudent
man
.
4
God
hath
promised
sundry
blessings
to
such
,
as
,
-
1
Guidance
and
teaching
in
his
way
,
Psalm
25
,
9
,
-
2
Satisfaction
,
Psalm
22
,
26
,
5
The
infirmities
and
ignorance
of
those
among
whom
we
live
,
Gal
,
6
,
1
,
We
live
not
among
perfect
persons
,
but
among
those
who
are
apt
to
be
overtaken
with
faults
.
6
Meekness
will
make
our
lives
comfortable
and
pleasant
.
This
meekness
hath
these
properties
.
1
It
moderates
anger
,
impatience
and
revenge
,
John
8
,
48
,
49
,
when
the
Jews
told
Christ
he
had
a
Devil
,
he
answers
,
I
have
not
a
Devil
:
with
this
caution
,
that
when
Gods
glory
lies
at
stake
then
it
speaks
,
as
in
Moses
,
Exod
,
32
,
27
,
who
broke
the
Tables
,
though
a
meek
man
.
2
It
shews
it self
by
gentle
answers
and
calm
speeches
,
Prov
,
26
,
11.
Means
to
Meekness
.
1
Get
poverty
of
spirit
,
that
you
seeing
your
own
wants
and
weaknesses
may
carry
meekly
towards
others
,
Gal
,
6.1
.
Restore
him
in
the
spirit
of
meekness
,
considering
thy self
lest
thou
also
be
tempted
.
2
The
ornament
of
this
grace
before
God
and
men
,
1
Pet.
4.3
,
4.
Hence
it
's
propounded
to
women
instead
of
other
ornaments
.
3
The
wofull
effect
of
a
passionate
frame
of
spirit
,
Prov.
29.22
.
A
furious
man
aboundeth
with
transgressions
;
it
's
apt
to
stir
up
strife
.
4
Consider
we
cannot
walk
worthy
of
our
Christian
calling
without
it
,
Eph.
4.2
.
Walk
worthy
of
the
vocation
wherewith
you
are
called
,
with
all
meekness
.
5
As
to
have
the
sea
calm
,
the
windes
must
be
quieted
;
so
,
to
have
a
meek
spirit
,
we
must
mortifie
our
lusts
,
Jam.
4.1
.
Whence
come
wars
and
fightings
,
come
they
not
hence
?
even
from
your
lusts
?
Though
you
may
lay
the
cause
on
something
else
,
yet
turbulency
of
heart
ariseth
from
pride
,
impatiency
,
envy
,
revenge
,
&c.
6
Consider
the
times
wherein
thy self
was
sinful
and
outragious
,
Tit.
3.2
,
3.
showing
all
meekness
to
all
men
,
for
we
our selves
were
sometimes
foolish
and
disobedient
,
living
in
malice
and
envy
,
and
thou
then
stood'st
in
need
of
forbearing
,
so
do
now
to
others
.
Obj.
But
if
we
must
be
thus
meek
,
how
shall
sin
be
reproved
,
and
Gods
glory
preserved
,
and
sinners
gained
?
A.
As
a
good
Musitian
must
know
when
he
must
strike
the
string
of
a
lower
sound
,
when
of
a
higher
,
so
must
a
Christian
wisely
consider
from
due
circumstances
,
where
is
place
for
meekness
,
where
for
holy
anger
;
hence
,
1
meekness
must
be
with
conservation
of
Gods
glory
,
as
in
Moses
.
2
With
a
due
witnessing
against
sin
in
the
compass
of
our
callings
,
both
by
reprehensions
and
punishments
;
herein
Eli
failed
towards
his
sons
,
1
Sam.
2.23
.
3
With
an
endeavor
to
amend
the
sinner
by
reproof
,
Gal.
6.1
.
We
must
not
let
him
lie
being
faln
,
for
fear
of
grieving
him
,
no
more
then
we
would
let
a
man
lye
that
hath
broken
his
leg
,
for
fear
of
putting
him
to
pain
;
onely
,
as
the
one
is
done
by
a
gentle
hand
,
so
should
the
other
be
by
a
meek
spirit
.
There
may
fall
out
times
and
places
where
the
exercise
of
meekness
may
be
suspended
,
and
other
graces
take
turn
,
as
to
make
good
musick
all
the
strings
must
be
in
tune
,
but
it
's
not
for
all
to
sound
,
but
some
at
some
times
must
be
silent
,
that
others
may
do
their
part
and
their
sound
be
heard
.
For
they
shall
inherit
the
earth
]
q.
d.
Whereas
it
may
be
said
,
If
we
be
thus
meek
we
shall
expose
our selves
to
all
losses
,
Christ
saith
,
Nay
,
such
shall
inherit
the
earth
.
Obj.
Such
as
revenge
themselves
,
and
will
put
up
no
wrongs
are
rather
Lords
of
all
things
.
Ans.
Though
they
be
Lords
yet
the
tumultuousness
of
their
lives
keeps
them
from
a
comfortable
possession
of
any
thing
.
Some
by
earth
understand
heaven
,
Psalm
27.13
.
hence
heaven
is
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.e.
the
land
over
against
us
,
see
Psalm
142.5
.
thou
art
my
portion
in
the
land
of
the
living
,
q.
d.
ye
meek
are
driven
from
your
possession
,
but
you
have
a
better
in
heaven
.
He
shall
inherit
the
earth
]
That
is
,
he
hath
not
onely
right
to
all
at
present
,
1
Cor.
3.22
.
All
is
yours
,
but
he
shall
partake
of
the
new
heaven
and
new
earth
,
2
Pet.
2.13
.
They
are
not
onely
possessors
of
all
by
having
contentation
,
which
is
in
stead
of
all
,
but
they
shall
actually
reign
on
earth
with
Christ
,
Apoc.
5.10
.
and
hath
made
us
unto
our
God
Kings
and
Priests
,
and
we
shall
reign
with
him
on
earth
.
Hence
the
text
saith
not
,
the
meek
do
inherit
,
as
if
they
had
such
a
measure
of
earthly
things
as
others
,
or
more
,
but
they
shall
have
it
for
an
inheritance
;
Those
that
have
followed
me
in
the
regeneration
shall
sit
upon
Thrones
,
Matth.
19.28
.
the
Kingdome
,
and
Dominion
,
and
the
greatness
of
the
kingdome
under
the
whole
heaven
shall
be
given
to
the
people
of
the
Saints
of
the
most
high
.
Also
Heb.
2.5
.
Unto
the
Angels
hath
he
not
put
in
subjection
the
world
to
come
,
there
Saints
have
an
inheritance
.
To
apply
this
,
1
Comfort
your selves
in
that
small
measure
of
earthly
possessions
.
As
Abraham
comforted
himself
,
that
he
should
be
heir
of
the
world
,
Rom.
4.
though
as
yet
he
had
not
a
foot
thereof
,
so
should
we
comfort
our selves
in
the
promise
.
2
In
all
our
spoil
of
goods
,
when
persecutors
drive
us
from
our
possessions
.
3
In
banishment
,
whithersoever
thou
art
driven
thou
art
in
thy
own
earth
.
2
Exhortation
,
1
Not
to
take
any
thing
upon
pretence
of
right
to
all
,
for
thou
hast
them
but
onely
in
promise
.
2
Moderate
thy
affections
to
the
world
,
thou
shalt
have
earth
enough
one
day
,
be
not
like
them
Esai
5.8
.
They
lay
field
to
field
,
that
they
may
be
placed
alone
in
the
midst
of
the
earth
.
3
To
have
a
greatness
of
mind
in
hope
of
these
enjoyments
.
Earthly
heirs
are
apt
to
have
greatness
of
mind
and
to
swell
because
of
their
estates
,
1
Tim.
6.17
.
but
let
us
have
a
spiritual
greatness
of
mind
to
contemn
the
pomp
of
the
world
,
Eccles.
2.11.4
To
press
after
the
qualification
.
4
To
get
weanedness
of
affection
to
present
possessions
,
knowing
though
now
you
have
a
right
in
them
for
a
time
yet
they
shall
be
given
to
others
(
though
you
shall
have
your
share
if
godly
)
notwithstanding
any
assurance
in
law
,
that
they
are
made
over
to
you
,
and
your
heirs
for
ever
.
1
Cor.
7.30
.
5
To
have
your
faith
and
hope
raised
up
to
the
expectation
of
the
promise
of
new
heavens
,
and
new
earth
,
Esa
65.17
.
2
Pet.
3.13
.
6
To
press
after
meekness
in
hope
of
this
inheritance
.
V.
6.
Blessed
are
they
which
do
hunger
and
thirst
after
righteousness
,
for
they
shall
be
filled
.
Here
is
another
blessedness
proposed
.
Q.
What
is
meant
by
righteousness
?
A.
Some
think
the
way
of
righteousness
,
and
the
doctrine
of
that
obedience
that
God
requires
of
us
.
2
I
rather
think
it
to
be
meant
of
a
conformity
of
our
will
to
Gods
will
,
that
together
with
Christ's
righteousness
made
over
to
us
we
may
have
this
.
Obs.
It
's
a
blessed
thing
to
have
an
hunger
and
thirst
af-righteousness
.
Reas.
1
Because
with
a
thirst
after
righteousness
goes
along
a
groaning
under
corruption
,
Gal.
5.17
.
The
spirit
lusteth
against
the
flesh
.
Now
to
groan
under
corruption
is
a
blessed
thing
;
for
,
1
Such
persons
hate
the
evil
they
do
,
and
groan
to
do
the
good
they
do
not
,
Rom.
7.15
.
2
They
consent
unto
the
goodness
of
the
law
,
v.
16.
3
They
delight
in
the
law
after
the
inner
man
,
v.
22.
all
which
declare
a
blessed
temper
of
spirit
.
2
Because
souls
that
hunger
and
thirst
are
under
a
promise
of
satisfaction
,
Esa.
44.17
.
Aug.
de
verbis
domini
Serm.
5.
When
the
poor
and
needy
want
water
,
and
their
tongue
faileth
for
thirst
,
I
the
Lord
will
hear
them
,
I
the
God
of
Israel
will
not
forsake
them
,
I
will
open
rivers
in
high
places
.
Esa.
35.7
.
The
parched
ground
shall
become
a
pool
,
and
the
thirsty
land
springs
of
water
;
The
Prophet
speaks
it
of
the
effects
of
the
Gospel
,
in
that
fruitfulness
and
comfort
comes
to
such
souls
,
Esa.
44.3
.
I
will
pour
water
upon
the
thirsty
,
and
floods
upon
dry
ground
,
Joh.
4.14
.
3
Because
an
hunger
and
thirst
after
righteousness
eats
out
our
hunger
and
thirst
after
the
world
,
Joh.
4.13
,
14.
Whosoever
drinketh
of
this
water
shall
thirst
again
,
but
whoso
drinketh
of
the
water
that
I
shall
give
him
,
shall
never
thirst
;
Hence
the
woman
of
Samaria
leaves
her
water
pot
for
to
do
her
duty
,
v.
28.
Mary
,
Luke
10.41
.
she
leaves
attendance
on
Christ
to
hear
his
word
.
The
reason
is
,
because
the
soul
sees
better
meat
and
drink
then
it
saw
before
.
So
that
as
when
we
are
at
a
feast
,
and
see
a
freedom
to
partake
of
better
meat
and
drink
,
our
hunger
and
thirst
is
taken
off
,
from
that
which
is
more
course
to
that
which
is
more
delicate
and
pleasant
;
so
the
soul
seeing
Christ
and
holiness
to
be
meat
that
endures
to
everlasting
life
,
and
all
things
here
but
perishing
food
,
the
hunger
and
thirst
to
the
one
eates
out
the
hunger
and
thirst
to
the
other
,
Joh.
6.27
.
4
Hungring
and
thirsting
after
righteousness
argues
a
principle
of
renovation
,
because
naturally
our
desires
are
after
the
flesh
and
carnal
things
,
Ephes.
2.2
.
Rom.
8.5
.
Phil.
3.19
.
Now
,
when
our
desires
,
and
hungrings
and
longings
are
for
righteousness
,
it
argues
a
principle
of
renovation
,
Joh.
6.35
.
I
am
the
bread
of
life
,
he
that
cometh
to
me
shall
never
hunger
,
and
he
that
believeth
on
me
shall
never
thirst
,
q.
d.
when
once
a
man
comes
to
Christ
he
doth
not
hunger
and
thirst
as
formerly
he
did
.
5
It
's
a
blessed
thing
to
be
made
like
Christ
;
but
in
hungring
after
righteousness
we
are
made
like
to
Christ
,
Joh.
4.32
.
My
meat
is
to
do
the
will
of
him
that
sent
me
,
and
to
finish
his
work
;
Hence
Christ
preferred
the
doing
the
will
of
God
before
his
food
,
Mark
3.20
.
so
Job
23.12
.
I
esteemed
the
words
of
his
mouth
more
then
my
necessary
food
.
For
application
,
1
Information
of
the
cursed
condition
of
those
who
hunger
and
thirst
after
wickedness
,
after
uncleanness
,
revenge
,
and
not
in
some
one
act
or
motion
,
but
it
's
the
usual
temper
of
their
hearts
,
see
it
in
covetous
persons
,
Amos
8.5
.
When
will
the
sabbath
be
gone
that
we
may
set
forth
wheat
,
making
the
Ephah
small
and
the
shekell
great
?
They
sleep
not
except
they
have
done
mischief
,
they
eat
the
bread
of
wickedness
and
drink
the
wine
of
violence
,
Prov.
4.16
,
17.
See
it
in
Ahab
who
laid
him
down
on
his
bed
,
and
would
eat
no
bread
,
why
?
his
sickness
was
for
Naboths
Vineyard
,
1
Kings
21.4
.
Amnon
was
sick
for
his
sister
Tamar
,
2
Sam.
13.2
.
The
drunkard
for
all
he
hath
such
misery
by
his
potting
,
Prov.
23.29
,
34.
Yet
when
he
awakes
he
seeks
it
again
,
Hos.
7.4
,
6
,
7.
Their
hearts
were
heated
with
revenge
and
uncleanness
like
an
oven
,
and
in
the
morning
these
lusts
of
theirs
did
burn
like
a
flaming
fire
v.
7.8
.
2
The
difference
betwixt
godly
and
wicked
;
one
says
,
Who
will
shew
any
good
,
Psal.
4.6
.
the
other
says
,
Lord
lift
up
the
light
of
thy
countenance
on
us
.
v.
7.
Phil.
3.19.20
.
Job
20.12
,
13.
3
No
earthly
thing
is
able
to
satisfie
the
hunger
and
thirst
of
a
Christian
,
Esa.
55.2
.
wherefore
do
you
lay
out
your
money
for
that
which
is
not
bread
,
and
your
labour
for
that
which
satisfieth
not
?
Eccles.
5.10
.
He
that
loveth
silver
shall
not
be
satisfied
with
silver
,
nor
he
that
loveth
abundance
with
increase
.
Solomon
had
abundance
of
all
,
yet
nothing
satisfied
him
,
but
all
was
vanity
,
Eccles.
2.11
.
The
main
reason
is
,
because
that
which
principally
afflicts
the
soul
,
is
either
guilt
with
which
Belshazzar
was
afflicted
;
though
his
Lords
and
Ladies
were
about
him
,
yet
his
knees
falls
to
trembling
,
Dan.
5.6
.
or
filth
,
which
so
made
Paul
to
cry
out
,
Rom.
7.23
.
as
one
that
is
brought
into
captivity
by
a
stronger
then
himself
,
sigheth
and
groanes
,
saying
,
Who
shall
deliver
me
,
&c.
and
the
world
cannot
take
away
these
.
Grounds
to
take
off
the
heart
from
earthly
things
.
1
We
are
not
sure
to
get
them
;
we
come
into
the
world
as
a
lottery
,
many
get
blanks
,
few
prizes
.
2
We
are
not
sure
to
hold
them
when
gotten
;
fire
,
water
,
plunder
,
&c.
may
take
them
away
,
Job
1.20
.
3
Should
we
get
them
they
cannot
fill
the
soul
.
We
may
as
well
fill
a
bag
with
grace
as
the
soul
with
earthly
things
.
In
this
sense
earthly
things
they
may
be
called
a
shew
or
an
apparition
,
1
Cor.
7.29
.
as
there
are
apparitions
of
men
and
horses
in
the
air
,
which
are
not
what
they
seem
to
be
.
4
The
moderation
we
have
in
other
things
,
we
would
have
so
much
money
as
would
serve
our
journey
,
so
much
meat
as
will
fill
our
belly
,
so
much
Physick
as
will
purge
our
disease
.
Let
us
moderate
our
desires
to
the
world
.
5
The
enjoyment
of
these
glorious
things
in
the
world
,
is
like
the
clothing
of
a
Stage-player
with
glorious
apparel
:
the
player
thinks
not
himself
,
nor
do
others
think
him
better
for
his
apparrel
,
for
he
shall
go
off
from
the
stage
and
be
as
he
was
before
,
so
shall
we
go
off
from
the
stage
of
this
world
.
6
Within
these
things
we
look
after
there
's
much
emptiness
.
What
is
within
riches
?
Cares
.
What
is
within
honour
?
Disquiet
:
for
one
that
is
bowed
to
,
there
are
thousands
that
bow
.
What
is
within
pleasures
?
Weariness
.
What
is
within
bravery
and
beauty
but
a
gladding
of
the
beholders
,
not
the
havers
?
What
is
within
government
?
fears
of
insurrections
,
and
a
servile
courting
of
all
sorts
of
men
;
these
are
like
pictures
that
seem
goodly
stuffe
farre
off
,
but
near
at
hand
they
are
base
and
course
.
2
Exhortation
to
raise
up
your
hunger
and
thirst
after
righteousness
,
Psal.
119.80
.
Mine
eyes
fail
with
looking
,
but
Lord
when
wilt
thou
comfort
me
?
Davids
soul
panted
for
God
,
as
the
hart
for
the
rivers
of
water
,
Psal.
42.1
,
2.
yea
his
heart
and
flesh
cryed
out
for
the
living
God
,
Psal.
84.1
,
2.
Psal.
27.4
.
there
was
one
thing
his
soul
lookt
after
Multa
novit
vulpes
,
verum
Echinus
unum
magnum
,
as
the
proverb
,
The
Fox
knows
many
things
,
the
Hedge-hogge
knows
one
great
thing
.
Holy
persons
long
to
know
their
duty
,
as
every
man
desires
to
know
what
belongs
to
the
office
he
is
imployed
in
,
Psal.
119.33
,
34.
so
do
they
thirst
for
a
conformity
to
it
,
Psal.
19.10
.
More
to
be
desired
are
they
then
gold
,
yea
then
fine
gold
,
sweeter
also
then
hony
and
the
hony
comb
,
Psal.
119.130
.
I
opened
my
mouth
and
panted
,
for
I
longed
for
thy
commandements
.
He
uses
a
Metaphor
from
hungry
or
thirsty
persons
;
look
as
when
they
are
hungry
or
thirsty
they
greedily
open
their
mouth
to
take
in
meat
and
drink
to
quench
the
thirst
,
so
when
my
soul
considers
the
sence
of
Gods
anger
against
sin
,
or
my
own
filth
,
I
flie
to
thy
word
to
quench
my
thirst
by
thy
promises
,
and
to
get
direction
by
thy
commandements
.
Motives
to
hunger
and
thirst
after
righteousness
.
1
The
most
abundant
fulness
of
outward
things
,
avails
nothing
without
this
,
Luke
12.19
.
He
had
abundance
of
earthly
things
,
but
the
devils
fetch'd
away
his
soul
,
when
his
barns
would
not
hold
his
corn
.
As
Samuel
bad
Saul
not
to
set
his
mind
upon
asses
,
when
he
had
a
kingdom
befallen
him
,
1
Sam.
9.10
.
So
say
I
,
why
should
thy
appetite
go
after
earthly
things
when
thou
hast
such
an
object
as
holiness
?
2
The
Lord
is
wont
to
fill
every
hungring
soul
with
spiritual
good
things
,
Psal.
81.10
.
Open
thy
mouth
wide
,
i.
e.
thy
desires
and
affections
,
and
I
will
fill
it
,
Luke
1.53
.
He
hath
filled
the
hungry
with
good
things
,
Psal.
145.19
.
He
will
fulfill
the
desires
of
them
that
fear
him
.
3
Christ
invites
every
hungring
and
thirsting
soul
to
come
unto
him
,
Isai
55.1
Ho
every
one
that
thirsteth
come
ye
to
the
waters
;
as
if
a
Physician
should
make
a
proclamation
to
all
sick
Patients
to
come
unto
him
and
he
would
heal
them
,
q
:
d
:
you
have
thirsted
after
vain
knowledg
,
honours
,
wealth
,
now
here
are
spiritual
dainties
,
the
Doctrine
of
Remission
,
Pardon
,
Peace
,
thirst
ye
after
these
,
come
ye
to
the
Waters
.
To
the
Water
of
Justification
,
Rev:
1.5
To
the
Water
of
Sanctification
and
Baptism
,
Titus
3.5
here
's
Wine
and
Milk
,
that
is
,
all
manner
of
Delicates
.
Matth:
11.28
Come
unto
me
all
ye
that
are
weary
of
your
corruptions
,
and
heavy
laden
under
them
,
that
is
,
that
hunger
after
righteousness
,
and
I
will
give
you
rest
.
John
7
37
,
38
If
any
man
thirst
let
him
come
unto
me
and
drink
,
on
the
last
day
of
the
Feast
Christ
utters
this
speech
:
he
takes
occasion
from
their
drinking
the
Waters
of
Siloah
,
which
that
day
they
were
wont
to
draw
out
,
using
that
speech
of
Esay
,
Ye
shall
draw
Waters
with
Joy
out
of
the
Wells
of
Salvation
,
Esay
12.3
Christ
seeing
this
shews
them
who
is
the
true
Fountain
of
Salvation
,
Zach:
13.1
and
takes
his
words
from
Esay
55.1
that
is
,
whosoever
hath
a
desire
after
holiness
and
happiness
let
him
come
to
me
and
I
will
quench
his
thirst
.
He
that
believes
on
me
out
of
his
Belly
shall
flow
Rivers
of
living
Water
.
Among
the
Hebrews
there
were
certain
Cisterns
of
stone
to
receive
them
,
and
in
the
midst
of
them
certain
Pipes
or
Cocks
out
of
which
Water
flowed
.
Prov:
5.15
Drink
Waters
out
of
thine
own
Cistern
,
and
running
Waters
out
of
thine
own
Well
;
let
thy
Fountain
be
be
dispersed
abroad
;
now
every
medium
or
concavity
is
called
by
the
Greeks
a
Belly
,
Mat
:
12.40
therefore
Christ
signifies
that
they
who
believe
on
him
should
be
so
filled
with
Water
,
that
it
could
not
be
contained
within
them
,
but
should
flow
out
on
every
side
with
great
streams
;
now
by
Water
he
means
the
Spirit
,
and
by
Living
Water
he
means
Spring-water
,
or
Water
continually
flowing
,
all
plenty
of
Water
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Rivers
.
Matth:
7.25
,
27
That
from
such
a
soul
there
should
be
plenty
of
the
graces
and
comforts
of
the
Spirit
,
not
onely
for
himself
,
but
for
the
benefit
and
comfort
of
others
,
Revel:
21.6
I
will
give
unto
him
that
is
athirst
of
the
Fountain
of
the
Water
of
Life
freely
,
Now
what
is
the
Fountain
of
the
Water
of
Life
,
but
onely
the
Bloud
of
Christ
,
and
the
Fountain
of
his
Graces
,
Zach:
13.1
compared
with
Rev:
1.5
,
7
,
14.
Rev:
22.17
The
Spirit
and
the
Bride
,
say
,
Come
,
and
whosoever
is
athirst
let
him
come
and
take
of
the
water
of
life
freely
.
The
Spirit
invites
all
thirsting
souls
to
come
to
Christ
;
for
as
the
Waters
of
a
Spring
can
rise
no
higher
than
the
Spring
from
whence
they
come
,
no
more
can
any
holy
desires
further
than
the
Spirit
works
them
in
us
.
4
The
greatest
part
of
our
grace
lies
in
desires
,
Psalm
119.5
Psalm
38.14
.
Means
to
hunger
and
thirst
after
Righteousness
.
1
Feel
thine
own
wants
.
There
needs
not
much
Invitation
to
an
hungry
man
to
eat
,
or
a
thirsty
man
to
drink
,
Revel:
3.17
,
18
John
4.15
Sir
,
give
me
this
Water
that
I
thirst
not
,
neither
come
hither
to
draw
.
What
drives
a
man
to
the
Physician
but
the
sight
of
his
Diseases
?
2
See
there
is
fulness
for
every
want
.
Art
thou
hungry
?
he
hath
Bread
,
John
6.51
The
Bread
which
I
will
give
is
my
Flesh
which
I
will
give
for
the
life
of
the
World
.
Art
thou
thirsty
?
he
hath
Water
of
Life
.
Art
thou
a
Babe
?
Here
is
Milk
to
feed
on
.
Art
thou
sad
?
Here
is
Wine
to
glad
thy
heart
.
3
Consider
such
as
hunger
and
thirst
shall
be
filled
,
partly
in
this
life
by
receiving
the
testimony
of
the
Spirit
witnessing
with
their
spirits
,
Rom:
8.16
touching
the
reconciliation
with
God
in
Christ
,
and
some
fruits
of
sanctification
whereby
the
old
man
is
crucified
and
the
new
man
renewed
in
them
;
but
principally
in
the
state
of
glory
,
when
they
shall
have
perfect
holiness
and
happiness
.
4
Sharp
Sawces
procure
a
stomach
.
Let
the
bitterness
of
sin
and
afflictions
procure
a
hunger
and
thirst
after
righteousness
,
Jer:
2.19
the
Paschal
Lamb
was
eaten
with
sowre
Herbs
,
to
shew
that
Christ
is
sweet
to
them
that
feel
the
bitterness
of
sin
.
5
Purge
your
stomachs
.
Naturally
we
feed
on
pleasures
,
profits
and
carnal
contents
,
and
we
are
apt
to
surfet
on
them
.
Consider
we
the
vanity
of
them
,
Matth:
6.20
Prov:
23.5
1
John
2
16
,
17
1
Peter
2.1
,
2
q
,
d
,
So
long
as
you
delight
in
sin
you
will
have
no
stomach
to
holiness
.
Sin
works
on
our
soul
as
ill
humours
do
on
our
stomachs
,
it
cloys
us
and
makes
us
loath
all
spiritual
food
.
6
Converse
with
them
that
are
spiritual
,
that
have
tasted
heavenly
things
;
when
we
see
them
contemplate
Christ
and
his
benefits
,
the
soul
reasons
there
's
some
excellent
thing
in
Christ
and
his
benefits
,
and
in
an
holy
life
that
takes
up
these
mens
mindes
.
7
We
know
not
how
soon
these
Dainties
may
be
taken
from
us
,
let
us
as
those
at
a
Feast
,
who
having
neglected
eating
at
the
latter
end
fall
to
afresh
.
While
the
Jubilee
is
,
take
out
a
pardon
;
while
the
Physician
is
present
get
out
a
Medicine
:
imitate
Joseph
to
lay
up
against
a
Famine
;
no
man
ever
repented
the
pains
he
hath
taken
for
his
soul
,
but
many
have
lamented
their
neglects
.
8
Exercise
gets
stomach
.
Exercise
in
prayer
,
in
bearing
crosses
,
in
resisting
temptations
,
will
sharpen
our
affections
to
an
holy
life
.
9
In
order
to
hungring
and
thirst
get
a
tast
of
the
sweetness
of
an
holy
life
,
1
Peter
2.2
He
that
hath
tasted
any
sweet
thing
,
the
more
he
hath
tasted
it
,
the
more
he
will
desire
it
;
as
in
learning
,
sweet
meats
,
&c.
Love
the
best
life
,
and
custome
will
make
it
sweet
to
you
.
10
Rellish
holiness
.
Where
there
's
a
rellish
of
any
good
thing
we
will
the
more
desire
it
.
If
we
rellish
spiritual
things
we
will
hunger
and
thirst
after
them
,
Rom:
8.5
They
that
are
after
the
Spirit
savour
the
things
of
the
Spirit
.
11
Consider
the
durableness
of
this
Food
.
Other
meat
when
it
is
eaten
the
sweetness
is
presently
gone
,
but
holiness
and
Christ
is
a
Food
that
endures
to
everlasting
life
,
John
6.27
All
food
else
is
perishing
,
even
the
knowledg
of
natural
and
civil
things
,
yea
the
speculative
knowledg
of
divine
things
:
the
truths
of
God
are
the
food
of
the
soul
,
but
unless
the
goodness
of
truths
be
the
food
of
the
will
and
affections
they
are
but
perishing
food
.
In
religious
discourses
all
ornaments
,
besides
that
which
quickens
and
strengthens
,
is
but
perishing
food
.
V.
7
Blessed
are
the
mercifull
,
for
they
shall
obtain
mercy
.
Two
things
,
1
A
Proposition
,
Mercifull
men
are
blessed
.
2
The
Reason
,
For
they
shall
obtain
mercy
.
Obs.
Mercifull
men
are
blessed
.
Reas.
1
Such
shall
finde
mercy
with
God
,
2
Tim:
1.16
The
Lord
grant
mercy
to
the
house
of
Onesiphorus
,
for
he
oft
refreshed
me
;
the
Lord
grant
unto
him
that
he
may
finde
mercy
of
the
Lord
in
that
day
.
v.
18
Come
ye
blessed
of
my
Father
,
for
I
was
hungry
and
ye
gave
me
meat
,
I
was
thirsty
,
and
ye
gave
me
drink
,
Matth:
25.34
.
2
From
the
rules
of
contrary
.
Merciless
men
are
cursed
:
why
?
they
finde
no
mercy
with
God
.
The
glutton
would
not
give
so
much
as
the
crums
to
poor
Lazarus
,
Luke
16.21
hence
he
could
not
get
a
drop
of
water
to
cool
his
tongue
being
in
torments
.
James
2.13
He
shall
have
judgment
without
mercy
that
hath
shewed
no
mercy
.
Now
as
merciless
men
are
cursed
,
so
mercifull
men
are
blessed
.
3
All
the
good
things
that
have
been
done
for
God
are
promised
not
onely
to
be
acknowledged
,
Philemon
6
Every
good
thing
in
you
shall
be
acknowledged
,
but
also
promised
to
be
rewarded
,
Heb:
6.10
God
is
not
unrighteous
to
forget
your
work
,
and
labor
of
love
which
ye
have
towards
his
Name
,
in
that
ye
have
ministred
to
the
Saints
,
and
do
minister
.
Prov:
11.17
The
mercifull
man
doth
good
to
his
own
soul
.
For
application
,
let
it
inform
us
of
our
duties
.
The
very
Heathens
praised
it
,
much
more
the
Scriptures
:
see
the
compassionate
Samaritan
,
Luke
10.30
ad
38
there
's
a
story
of
a
man
that
fell
among
thieves
,
(
for
I
do
not
think
it
to
be
a
parable
but
a
story
)
the
Levite
and
Priest
past
by
,
pretending
,
it
's
like
,
either
the
haste
of
their
journey
,
or
the
danger
of
their
stay
,
lest
they
should
be
robbed
,
but
the
Samaritan
he
takes
care
of
him
.
2
Exhortation
to
mercifulness
.
1
This
is
the
way
to
lay
up
in
store
a
good
foundation
against
the
time
to
come
,
Luke
16.9
Make
you
friends
of
the
unrighteous
Mammon
,
that
is
,
of
your
earthly
goods
,
so
called
because
mostly
found
among
unrighteous
persons
,
and
most
accounted
by
them
,
and
therefore
it
appears
they
are
not
the
true
good
;
that
when
you
fail
of
your
Mammon
or
Wealth
,
they
may
receive
you
into
everlasting
Tabernacles
.
For
so
the
word
signifies
,
2
Cor:
5.1
that
is
,
either
the
Angels
may
receive
you
,
or
that
the
poor
whom
you
have
helped
through
their
daily
prayers
for
you
may
be
instrumental
for
your
admission
into
Heaven
.
Luke
12.33
Sell
that
you
have
and
give
alms
.
Some
pretend
they
have
no
money
,
but
you
have
money-worth
;
mercy
is
such
a
piece
of
service
that
you
must
sell
corn
and
cattle
in
order
thereto
;
yea
the
necessity
of
Saints
may
be
so
great
that
lands
and
all
must
go
,
Acts
4.37
What
is
the
issue
?
you
will
hereby
provide
bags
that
wax
not
old
,
a
treasure
in
the
Heaven
that
faileth
not
.
1
Ti:
6.18
Be
ready
to
distribute
,
willing
to
communicate
,
laying
up
in
store
for
themselves
a
good
foundation
against
time
to
come
.
As
if
he
should
say
,
The
foundation
of
earthly
things
is
a
sandy
and
uncertain
foundation
,
and
therefore
build
not
upon
it
,
but
lay
up
works
of
mercy
in
the
bellies
and
backs
of
the
poor
;
these
works
of
mercy
are
compared
to
a
foundation
,
because
as
from
an
hidden
foundation
the
house
riseth
to
a
great
height
,
so
from
these
good
works
the
degrees
of
a
glorious
life
ariseth
,
Prov:
11.17
.
2
Such
mercifull
men
shall
finde
mercy
with
God
;
where
the
Lord
meets
with
a
common
objection
,
most
men
are
ungratefull
and
ready
to
lift
up
the
heel
against
their
benefactors
,
however
,
such
shall
finde
mercy
with
God
,
Eccles:
11.1
Cast
thy
Bread
upon
the
Waters
and
thou
shalt
receive
it
after
many
days
;
also
with
men
they
shall
finde
mercy
,
God
bowing
their
hearts
to
favour
mercifull
men
,
Psalm
112.4
to
v.
10.
3
Mercy
is
one
of
the
principal
things
which
God
requires
;
hence
it
's
put
before
Sacrifice
,
Matth:
9.13
so
that
Sacrifice
may
be
dispensed
with
,
that
Mercy
may
take
place
;
hence
it
's
called
one
of
the
great
points
of
the
Law
.
Luke
11.42
.
4
By
mercifulness
to
others
we
become
like
to
God
;
Luke
6.36
If
we
do
not
resemble
him
in
this
,
but
will
be
cruel
and
harsh
,
we
may
look
that
God
will
so
carry
himself
to
us
,
Psalm
18.25
Mat
:
18.32
,
33
he
that
was
cruel
for
an
hundred
Pence
,
himself
being
forgiven
ten
thousand
Talents
,
was
cast
into
Prison
till
he
paid
what
was
due
.
v.
34
,
35
James
5
11
The
Lord
is
pitifull
and
of
tender
mercy
.
5
There
is
no
love
of
God
in
us
,
if
there
be
no
mercy
,
1
John
3.17
He
that
shuts
up
Bowels
of
Compassion
,
how
dwells
the
love
of
God
in
that
Man
?
1
John
4.20
The
Apostle
with
love
to
God
joyns
love
and
mercy
to
men
:
He
that
loves
not
his
Brother
whom
he
hath
seen
,
how
can
he
love
God
whom
he
hath
not
seen
?
6
It
's
the
note
of
God's
elect
that
they
put
on
Bowels
of
Mercies
,
Col:
3.12
where
see
they
put
on
,
1
Mercies
,
having
respect
to
the
several
kindes
,
as
,
giving
,
Heb:
13.16
where
Distribution
is
called
by
the
name
of
a
Sacrifice
;
Charity
is
compared
to
a
beautifull
upper
Garment
,
Col:
3.14
2
Mercy
in
forgiving
,
Mat
:
18.35
Matth:
6
14
,
15
3
These
Mercies
flow
from
Bowels
,
1
John
3.17
Such
Bowels
had
Christ
,
Matth:
9.37
when
he
saw
them
as
Sheep
without
a
Shepherd
,
his
Bowels
earned
towards
them
.
So
that
mercy
is
an
holy
compassion
of
heart
whereby
a
man
is
moved
to
help
another
in
his
misery
.
7
Merciless
men
are
curied
with
God
,
by
the
rule
of
contraries
:
It
s
an
argument
that
men
without
pity
have
never
obtained
mercy
.
Such
are
they
that
rejoyce
at
the
miseries
of
Gods
people
,
Ezek.
25.3
,
4
,
5
,
6.
and
such
as
grinde
the
faces
of
the
poor
for
to
maintain
bravery
and
vanity
.
This
merciless
cruelty
is
condemned
Deut.
15.7
,
8.
Thou
shalt
not
harden
thy
heart
from
thy
poor
brother
,
but
shalt
lend
unto
him
.
Such
merciless
persons
may
seek
for
mercy
themselves
,
but
they
shall
not
be
heard
,
Prov.
21.13
.
Amos
1.11
.
8
By
mercy
we
are
made
Gods
Almoners
to
disperse
his
goodness
among
men
,
Psalm
112.9
.
it
's
more
then
to
be
Almoners
to
Princes
.
Rules
in
shewing
Mercy
.
1
Do
not
onely
draw
out
your
hand
or
your
purse
,
but
your
soul
,
Esai
58.10
.
2
What
mercy
you
shew
do
it
from
a
cheerfull
heart
,
not
grudgingly
,
or
of
necessity
,
for
God
loveth
a
cheerfull
giver
,
2
Cor.
9.7
.
3
Take
notice
of
their
misery
,
either
from
your
own
sight
thereof
,
or
from
the
beholding
of
others
,
Job
30.25
.
Did
not
I
weep
for
him
that
was
in
misery
,
and
was
not
my
soul
grieved
for
the
poor
?
Prov.
24.11
,
12.
Many
say
they
knew
not
that
such
a
man
was
in
affliction
,
and
that
such
a
man
was
delivered
to
death
,
well
but
God
searches
the
heart
,
and
knowes
that
thou
knewest
it
.
4
Show
all
sorts
of
mercies
,
soul-mercies
in
teaching
the
ignorant
,
in
comforting
the
afflicted
,
Esai
50.4
.
body
mercies
in
feeding
the
hungry
,
visiting
the
sick
,
helping
the
fatherless
and
widows
,
Jam.
1.27
.
to
deal
thy
bread
to
the
hungry
,
Esai
58.6
.
that
thou
bring
the
poor
that
are
cast
out
to
thy
house
,
when
thou
seest
the
naked
that
thou
cover
him
,
&c.
5
According
to
our
ability
.
Where
God
gives
more
he
looks
for
more
;
He
which
soweth
sparingly
,
shall
reap
sparingly
,
and
he
which
soweth
bountifully
shall
reap
bountifully
,
2
Cor.
9.6
.
Acts
11.19
.
Disciples
sent
relief
according
to
their
ability
,
Luke
21.4
.
6
Let
mercy
be
with
sincerity
,
Matth.
6.1
,
2
,
3.
that
your
right
hand
may
not
know
what
your
left
hand
doth
:
not
as
the
Scribes
,
Matth.
23.5
.
that
did
what
they
did
to
be
seen
of
men
.
7
Let
mercy
be
with
simpathy
,
2
Cor.
11.29
.
Who
is
weak
,
and
I
am
not
weak
?
who
is
grieved
,
and
I
burn
not
?
many
come
to
persons
in
pain
and
ask
how
they
do
,
but
are
no
more
moved
then
if
they
were
flints
,
Amos
6.6
,
7.
Pharaohs
daughter
will
rise
up
in
judgement
against
many
,
Exod.
2.6
.
2
Chron.
36.17
.
8
Look
upon
it
as
a
singular
mercy
that
God
hath
made
others
objects
of
your
mercy
,
and
not
you
objects
of
others
mercy
,
Acts
20.35
.
It
's
more
blessed
to
give
then
to
receive
.
9
Look
often
on
the
commands
of
God
herein
,
1
Peter
3.8
.
Be
ye
all
of
one
minde
,
having
compassion
one
of
another
,
be
pitifull
,
Jude
22.
of
some
have
compassion
.
Also
examples
Heb.
10.34
.
Ye
had
compassion
of
me
in
my
bonds
,
Mark
5.19
.
Luke
10.32
.
V.
8.
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
.
Q.
What
is
meant
by
purity
of
heart
?
A.
Some
think
sincerity
,
as
Matth.
6.1
.
opposed
to
hypocrisie
:
for
many
are
like
apples
that
look
well
but
are
rotten
at
the
heart
.
2
Purity
,
taken
legally
,
no
man
hath
it
,
Prov.
20.6
.
Who
can
say
I
have
made
my
heart
clean
;
I
am
clean
from
my
iniquity
?
There
is
no
man
righteous
on
earth
that
doth
good
and
sinneth
not
,
Eccles.
7.21
.
2
Purity
of
heart
is
taken
Evangelically
.
To
be
pure
is
to
be
full
of
it self
,
and
not
to
have
any
other
thing
mingled
with
it
;
so
purity
of
heart
is
that
which
doth
not
admit
any
sin
to
mingle
with
the
frame
and
purpose
of
the
heart
,
but
the
heart
still
casts
it
out
of
it self
,
it
resists
and
rejects
it
.
As
a
thing
is
said
to
be
pure
though
it
may
have
some
dross
cleaving
to
it
,
as
it
's
pure
gold
when
it
s
digged
out
of
the
Mineral
,
though
there
be
much
dross
in
it
,
and
we
say
it
's
pure
ayr
,
though
for
a
time
there
be
many
fogs
and
mists
within
it
,
and
it
's
pure
water
,
though
there
may
be
some
mud
at
the
bottome
,
a
man
may
be
said
to
have
a
pure
heart
,
though
there
be
a
cleaving
of
much
dross
to
it
.
Holy
men
have
a
fountain
of
original
corruption
in
them
,
and
from
this
fountain
sins
arise
continually
,
as
the
scum
in
the
pot
;
but
as
in
wine
,
or
honey
,
or
water
,
though
the
scum
arise
yet
still
it
purifieth
it self
,
and
casts
it
out
;
contrarily
in
men
of
impure
hearts
the
scum
ariseth
but
it
seeths
in
,
Ezek.
24
12.
She
wearied
her self
with
lies
,
&c.
and
her
great
scum
went
not
out
of
her
,
q.
d.
Holy
men
have
their
scum
arising
in
their
hearts
,
as
well
as
wicked
,
but
here
is
the
difference
,
wicked
mens
scum
seeths
in
,
and
mingles
together
,
but
men
of
pure
heart
have
a
cleansing
and
purifying
disposition
,
that
casts
out
what
ever
evil
comes
,
though
it
be
continually
rising
;
though
he
be
many
times
mired
he
still
washeth
himself
again
,
he
cannot
endure
it
,
he
doth
not
as
the
swine
delight
in
it
,
Matth.
15.
That
which
comes
from
within
defiles
the
man
;
the
meaning
is
,
when
sin
ariseth
in
a
man
from
day
to
day
,
if
he
cherish
sin
and
entertain
it
,
and
suffer
it
to
dwell
and
abide
in
his
heart
quietly
,
without
disturbance
,
if
he
suffer
it
(
as
it
were
)
to
be
sodden
in
,
now
they
defile
the
heart
;
but
if
sins
arise
in
the
heart
,
and
he
continually
resist
them
,
and
casts
them
forth
,
and
purifieth
himself
from
them
,
such
a
man
is
not
defiled
with
them
,
nor
is
his
his
mind
defiled
nor
conscience
defiled
:
but
notwithstanding
this
boiling
out
of
evil
he
is
a
man
of
a
pure
heart
:
yet
may
sin
cleave
to
a
man
as
dross
doth
to
the
silver
,
but
it
mingles
not
with
the
regenerate
part
,
nor
that
mingles
not
with
it
,
no
more
then
oyl
and
water
do
,
which
though
they
touch
they
do
not
mingle
together
.
Reas.
Now
these
pure
in
heart
are
blessed
,
because
they
are
holy
persons
in
Gods
account
,
that
is
,
they
are
persons
in
whom
holiness
hath
predominance
,
Psal.
15.2
.
Who
shall
sojourn
in
thy
Tabernacle
?
who
shall
dwell
in
thy
holy
hill
?
The
Prophet
answers
,
He
who
hath
clean
hands
and
a
pure
heart
,
Psal.
24.3
,
4.
Heb.
12.14
.
Follow
holiness
,
without
which
no
man
shall
see
the
Lord
.
Holy
persons
are
freed
from
the
power
of
the
second
death
.
2
Because
such
persons
are
believers
,
Acts
15.9
.
purifying
their
hearts
by
faith
,
that
is
,
every
believer
from
the
blood
and
spirit
of
Christ
,
draws
power
to
purifie
and
purge
the
heart
from
that
filth
which
ariseth
therein
.
Now
to
every
true
believer
there
is
a
promise
of
blessedness
.
3
Because
a
purifying
of
the
heart
and
hope
of
blessedness
are
inseparably
annext
or
joyned
together
,
1
John
3.3
.
Every
man
that
hath
this
hope
in
him
,
that
is
,
to
see
the
Lord
to
his
comfort
,
whereof
he
had
spoken
,
verse
2.
purifieth
himself
,
as
God
is
pure
.
A
man
may
have
other
hopes
without
this
,
as
hope
to
be
rich
,
to
be
honourable
,
but
he
cannot
have
this
hope
without
purity
.
Use
1
Exhortation
to
follow
after
purity
of
heart
.
When
the
heart
is
pure
thy
hands
will
be
pure
:
clean
hands
and
a
pure
heart
go
together
,
Psalm
24.4
.
thy
prayer
will
be
pure
,
Job
16.7
.
Mal.
1.11
.
thy
conscience
will
be
pure
,
that
it
will
witness
thou
lives
not
in
sin
,
1
Tim.
3.9
.
Means
to
purity
of
heart
.
1
Get
the
blood
and
spirit
to
purifie
thy
heart
.
As
the
blood
of
Christ
purges
the
soul
from
guilt
,
Heb.
9.14
.
so
doth
the
spirit
from
filth
,
1
Peter
1.22
.
Seeing
you
have
purified
your
hearts
through
the
spirit
,
Psalm
51.7
,
9
,
10.
2
Purifie
your
hearts
from
double
mindedness
,
James
4.8
.
Cleanse
your
hands
ye
sinners
,
and
purifie
your
hearts
ye
double
minded
.
Now
that
is
double
mindedness
,
when
a
man
thinks
to
grasp
grace
and
sin
,
and
holds
them
in
an
equal
poise
,
as
the
young
man
,
Matth.
19.
he
would
fain
have
held
Christ
and
the
inordinate
love
of
the
world
together
.
Contrarily
Nathaniel
,
John
1.47
.
3
Content
not
your selves
with
outward
purity
.
The
Pharisees
by
an
outward
shew
of
purity
,
by
making
clean
the
out-side
of
the
cup
and
platter
,
got
great
authority
among
men
,
Matth.
23.25
.
though
their
hearts
were
full
of
rottenness
;
and
they
that
followed
after
inward
purity
of
heart
were
contemned
;
but
in
opposition
,
Christ
commends
to
his
Disciples
inward
purity
.
Many
are
pure
in
apparel
,
but
few
in
this
.
4
Nourish
Gods
fear
in
you
,
cleanse
your selves
from
all
filthiness
,
2
Cor.
7.1
.
how
shall
we
do
it
?
Perfecting
holiness
in
the
fear
of
God
.
Gods
fear
makes
a
man
afraid
to
let
any
sin
have
a
quiet
abode
in
him
,
Psal.
19.9
.
The
fear
of
the
Lord
is
clean
.
5
Believe
the
promises
.
By
the
belief
of
the
promises
we
partake
of
the
divine
nature
,
and
to
escape
the
corruption
of
the
world
,
2
Pet.
1.3
,
4.
2
Cor.
7.1
.
6
Purity
of
heart
is
a
preparative
for
communion
with
God
,
Psalm
24.3
.
Who
shall
ascend
into
the
hill
of
the
Lord
?
Who
shall
stand
in
his
holy
place
?
He
that
hath
a
pure
heart
,
verse
4.
For
they
shall
see
God
]
Here
's
the
reason
of
their
blessedness
,
for
they
shall
see
God
;
1
In
this
life
,
as
a
pure
glass
receives
the
image
proposed
to
it
,
2
Cor.
3.18
.
we
beholding
as
in
a
glass
the
glory
of
the
Lord
are
changed
into
the
same
glory
.
2
In
the
life
to
come
.
Men
of
pure
heart
are
not
seen
in
the
world
,
or
taken
notice
of
,
but
in
another
world
they
shall
see
God
.
Now
in
the
sight
of
God
is
fulness
of
joy
,
Psal.
16.
ult.
Matth.
18.10
.
setting
forth
the
glory
of
Angels
(
he
saith
)
They
always
behold
the
face
of
my
Father
in
heaven
.
For
as
the
sun
is
not
beheld
but
by
sound
eyes
,
so
God
that
is
a
most
pure
light
cannot
be
seen
but
by
a
pure
heart
.
For
the
former
of
these
,
the
beholding
God
in
this
life
is
;
1
The
beholding
of
God
in
the
creatures
,
Psal.
19.1
.
The
heavens
declare
the
glory
of
God
,
and
the
firmament
showes
his
handy
work
,
Rom.
1.20
.
The
eternal
power
and
God-head
of
God
,
are
cleerly
seen
by
the
things
that
are
made
.
God
left
not
himself
without
witness
whiles
he
gave
fruitfull
seasons
,
Acts
14.17
.
Carnal
men
might
oppose
many
things
against
Atheisme
,
but
they
consider
not
the
works
of
the
Lord
,
nor
the
operation
of
his
hands
,
Psal.
28.5
.
2
The
beholding
of
God
in
his
word
.
By
this
was
Christ
set
forth
evidently
crucified
,
Gal.
3.1
.
The
word
enlightens
the
eys
,
Psal.
19.8
.
In
the
glass
of
the
word
we
behold
God
with
open
face
,
2
Cor.
3.18
.
which
sets
him
forth
,
1
By
removing
all
imperfections
from
him
.
2
By
ascribing
all
perfections
to
him
.
3
The
beholding
of
God
in
the
light
of
his
countenance
Psal.
17.15
.
I
shall
behold
thy
face
in
righteousness
,
Job
13.16
.
An
hypocrite
shall
not
come
before
him
,
that
is
to
behold
the
light
of
his
face
,
Psal.
140.
ult.
the
upright
shall
dwell
in
his
presence
.
The
beholding
of
this
is
the
earnest
desire
of
every
holy
man
,
Psal.
4.6
,
7.
If
there
be
so
much
comfort
in
this
when
we
behold
it
here
,
what
will
there
be
in
future
blessedness
?
2
In
the
life
to
come
we
behold
God
.
This
beholding
is
an
eternal
fulness
of
joy
,
1
Its
a
fulness
of
joy
,
Psal.
16.
ult.
In
his
presence
is
fulness
of
joy
.
If
Solomons
servants
were
blessed
that
stood
in
the
presence
of
Solomon
,
1
Kings
10.8
.
and
beheld
his
wisdom
,
much
more
they
who
behold
the
glorious
presence
of
God
in
heaven
.
2
It
s
eternal
.
If
a
man
were
to
leave
heaven
after
a
thousand
years
it
were
not
happiness
,
but
we
shall
for
ever
enjoy
this
happiness
,
2
Cor.
4.18
.
2
Cor.
5.1
.
1
Thes.
4.18
.
This
joy
consists
,
1
in
the
absence
of
all
evils
,
as
1
freedome
from
sin
,
both
original
wherewith
now
assail'd
,
Rom.
7.15
.
and
actual
,
1
Cor.
15.55
.
We
shall
set
our
feet
on
our
corruptions
,
as
Joshua
did
his
feet
on
the
necks
of
the
Kings
.
2
Freedome
from
temptations
,
especially
those
of
Satan
which
often
make
the
life
comfortless
.
3
From
labours
,
Rev.
14.3
.
The
dead
in
the
Lord
rest
from
their
labour
.
They
have
the
rest
of
an
eternal
sabbath
,
Heb.
4.10
.
All
things
rest
when
they
come
at
their
proper
place
;
this
is
a
maxime
among
men
,
but
true
of
glorified
persons
.
4
From
society
of
wicked
men
.
The
Egyptians
whom
you
have
seen
you
shall
see
them
no
more
for
ever
,
Exod.
15.13
.
shall
then
be
made
true
,
all
that
do
iniquity
shall
be
gathered
out
,
Matth.
13.41
.
and
turned
into
hell
,
Psal.
9.17
.
5
From
all
necessities
of
nature
.
We
shall
need
no
house
to
dwel
in
,
no
fire
to
warm
us
,
no
meat
to
feed
us
,
no
Physick
to
cleanse
us
,
for
our
bodies
shall
be
spiritual
,
not
needing
any
of
these
,
1
Cor.
15
43.
6
From
all
sorrow
and
mourning
,
Revel.
21.4
.
2
This
joy
consisteth
in
the
enjoyment
of
all
goods
,
as
1
Light
Psal.
36.9
.
In
thy
light
shall
we
see
light
,
darkness
is
part
of
the
torment
in
hell
.
2
Pleasures
,
and
that
for
evermore
,
Psal.
16.
ult.
hence
heaven
is
called
paradice
,
Luke
23.43
.
3
Life
:
of
this
shall
mortality
be
swallowed
up
,
as
time
is
swallowed
up
of
eternity
,
2
Cor.
5.4
.
mortality
shall
be
swallowed
up
of
life
.
4
Perfect
knowledge
of
God
.
We
shall
see
him
face
to
face
,
that
is
plentifully
and
cleerly
,
as
two
men
that
behold
one
another
,
1
Cor.
13.12
.
we
shall
then
know
the
mysteries
of
the
Scriptures
,
of
Providence
,
of
the
Trinity
,
of
the
incarnation
.
5
Communion
.
If
the
communion
betwixt
the
mother
and
her
litle
smiling
infant
,
betwixt
husband
and
wife
,
betwixt
friend
and
friend
be
so
sweet
,
which
communion
is
not
so
appropriate
to
any
,
but
that
all
saints
enjoy
it
,
as
all
creatures
enjoy
the
sun
which
yet
is
enjoyed
of
every
individual
creature
.
6
Joy
.
The
joy
of
the
holy
Ghost
is
onely
the
earnest
hereof
,
Eph.
1.14
.
The
joy
of
the
holy
Ghost
exceeds
the
joyes
of
the
world
,
1
Pet.
1.8
.
the
joy
of
heaven
exceeds
the
joy
of
the
holy
Ghost
,
as
the
whole
bargain
doth
the
earnest
;
but
the
joy
and
glory
of
heaven
which
Saints
shall
have
at
the
last
judgment
or
manifestation
of
Gods
sons
,
shall
exceed
what
they
have
now
;
hence
they
grone
for
the
adoption
of
their
bodies
,
Rom.
8.23
.
the
Saints
departed
till
their
fellowes
come
to
them
shall
not
be
made
perfect
,
Heb.
11.40
.
when
the
whole
number
of
the
faithful
shall
come
together
there
shall
be
a
new
treasure
of
glory
broken
up
,
2
Thess.
1.10
.
He
shall
come
to
be
glorified
of
his
Saints
,
and
to
be
admired
of
all
them
that
believe
:
now
their
admiration
must
needs
arise
from
some
new
glory
they
had
not
seen
before
:
in
that
day
heaven
it self
shall
be
opened
,
there
shall
not
be
onely
a
drop
,
the
whole
God-head
shall
manifest
himself
,
there
we
shall
rejoyce
at
this
voice
,
I
am
Joseph
.
This
joy
is
demonstrated
;
1
From
the
object
:
the
beholding
of
God
alone
(
though
there
were
neither
Saint
nor
Angel
)
makes
us
happy
,
Rev.
21.7
.
He
that
overcometh
shall
inherit
all
things
,
How
?
I
will
be
his
God
;
he
hath
all
things
that
hath
him
that
hath
all
things
,
1
Cor.
15.28
.
God
shall
be
all
in
all
,
you
need
not
in
glory
to
step
to
any
creature
.
2
The
subject
of
this
joy
,
is
the
general
assembly
of
the
first
born
whose
names
are
writ
in
heaven
.
The
righteous
shall
shine
as
the
Sun
,
Matth.
13.43
.
so
that
as
a
drop
of
water
powred
into
a
vessel
of
wine
loses
both
taste
and
colour
,
and
becomes
wine
:
or
as
Iron
put
into
the
fire
,
doth
after
a
sort
take
the
nature
of
fire
;
or
as
the
air
inlightned
with
the
sun
seems
not
so
much
to
be
inlightned
as
to
be
light
it self
;
so
shall
we
in
the
future
glory
be
transformed
that
we
shall
not
so
seem
to
be
glorified
,
as
glory
it self
.
So
far
as
this
present
World
surmounts
that
Life
we
lived
in
our
Mothers
Womb
,
so
far
doth
the
Life
in
Glory
surmount
this
present
Life
.
When
we
were
in
our
Mothers
Womb
we
could
not
have
imagined
that
we
were
to
come
into
such
a
spacious
World
,
so
full
of
glorious
Objects
,
why
should
we
then
doubt
of
the
glory
of
that
future
state
?
3
The
propriety
of
this
glory
and
joy
:
it
's
not
barely
the
beholding
of
glory
that
makes
us
happy
,
for
some
think
the
Goats
shall
behold
the
happiness
of
the
Sheep
at
the
last
,
to
increase
their
misery
.
Therefore
all
this
glory
shall
be
yours
,
John
17.22
,
The
glory
which
thou
gavest
me
I
have
given
them
.
Ephes:
1.19
,
there
's
a
Riches
of
Glory
in
the
Saints
.
Use
.
For
Application
,
let
it
provoke
us
to
holiness
and
purity
.
Heb:
12.14
,
Follow
holiness
,
without
which
no
man
shall
see
the
Lord
.
Psalm
17.15
,
I
shall
behold
thy
face
in
righteousness
,
I
shall
be
satisfied
when
I
awake
with
thy
likeness
,
q
:
d
:
when
mine
Enemies
abound
with
earthly
happiness
and
delights
,
and
leave
their
treasure
to
their
children
,
I
shall
be
satisfied
with
the
beholding
of
thee
,
I
shall
appear
before
thee
in
righteousness
,
that
is
,
in
the
righteousness
of
my
cause
.
Of
which
v
:
1
,
and
when
I
awake
out
of
these
present
troubles
,
and
at
the
Resurrection
,
I
shall
be
satisfied
with
thy
likeness
;
that
is
,
if
there
were
neither
Saint
nor
Angel
thou
wouldst
fully
satisfie
me
.
Thus
Paul
like
a
stout
Runner
prest
towards
the
Mark
of
Holiness
for
the
Prize
of
Glory
,
as
he
that
runs
in
a
Race
runs
towards
the
Goal
for
the
Prize
,
Phil:
3.13
,
1
Cor:
9.25
,
26
,
Where
God
means
to
bestow
Heaven
he
first
bestows
heavenly
qualities
.
If
Heaven
vomited
out
unholy
Angels
,
or
at
least
they
left
it
of
their
own
accords
,
Jude
6
,
then
will
it
not
receive
profane
persons
.
Without
are
Dogs
,
Revel:
22.15
,
and
thereinto
entereth
nothing
that
defileth
nor
that
worketh
abomination
.
2
Exhortation
to
holy
persons
to
long
for
this
sight
of
God
.
We
shall
see
him
not
quantus
,
sed
qualis
est
,
not
according
to
his
greatness
but
according
to
his
glory
,
1.
John
3.2
,
We
shall
see
him
as
he
is
.
We
shall
not
see
God
infinitely
in
himself
,
but
comprehensively
,
so
far
as
we
shall
be
able
to
comprehend
,
as
Bottles
cast
into
the
Sea
cannot
receive
the
whole
Sea
,
but
onely
according
to
their
capacity
.
This
was
Job's
comfort
when
his
Reins
were
consuming
within
him
,
yet
that
he
should
see
God
,
Job
.
19.25
,
If
in
this
World
we
take
such
delight
in
the
beholding
of
beautiful
Creatures
,
as
Sun
,
Moon
,
Stars
,
Medows
,
Fountains
,
Rivers
,
Children
,
Pearls
,
what
delight
shall
we
take
in
the
beholding
of
God
?
the
beholding
of
whom
shall
dim
all
other
Beauties
,
as
the
Light
of
the
Sun
doth
the
Light
of
a
Candle
.
But
wofull
will
wicked
men
be
who
shall
be
severed
from
the
blessed
presence
and
face
of
God
,
2
Thess:
1.9
,
It
was
the
aggravation
of
Haman's
misery
that
he
had
his
face
covered
that
he
might
not
see
the
King
,
Hester
7.8
,
much
more
wofull
will
the
case
of
wicked
men
be
,
after
they
have
received
their
Sentence
,
they
shall
never
see
the
Kings
face
more
.
Object
.
But
God
is
invisible
,
Col.
1.15
,
Whom
no
man
hath
seen
,
nor
can
see
.
1
Tim:
6.16
,
John
1.18
,
No
man
hath
seen
God
at
any
time
.
Answ.
In
this
present
life
no
man
can
see
Gods
face
and
live
,
Exod:
33.20
,
We
cannot
see
God
with
bodily
eys
in
this
life
,
because
the
act
of
seeing
presupposes
a
visible
object
,
but
in
God
there
is
neither
bodily
light
,
colour
,
nor
figure
.
Besides
,
the
Father
never
took
any
visible
shape
upon
him
in
the
Old
Testament
,
the
Son
was
wont
to
appear
by
assuming
some
Creature
upon
him
,
and
the
Holy
Ghost
appeared
in
the
shape
of
a
Dove
,
and
of
fiery
Tongues
,
but
the
Father
seldom
or
never
took
any
shape
upon
him
.
Foolish
is
that
Idolatry
that
must
have
a
visible
God
.
These
are
thy
gods
O
Israel
,
Exod:
32.4
,
Object
.
Exod
:
23.9
,
10
,
11
,
Aaron
and
Moses
,
Nadab
and
Abihu
,
and
seventy
of
the
Elders
went
up
into
the
Mount
and
saw
the
God
of
Israel
,
and
there
was
under
his
feet
a
paved
work
of
a
Saphire-stone
,
and
the
body
of
Heaven
,
as
it
were
,
in
his
brightness
.
Also
v.
11
,
the
Nobles
of
Israel
saw
God
,
and
did
eat
and
drink
.
Answ.
They
saw
not
God
in
his
essence
but
in
a
shadow
,
that
is
,
in
some
sensible
shape
which
God
was
pleased
to
chuse
,
and
mans
frailty
could
bear
.
For
that
Saphire-pavement
that
was
under
his
feet
was
meant
the
glorious
majesty
of
God
which
excells
all
the
shining
of
Heaven
,
and
the
brightness
of
precious
stones
.
This
shadow
or
resemblance
the
Nobles
and
Elders
of
Israel
saw
,
yet
upon
them
laid
he
not
his
hand
,
nor
slew
them
,
for
they
ate
and
drank
delighting
in
the
glorious
resemblance
they
saw
:
the
common
people
did
not
see
God
in
this
shape
for
fear
they
should
make
an
Idol
,
or
Image
of
him
;
but
the
Nobles
and
Elders
,
because
they
were
wise
men
and
men
fearing
God
they
saw
this
shadow
or
sight
:
this
is
mentioned
in
opposition
to
that
common
fear
,
Judges
13.22
,
Manoah
saith
to
his
Wife
,
We
shall
surely
die
because
we
have
seen
God
.
Object
.
Moses
saw
Gods
back
parts
,
Exod:
33.18
,
20
,
compared
with
22
,
23
,
having
desired
to
see
Gods
glory
,
v.
18
,
Answ.
Moses
desired
to
see
the
divine
essence
,
not
in
it self
but
in
some
shape
,
or
figure
,
that
so
he
seeing
the
glorious
majesty
of
God
might
declare
it
to
the
people
.
He
heard
the
voice
of
God
and
he
would
fain
see
the
form
of
him
that
spoke
to
him
,
(
as
appears
by
Gods
answer
,
Thou
canst
not
see
my
face
,
for
no
man
can
see
my
face
and
live
,
v.
20
,
)
but
God
answers
,
Thou
canst
not
see
it
;
for
this
shining
of
my
face
though
it
be
bodily
and
assumed
,
yet
because
in
some
respect
it
shadows
out
the
brightness
of
my
essence
and
majesty
,
hence
it
is
so
great
that
no
mortal
eye
can
behold
it
,
but
he
would
be
dazzled
and
blinded
with
the
shining
thereof
,
but
there
's
an
hollow
Rock
in
Sinah
,
get
thee
in
there
,
and
I
will
cover
thee
with
a
Cloud
till
my
glorious
Face
pass
by
,
and
then
I
will
take
away
the
Cloud
that
thou
maist
see
my
back
parts
,
like
the
hinder
part
of
the
Train
of
a
Prince
,
when
he
is
past
by
,
so
that
the
light
there
was
so
tempered
that
Moses
could
behold
it
,
and
was
greatly
refreshed
with
it
.
2
There
's
the
sight
of
God
in
the
Life
to
come
;
and
so
Saints
with
glorified
eys
shall
behold
God
,
Job
19.26
,
27
,
Though
Worms
destroy
this
Body
,
yet
in
my
Flesh
shall
I
see
God
,
whom
mine
eys
shall
behold
and
not
a
stranger
,
(
or
a
strange
pair
of
eys
)
though
my
Reins
be
consumed
.
Matth:
18.10
,
In
Heaven
their
Angels
do
always
behold
the
face
of
my
Father
which
is
in
Heaven
.
1
Cor:
13.12
,
We
see
him
now
through
a
Glass
darkly
,
then
face
to
face
,
apprehensively
according
to
our
capacity
,
not
comprehensively
according
to
his
immensity
and
greatness
.
V.
9
Blessed
are
the
peace-makers
,
for
they
shall
be
called
the
Children
of
God
.
Quest.
What
is
meant
by
peace-makers
?
Answ.
Not
onely
those
who
interpose
or
come
betwixt
persons
at
ods
,
but
also
shew
themselves
desirous
of
peace
;
and
in
order
thereto
,
have
their
affections
composed
to
peace
,
themselves
having
first
obtained
peace
from
God
,
Rom:
5.1
,
Two
things
,
first
the
persons
pronounced
blessed
,
viz.
peace-makers
and
such
as
earnestly
follow
peace
.
2
The
Reason
,
For
they
shall
be
called
the
Children
of
God
,
what
ever
the
World
account
them
,
they
are
most
like
to
God
.
In
this
World
God
calls
them
his
Children
though
the
World
slight
them
,
and
in
the
World
to
come
they
shall
be
called
,
that
is
,
publickly
manifested
to
be
,
the
Children
of
God
.
Obs.
Persons
that
interpose
to
set
others
at
peace
,
and
diligently
follow
peace
themselves
are
blessed
persons
.
Reas.
1.
Because
this
peaceable
disposition
whereby
we
are
thus
peaceably
affected
,
flows
from
that
peace
persons
have
inwardly
in
their
own
hearts
;
for
as
you
see
impure
spirits
are
very
unpeaceable
,
as
devils
and
wicked
men
,
Rom:
3.17
,
so
holy
men
are
very
peaceable
,
as
being
the
fruit
of
Christ's
atonement
,
Ephes
,
2.13
,
Glory
be
to
God
on
high
,
on
earth
peace
,
good
will
towards
men
,
Luke
2.14
,
q
:
d
:
This
was
one
fruit
of
Christ's
Death
,
to
stablish
peace
among
men
.
2
Because
peace-makers
are
little
accepted
among
men
,
for
those
who
undertake
the
Task
of
making
peace
sometimes
they
provoke
one
side
,
Exod:
2.13
,
Moses
reproving
the
Israelite
that
wronged
his
fellow
,
presently
that
person
shews
his
spleen
,
Who
made
thee
a
Judg
over
us
?
Wilt
thou
kill
me
as
thou
didst
the
Egyptian
?
Sometimes
peace-makers
provoke
both
sides
,
that
both
sides
have
such
persons
,
hence
many
will
not
take
upon
them
that
office
being
so
thankless
:
Christ
therefore
pronounces
such
persons
blessed
,
and
therefore
would
have
us
to
go
on
in
this
duty
.
Cautions
.
We
are
not
to
make
sinfull
agreements
or
peace-makings
,
Nehem:
5.6
,
7
,
8
,
as
Jehu
to
Jehoram
,
What
peace
so
long
as
the
Whoredoms
of
thy
Mother
Jezabel
are
many
?
1
Kings
9.22
,
Who
will
stand
up
with
me
against
the
evil
doers
?
Who
will
take
my
part
against
the
workers
of
iniquity
?
Psalm
94.16
,
2
The
endeavours
of
Christians
will
not
always
take
effect
to
obtain
peace
,
Psalm
120.5
,
6
,
7
,
Matth:
10.34
,
Use
.
Exhortion
,
1.
To
peace-making
,
2
To
peace
.
Follow
peace-making
,
and
to
put
an
end
to
Divisions
betwixt
man
and
man
;
famous
was
Abraham
who
set
all
the
Herdsmen
at
one
,
by
proffering
to
take
the
left
hand
or
right
,
Gen:
13.8
,
Means
to
peace-making
.
1
By
Exhortations
breed
in
persons
an
eager
desire
after
peace
,
1
By
letting
them
see
the
mischief
of
strife
,
Prov:
17.14
,
The
beginning
of
strife
is
as
when
one
lets
out
Water
,
therefore
leave
off
strife
before
it
be
meddled
with
.
A
similitude
from
those
who
digging
away
the
dam
or
bank
of
a
River
,
the
Waters
flow
out
on
every
side
,
so
that
there
is
no
way
either
to
call
back
them
that
are
gone
out
,
or
keep
in
those
that
yet
are
not
gone
out
.
See
it
in
Abimelech
and
the
men
of
Sechem
,
who
falling
at
odds
they
destroyed
one
another
,
Judges
9.23
,
If
ye
bite
and
devour
one
another
,
as
so
many
Dogs
,
take
heed
ye
be
not
destroyed
one
of
another
,
Gal:
5.15
,
See
the
wofull
end
of
strife
,
James
3.16
,
There
's
confusion
and
every
evil
work
.
Knowest
thou
not
that
it
will
be
bitterness
in
the
end
?
2
It
's
honorable
to
be
at
peace
,
Prov:
20.3
,
It
's
an
honor
to
a
man
to
cease
from
strife
.
1
Sam
,
10.27
,
It
was
Saul's
honor
when
children
of
Belial
despised
him
and
brought
him
no
presents
that
he
held
his
peace
.
As
one
said
to
Luther
,
Vince
animos
irámque
tuam
qui
caetera
vincis
.
2
For
all
Societies
and
Cities
to
chuse
prudent
holy
men
to
make
peace
betwixt
man
and
man
.
Then
would
Courts
of
Justice
have
little
to
do
:
whereto
if
there
were
the
authority
of
a
Prince
to
interpose
to
cause
persons
to
stand
to
just
arbitrations
it
will
be
of
the
more
force
,
and
this
practise
well
becomes
Magistrates
in
Cities
,
Elders
in
Churches
.
1
Cor:
6.6
,
7
,
3
Make
Propositions
that
may
meet
in
the
midst
,
that
neither
party
may
have
their
whole
desire
in
litigious
cases
,
with
this
Exception
that
it
be
not
in
matters
of
Religion
:
here
we
can
abate
nothing
,
we
cannot
bend
the
faith
to
politick
ends
.
This
was
Jeroboam's
wickedness
,
who
altered
the
time
and
place
of
worship
to
accommodate
his
subjects
.
2
Exhortation
to
peace
.
As
we
should
make
peace
among
persons
at
difference
,
so
should
we
,
as
much
as
in
us
lies
,
be
at
peace
with
all
men
,
Rom.
12.18
.
The
Apostle
is
full
of
exhortations
herein
,
1
Cor.
1.10
.
2
Cor.
13.11
.
Col.
3.17
.
We
are
called
to
peace
;
God
calls
to
it
,
who
then
calls
to
contention
save
Satan
?
Means
to
peace
.
1
Mortifie
your
lusts
,
James
4.1
.
Whence
come
wars
,
come
they
not
of
your
lusts
?
The
sea
would
be
calm
were
it
not
for
strong
windes
,
so
would
your
hearts
were
it
not
for
your
lusts
;
now
the
sins
to
be
mortified
are
,
1
pride
,
Prov.
13.10
.
2
tale-bearing
,
Prov.
26.20
,
21.
3
unrighteousness
,
Prov.
15.27
.
4
provoking
speeches
,
Gal.
5.26
.
5
immoderate
meditation
of
wrongs
we
have
suffered
.
6
hatred
,
Prov.
10.12
.
7
forcing
of
wrath
,
Prov.
30.33
.
8
Let
every
one
do
his
duty
in
that
kinde
of
life
to
which
God
hath
called
him
,
let
him
not
lift
up
himself
above
others
,
nor
reprehend
the
works
of
others
and
praise
his
own
as
better
,
but
let
one
serve
another
by
love
.
Luth.
Tom.
4.167
.
9
Practice
Christian
moderation
in
remitting
of
your
right
for
peace
sake
,
Phil.
4.4
.
the
word
is
epieikeia
,
which
signifies
a
yielding
of
our
right
.
2
Study
peace
,
1
Thes.
4.11
.
The
Apostle
bids
the
Thessalonians
to
study
to
be
quiet
.
We
study
books
,
arts
,
sciences
,
but
this
is
an
excellent
study
.
Sit
down
and
think
this
man
and
I
are
at
ods
,
how
should
I
make
up
the
matter
?
This
is
the
pursuing
of
peace
,
Psal.
34.14
.
Seek
peace
and
pursue
it
.
3
Practice
Christian
kindness
,
as
giving
,
lending
,
&c.
One
end
why
God
gives
us
the
things
of
this
life
,
is
that
we
may
maintain
peace
with
them
.
Every
man
is
a
friend
to
him
that
giveth
gifts
,
Prov.
19.6
.
Jacob
took
off
a
malice
of
twenty
years
standing
by
a
gift
.
Gifts
are
compared
to
precious
stones
,
Prov.
17.8
.
so
that
as
persons
that
wear
precious
stones
do
oft
delight
to
look
upon
them
,
so
do
such
persons
look
upon
gifts
.
Also
mutual
entertainments
,
mutual
visitings
,
mutual
counsellings
and
comfortings
.
4
Where
you
are
damnified
put
up
small
wrongs
,
Mat.
17.26
,
27.
though
Christ
were
free
from
paying
tribute
,
yet
that
he
might
not
offend
,
he
bids
Peter
pay
a
piece
of
money
for
tribute
.
Where
you
have
damnified
others
,
give
satisfaction
for
the
least
wrong
,
Jacob
,
Gen.
31.39
.
for
peace
sake
gave
satisfaction
to
Laban
for
that
which
was
torn
of
beasts
,
or
stoln
by
day
and
night
.
5
In
case
of
offence
with
any
man
,
proffer
reconciliation
both
in
your
speeches
and
cariages
.
Imitate
the
Lord
,
who
,
though
the
person
offended
,
yet
sought
to
us
,
2
Cor.
5.19
.
As
when
an
house
is
on
fire
every
man
brings
water
to
quench
it
,
so
let
us
meet
one
another
in
the
midst
to
quench
the
fire
of
contention
,
Luke
12.58
.
Agree
with
thine
adversary
whiles
thou
art
in
the
way
with
him
.
6
Beware
of
stigmatizing
one
another
with
nick
names
;
take
heed
lest
ye
put
off
the
name
of
Christ
from
those
that
have
put
on
Christ
,
Gal
3.28
.
by
calling
them
Puritans
,
Sectaries
,
Anabaptists
.
If
every
natural
body
no
less
desire
its
own
unity
then
its
being
,
why
should
not
the
mystical
body
in
like
manner
?
7
Get
the
peace
of
Christ
to
rule
in
your
hearts
,
Col.
3.17
.
Creatures
of
a
meek
and
peaceable
nature
,
though
you
use
them
never
so
harshly
,
yet
are
they
peaceable
,
because
they
have
principles
of
meekness
and
patience
in
them
,
whereas
creatures
of
fierce
natures
,
as
Lions
and
Wolves
,
though
you
use
them
never
so
gently
yet
will
they
be
fierce
,
because
they
have
such
principles
:
so
wicked
men
have
not
known
the
way
of
peace
,
Rom.
3.17
.
but
godly
men
usually
are
of
peaceable
spirits
,
because
the
peace
of
God
rules
in
their
hearts
.
Motives
to
Peace
.
1
Peace
is
a
blessing
that
comprehends
all
blessings
under
it
,
Psalm
29
.
1●
.
The
Lord
will
give
his
people
the
blessing
of
peace
.
What
is
our
joy
but
the
peace
of
our
consciences
?
What
is
our
health
but
the
peace
of
our
humours
?
If
a
man
were
in
heaven
and
could
not
have
it
in
peace
,
it
would
not
be
comfortable
.
Everlasting
peace
is
part
of
our
joy
in
Heaven
.
2
That
which
is
the
excellentest
life
every
one
desires
to
live
.
Such
is
a
life
of
peace
,
not
onely
in
that
the
most
flourishing
Commonwealths
have
lived
it
,
but
God
and
Angels
:
that
which
is
the
worst
life
devils
and
wicked
men
live
,
such
is
a
lite
of
contention
.
Hence
Christ
the
Prince
of
peace
lived
this
life
;
called
the
Prince
of
Peace
,
Esai
9.6
.
gave
it
for
a
legacy
to
his
Disciples
,
John
14.27
.
Esai
11.6
,
7
,
8.
3
The
universal
peace
that
is
among
all
creatures
.
The
heavenly
bodies
,
Sun
,
Moon
and
Stars
keep
their
course
;
the
Sea
keepeth
within
the
girdle
of
the
Sands
and
doth
not
invade
the
earth
;
the
Windes
blow
not
together
but
successively
;
the
contrary
qualities
in
the
world
,
heat
and
cold
,
drought
and
moisture
,
are
so
tempered
together
,
that
like
musical
discords
they
make
a
perfect
harmony
:
Woods
of
trees
,
fields
of
corn
,
grow
without
molesting
one
another
,
creatures
not
onely
of
the
same
kinde
but
of
different
kinde
feed
peaceably
one
by
another
.
If
peace
be
among
all
bodies
,
let
it
be
much
more
among
the
mystical
body
of
Christ
,
Psalm
133.1
.
How
good
a
thing
is
it
for
brethren
to
dwell
together
in
unity
.
4
The
common
enemy
should
set
us
at
peace
;
I
mean
the
Popish
and
Prelatical
combinations
.
So
that
the
question
is
not
so
much
,
what
kinde
of
government
we
shall
have
in
Protestant
Churches
,
but
whether
we
shall
have
any
Protestant
Church
at
all
?
At
the
Battle
of
Lepanto
when
there
was
great
differences
and
animosities
betwixt
the
three
generals
,
Don
John
and
Venereus
and
the
third
general
,
yet
when
the
battel
came
to
be
fought
they
united
against
the
Turk
and
got
a
mighty
victory
against
his
navy
,
the
like
whereof
hath
hardly
been
heard
of
.
Phil.
1.20
.
Jude
3.
contend
for
the
common
salvation
.
5
Herein
consists
the
form
of
charity
,
not
in
this
,
that
we
are
all
of
one
minde
,
for
that
is
kept
for
heaven
,
but
that
we
are
peaceably
affected
in
our
hearts
,
and
wish
well
one
to
another
.
When
Luther
had
vented
some
hard
speeches
against
Calvin
,
sayes
he
,
though
Luther
count
me
a
dogge
,
yea
a
devil
,
yet
I
'le
count
him
a
famous
servant
of
God
.
6
The
smalness
of
matters
which
causes
a
breach
of
peace
:
many
are
as
angry
for
rejecting
their
opinions
as
Jonah
was
for
his
gourd
.
I
know
the
smallest
thing
in
Religion
ought
to
be
made
conscience
of
,
yet
those
points
without
the
knowledge
whereof
many
have
come
to
heaven
,
though
they
may
obstruct
publick
communion
,
yet
know
I
no
cause
why
they
should
hinder
peace
and
private
communion
among
those
that
fear
God
.
Learn
we
of
the
Romish
Churches
(
if
it
be
expedient
and
lawful
so
to
call
them
)
among
which
there
are
controversies
of
far
more
moment
,
viz.
of
the
infallible
judge
in
all
points
,
of
the
Christian
faith
;
the
Spanish
and
Italian
Churches
defend
the
Pope
to
be
the
supreme
judge
,
affirming
him
so
to
be
inspired
with
the
spirit
of
truth
that
in
all
his
decrees
and
determinations
he
cannot
erre
,
on
the
other
side
the
French
cry
him
out
of
his
infallible
chair
,
and
conclude
him
subject
to
errour
,
and
deposable
by
a
general
counsel
;
yet
in
this
brawling
there
's
no
universal
breaking
of
communion
,
why
then
should
not
private
communion
be
granted
among
those
that
fear
God
?
7
The
multiplicity
of
relations
that
tyes
Christians
to
peace
,
worship
of
the
same
God
,
profession
of
the
same
faith
,
expectation
of
the
same
hope
,
suffering
for
the
same
cause
,
begotten
by
the
same
word
,
children
of
the
same
father
,
have
the
same
comfort
of
love
,
the
same
fellowship
of
the
Spirit
.
Phil.
2.1
.
8
The
benefits
that
come
by
it
,
1
The
kingdome
of
God
consists
in
it
,
Rom.
14.17
.
Some
Christians
thought
that
others
could
not
come
to
heaven
if
they
did
not
eat
such
meats
as
they
,
but
Paul
tells
them
,
The
kingdome
of
God
consists
not
in
meat
and
drink
,
but
in
righteousness
and
peace
,
and
joy
of
the
holy
Ghost
.
2
It
's
the
way
to
a
long
and
an
happy
life
,
1
Pet.
3.11
.
3
The
fruit
of
righteousness
is
sown
in
peace
,
Jam.
3.21
.
q.
d
the
crop
of
grace
and
glory
is
not
reap'd
of
proud
and
contentious
persons
,
of
such
as
make
rents
in
Churches
,
and
would
be
many
masters
,
of
which
he
speaks
,
v.
1.
nor
of
those
who
boasting
of
themselves
and
their
opinions
would
alone
seem
to
be
wise
;
but
it
will
be
reap'd
of
peaceable
Christians
,
who
being
of
a
peaceable
spirit
themselves
endeavour
to
make
peace
among
others
,
and
sow
the
seed
of
peaceable
discourses
in
order
thereto
.
4
By
peace
we
resemble
God
,
for
when
in
God
there
are
three
subsistences
,
yet
there
is
one
will
,
one
love
,
and
one
consent
,
whereas
in
contention
weresemble
the
Babel
builders
.
5.
Peace
is
the
way
to
have
the
presence
of
God
with
us
,
2
Cor.
13.11
.
Live
in
peace
and
the
God
of
love
and
peace
shall
be
with
you
.
Some
creatures
are
by
artificial
means
invited
,
as
Pigeons
by
looking
glasses
,
and
Larkes
by
the
resemblance
of
the
Sun
in
a
looking
glass
,
by
peace
the
God
of
peace
is
invited
,
who
unites
those
one
to
another
that
are
united
to
him
,
John
17.21
.
I
le
conclude
with
Bernards
Distich
Nullum
turbavi
,
discordes
pacificavi
:
Laesus
sustinui
,
nec
mihi
complacui
.
6
The
peaceable
carriage
of
you
to
others
will
cause
others
to
carry
peaceably
to
you
,
Judg.
8.3
.
Gideon
peaceably
answering
the
men
of
Ephraim
(
who
did
unjustly
in
proud
wrath
chide
him
)
their
spirits
abated
towards
him
.
For
they
shall
be
called
the
children
of
God
]
that
is
,
they
who
evidence
their
Christianity
(
out
of
conscience
of
the
command
)
by
stablishing
peace
among
them
with
whom
they
live
,
are
and
ought
to
be
acknowledged
among
men
as
regenerate
,
and
thereupon
called
Gods
children
:
1
They
are
his
children
in
likeness
;
as
God
sent
his
Son
into
the
world
to
make
peace
,
2
Cor.
5.19
.
so
do
they
.
2
They
are
like
Christ
,
who
being
God
and
man
made
peace
with
the
blood
of
his
cross
,
Eph.
2.14
.
Col.
1.20
.
and
took
away
all
enmity
betwixt
God
and
us
.
3
They
shall
be
called
the
children
of
God
in
heaven
,
though
sometimes
in
this
world
they
are
not
seen
nor
acknowledged
;
1
John
3.1
.
4
They
shall
be
so
called
,
because
having
first
made
peace
with
God
,
they
,
feeling
the
sweetness
of
it
,
make
peace
with
men
.
Ob.
But
how
can
such
as
make
peace
with
men
be
called
Gods
children
,
seeing
we
find
many
carnal
men
good
arbitrators
and
make-peaces
among
neighbours
?
Ans.
1
Such
persons
do
it
not
out
of
conscience
of
the
command
,
but
either
out
of
vain
glory
,
or
to
keep
themselves
imployed
in
business
,
and
so
to
keep
off
their
consciences
,
or
at
most
out
of
a
principle
of
good
neighbourhood
,
whereas
Gods
children
do
it
from
the
command
.
2
They
make
peace
,
not
out
of
the
sence
of
inward
peace
they
have
with
God
,
but
out
of
the
beneficial
concernment
of
neighbourly
peace
.
3
Carnal
men
making
peace
,
it
's
usual
in
matters
of
claim
betwixt
man
in
meum
and
tuum
,
but
peace-makers
to
whom
the
promise
belongs
make
peace
where
there
are
heart
boylings
,
and
sinister
conceptions
,
and
heart
grudges
betwixt
man
and
man
4
Carnal
peace
makers
are
stir'd
up
to
do
what
they
do
upon
sollicitations
,
and
intreaties
;
but
those
to
whom
the
promise
is
made
,
are
stirred
up
to
their
duty
by
the
belief
of
the
promise
,
and
it
is
done
many
times
in
secret
where
no
man
knows
what
they
aime
at
,
but
themselves
know
that
they
aime
at
a
right
understanding
betwixt
neighbour
and
neighbour
,
Christian
and
Christian
in
order
to
peace
.
Use
.
Exhort
to
peace-making
,
that
this
promise
may
belong
to
you
,
as
God
is
called
the
God
of
peace
,
Rom.
16.20
.
1
Cor.
14
33.2
Cor.
13.11
.
Phil.
4.9
.
1
Thess.
5.23
.
2
Thess.
3.16
.
Heb.
13.20
.
So
by
endeavouring
after
peace
you
shall
be
like
unto
him
.
V.
10.
Blessed
are
they
which
suffer
persecution
for
righteousness
sake
,
for
theirs
is
the
kingdom
of
heaven
.
In
this
verse
3
things
,
1
The
suffering
,
its
persecution
.
2
The
cause
,
not
for
wickedness
,
but
for
righteousness
sake
.
3
The
crown
,
theirs
is
the
kingdom
of
heaven
.
Quest.
What
is
meant
by
righteousness
?
Answ.
Neither
universal
or
paticular
morral
righteousness
,
for
many
of
the
heathens
suffered
for
honest
interests
,
and
for
righteous
causes
,
but
spiritual
righteousness
is
here
meant
,
as
for
the
profession
of
their
faith
,
for
conscience
towards
God
,
1
Pet.
2.19
.
This
is
thank
worthy
,
if
a
man
for
conscience
towards
God
suffer
wrongfully
and
endure
grief
:
So
that
righteousness
signifies
obedience
to
all
the
commands
of
God
.
Here
is
inrightment
to
blessedness
,
when
we
will
rather
suffer
then
transgress
the
commandment
of
God
.
Observ
.
They
that
are
persecuted
for
Christ
,
and
his
cause
and
commandements
,
are
blessed
persons
.
Jam.
1.12
.
Blessed
is
the
man
that
endureth
temptation
,
for
when
he
is
tried
he
shall
receive
the
crown
.
For
Application
.
1
Be
exhorted
to
suffer
persecution
,
1
For
Christ's
sake
,
1
Hereby
thou
wilt
prove
thy
soundness
of
heart
,
Dan:
3.17
,
18
,
Shadrach
,
Meshech
and
Abednego
,
and
Daniel
cap.
6
,
shewed
their
sincerity
herein
:
unsound
men
will
not
suffer
Persecution
,
Gal:
6.12
,
The
denying
of
Circumcision
was
the
Object
of
Persecution
,
hence
the
false
Teachers
would
have
the
Galatians
circumcised
lest
they
should
suffer
Persecution
,
Matth:
13.21
.
See
it
in
the
Stony
Ground
.
2
This
is
the
principal
difficulty
in
Christianity
,
to
witness
truth
before
Kings
,
Psalm
119.46
,
and
Councils
,
Matth:
10.17
,
To
resist
to
Bloud
,
Heb:
12.4
,
and
not
to
love
our
Lives
so
much
as
our
Duty
to
God
,
Luke
14.26
,
27
,
Rev:
12.11
,
17
,
3
In
all
Persecutions
for
Christ
thou
shalt
have
wisdom
to
answer
the
Persecutour
,
Luke
21.15
,
I
le
give
you
a
Mouth
and
a
Tongue
,
that
your
Adversaries
shall
not
be
able
to
gainsay
.
Acts
6.10
,
They
that
reasoned
against
Stephen
,
were
not
able
to
resist
the
wisdom
and
spirit
in
Stephen
.
4
Thou
shalt
have
strength
to
overcome
the
Persecutours
,
1
John
4.4
,
Greater
is
he
that
is
in
you
than
he
that
is
in
the
World
.
Isai
43.1
,
2
,
When
thou
goes
through
fire
and
water
the
Lord
will
be
with
thee
.
Rom:
8.37
,
We
are
more
than
Conquerours
.
How
?
We
are
sure
of
Victory
before
we
fight
.
1
Cor:
10.13
,
5
There
's
a
day
coming
when
God
will
reckon
with
all
Persecutours
,
Psalm
9.12
,
When
he
maketh
inquisition
for
Bloud
he
remembereth
them
.
God
will
inquire
who
slew
Hooper
,
Bradford
,
&c.
who
articled
against
such
and
such
,
who
brought
them
before
Ecclesiastical
Courts
,
High-Commissions
,
Committees
,
Assizes
,
Sessions
,
Psalm
12.5
,
For
the
sighing
of
the
Prisoner
will
I
arise
,
2
Thess:
1.6
,
6
A
great
deal
of
good
comes
to
Christians
by
suffering
Persecution
.
1
Hereby
affections
come
to
be
loosened
from
the
World
,
and
to
be
fastened
upon
God
,
Psalm
142.4
,
5
,
2
Christians
formerly
loosened
one
from
another
,
come
now
to
be
fastened
.
The
Children
of
one
Father
that
fall
out
among
themselves
are
soon
united
against
a
common
Enemy
.
3
Persecutions
tend
to
the
furtherance
of
the
Gospel
,
Phil:
1.12
,
1
By
propagation
or
spreading
of
the
truth
.
Upon
Stephen
his
Persecution
many
of
the
Brethren
preached
the
Word
of
God
far
and
near
,
Acts
11.19
,
and
the
hand
of
the
Lord
was
with
them
,
v.
21
,
to
convert
many
.
2
By
confirmation
of
those
who
are
weak
in
faith
,
Phil:
1.12
,
Many
of
the
Brethren
in
the
Lord
waxing
confident
by
my
bonds
are
much
more
bold
to
speak
the
Word
without
fear
.
3
Hereby
the
World
sees
that
God
hath
Worshippers
who
do
not
cleave
unto
him
for
worldly
advantage
:
Whiles
for
the
hope
of
Israel
they
are
bound
with
Chains
,
Acts
28.20
,
and
will
not
accept
of
Deliverance
out
of
most
painfull
sufferings
in
hope
of
a
better
Resurrection
,
Heb:
11.35
,
7
Consider
the
cause
for
which
thou
sufferest
,
set
down
1
By
the
goodness
of
it
,
Acts
5.41
,
Rejoycing
they
were
counted
worthy
to
suffer
shame
for
his
Name
,
Rom:
8.36
,
For
thy
sake
we
are
killed
all
the
day
long
.
Revel
1.9
,
John
was
in
the
Isle
of
Patmos
for
the
Word
of
God
,
and
for
the
testimony
of
Jesus
Christ
.
This
cause
is
more
worth
than
thousands
of
my
Life
.
2
By
the
clearness
.
It
is
not
wrapt
up
in
consequences
,
and
must
have
Sophisters
to
fetch
it
out
,
but
it
's
clear
,
Dan:
3.16
,
the
three
Children
said
,
O
Nebuchadnezzar
we
are
not
carefull
to
answer
thee
in
this
O
King
,
as
if
he
should
say
,
We
desire
no
clearer
cause
to
lose
our
Bloud
in
.
It
's
a
comfort
in
suffering
clearly
to
see
our
way
.
3
By
the
fewness
of
Witnesses
and
multitudes
of
Adversaries
,
2
Tim:
1.15
,
4.16
,
when
Paul
came
to
witness
before
Nero
all
those
of
Asia
forsook
him
at
his
first
Answer
.
8
Consider
the
wofull
condition
that
will
befall
Persecutours
,
1
Their
strokes
and
malice
falls
on
Christ
,
Zach:
2.8
,
He
that
toucheth
you
toucheth
the
Apple
of
mine
Eye
.
Acts
9.6
.
Saul
,
Saul
,
why
persecutest
thou
me
?
2
They
have
extreme
horrour
of
conscience
,
Jer:
20.2
,
3
,
Pashur
was
a
Persecutour
,
he
smote
Jeremiah
and
put
him
in
the
Stocks
,
and
God
threatens
to
make
him
a
terrour
to
himself
and
to
all
his
friends
.
Zedekiah
who
smote
Micaiah
,
2
Kings
22.24
,
in
a
day
of
trouble
goes
from
chamber
to
chamber
to
hide
himself
.
Herod
was
tormented
with
John's
death
.
3
Such
persons
as
persecute
have
upon
them
at
present
an
evident
token
of
perdition
,
as
you
that
suffer
persecution
have
of
salvation
,
Phil:
1.28
,
4
The
people
of
God
every
where
are
imploring
God
against
Persecutors
,
Luke
18.7
,
Shall
not
God
avenge
his
own
clect
that
cry
unto
him
daily
?
I
tell
you
,
he
will
avenge
them
and
that
right
speedily
.
Herod
might
have
lived
long
had
it
not
been
that
the
Church
was
imploring
God
against
him
,
Acts
12.5
,
Lam
:
5.59
,
60
,
61
,
&c.
5
Persecutors
come
to
fearfull
ends
,
Acts
12.23
.
Herod
was
eaten
up
of
worms
,
Jezabel
thrown
out
of
a
window
and
eaten
up
of
dogs
,
why
?
She
slew
the
Prophets
of
God
,
Revel.
6.9
,
10
,
11.
6
They
are
branded
with
infamy
to
posterity
,
2
Ti.
4.14
.
Alexander
the
Coppersmith
did
me
much
evil
and
greatly
withstood
my
words
.
Elimas
,
Acts
13.10
.
there
's
present
information
given
among
the
godly
who
persecute
.
7
All
godly
men
rejoice
at
the
downfall
of
persecutors
;
the
Jews
teasted
when
Haman
was
hanged
.
When
the
wicked
perish
there
is
shouting
,
Prov.
11.10
.
Let
not
this
joy
be
out
of
personal
hatred
,
but
because
justice
is
glorified
,
the
Church
delivered
,
and
Satans
kingdome
weakned
.
9
Submit
to
the
providence
of
God
in
all
persecutions
,
and
look
to
it
,
for
,
1
If
the
hairs
of
our
heads
are
noted
by
God
,
much
more
our
lives
,
Matth.
10.29
,
30.
2
Persecutours
cannot
touch
the
soul
,
Matth.
10.28
.
3
Our
times
,
Eberties
,
estates
are
not
in
the
hands
of
persecutors
,
but
in
Gods
hand
,
Psal.
31.13
,
14
,
15.83.4.5
.
Revel.
2.10
.
for
it
is
God
gives
us
our
cup
to
drink
,
John
18.11
.
as
mastiff
dogs
fall
upon
men
when
their
chain
is
unloosed
,
so
do
wicked
men
upon
Saints
when
God
unlooses
his
cham
of
providence
.
4
As
in
active
obedience
we
labour
that
what
we
do
may
please
God
;
so
in
passive
obedience
endeavour
that
what
God
doth
may
please
us
,
2
Sam.
15.25
,
26.
Behold
here
I
am
,
let
him
do
to
me
as
seemeth
him
good
.
Mark
14.36
.
Take
away
this
cup
from
me
,
nevertheless
not
my
will
but
thine
be
done
,
1
Sam.
3.17
.
It
is
the
Lord
,
let
him
do
what
seems
him
good
.
5
In
all
persecutions
and
sufferings
commit
thy
soul
to
God
,
desire
him
to
take
care
of
that
,
so
Christ
,
Luke
23.46
.
Father
into
thy
hands
I
commit
my
spirit
,
so
Stephen
,
Acts
7.59
.
As
in
times
of
extremity
we
commit
our
jewels
into
the
hands
of
trusty
friends
;
when
houses
are
on
fire
and
there
are
combustions
,
men
have
principal
respects
to
their
jewels
and
gold
,
oh
that
I
could
save
that
.
The
worst
persecutors
can
do
is
to
take
away
life
,
when
the
body
dies
it
's
like
the
setting
of
the
Sun
,
which
in
short
time
rises
again
.
Therefore
in
all
persecutions
commit
your
soul
to
God
in
well-doing
,
1
Pet.
4.19
.
as
into
the
hands
of
a
father
.
We
reade
of
many
deceits
in
Scripture
,
but
we
never
reade
of
a
father
that
beguiled
his
childe
.
We
must
also
commit
our
bodies
and
goods
to
God
,
but
we
must
be
at
a
point
with
these
,
if
God
will
have
them
,
but
we
must
not
be
so
with
our
souls
.
6
Beware
of
indirect
means
of
escaping
that
persecution
which
providence
casts
thee
into
.
In
particular
,
beware
of
cowardliness
,
compliancy
to
great
friends
and
kindred
,
base
shisting
tricks
and
distinctions
,
gluedness
of
heart
to
earthly
things
,
2
Tim.
4.16
.
Imitate
Antipas
who
held
the
faith
,
though
sure
to
die
for
it
,
Revel.
2.13
.
7
Consider
that
all
second
causes
are
onely
instruments
in
the
hand
of
God
.
The
wicked
are
called
Gods
sword
,
Psalm
17.13
.
the
staff
in
their
hand
is
Gods
indignation
,
Esai
10.5
,
6.
Who
gave
Jacob
to
the
spoil
,
and
Israel
to
the
robbers
?
did
not
the
Lord
?
Esai
42.24
,
25.
2
Samuel
16.12
.
2
Use
.
Consolation
.
In
sufferings
and
persecutions
you
have
a
kingdome
.
1
That
as
such
sufferings
abound
,
so
shall
consolations
abound
,
2
Cor.
1.5
.
so
that
what
ever
they
lose
,
they
have
an
hundred
fold
with
persecutions
,
Mark
10.29
,
30.
2
It
's
no
new
thing
to
be
persecuted
.
Abel
was
persecuted
of
Cain
,
1
John
4.12
.
Isaac
of
Ishmael
,
Gal.
4.29
.
As
he
that
was
born
after
the
flesh
persecuted
him
that
was
born
after
the
spirit
,
so
it
is
now
,
yea
,
whosoever
will
live
godly
,
shall
suffer
persecution
,
2
Tim.
3.12
.
so
that
we
are
not
to
count
fiery
trial
a
strange
thing
,
1
Pet.
4.12
.
Brother
shall
persecute
brother
,
Matth.
10.21
.
and
three
shall
persecute
two
in
the
same
family
,
Matth.
10.35
.
3
In
the
greatest
violence
persecutors
can
inflict
,
believers
shall
not
be
forsaken
of
God
,
2
Cor.
4.9
.
persecuted
,
but
not
forsaken
,
not
tempted
above
strength
,
1
Cor.
10.13
.
2
Tim.
4.16
,
17.
All
men
(
saith
Paul
)
forsook
me
,
but
the
Lord
stood
with
me
,
when
he
came
before
Nero
that
Lion
.
Matth.
10.17
.
I
le
give
you
a
mouth
that
all
your
adversaries
shall
not
be
able
to
resist
.
4
God
is
wont
to
deliver
his
people
from
persecuting
hands
.
Persecutions
befe●
Paul
at
Iconium
,
Lystra
and
Derbe
,
but
out
of
them
all
the
Lord
delivered
him
,
2
Tim.
3.11
.
God
delivers
,
1
Sometimes
by
setting
one
wicked
man
against
another
,
Acts
23.6
,
7
,
8.
the
Pharisees
contended
against
the
Sadduces
for
the
resurrection
,
and
so
took
Pauls
part.
2
Sometimes
by
making
the
earth
to
help
the
woman
,
Revel.
12.16
.
3
Sometimes
by
providing
some
City
of
resuge
,
Matth.
10.23
.
If
they
persecute
you
in
one
City
stye
to
another
.
4
Sometimes
by
death
,
when
the
death
of
his
Saints
shall
set
forth
Gods
glory
,
John
21.18
.
Means
to
suffer
persecution
.
1
Get
assurance
of
pardon
;
Guilt
makes
a
man
cowardly
.
What
made
Paul
so
to
triumph
?
Rom.
8.35
.
Why
he
had
assurance
of
pardon
,
v.
38
,
39.
I
am
perswaded
neither
life
nor
death
shall
separate
me
from
the
love
of
God
.
2
Pray
and
endeavour
for
a
patient
frame
of
heart
.
When
great
troubles
and
an
impatient
heart
meet
,
how
hardly
are
troubles
born
?
when
Christ
had
told
them
they
must
be
betrayed
by
brethren
,
and
friends
,
and
be
hated
of
all
,
he
bids
them
possess
their
souls
in
patience
,
Luke
21.17
,
18
,
19.
strengthened
unto
all
patience
,
Col.
1.11
.
that
is
to
patience
in
all
things
.
Hence
be
contented
to
be
emptied
from
vessel
to
vessel
;
you
know
how
to
live
with
your
estates
,
but
learn
how
to
live
without
them
,
Phil.
4.12
,
13.
3
Look
that
the
cause
you
suffer
for
be
good
,
1
Pet.
4.16
.
If
any
man
suffer
as
a
Christian
let
him
not
be
ashamed
.
4
Strive
not
to
meddle
with
much
of
other
mens
estates
,
no
more
then
for
meer
necessity
,
so
that
if
we
lose
for
Christ
we
our selves
alone
may
be
losers
;
for
such
debts
in
persecuting
times
will
be
apt
to
contract
disquiet
.
5
Go
in
Gods
strength
.
Peter
going
in
his
own
strength
came
to
deny
Christ
,
Mark
14.29
,
30
,
31.
how
came
Paul
to
stand
when
others
sh●unk
?
God
stood
with
him
and
strengthned
him
,
2
Tim.
4.17
.
6
Get
clearness
of
light
.
When
a
man
comes
to
suffer
he
will
not
go
a
jot
beyond
that
he
hath
cleer
light
for
,
H●b.
10.34
.
after
they
were
illuminated
they
endured
a
great
sight
of
affliction
.
Though
the
heart
be
upright
and
cause
good
,
yet
the
person
suffers
fearfully
for
want
of
〈…〉
.
7
Look
upon
God
in
his
greatness
,
and
so
shall
you
not
fear
men
how
great
soever
,
Psal
27.1
.
The
Lord
is
my
light
and
salvation
,
whom
shall
I
fear
?
Mat.
10.28
F●●r
him
that
is
able
to
cast
soul
and
body
in
to
hell
fi●e
.
〈◊〉
51.12.13
Wheart
thou
that
art
afraid
of
a
man
th●●
shall
are
,
and
〈◊〉
the
Lord
thy
maker
?
Heb.
11.27
.
Moses
indured
,
and
was
not
affraid
of
the
wrath
of
the
king
,
for
he
looked
upon
him
that
was
invisible
.
8
Beware
of
the
threats
and
flatteries
of
persecutors
.
Be
not
scared
with
their
threats
,
Dan.
3.16
.
when
they
threaten
fiery
furnaces
,
Lions
dens
,
nor
yet
allured
with
their
flatteries
,
Dan.
11.32
.
9
Be
content
to
live
in
a
low
condition
.
Many
will
comply
to
any
thing
because
their
spirits
are
so
great
they
must
live
in
such
an
height
:
low
conditions
are
crosses
that
must
be
taken
up
as
well
as
other
crosses
,
Luke
14.26
,
27.
10
Either
you
must
suffer
with
men
for
confessing
truth
,
or
with
God
for
denying
it
:
If
it
be
the
will
of
God
its
better
that
you
suffer
for
well
doing
then
for
evill
doing
,
1
Pet.
3.17
.
11
Get
a
holy
resolution
to
choose
persecution
or
any
other
affliction
rather
then
to
sin
against
thy
conscience
,
Job
36.21
.
Take
heed
,
regard
not
iniquity
,
for
this
hast
thou
chosen
rather
then
affliction
.
12
When
thou
choosest
persecution
,
rather
then
to
sin
against
God
the
kingdome
of
heaven
is
thine
,
as
in
the
text
.
Mens
minds
are
apt
to
be
broken
and
cast
down
in
persecutions
,
hence
Christ
promises
a
kingdome
,
Matth.
19.29
.
Hence
let
us
not
under
persecution
bewail
our
condition
,
as
if
it
were
most
miserable
,
seeing
this
kingdom
will
be
yours
.
V.
11.
Blessed
are
ye
when
men
shall
revile
you
,
and
persecute
you
,
and
shall
say
all
manner
of
evill
against
you
falsely
for
my
sake
.
V.
12.
Rejoyce
and
be
exceeding
glad
,
for
great
is
your
reward
in
heaven
,
for
so
persecuted
they
the
prophets
which
were
before
you
.
Here
are
4
things
considerable
;
1
The
sufferings
,
revilings
,
set
down
by
two
aggravations
,
1
Saying
all
manner
of
evil
against
you
.
2
Saying
it
falsely
.
2
The
cause
,
for
Christ
his
sake
.
3
The
affections
Christians
must
have
under
these
sufferings
,
viz.
they
must
rejoyce
and
be
exceeding
glad
.
4
The
grounds
of
this
affection
of
joy
,
which
are
two
,
1
The
greatness
of
the
reward
in
heaven
.
2
Their
conformity
herein
,
to
the
Prophets
and
other
holy
servants
of
God
.
1
The
sufferings
,
which
are
revilings
.
Obs.
The
people
of
God
in
this
present
life
are
exposed
to
the
worst
and
most
false
revilings
for
Christs
sake
,
Luke
6.22
.
They
shall
reproach
you
,
and
cast
out
your
name
as
evil
,
for
the
son
of
mans
sake
.
Reas.
1
From
that
enmity
that
is
betwixt
the
seed
of
the
woman
and
the
seed
of
the
Serpent
,
Gen.
3.15
.
2
Because
the
Saints
do
not
suite
themselves
to
the
manners
and
customes
of
the
world
,
but
by
a
contrary
course
condemn
the
wicked
manners
of
the
world
;
hence
the
world
,
to
justifie
themselves
and
to
condemn
Gods
people
,
they
load
them
with
reproaches
,
John
15.19
If
ye
were
of
the
world
the
world
would
love
its
own
,
but
because
ye
are
not
of
the
world
,
but
I
have
chosen
you
out
of
the
world
,
therefore
the
world
hates
you
.
3
Because
wicked
men
have
a
principle
of
hatred
against
Christians
,
Matth.
10.22
.
Ye
shall
be
hated
of
all
men
for
my
names
sake
,
Prov.
26.28
.
A
lying
tongue
hateth
those
that
are
afflicted
by
it
.
Use
.
Be
not
discouraged
under
revilings
,
seeing
it
is
for
the
cause
of
Christ
,
Heb.
13.13
.
Let
us
go
forth
therefore
unto
him
without
the
camp
,
bearing
his
reproach
.
That
is
,
be
not
ashamed
if
you
be
reproachfully
cast
out
of
cities
,
seeing
ye
are
reproached
for
Christ
.
He
calls
cities
by
the
name
of
camp
or
tent
because
many
cities
begun
from
tents
,
and
the
castles
in
them
are
called
Castra
or
Tents
.
1
If
those
that
take
up
reproaches
against
holy
men
shall
not
rest
in
heaven
,
Psal.
15.3
.
What
shall
become
of
them
that
raise
them
.
Such
were
there
in
Ter●ullians
time
,
Apol.
cap.
7.
we
are
called
most
wicked
from
the
Sacrament
of
infant
killing
and
the
eating
of
them
,
and
the
incest
we
commit
after
the
banquet
,
that
dogs
throw
down
the
lights
,
to
wit
that
they
may
procure
a
meeting
of
knaves
and
whores
together
,
by
the
immodesty
of
darkness
and
lusts
,
to
whom
Tertullian
saith
,
finde
it
out
if
ye
believe
it
,
or
do
not
believe
that
which
you
have
not
found
out
—
who
ever
heard
any
such
infant
crying
?
who
ever
unlockt
the
cruel
mouths
of
these
Cyclops
and
Syrens
to
the
Judg
?
who
hath
found
out
some
unclean
foot-steps
in
his
Wife
?
who
when
he
had
found
out
such
wickedness
hath
concealed
them
?
Minucius
Faelix
in
his
Octavius
,
The
Heathens
thought
that
Christians
did
devour
Infants
,
make
incestuous
Banquets
,
that
they
worshipped
an
Asses
head
,
p.
118
,
for
ye
killed
the
Just
One
,
and
before
him
his
Prophets
,
and
now
them
that
place
their
hope
in
him
,
and
ye
despise
the
Creatour
of
all
things
that
sent
him
,
cursing
them
in
your
Synagogues
that
believe
on
him
,
for
ye
have
no
power
to
kill
them
because
of
them
who
at
present
govern
.
Justin
Martyr
against
Triph.
p.
181.
After
ye
had
killed
that
Just
One
,
by
whose
stripes
was
healing
to
them
that
go
to
him
by
the
Father
,
when
ye
knew
he
was
risen
from
the
dead
and
ascended
into
Heaven
,
you
were
so
far
from
repenting
of
your
evils
,
that
you
sent
choice
men
from
Jerusalem
into
all
the
earth
,
saying
,
The
Heresie
of
the
Christians
was
to
acknowledg
no
God
,
scattering
those
words
against
us
,
which
all
that
know
us
not
boast
of
,
therefore
ye
are
not
onely
the
cause
of
iniquity
to
your selves
,
but
also
altogether
to
other
mortals
.
Justin●bid
.
2
Revilers
do
but
after
their
kinde
.
They
are
called
Devils
,
1
Tim
,
3.6
,
2
Tim
,
3.3
,
also
Dogs
,
Psalm
59.6
,
now
we
wonder
not
at
Dogs
snarling
.
3
Look
upon
Revile●●●●
as
a
just
punishment
from
God
,
though
unjust
from
〈◊〉
2
Sam
,
16.10
,
The
Lord
hath
bid
Shi●●●
to
●●se
David
.
1
God
inflicts
them
,
because
we
do
not
that
good
to
men
we
should
do
.
2
Because
we
make
little
conscience
of
sinning
against
God
in
secret
.
3
Because
we
have
so
little
care
of
the
honour
of
God
,
1
Sam
,
2.30
,
hence
God
hath
no
care
of
our
name
.
4
Because
we
have
so
little
care
to
preserve
the
good
names
of
others
,
Matth
,
7.2
,
4
Such
Revilements
as
are
cast
upon
thee
were
cast
upon
Christ
,
and
upon
the
godly
.
For
Christ
he
was
called
a
Drunkard
,
a
Glutton
,
Matth
,
11.19
,
said
to
cast
out
Devils
by
Beelzebub
,
Matth
,
12.24
,
accused
as
a
Blasphemer
,
Matth
,
26.65
,
lookt
upon
as
a
Mad-man
by
his
Friend
,
Mark
3.21
,
railed
upon
,
Mark
15.29
,
called
a
Perverter
of
the
Nations
,
forbidding
to
give
Tribute
to
Caesar
,
Luke
23.2
,
that
he
was
a
Samaritan
and
had
a
Devil
,
John
8.48
,
Yea
Gods
people
have
been
so
reproached
,
Psalm
44.13
,
14
,
16
,
Thou
makest
us
a
reproach
,
a
scorn
,
a
by
word
,
a
shaking
of
the
head
.
David
was
the
Song
of
the
Drunkards
,
Psalm
69.11
,
12
,
yea
,
he
became
a
Proverb
to
them
.
Christians
were
counted
Turners
of
the
World
upside
down
,
Acts
17.6
,
Paul
was
counted
a
pestilent
Fellow
,
and
a
Mover
of
Sedition
,
and
not
counted
worthy
to
live
,
Acts
22.24
5
,
Come
we
to
the
second
thing
,
the
affections
Christians
ought
to
have
under
Revilings
,
Rejoyce
and
be
exceeding
glad
.
Obser
.
Christians
should
be
so
far
from
being
dejected
under
wicked
Revilings
for
Christ
,
that
they
have
cause
to
rejoyce
and
be
glad
.
1
Because
all
Revilings
add
to
their
Crown
:
even
when
we
are
asleep
and
are
not
aware
of
it
,
yea
when
we
know
not
of
it
they
add
to
our
Crown
,
Luke
6.23
,
Blessed
are
you
when
men
shall
reproach
you
,
and
cast
out
your
name
as
evil
,
rejoyce
you
in
that
day
,
and
leap
for
joy
,
for
behold
your
Reward
is
great
in
〈…〉
,
2
Because
such
persons
so
reproached
when
Christ
shall
appear
in
glory
shall
be
glad
with
exceeding
joy
,
1
Peter
4.13
,
Rom
,
8.17
,
3
Because
there
's
a
Day
coming
,
when
all
Reproaches
shall
be
wiped
off
,
Isai
66.5
,
Your
Brethren
that
hated
you
,
that
cast
you
out
for
my
sake
,
said
,
Let
the
Lord
be
glorified
,
but
he
shall
appear
for
your
joy
.
James
5.9
,
4
In
all
Reproaches
you
have
the
Spirit
of
Glory
and
of
God
resting
on
you
,
1
Peter
4.14
,
as
if
he
should
say
,
Why
do
you
not
rejoyce
in
your
Reproaches
,
you
have
great
cause
:
why
?
the
Spirit
of
Power
and
of
Glory
(
as
it
's
supposed
to
be
the
best
Reading
)
that
glorious
Spirt
of
God
will
not
forsake
,
but
will
abide
with
you
,
yea
will
rest
upon
you
.
5
Either
thou
art
reproached
deservedly
or
undeservedly
;
if
deservedly
,
it
's
not
a
Reproach
but
a
Judgment
;
if
undeservedly
,
why
shouldst
thou
blush
for
another
mans
sin
?
Use
.
For
Application
,
learn
to
rejoyce
in
all
Reproaches
and
other
hardships
that
shall
come
upon
you
for
Christ
.
Your
Glory
in
Heaven
is
not
uncertain
,
for
Christ
then
would
not
bid
you
rejoyce
in
it
:
shew
your
joy
herein
by
your
words
and
gestures
,
and
by
your
chearfull
walking
,
James
1.2
,
Rom
,
5.2
,
Acts
5.41
,
The
last
is
the
Ground
of
this
Affection
of
Joy
,
because
they
are
said
to
be
blessed
,
and
because
their
Reward
in
Heaven
is
great
.
Obser
.
The
Saints
of
God
are
happy
under
all
manner
of
Revilements
for
Christ
.
1
Happy
in
this
Life
,
1
Because
they
have
the
rejoycing
of
a
good
Conscience
,
Acts
23.1
,
2
,
3
,
Acts
24.5
,
6
,
when
there
were
railing
Accusations
against
him
,
yet
his
Conscience
could
witness
that
he
walked
uprightly
,
v.
16
,
2
Sooner
or
later
God
will
clear
their
innocency
,
as
we
see
in
Joseph's
case
,
and
in
David's
,
upon
whom
the
Courtiers
in
Saul's
Court
cast
Reproaches
,
yet
he
died
in
honour
,
1
Chron
,
29
,
It
's
with
the
name
of
a
Christian
as
with
the
Sun
,
which
is
sometimes
hindered
from
our
sight
by
Clouds
and
Eclipses
,
but
recovering
a
clear
Sky
shines
the
more
bright
;
so
Reproaches
sometimes
cloud
our
names
,
but
in
a
while
they
are
dispelled
by
the
upright
walking
of
Saints
,
Isai
51.7
,
8
,
Fear
ye
not
the
reproach
of
men
,
neither
be
ye
affraid
of
their
revilings
.
Why
?
For
the
Moth
shall
eat
them
up
like
a
Garment
,
and
the
Worm
shall
eat
them
as
Wood
,
that
is
,
all
their
Reproaches
will
insensibly
by
degrees
wear
away
.
3
The
Revilings
and
Wrongs
done
to
Gods
people
God
takes
them
as
done
to
himself
,
2
Kings
19.16
,
Hear
the
words
of
Sennacherib
,
who
hath
sent
Rabshakeh
to
blaspheme
the
living
God
.
Also
v.
22
,
23
,
Whom
hast
thou
reproached
and
blasphemed
?
even
the
holy
one
of
Israel
;
yet
Rabshakeh's
Reproaches
were
against
Gods
people
,
Acts
9
,
Rom
,
15.3
,
2
They
are
happy
in
the
Life
to
come
,
because
their
Reward
is
great
in
Heaven
.
He
means
not
the
Reward
of
Merit
but
of
Grace
;
as
if
a
King
should
give
ten
thousand
pound
a
year
for
an
hours
service
.
What
I
promise
to
give
a
man
that
is
his
reward
,
though
his
service
do
not
equal
it
:
as
if
I
promise
a
man
an
hundred
pound
for
making
me
a
pair
of
gloves
.
Now
in
merit
there
must
be
a
proportion
betwixt
the
work
and
wages
,
for
the
recompence
of
merit
is
an
act
of
righteousness
,
now
in
all
righteousness
there
must
be
equality
;
when
reward
is
promised
to
Gods
children
it
is
not
to
establish
merit
,
but
to
let
Saints
see
that
their
labour
will
not
be
in
vain
.
Reasons
against
merit
.
1
God
needs
not
any
of
our
services
,
nor
gets
no
benefit
by
them
,
Job
22.3
.
Can
a
man
be
profitable
to
God
?
Job
35.7
,
8.
If
thou
be
righteous
what
givest
thou
to
him
,
or
what
receiveth
he
of
thine
hand
?
Acts
17.25
.
He
is
not
worshipped
with
mens
hands
as
though
he
needed
any
thing
.
2
When
we
have
done
what
we
can
,
we
are
unprofitable
servants
,
Luke
17.10
.
3
All
good
works
are
the
workings
of
God
in
us
;
and
therefore
reward
is
not
due
to
our
own
works
,
but
God
crowns
his
own
grace
in
us
,
so
that
Deus
est
debitor
noster
,
non
ex
commisso
,
but
promisso
,
as
Aug.
saith
,
God
is
our
debtor
,
not
for
any
thing
done
by
us
,
but
for
his
promise
,
Matth.
10.42
.
So
he
promiseth
to
reward
a
cup
of
cold
water
given
to
a
disciple
.
4
There
is
no
proportion
betwixt
our
sufferings
and
the
crown
of
glory
,
Rom.
8.18
.
2
Cor.
4.17
,
18.
we
ought
to
take
heed
herein
,
because
the
Papists
use
it
to
destroy
grace
.
Seeing
then
there
is
a
reward
in
heaven
,
let
us
endure
reproaches
:
we
endure
bitter
Physick
and
sharp
cutting
in
hope
of
long
health
;
let
us
endure
reproaches
and
other
sufferings
in
hope
of
glory
,
Heb.
10.34
.
Use
.
Caution
Render
not
reviling
for
reviling
;
imitate
Christ
,
1
Pet.
2.23
.
and
Paul
1
Cor.
4.12
.
being
reviled
we
bless
.
Yea
he
took
pleasure
in
reproaches
,
2
Cor.
12.10
.
Let
us
look
to
the
reward
in
heaven
,
as
Christ
did
,
Heb.
12.1
,
2.
3
Things
may
comfort
under
these
;
1
That
our
heart
is
well
affected
to
every
man
,
yea
even
such
as
rail
against
us
,
Matth.
5.44
.
2
That
in
private
prayer
we
can
pray
for
such
reproaches
,
Psal.
109.3
,
4.
3
That
thou
hast
a
God
to
make
thy
complaint
unto
in
all
revilings
,
as
Nehemiah
did
,
Nehem.
4.3
,
4.
4
Your
great
reward
in
heaven
.
2
Exhortation
.
Carry
patiently
under
revilings
,
for
else
;
1
Thou
wilt
disturb
thine
own
peace
.
2
Hereby
thou
wilt
by
an
impatient
frame
of
spirit
discover
so
much
evil
as
may
be
a
just
cause
of
revilement
.
3
By
impatiency
herein
we
may
make
others
think
us
to
be
guilty
.
4
By
reviling
again
you
harden
others
in
their
reviling
.
5
You
show
great
weakness
,
to
think
so
as
if
there
were
no
other
means
to
deliver
you
from
an
ill
name
,
but
by
an
ill
tongue
,
Psal.
38.12.13
.
When
Davids
enemies
spake
mischievous
things
against
him
,
he
was
a
man
that
is
both
deaf
&
dumb
,
yet
must
we
not
so
neglect
our
names
,
that
we
should
neglect
the
crimes
falsely
objected
to
us
,
and
confirm
the
slanderers
,
but
we
must
say
,
I
have
not
a
Devil
,
also
,
If
I
have
spoke
evil
,
bear
witness
of
the
evil
.
He
that
neglects
his
name
is
cruell
;
a
good
conscience
is
necessary
for
us
before
God
,
a
good
name
before
our
neighbour
,
Luth.
Ob.
But
I
am
guiltless
and
innocent
,
and
they
reproach
me
falsely
.
Ans.
The
more
false
the
things
are
,
the
more
cause
thou
hast
to
rejoyce
:
if
they
were
true
thou
hadst
cause
to
be
confounded
.
For
so
persecuted
they
the
Prophets
]
Here
's
the
second
ground
of
rejoycing
.
It
's
no
otherwise
with
you
then
with
the
ancient
Prophets
of
God
,
whom
they
persecuted
with
reproaches
,
as
David
,
Psal.
31.11
.
Who
was
a
reproach
among
his
neighbours
.
Psal.
41.10
.
Mine
enemies
reproach
me
,
saying
,
Where
is
thy
God
?
So
strange
were
his
reproaches
,
that
his
heart
was
as
it
were
broken
with
them
,
Psal.
69.20
.
So
Jeremy
cap.
20
10.
I
have
heard
the
defaming
of
many
,
Report
,
say
they
,
and
we
will
report
it
.
Nay
it
hath
generally
been
the
lot
of
true
Prophets
to
be
persecuted
,
Matth.
23.34
.
So
that
we
may
say
Which
of
the
Prophets
have
not
your
fathers
persecuted
?
W●●ness
Eliah
,
Micaiah
,
Amos
c.
7.13
.
Zachary
,
Matth.
23.35
,
36.
Yea
the
Disciples
,
Matth.
10.23
.
So
that
we
may
●●y
,
Gal.
4.29
.
As
he
that
was
born
after
the
flesh
persecuted
him
that
was
born
after
the
Spirit
.
So
it
is
now
.
Gal.
4.29
.
V.
13.
Ye
are
the
salt
of
the
earth
,
but
if
the
salt
have
lost
its
savour
,
wherewith
shall
it
be
salted
?
It
is
thenceforth
good
for
nothing
,
but
to
be
cast
out
and
to
be
troden
under
foot
of
men
.
Ye
are
the
Salt
of
the
Earth
]
Quest.
Doth
Christ
call
Ministers
the
Salt
of
the
earth
,
or
all
believers
?
Ans.
Christ
calls
believers
,
whether
preachers
or
others
,
the
Salt
of
the
earth
,
1
Because
Christ
not
onely
taught
the
twelve
but
all
the
disciples
;
2
Because
it
is
not
appropriated
unto
preachers
alone
,
but
unto
all
believers
to
season
others
with
grace
,
for
not
onely
preachers
but
all
believers
have
the
means
of
seasoning
others
;
as
1
Savoury
speeches
,
Col.
4.6
.
Let
your
speech
be
always
with
grace
powdered
with
salt
.
2
Savoury
examples
,
Luke
14.
ult.
Have
salt
in
your selves
and
peace
one
with
another
;
that
is
,
as
you
live
together
in
peace
,
so
let
there
be
savoury
and
holy
examples
:
earth
is
put
for
the
inhabitants
of
the
earth
by
a
Metonymie
;
salt
for
them
that
do
the
duty
of
salt
,
by
a
Metaphor
.
But
if
the
salt
have
lost
his
savor
,
wherewith
shall
it
be
seasoned
]
It
is
good
for
nothing
,
no
not
so
much
as
for
the
dunghill
,
because
it
causes
barrenness
,
as
if
Christ
should
say
,
If
other
men
be
unsavory
,
you
may
season
them
,
but
if
you
be
unsavory
who
shall
season
you
?
Use
.
To
apply
this
see
,
1
How
unsavory
mans
nature
is
,
unless
it
be
seasoned
by
the
word
,
Psal.
14.3
.
men
by
nature
are
altogether
become
stinking
,
their
throats
are
like
open
sepulchres
,
Rom.
3.13
.
Like
putrified
flesh
to
mans
taste
.
2
See
the
duty
of
Christians
,
which
is
to
season
others
.
This
is
done
,
1
By
the
word
,
which
like
unto
salt
gives
rellish
Psal
119.9
.
Wherewith
all
shall
a
young
man
cleanse
his
way
?
by
taking
heed
unto
thy
word
.
2
By
a
holy
and
blameless
conversation
.
Scandalous
practises
make
persons
to
stink
,
Gen.
34.30
.
Simeon
and
Levi
,
by
their
slaying
the
Sichemites
,
made
Jacob
to
stink
among
the
inhabitants
of
the
land
.
Holy
practises
insensibly
gain
others
,
1
Pet.
3.1
.
Wives
be
subject
to
your
husbands
,
that
if
any
obey
not
the
word
,
they
may
be
won
by
the
conversation
of
their
wives
:
let
no
man
be
led
with
vain
glory
because
of
present
hearers
,
let
us
live
blamelesly
among
men
,
and
speak
nothing
for
trifling
sake
,
but
being
much
silent
to
answer
to
what
is
needful
,
let
us
avoid
wicked
suspicions
of
others
concerning
us
,
and
our
received
opinion
of
them
is
to
be
tried
envy
not
any
man
who
is
dearly
loved
before
others
Just.
Mart.
ad
Zenam
&
Serenum
.
p.
390.
Let
no
worldly
conference
flow
from
us
,
but
that
which
fits
us
for
virtue
.
Our
neighbour
speaking
let
us
not
laugh
at
him
,
nor
hinder
him
,
until
by
our
silence
he
be
ashamed
and
be
silent
,
Ibid.
p.
391
,
392.
2
Exhortation
to
Christians
to
be
like
unto
salt
.
1
As
salt
draws
out
putrifying
humors
out
of
meat
,
and
makes
it
rellishable
for
the
palate
,
so
Christians
by
their
doctrine
and
examples
,
and
in
particular
Preachers
,
draw
out
the
rottenness
in
the
hearts
and
tongues
of
men
,
and
makes
them
fit
for
society
of
Christians
;
hence
they
are
called
the
salt
of
the
earth
,
to
show
,
that
they
should
not
season
one
,
or
two
,
or
a
few
,
but
even
the
whole
earth
:
and
to
press
it
the
more
upon
them
,
he
used
this
similitude
,
not
once
but
often
,
as
Mark
9.
ult.
John
14.
ult.
2
For
profitableness
.
Sale
&
sole
nihil
utilius
;
salt
is
most
profitable
,
called
by
some
the
balsome
of
nature
:
it
is
mingled
with
all
mixt
bodies
and
preserves
them
from
corruption
.
So
Christians
are
very
profitable
,
Philemon
11.
Formerly
unprofitable
,
now
profitable
to
thee
and
me
.
3
Christians
are
like
salt
for
wisdom
:
salt
was
an
embleme
of
wisdome
;
as
salt
seasons
meat
,
so
wisdom
seasons
the
mindes
of
good
men
.
Hence
Sapientia
is
derived
à
sapore
,
from
savor
,
because
wisedome
is
the
savor
of
the
minde
,
that
which
the
soul
is
in
the
body
,
that
are
Christians
in
the
world
.
4
Salt
is
of
a
hot
and
fiery
nature
,
because
cast
it
into
the
fire
it
kindles
,
and
of
a
watry
nature
,
because
if
you
pour
water
upon
it
it
turns
into
water
.
So
the
Disciples
of
Christ
should
be
hot
and
zealous
for
God
,
yet
should
this
heat
be
mingled
with
knowledg
and
discretion
,
lest
we
fly
out
as
those
Luke
9.53
.
who
called
for
fire
from
Heaven
to
consume
the
Samaritans
,
or
those
who
out
of
zeal
to
God
persecuted
Christ
and
his
Righteousness
,
Rom:
10.2
.
5
As
Salt
stirs
up
Thirst
,
so
Christians
should
stir
up
others
to
thirst
after
Christ
and
heavenly
things
.
John
7.37
.
Revel:
22.17
.
We
should
not
so
much
look
for
Examples
from
others
,
as
give
Examples
to
others
.
Lyvy
called
Greece
the
Salt
of
the
Nations
;
it
is
more
truly
said
of
Christians
.
6
As
by
Salt
Meat
is
made
fit
for
our
Taste
,
so
by
the
Salt
of
an
holy
Conversation
the
Word
is
made
fit
for
the
Rellish
of
others
,
1
Peter
3.1
,
Hence
Christians
are
called
the
Salt
of
the
earth
,
that
is
,
of
earthly
minded
men
.
7
As
for
preservation
of
Meat
and
other
things
from
putrifaction
there
must
be
a
just
measure
of
Salt
,
neither
too
much
nor
too
little
,
so
Christians
in
general
,
nor
Teachers
in
special
,
ought
by
an
unseasonable
application
of
the
Law
to
swallow
up
afflicted
Consciences
,
Psalm
69.26
,
They
persecute
him
whom
thou
hast
smitten
,
and
talk
to
the
grief
of
him
whom
thou
hast
wounded
;
nor
by
an
unseasonable
application
of
the
grace
of
God
to
encourage
impenitent
persons
,
Rom
,
2.4
,
5
,
8
As
Salt
brings
Desolation
and
a
Curse
to
that
which
is
not
seasoned
by
it
,
Gen
,
13.3
,
Zeph
,
2.9
,
so
the
Word
in
the
Mouths
and
Lives
of
Christians
to
whom
it
is
not
a
savour
of
life
,
is
a
savour
to
death
,
2
Cor
,
2.16
.
2
Exhort
to
live
savoury
Lives
our selves
,
else
how
can
we
season
others
?
If
the
Salt
have
lost
its
savour
what
is
it
good
for
?
Take
heed
therefore
of
all
scandalous
sins
;
for
,
1
By
these
the
Name
of
God
is
blasphemed
.
Ezek
,
36.20
,
The
Babylonians
seeing
the
loose
lives
of
the
Jews
,
cried
out
,
These
are
the
people
of
the
Lord
,
these
are
come
out
of
the
Lords
land
.
Rom
,
2
24
,
The
Name
of
God
is
blasphemed
by
you
.
Loose
Christians
are
called
Spots
,
Jude
12
,
Deut
,
32.19
,
When
David
committed
folly
with
Bathsheba
,
by
that
thing
he
made
the
Enemies
of
the
Lord
to
blaspheme
,
2
Sam
,
12.14
,
When
the
strong
despised
the
weak
,
and
the
weak
judged
the
strong
,
they
caused
their
good
to
be
evil
spoken
of
,
Rom
,
14.16
,
How
carefull
are
we
to
preserve
the
name
of
a
Friend
,
how
carefull
should
we
be
to
preserve
the
Name
of
God
?
2
An
holy
savoury
walking
free
from
scandalous
sins
is
a
mans
glory
,
1
Sam
,
12.3
,
4
,
Whose
Ox
have
I
taken
?
or
whose
Ass
?
or
of
whose
hand
have
I
received
a
Bribe
?
and
they
said
,
Thou
hast
not
defrauded
us
,
nor
taken
any
thing
of
any
mans
hand
.
1
Cor
,
9.15
,
It
were
better
for
me
for
to
dy
,
than
that
any
man
should
make
my
glorying
void
,
See
2
Cor
,
1.12
,
1
Thess
,
2.10
,
Contrarily
,
it
's
a
dishonour
to
a
Christian
to
be
guilty
of
a
spot
of
uncleanness
,
&c.
Demetrius
had
a
good
report
of
all
men
,
yea
and
of
the
truth
it self
,
3
Epist.
of
John
v.
12
,
3
Scandalous
sins
are
worse
to
keep
men
off
from
embracing
the
truth
than
persecutions
;
for
by
scandals
men
are
hardened
from
embracing
the
truth
,
Rom
,
14.13
,
Let
no
man
lay
a
stumbling
block
or
a
scandal
to
another
;
for
sometimes
persons
were
made
by
the
contentions
among
strong
and
weak
to
stumble
,
and
so
not
to
joyn
to
Gods
people
,
sometimes
they
were
made
to
fall
,
yea
to
fall
off
from
Christian
Assemblies
.
Holy
example
is
a
duty
we
ow
to
the
whole
world
,
and
as
by
holy
examples
persons
are
built
up
towards
Heaven
,
so
by
wicked
words
and
works
,
yea
by
indifferent
things
done
unseasonably
,
persons
are
made
worse
,
and
built
up
towards
destruction
.
Lev
,
19.14
,
Thou
shalt
not
lay
a
stumbling
block
before
the
blinde
.
Scandals
are
as
Pits
and
Snares
to
catch
living
creatures
,
wherein
the
unwary
and
blinde
are
taken
.
4
A
savoury
Life
free
from
Scandals
is
a
special
means
to
stop
the
mouths
of
wicked
men
,
Dan
,
6.4
,
they
found
nought
against
Daniel
but
for
the
Law
of
his
God
.
1
Peter
2.12
,
Have
your
conversation
honest
among
the
Gentiles
,
that
whereas
they
speak
against
you
as
evil
doers
,
they
may
glorifie
God
in
the
day
of
visitation
,
1
Peter
3.16
,
having
a
good
Conscience
(
whereunto
an
holy
Life
is
joyned
)
that
whereas
they
speak
evil
of
you
as
of
evil
doers
,
they
may
be
ashamed
that
falsely
accuse
your
good
conversation
in
Christ
.
Titus
2.8
,
They
that
are
of
the
contrary
part
will
be
ashamed
,
having
no
evil
thing
to
say
of
you
:
contrarily
,
when
persons
that
profess
shall
fall
into
scandals
,
wicked
men
draw
these
Conclusions
,
as
,
1
Because
some
professing
persons
are
bad
,
therefore
their
Religion
is
bad
.
2
Because
one
is
bad
,
thus
they
are
all
.
5
By
an
unsavoury
scandalous
Life
thou
hast
a
hand
in
other
mens
damnation
.
A
mans
own
personal
guilt
is
heavy
enough
,
he
need
not
add
the
weight
of
other
mens
sins
,
Matth
,
18.6
,
Wo
to
the
World
because
of
offences
:
there
is
not
onely
a
Wo
to
the
person
that
gives
the
offence
,
but
to
the
World
.
This
is
a
Rock
on
which
thousands
dash
their
souls
.
Therefore
as
all
Creatures
by
natural
instinct
are
shy
of
the
Snare
laid
for
them
,
so
should
all
persons
take
heed
that
when
a
Scandal
falls
out
there
be
not
a
Wo
to
them
.
The
unholy
carriage
of
Eli
his
sons
made
people
abhor
the
offerings
of
the
Lord
,
1
Sam:
2.17
.
6
Nothing
so
darkens
the
glory
of
the
Church
,
as
the
spots
and
unsavoury
Life
of
those
that
pretend
to
Christianity
.
What
hath
kept
people
from
joyning
to
us
?
Was
it
Prisons
,
Banishment
,
hazards
?
Perhaps
so
in
some
,
but
that
which
in
likelihood
hath
hindered
many
,
hath
been
our
not
walking
up
to
our
Profession
.
Fire
and
Fagot
though
it
may
scare
some
,
yet
it
cannot
make
them
think
in
their
consciences
such
and
such
Tenents
to
be
Errours
,
but
scandalous
practices
of
headiness
,
pride
and
passion
:
worldly
mindedness
makes
them
think
in
their
consciences
we
are
in
an
errour
,
and
so
may
in
time
hearten
them
to
persecute
us
.
Moreover
,
hereby
blurs
and
reproaches
are
cast
upon
the
Church
.
If
it
be
so
great
an
offence
to
bring
a
scandal
on
one
Israelite
,
that
he
that
did
it
was
amerced
in
an
hundred
Shekels
of
Silver
for
bringing
up
an
evil
name
upon
a
Virgin
in
Israel
,
Deut.
22.19
.
then
what
shall
be
done
to
them
that
bring
a
Reproach
upon
all
the
Israel
of
God
?
7
The
great
triumphs
and
outcries
wicked
men
make
when
any
of
Gods
children
fall
into
scandalous
sin
(
I
say
,
Gods
children
,
for
properly
a
scandal
cannot
be
given
but
by
Gods
children
,
or
by
them
that
profess
the
truth
)
when
such
are
overtaken
,
though
the
wicked
themselves
be
a
thousand
times
worse
,
they
are
apt
to
triumph
,
Psalm
38.16
.
When
my
foot
slippeth
(
though
I
did
not
actually
fall
)
they
magnifie
themselves
against
me
.
As
things
that
fall
from
on
high
make
a
great
sound
,
so
the
falls
of
persons
that
are
high
in
profession
are
heard
afar
off
.
Wicked
men
hunger
and
thirst
after
the
falls
of
godly
men
,
and
if
at
any
time
they
fall
into
evil
,
like
hungry
Dogs
they
muzzle
in
their
Excrements
,
like
Horse-Flies
that
passing
by
many
precious
Flowers
fasten
upon
Dung.
The
wicked
pass
by
the
graces
of
Saints
,
and
fasten
upon
their
infirmities
.
Means
to
live
savoury
Lives
free
from
Scandall
.
1
Make
conscience
of
sinning
in
secret
,
if
not
,
thou
maist
look
when
God
may
give
thee
up
to
scandalous
sin
,
Prov.
26.26
.
Whose
hatred
is
covered
by
deceit
,
his
wickedness
shall
be
revealed
before
the
whole
congregation
.
Because
David
made
little
conscience
of
sinning
in
secret
,
2
Sam.
12.12
.
in
that
he
so
cunningly
slew
Uriah
and
took
his
wife
,
hence
the
Lord
says
,
Thou
didst
it
secretly
,
but
I
will
do
this
thing
openly
;
I
will
reveal
thy
scandalous
sins
in
their
punishments
,
to
all
Israel
.
2
Take
heed
of
such
sins
as
are
wont
to
spot
Christians
,
as
1
Worldly
mindedness
,
Phil.
3.19
.
1
Cor.
7.29
.
2
Censoriousness
.
It
s
sawciness
in
us
to
judge
another
mans
servant
,
Rom.
14.4
.
3
Janglings
1
Cor.
1.11.3.3
.
4
Telling
uncertainties
for
truths
,
Psal.
119.29
.
5
Rents
and
divisions
,
because
of
difference
of
judgement
.
This
evil
age
hath
added
this
new
sin
not
known
in
the
Apostles
times
.
6
Detraction
,
James
4.12
.
Speak
not
evil
one
of
another
brethren
.
7
Denial
of
the
truth
,
Jude
4.
new
ashamed
are
they
that
have
denyed
the
truth
,
either
in
doctrine
or
practice
,
to
look
other
men
in
the
face
?
8
Venturing
upon
things
that
are
not
expedient
,
they
ask
,
Is
the
thing
lawful
,
then
presently
they
do
it
:
an
action
may
be
lawful
yet
varied
with
some
circumstance
of
calling
,
age
,
&c.
it
may
be
inexpedient
,
1
Cor.
10.23
.
all
things
are
lawful
,
but
all
things
are
not
expedient
.
9
Unpeaceableness
and
strife
,
such
was
the
differences
betwixt
strong
and
weak
,
Rom.
14.13
.
3
Look
upon
the
falls
of
others
,
and
tremble
at
them
,
as
Lot
,
Aaron
,
David
,
Peter
,
the
incestuous
person
.
Let
us
then
do
as
Marriners
who
steer
off
from
that
rock
where
others
have
suffered
shipwrack
.
4
Look
upon
the
miseries
that
follow
the
scandalous
sins
of
Christians
,
as
1
Horrour
:
the
incestuous
person
was
so
troubled
for
the
offence
he
had
given
,
that
he
was
like
to
have
been
swallowed
up
with
too
much
sorrow
,
2
Cor.
2.7
.
2
Punishment
,
2
Sam.
12.14
.
Because
by
this
deed
thou
hast
given
great
occasion
to
the
enemies
of
the
Lord
to
blaspheme
,
the
child
that
is
born
unto
thee
shall
surely
dye
.
So
reproach
is
another
punishment
:
all
sins
are
called
by
the
name
of
reproaches
,
how
much
more
are
scandalous
sins
reproaches
?
Rom.
15.3
.
5
Nourish
Gods
fear
,
Levit.
19.14
.
Thou
shalt
not
lay
a
stumbling
block
before
the
blinde
,
but
shalt
fear
the
Lord
thy
God
,
Nehem.
5.9
.
Ought
we
not
to
walk
in
the
fear
of
God
,
because
of
the
heathen
that
are
round
about
us
?
q.
d.
Gods
fear
is
a
special
preservative
from
scandalous
sins
.
The
fear
of
the
Lord
is
clean
,
Psal.
19.9
.
Hence
Abraham
would
not
contend
,
Gen.
13.6
,
7.
1
Cor.
6.1
.
6
Mourn
for
other
mens
scandals
.
He
that
can
truly
mourn
for
scandalous
evils
in
others
,
will
hardly
venture
upon
them
himself
.
Ezra
9.1
,
2
,
3
,
4.
Ezra
when
he
heard
that
the
Priests
and
Levites
had
taken
of
the
daughters
of
the
heathen
to
wife
,
and
that
the
Princes
and
Rulers
were
chief
in
this
trespass
,
he
rent
his
garment
,
and
sat
astonied
;
Besides
thy
mourning
for
another
mans
scandal
may
occasion
the
scandalous
person
to
mourn
for
his
own
sin
.
And
so
much
the
more
should
we
mourn
for
such
scandals
,
because
often
they
are
spiritual
judgements
to
punish
unprofitableness
under
spiritual
blessings
,
that
they
who
would
not
be
won
by
the
holy
examples
of
some
,
might
be
hardned
by
the
evil
examples
of
others
.
V.
14.
Ye
are
the
light
of
the
world
;
a
city
that
is
set
on
an
hill
cannot
be
hid
.
Here
is
another
Metaphor
whereby
the
Lord
commends
unto
us
an
holy
example
,
viz.
to
shine
before
others
by
life
and
doctrine
:
There
would
be
much
fewer
wicked
men
then
are
(
in
likelyhood
)
if
we
would
be
such
Christians
as
we
ought
to
be
;
if
we
would
do
good
for
evil
,
if
we
would
patiently
bear
revilements
.
One
Paul
drew
many
to
the
faith
;
if
all
the
Saints
were
such
how
many
would
be
converted
?
For
application
,
1
It
taxes
them
who
having
such
holy
examples
remain
in
darkness
,
and
love
darkness
more
then
light
,
Phil.
2.19
.
2
To
shine
forth
in
holy
example
,
1
Thess.
5.5
.
We
are
all
children
of
the
light
,
therefore
let
us
not
sleep
as
do
others
,
but
let
us
watch
and
be
sober
.
v.
6.
Be
like
John
,
a
burning
and
shining
light
,
Joh.
5.25
.
to
shine
as
lights
in
the
world
,
holding
forth
in
your
practise
the
word
of
life
,
Phil.
2.15
.
the
Apostle
alludes
unto
those
fires
and
candles
that
are
lightned
and
fet
up
on
high
,
near
unto
some
rocks
and
quicksands
,
that
Marriners
and
Seamen
that
sail
that
way
may
escape
such
rocks
and
sands
.
A
city
that
is
set
on
an
hill
]
A
third
Metaphor
to
commend
to
Christians
an
holy
example
.
Look
as
a
city
built
upon
an
hill
is
visible
to
all
,
so
are
the
virtues
and
vices
of
Christians
,
when
their
lives
are
holy
they
draw
many
to
Christ
,
when
they
are
corrupt
they
turn
many
from
Christ
.
Neither
do
men
light
a
candle
and
put
it
under
a
bushell
,
but
on
a
candlestick
]
A
fourth
Metaphor
or
similitude
is
taken
from
a
candle
set
in
a
candlestick
,
that
gives
light
to
them
in
the
room
,
such
was
Joshua
and
Zerubbabel
,
Zach.
4.11
.
this
was
signified
by
the
candlestick
in
the
midst
of
the
tabernacle
and
temple
,
yea
the
seven
Churches
are
called
candlesticks
,
Rev.
1.20
.
Churches
ought
not
to
meet
in
secret
,
I
mean
for
worship
,
unless
in
some
unusual
case
.
V.
16.
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
works
and
glorifie
your
father
in
heaven
.
Let
your
light
so
shine
before
men
]
n
this
verse
2
things
:
1.
A
duty
,
Let
your
light
shine
before
men
.
2
The
ends
of
the
duty
;
1.
That
men
may
see
your
good
works
:
2
may
glorifie
Gods
:
1.
The
duty
[
let
your
light
so
shine
before
men
.
]
Obs.
Christians
ought
to
shine
as
lights
to
others
.
Ob.
But
we
are
bid
to
do
good
in
secret
.
Ans.
Augustine
answers
,
he
doth
good
,
not
that
he
may
be
praised
,
but
God
glorified
in
him
;
he
that
doth
this
need
not
fear
to
be
seen
of
men
.
1
From
the
state
of
conversion
,
Eph.
5.8
.
Ye
were
once
darkness
,
now
ye
are
light
in
the
Lord
,
walk
as
children
of
the
light
,
1
John
1.6
.
2
That
men
may
see
your
good
works
,
not
to
ambition
as
the
Pharisees
who
gave
alms
to
be
seen
of
men
,
Matth.
6.1
.
but
to
conversion
to
draw
others
to
the
faith
,
not
that
you
may
be
seen
save
in
the
praises
of
God
,
Aug.
in
loc.
Tom.
10.
de
verb.
dom
.
3
That
men
may
glorifie
our
heavenly
father
]
1
By
receiving
and
approving
the
heavenly
doctrine
that
you
profess
,
Song
.
6.1
.
The
daughters
of
Jerusalem
ask
the
Church
,
Whither
is
thy
beloved
gone
that
we
may
seek
him
with
thee
?
2
By
conversion
to
the
same
faith
,
1
Pet.
2.12
.
Having
your
conversation
honest
among
the
Gentiles
,
that
they
may
by
your
good
works
which
they
shall
behold
,
glorifie
God
in
the
day
of
visitation
.
3
By
thanksgiving
for
so
great
a
favour
,
1
Pet.
2.9
.
Praise
him
who
hath
called
you
from
darkness
to
his
marvellous
light
.
For
application
,
let
your
light
shine
forth
to
others
for
these
ends
;
testimony
of
conscience
before
God
,
and
testimony
of
a
holy
life
before
men
.
2
Cor.
8.21
.
Providing
things
honest
,
not
onely
in
the
sight
of
the
Lord
but
of
men
,
be
not
content
to
shine
onely
by
doctrinals
,
for
so
did
the
Jewish
teachers
,
Rom.
2.17
,
18
,
19.
they
were
lights
to
them
that
were
in
darkness
,
and
rested
herein
,
but
shine
forth
also
in
practicals
.
Moreover
in
all
your
holy
walking
propose
this
end
,
not
that
you
may
be
magnified
and
lifted
up
above
the
stars
,
but
that
God
may
be
glorified
as
the
authour
of
that
little
good
you
do
:
the
glory
and
praise
of
Christians
in
heaven
is
Christ
,
as
they
are
his
glory
&
praise
on
earth
,
Luth.
Tom.
2.94
.
So
did
John
Baptist
,
Joh.
3.30
.
He
must
increase
,
I
must
decrease
,
2
Cor.
4.5
.
We
preach
not
our selves
but
Christ
Jesus
the
Lord
,
John
7.18
.
1
Cor.
10.31
.
Rom.
14.7
,
8.
If
any
praise
be
cast
on
thee
,
(
as
God
hath
made
honour
to
accompany
virtuous
actions
as
the
shadow
accompanies
the
body
,
so
hath
God
appointed
estimation
and
praise
to
accompany
a
holy
life
)
give
this
glory
to
God
,
Psalm
115.1
.
Not
unto
us
O
Lord
,
not
unto
us
,
but
to
thy
Name
do
we
give
praise
.
There
is
a
secret
influence
in
holy
example
,
though
we
speak
never
a
word
.
It
will
afflict
our
souls
in
death
,
not
onely
to
think
of
our
personal
evils
,
but
of
our
exemplary
evil
.
2
Exhort
.
Where
you
see
holy
Examples
to
follow
them
,
Luke
10.32
.
Shall
God
kindle
Lights
for
us
,
as
Sun
,
Moon
,
and
Stars
,
and
shall
we
not
walk
by
their
light
?
Shall
God
give
us
holy
Examples
and
we
not
walk
by
them
?
Rom.
11.11
.
The
Example
of
the
Gentiles
shall
at
length
provoke
the
Jews
to
believe
.
As
Christians
wrong
the
souls
of
wicked
men
when
they
do
not
give
them
an
holy
Example
,
so
do
wicked
men
wrong
their
own
souls
when
they
follow
not
that
Example
which
is
given
them
.
A
mans
Life
shews
what
his
minde
is
,
for
by
the
endeavours
of
our
daily
conversation
our
natures
not
appearing
are
understood
.
Justin
.
Martyr
ad
Zenam
&
Serenum
.
p.
394.
That
they
may
see
your
good
works
]
2.
things
.
1.
What
a
good
work
is
,
2.
What
properties
are
requisite
.
1
What
it
is
.
Answ.
It
's
any
thing
commanded
by
God
,
and
done
by
a
regenerate
man
,
so
that
1
it
must
be
commanded
by
God
,
Mic.
6.8
.
He
hath
shewed
thee
O
man
what
is
good
,
and
it
must
be
the
work
of
a
man
whose
person
is
accepted
in
Christ
,
Matth.
7.16
.
Make
the
Tree
good
that
the
Fruit
may
be
good
,
Rom.
8.8
.
They
that
are
in
the
Flesh
cannot
please
God
.
For
as
the
sins
of
believers
do
not
redound
to
their
persons
to
make
their
persons
wicked
,
no
more
do
the
works
of
wicked
men
materially
good
(
as
almes
,
bounty
,
&c.
)
redound
to
the
persons
of
wicked
men
to
make
their
persons
righteous
;
Prov.
15.8
.
Esa.
66.2
.
2
The
properties
of
a
good
work
,
besides
these
two
laid
down
,
as
1.
commanded
of
God
,
2.
done
by
a
person
accepted
so
.
3.
It
must
be
done
in
a
right
manner
,
as
God
hath
set
down
Heb.
8.5
.
See
thou
make
it
according
to
the
pattern
shewed
thee
in
the
Mount
,
John
14.31
.
as
my
father
gave
me
a
command
,
so
I
do
:
not
onely
what
he
commanded
,
but
as
he
commanded
.
4
It
must
be
done
to
God
,
Zach.
7.5
.
To
whom
hav
eye
fasted
,
to
me
,
even
to
me
?
Alms
is
a
thing
God
commands
,
yet
if
therein
we
have
vain-glorious
ends
,
we
have
no
other
reward
,
but
the
praise
of
men
,
Matth.
6.1
,
2.
Yet
this
single
circumstance
is
not
enough
to
make
a
work
good
,
for
some
thinking
to
do
God
service
have
killed
his
servants
,
John
16.2
.
and
some
meerly
out
of
zeal
to
God
,
opposed
Christianity
and
went
about
to
stablish
their
own
righteousness
.
5
That
which
is
a
good
work
must
be
brought
about
by
just
and
holy
means
,
Rom.
3.8
.
We
must
not
do
evil
that
good
may
come
,
we
must
not
lye
for
God
,
Job
13.6
,
7.
herein
Rahab
,
the
Midwives
,
Exod.
1.19
.
and
Jacob
are
supposed
to
fail
,
Gen.
27.24
.
6
It
must
have
a
good
end
.
This
is
first
in
intention
,
though
last
in
execution
;
Rom.
14.7
,
8.
None
of
us
,
That
is
,
of
us
that
are
Christians
(
though
the
world
do
otherwise
)
that
lives
to
himself
,
and
no
man
dies
to
himself
,
2
Cor.
5.15
.
Jehu
did
a
good
work
in
destroying
Baal
out
of
Israel
,
2
Kings
10.
and
Amaziah
did
that
which
was
right
in
the
sight
of
the
Lord
,
but
not
with
a
perfect
heart
,
2
Chron.
25.2
.
they
had
some
selfish
ends
,
as
all
carnal
men
have
,
in
what
they
did
.
Use
.
Learn
how
to
judge
of
good
works
;
they
are
good
when
thus
qualified
.
Many
things
glorious
in
the
sight
of
men
by
these
rules
of
qualification
are
abominable
,
Esai
1.13.66.3
.
Luke
16.15
.
2
Cor.
10.18
.
Moreover
the
good
works
done
by
regenerate
men
are
not
the
causes
of
justification
but
the
effects
and
consequents
thereof
.
Non
praecedunt
justificandum
,
sed
sequuntur
justificatum
.
They
do
not
go
before
the
person
to
be
justified
,
but
follow
him
that
is
justified
.
2
Exhort
.
To
perform
good
works
,
looking
to
all
these
circumstances
,
therefore
let
us
have
these
ends
,
1
To
be
profitable
to
men
,
Titus
3.8
.
He
that
believes
in
God
must
be
carefull
to
maintain
good
works
,
these
things
are
good
and
profitable
to
men
:
he
means
honest
Trades
and
Imployments
to
minister
to
their
own
and
others
needs
.
2
To
testifie
the
truth
of
our
faith
,
James
2.14
,
15.
Shew
me
thy
faith
by
thy
works
,
also
v.
16
,
17.
As
Abraham's
sacrificing
his
onely
son
testified
his
faith
,
and
Rahabs
receiving
the
Spies
with
the
hazard
of
her
life
.
3
To
shew
forth
our
thankfulness
to
God
,
Rom.
12.1
.
q.
d.
Shew
forth
your
thankfulness
to
God
,
by
yielding
the
members
of
your
body
as
well
as
the
faculties
of
your
soul
to
his
service
.
4
To
be
paterns
and
examples
of
holy
life
to
others
,
1
Tim.
4.12
.
Be
thou
an
example
of
the
believers
.
Titus
2.7
.
In
all
things
shew
thy self
a
patern
of
good
works
.
1
Peter
3.1
.
they
that
at
present
did
not
obey
the
Word
,
may
without
the
Word
be
won
by
the
good
conversation
of
their
Wives
.
5
To
add
fruits
that
may
be
acknowledged
in
the
day
of
account
,
Matth.
10.41
,
42.
Heb.
6.10
.
Gal.
6.9
.
1
Cor.
15.58
.
2
Peter
1.10
,
11.
Phil.
4.17
.
Paul
did
not
desire
a
Gift
from
the
Philippians
,
but
Fruit
that
might
abound
to
their
account
.
Glorifie
your
Father
in
Heaven
]
This
is
the
second
end
of
Christians
shining
light
,
that
the
beholders
may
glorifie
God
,
that
is
,
1
By
declaring
him
to
be
glorious
who
hath
such
servants
and
worshippers
.
I
mean
declaring
him
glorious
among
men
,
2
Thess.
1.12
.
2
By
ascribing
all
glory
to
his
Name
for
working
his
servants
hearts
from
their
natural
defilement
to
such
an
holy
estate
.
Rom.
11.36
.
Of
him
,
and
from
him
,
and
to
him
are
all
things
,
to
whom
be
glory
for
ever
.
1
Peter
2.12
.
The
converted
Gentiles
seeing
the
holy
Lives
of
Christians
,
glorifie
God
in
the
day
of
visitation
.
Psalm
86.9
,
10.
When
Paul
was
converted
from
persecuting
Truth
to
preaching
it
,
they
glorified
God
that
saw
and
heard
it
,
Gal.
1.22
,
23.
In
Heaven
]
God
is
set
forth
from
the
place
he
is
in
,
viz.
Heaven
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Heavens
,
that
is
,
not
onely
in
the
Heaven
of
the
Blessed
,
which
is
called
that
Heaven
of
Heavens
,
that
most
blessed
Countrey
which
is
looked
for
by
Saints
,
Heb.
11.10
.
But
in
all
other
Heavens
,
where
he
is
by
his
omnipresence
,
as
he
is
in
the
Heaven
of
the
Blessed
by
his
special
presence
.
Yet
is
he
not
included
in
any
place
,
before
there
was
any
Creation
he
sufficed
to
himself
without
any
place
.
V.
17
Think
not
that
I
am
come
to
destroy
the
Law
,
or
the
Prophets
;
I
am
not
come
to
destroy
but
to
fulfill
.
The
third
part
of
the
Chapter
.
In
which
,
1
A
correction
of
an
erroneous
conception
,
as
if
Christ
came
to
destroy
the
Law
,
or
the
Prophets
:
I
came
not
to
destroy
them
.
2
A
right
information
wherefore
he
came
,
viz.
To
fulfill
the
Law
and
Prophets
,
not
to
destroy
it
.
3
Here
is
the
unchangeableness
of
the
Law
set
down
,
v.
18
,
19.
4
Here
is
an
explanation
of
some
Commandments
depraved
by
the
false
Glosses
of
the
Pharisees
,
v.
21
,
22.
to
the
end
of
the
Chapter
.
Think
not
that
I
am
come
to
destroy
the
Law
or
the
Prophets
]
Some
thought
that
,
because
Christ
preached
Repentance
after
a
new
manner
of
way
and
Faith
also
,
and
did
not
press
the
Sacrifices
and
Ceremonies
of
the
Temple-worship
,
that
he
came
to
destroy
the
Law
:
to
this
Christ
saith
,
The
Doctrine
of
the
Gospel
doth
not
oppose
the
Law
or
the
Prophets
.
Think
not
that
I
came
to
destroy
the
Law
or
the
Prophets
.
In
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifies
to
oppose
the
Law
,
John
10.35
.
The
Scripture
cannot
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
be
broken
or
opposed
,
John
5.18
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
onely
because
he
opposed
the
Sabbath
.
John
7.23
.
If
a
man
receive
Circumcision
on
the
Sabbath
that
the
Law
of
Moses
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
may
not
be
broken
or
destroyed
.
For
which
the
Apostle
uses
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
3.
ult.
2
That
the
word
destroy
is
taken
for
oppose
,
appears
by
v.
19.
where
doing
and
teaching
is
opposed
to
breaking
,
or
rather
to
opposing
.
And
therefore
whereas
the
Jews
cry
out
against
the
Apostles
,
as
going
against
the
Profession
of
their
Master
,
know
,
the
Apostles
would
have
never
mentioned
these
words
of
Christ
if
their
Doctrine
had
differed
from
his
;
we
cannot
think
that
those
grave
men
that
were
so
constant
in
the
defence
of
their
Doctrine
,
not
onely
not
to
have
written
things
contrary
one
to
another
,
but
things
contrary
to
themselves
,
therefore
we
must
inquire
how
their
sayings
may
agree
.
Hence
know
there
's
a
twofold
Law
,
1
Natural
,
which
is
everlasting
and
common
to
all
,
this
is
right
reason
.
This
makes
men
good
out
of
love
of
virtue
.
2
Civil
,
this
looks
onely
to
outward
innocency
,
and
doth
not
look
to
the
minde
,
as
the
Law
of
Nature
doth
.
This
is
peculiar
to
every
Nation
,
and
changeable
;
this
restrains
men
from
evil
for
fear
of
punishment
;
Because
of
transgressions
the
Law
was
added
,
Gal.
3.19
.
that
is
,
the
Law
written
in
Tables
was
added
to
that
Law
writ
in
the
heart
,
so
that
1
Tim.
1.9
.
The
Law
is
not
made
for
a
righteous
man
.
So
then
the
Law
of
Moses
had
certain
things
brought
from
the
Law
of
Nature
,
and
certain
things
proper
to
that
People
,
and
applied
to
those
Times
.
Justin
against
Triph.
saith
,
some
things
are
universally
and
by
nature
everlasting
goods
,
which
they
that
performed
had
common
praise
with
Christians
.
But
some
things
were
added
because
of
the
Peoples
hardness
of
heart
,
(
and
by
reason
of
occasions
of
Times
and
places
may
be
added
)
therefore
as
before
the
Law
of
Moses
was
given
,
true
Faith
working
by
Love
was
that
which
God
lookt
after
,
so
in
the
Law
of
Moses
God
would
have
himself
loved
with
all
the
heart
,
would
have
the
heart
circumcised
,
&c.
but
all
this
was
properly
translated
from
the
Law
of
Nature
,
and
was
not
properly
a
part
of
the
Civil
Law
,
but
the
scope
and
mark
at
which
the
Civil
Law
aimed
.
But
to
fulfill
the
Law
]
So
that
the
scope
of
the
Law
was
to
make
men
good
,
as
by
the
fear
of
God
,
and
love
of
God
,
and
love
of
one
another
,
Matth.
22.38
,
39
,
40.
these
are
called
the
greatest
Commands
on
which
depends
the
Law
and
the
Prophets
.
So
loving
of
our
Neighbour
is
the
fulfilling
of
the
Law
,
Rom.
13.8
.
Gal.
5.14
.
and
James
says
,
If
ye
fulfill
the
royal
Law
according
to
the
Scriptures
,
Thou
shalt
love
thy
Neighbour
as
thy self
,
ye
shall
do
well
;
this
fulfilling
of
the
Law
according
to
the
Scripture
,
he
means
the
Books
of
Moses
.
But
that
which
was
commanded
by
the
Law
was
observed
by
few
,
but
Christ
hath
enabled
his
People
under
the
New
Testament
to
perform
,
writing
his
Laws
in
their
hearts
by
his
Spirit
.
Therefore
we
see
how
Christ
fulfilled
the
Law
;
that
which
was
chief
and
unchangeable
in
it
,
I
mean
the
Law
of
Nature
,
Christ
established
it
,
and
confirmed
it
.
But
that
which
was
civil
and
positive
,
part
whereof
concerned
the
Jewish
worship
,
and
part
concerned
civil
society
or
the
government
of
the
common-wealth
of
Israel
,
though
it
came
to
an
end
at
the
death
of
Christ
,
so
far
as
it
concerned
worship
,
and
came
to
an
end
at
the
destruction
of
Jerusalem
,
so
far
as
it
concerned
civil
society
,
yet
did
not
Christ
oppose
these
laws
,
neither
by
his
example
nor
by
his
doctrine
,
he
did
not
oppose
the
Church
laws
but
observed
them
,
Matth.
8
,
4.
Shew
thy self
to
the
priest
and
offer
the
gift
that
Moses
commanded
:
also
Christ
kept
the
Passeover
,
Matth.
26.18
.
Till
himself
had
put
an
end
to
them
by
his
death
,
to
keep
the
Jews
from
going
a
whoring
to
strange
worships
,
and
to
sever
them
from
other
nations
,
God
gave
them
the
ceremonial
law
,
but
when
the
time
came
the
Jews
and
Gentiles
should
be
embodied
in
one
worship
,
the
other
worship
vanished
,
as
laws
of
war
do
when
peace
comes
to
take
place
,
therefore
Christ
did
nothing
against
the
ceremonial
law
,
as
he
doth
nothing
against
the
laws
belonging
to
the
time
of
war
,
that
when
the
war
is
ended
shall
proclaim
peace
,
or
as
the
shadow
vanished
when
the
body
comes
,
Col.
2.17
.
Which
are
the
shadow
of
things
to
come
but
the
body
is
Christ
,
Heb.
10.1
.
Therefore
this
law
was
fulfilled
of
Christ
,
1
Because
he
obeyed
it
,
and
commanded
others
to
obey
it
as
long
as
the
law
giver
would
have
it
in
force
,
2
Because
by
his
sacrifice
he
put
an
end
to
it
,
Heb.
8.13
.
2
For
the
laws
of
nature
or
naturals
,
Christ
fulfil'd
them
explaining
them
more
clearly
then
ever
they
were
explained
,
strengthening
them
by
more
exact
commands
,
hence
the
law
of
Christ
is
called
the
perfect
law
of
liberty
,
James
1.25
.
Ireneus
l.
4.
c.
27.
the
Lord
dissolved
not
the
naturals
of
the
law
,
but
extended
them
,
and
fulfilled
them
,
as
a
vessel
that
had
some
water
before
,
but
is
now
filled
up
to
the
brim
:
To
conclude
,
Christ
fulfilled
the
ceremonial
law
by
giving
himself
typified
therein
:
not
by
taking
off
the
bond
of
the
law
,
but
by
withdrawing
the
cause
for
which
that
law
was
given
and
did
continue
:
this
law
was
called
carnal
or
fleshly
,
for
the
rites
of
fleshly
sacrifices
beheld
therein
:
besides
Christ
fulfilled
the
law
of
nature
,
as
a
picture
that
is
first
drawn
rudely
,
but
after
the
●ainter
comes
to
draw
it
to
the
life
,
so
the
law
of
nature
was
set
down
more
imperfectly
,
now
more
perfectly
.
Besides
Christ
fulfilled
the
law
and
Prophets
,
by
fulfilling
the
prophesies
that
went
of
himself
,
as
Deut.
18.18
.
Esa.
66.1
,
2.
Ezek
,
36.25
,
26.
Zach
,
12.10
.
We
see
then
that
whereas
the
Pharisees
slandred
Christ
and
his
doctrine
,
that
he
was
an
apostate
,
and
an
enemy
to
the
law
of
Moses
which
God
had
writ
in
tables
of
stone
,
and
that
he
brought
a
doctrine
to
the
law
overturning
all
godliness
,
and
whereas
carnal
men
had
an
opinion
that
now
under
the
new
Testament
they
were
free
from
the
bonds
of
the
ten
Commandements
,
and
so
from
all
punishment
,
and
therefore
they
were
privileged
to
swear
and
be
drunk
,
and
what
not
?
which
position
was
also
gathered
by
wicked
persons
from
the
Epistles
of
Peter
,
Paul
,
and
James
,
as
Rom.
3.28.6.1
,
2.
Christ
therefore
speaking
to
his
disciples
that
they
might
not
be
bewitched
with
either
of
these
opinions
,
saith
,
Thinke
not
that
I
came
to
destroy
the
law
,
or
,
to
oppose
it
,
I
came
to
fulfill
it
.
Now
for
that
which
is
commonly
called
the
moral
law
,
or
law
of
manners
,
Christ
fulfilled
it
;
1
By
being
made
under
the
law
for
us
,
Gal.
4.4
.
and
after
being
made
a
curse
for
our
transgressions
of
it
,
Gal.
3.10
.
2
By
imputing
and
placing
us
righteous
before
God
when
we
once
believe
on
Christ
,
Rom.
5.19
.
by
the
obedience
of
one
shall
many
be
made
righteous
,
or
as
the
word
signifies
[
constituentur
]
placed
righteous
,
2
Cor.
5.21
.
Rom.
8.3
,
4.
2
He
fulfills
it
in
us
by
writing
the
law
of
God
in
our
hearts
Jer.
3.33
.
and
working
in
us
a
bent
and
respect
to
all
the
commandements
of
God
,
Psal.
119.6
.
Now
,
besides
whath
hath
been
said
,
the
reasons
I
give
for
so
opening
this
Scripture
,
are
both
,
that
1
There
may
be
no
clashing
betwixt
this
Scripture
and
those
mentioned
,
Gal.
2.21
.
I
through
the
law
(
viz.
of
Christ
)
am
dead
to
the
law
(
viz.
of
Moses
)
also
John
8.17
.
It
is
written
in
your
law
,
also
John
15.25
.
It
is
written
in
their
law
,
also
Rom.
7.2
,
3
,
4.
saith
,
as
the
wife
is
free
from
the
husband
by
his
death
,
so
are
we
free
from
the
law
by
the
sacrifice
of
Christ
,
and
so
much
the
more
when
we
are
implanted
in
him
,
also
Col
,
2.14
.
blotting
out
the
hand
writing
of
ordinances
which
was
against
us
,
he
took
it
out
of
the
way
,
nailing
it
to
the
cross
,
q.
d.
he
did
not
onely
take
away
ceremonial
but
all
other
laws
that
might
be
hand
writings
against
us
,
that
as
the
Lord
forgave
the
elect
their
debts
,
so
he
made
void
all
the
specialties
or
bonds
that
might
witness
the
debt
,
2
Cor.
3.11
.
making
a
difference
betwixt
the
new
Testament
and
the
ministration
of
death
,
which
was
written
and
graven
in
stones
,
he
means
the
law
,
ver.
7
,
he
saith
,
ver
,
11
,
If
that
which
was
done
away
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
translated
,
made
void
,
Rom
,
3.
ult
)
were
glorious
,
also
ver.
13
,
Moses
put
a
vail
over
his
face
,
that
the
children
of
Israel
could
not
look
to
the
end
of
that
which
is
Abolished
,
Luth.
Tom.
4.54
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Besides
there
are
other
places
,
2
Cor.
9.20
,
21.
To
them
that
are
under
the
law
,
as
under
the
law
,
that
he
might
gain
them
that
are
under
the
law
;
to
them
that
are
without
law
,
as
without
law
,
being
not
without
law
to
God
,
but
under
the
law
to
Christ
that
I
might
gain
them
that
are
without
law
.
In
shewing
his
compliance
both
to
those
that
were
without
law
,
and
to
those
under
the
law
,
he
justifies
them
without
law
,
that
they
were
not
without
law
to
God
,
because
they
held
the
abolition
of
the
law
,
but
they
were
under
the
law
to
Christ
,
Gal.
3.23
,
24.
The
law
was
our
schoolmaster
to
bring
us
to
Christ
,
but
after
faith
is
come
,
or
Christ
believed
on
is
come
,
we
are
no
longer
under
a
schoolmaster
,
see
Gal.
5.23
.
1
Tim.
1.9
.
Gal
5.19
.
Wherefore
serveth
the
law
?
It
was
added
because
of
transgressions
.
How
long
to
endure
?
till
the
seed
should
come
,
which
seed
was
Christ
,
ver.
16.
2
That
no
man
should
dare
to
think
as
if
there
were
any
contradiction
in
these
and
such
like
Scriptures
,
as
Faustus
the
Manichee
did
,
who
did
deny
this
Gospel
to
be
penned
by
Matthew
,
and
denied
this
Sentence
to
be
any
of
Christ's
words
,
because
it
is
false
,
that
Christ
did
not
destroy
the
Ceremonies
,
seeing
Christians
do
not
observe
them
.
Consider
the
Law
having
no
place
in
justification
,
and
nothing
contrary
to
the
Law
of
the
New
Testament
in
point
of
meats
,
days
,
or
ceremonies
,
we
ought
with
Paul
to
think
it
holy
,
just
and
good
.
Ob.
But
if
the
law
be
thus
fulfilled
,
what
shall
we
think
of
the
ten
Commandements
?
Answ.
The
Decalogue
or
ten
Commandements
is
part
of
the
Law
of
nature
,
Rom.
2.15
.
Which
shew
the
works
of
the
Law
written
in
their
hearts
.
Yea
every
command
of
them
was
observed
before
the
giving
of
the
Law
upon
Mount
Sinai
,
even
the
command
of
the
Sabbath
,
Exod.
16.29
.
now
they
being
the
Law
of
nature
are
to
be
observed
:
for
example
,
it
s
writ
in
every
mans
heart
that
there
is
a
God
,
and
that
this
God
is
one
,
and
that
he
is
the
immediate
object
of
worship
,
and
that
his
name
is
to
be
sanctified
,
&c.
All
the
question
is
about
the
Sabbath
or
seventh
day
from
the
creation
,
which
is
put
to
an
end
,
Col.
2.16
.
yet
is
it
written
in
every
mans
heart
,
that
if
God
be
to
be
worshipped
,
there
must
be
a
time
for
his
worship
,
and
if
it
be
left
to
the
scantling
of
every
carnal
mans
heart
,
it
will
be
little
enough
,
yea
in
time
it
will
come
to
nothing
among
such
;
it
remains
then
that
godly
men
,
as
they
have
it
writ
in
their
hearts
to
give
God
a
time
,
so
that
they
give
him
that
time
which
the
Churches
at
Corinth
and
Galatia
and
Troas
gave
unto
him
,
and
as
they
,
so
doubtless
all
the
Apostolical
Churches
.
This
was
the
day
which
the
Spirit
calls
the
Lords
day
,
as
like
phrases
call
the
Lords
table
,
the
Lords
body
,
the
Lords
supper
,
whereto
that
speech
of
Psal.
118.24
.
hath
respect
,
This
is
the
day
which
the
Lord
hath
made
,
we
will
rejoyce
and
be
glad
herein
.
For
all
the
rest
of
the
Commands
,
as
the
obedience
of
inferiours
to
superiours
,
and
that
every
man
shall
enjoy
his
own
wife
,
life
,
state
,
and
good
name
,
&c.
is
writ
in
every
mans
heart
.
Moreover
for
that
of
the
Sabbath
,
the
distinction
of
divers
of
the
Rabbins
is
to
be
observed
,
viz.
one
thing
is
commanded
in
these
words
,
Remember
thou
keep
holy
the
Sabbath
,
the
cause
of
which
holy
worship
is
a
thankful
remembrance
of
the
creation
of
the
world
,
another
thing
is
commanded
in
these
words
,
The
seventh
day
is
the
Sabbath
of
the
Lord
thy
God
,
in
it
thou
shalt
do
not
manner
of
work
;
this
rest
,
respecting
their
servitude
in
Aegypt
belongs
to
the
Hebrews
onely
,
Exod.
31.13
.
remembring
their
own
servitude
in
Aegypt
,
they
should
handle
their
own
servants
gently
,
which
also
was
the
opinion
of
Irenaeus
.
l.
4.
c.
30.
and
Eusebius
l.
1.
c
4.
so
that
to
distinguish
rightly
we
must
distinguish
the
commands
of
worship
,
and
the
commands
of
rest
,
as
by
their
causes
,
so
by
their
times
.
The
Christians
observed
the
Sabbath
,
and
had
their
assemblies
thereon
,
in
which
assemblies
the
Law
was
read
,
Acts
15.21
.
which
continued
to
the
Council
of
Laodicea
,
to
whom
it
seemed
better
that
that
day
the
Gospels
should
be
read
;
and
therefore
from
the
ancient
fathers
Balsamon
observs
,
that
almost
in
all
things
the
Sabbaths
were
equal'd
to
the
Lords
days
,
which
two
days
Nyssen
calls
brethren
.
Also
Justin
Martyr
against
Tripho
,
before
Abraham
there
was
no
need
of
circumcision
,
nor
before
Moses
of
the
celebration
of
the
Sabbath
feasts
and
offerings
,
p.
186.
Asterius
cals
them
a
beautiful
couple
,
also
Clement
Const.
l.
7.
c.
24.
saith
,
Keep
holy
the
Sabbath
day
and
the
Lords
day
,
because
this
is
dedicated
to
the
memory
of
the
creation
,
the
other
to
the
memory
of
the
resurrection
;
also
cap.
8.
he
saith
,
let
servants
labour
five
days
,
but
on
the
Sabbath
day
and
Lords
day
let
them
wait
on
the
doctrine
that
makes
to
Godliness
in
the
Church
.
In
the
ancient
Church
they
had
a
custome
not
to
fast
on
the
Sabbath
,
because
it
was
a
day
of
gladness
,
except
on
the
Sabbath
that
was
before
the
burial
of
Christ
,
Ignat
:
ad
Philip
.
&
Tertul.
de
jejun
.
and
therefore
Eusebius
mentions
that
Constantine
forbade
Christians
to
be
summoned
to
law
on
the
Sabbath
,
no
less
then
on
the
Lords
day
,
because
those
days
were
dedicated
to
holy
assemblies
,
and
therefore
whereas
some
think
from
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
of
the
Sabbaths
,
the
Lords
day
is
placed
into
the
room
of
the
Sabbath
,
they
are
deceived
,
seeing
there
is
no
mention
hereof
by
Christ
or
the
Apostles
.
Now
when
the
Christians
observed
these
two
days
,
viz.
the
Sabbath
and
Lords
day
,
they
did
not
do
it
of
any
command
of
God
,
or
of
the
Apostles
,
but
by
voluntary
consent
,
by
the
power
of
liberty
given
to
them
,
unless
I
should
add
by
divine
example
,
which
is
not
of
little
force
,
see
Jer.
26.18
.
Unless
we
add
,
that
the
spirit
calls
the
day
of
worship
the
Lords
day
,
Rev.
1.10
.
on
this
day
there
was
a
meeting
of
all
that
dwelt
in
the
City
and
Country
,
though
he
call
it
Sunday
,
Justin
Apol.
2.
Q.
Whether
to
these
ten
commandements
,
as
the
law
of
nature
,
may
not
other
commands
of
the
Gospel
be
refer'd
?
A.
Yes
,
to
the
first
we
may
refer
all
those
commands
which
forbid
the
least
shew
of
worship
to
be
given
to
false
Gods
,
1
John
5.21
.
and
that
the
true
God
alone
be
worshipped
,
John
17.3
.
1
Cor.
8.6
.
To
the
second
command
we
may
refer
all
commands
forbidding
resemblances
of
God
,
and
the
worshipping
of
God
through
any
mean
which
himself
hath
not
instituted
,
Matth.
6.24
.
Ephes.
5.5
.
Phil.
3.19
.
To
the
third
command
we
may
refer
the
due
sanctification
of
the
name
of
God
,
Matth.
6.9
.
and
to
keep
our
words
in
the
bounds
of
yea
and
nay
,
Matth.
5.
●4
.
Jam.
5.12
.
To
that
of
the
Sabbath
we
may
refer
that
certain
hope
concerning
the
rest
in
heaven
,
the
taste
whereof
we
have
in
peace
of
conscience
,
Heb.
4.9
,
10
,
11.
To
the
fifth
we
may
refer
all
honour
due
to
Princes
,
Rom.
13.1
,
2
,
3
,
6
,
7.
to
Masters
,
Col.
3.22
.
to
Husbands
,
Eph.
5.22
.
to
Pastors
,
1
Tim.
5.17
.
Heb.
13.17
.
To
the
sixth
command
all
wrath
and
hatred
which
are
the
seeds
of
murthers
,
Matth.
5.22
.
1
Joh.
3.15
.
To
the
seventh
command
are
reckoned
all
impurities
and
all
divorces
,
without
the
cause
of
adultery
,
Matth.
19.9
.
To
the
command
against
theft
are
refer'd
,
not
only
those
commands
which
forbid
us
to
hurt
the
goods
of
others
,
but
that
we
should
profit
them
,
Col.
3.25
.
1
Cor.
12.7
.
To
the
ninth
is
refer'd
those
commands
which
caution
us
against
lying
,
and
enjoyn
us
a
continual
care
of
truth
,
Eph.
4.24
,
25.
To
the
tenth
are
refer'd
the
commands
of
quenching
inordinate
motions
,
Gal.
5.24
.
Eph.
5.22
,
23.
the
baits
of
which
concupiscence
,
are
wealth
,
honour
,
pleasure
,
1
Joh.
2.16
.
V.
22.
For
verily
I
say
unto
you
,
Till
heaven
and
earth
pass
,
one
jot
,
or
one
title
shall
in
no
wise
pass
from
the
Law
,
till
all
be
fulfilled
.
We
come
to
the
second
Part
,
viz.
to
a
right
information
wherefore
Christ
came
,
he
came
to
fulfil
it
,
which
fulfilling
is
amplified
from
the
certainty
thereof
,
that
heaven
and
earth
shall
sooner
pass
,
then
that
the
least
jot
or
title
of
the
Law
be
not
fulfilled
.
Verily
]
In
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
's
an
Hebrew
word
set
sometimes
in
the
beginning
,
sometimes
in
the
end
of
a
speech
:
it
hath
divers
significations
which
cannot
be
exprest
in
one
word
:
And
therefore
Davenant
in
Colos.
p.
526.
saith
it
s
derived
of
the
Hebrew
word
Aman
,
which
in
Hiphil
signifies
to
believe
,
in
Niphal
signifies
to
be
firm
,
stable
and
faithfull
,
it
's
a
particle
of
confirmation
and
assurance
.
When
it
is
added
to
a
prayer
,
it
is
as
it
were
the
seal
of
it
,
as
Hierom
speaks
.
By
this
word
believers
show
the
sure
perswasion
of
their
hearts
that
God
hears
their
prayer
.
So
that
Amen
is
not
the
voice
of
one
swearing
,
but
of
one
affirming
a
thing
to
be
spoken
by
him
,
or
confirming
a
thing
already
spoken
.
It
's
of
one
affirming
when
it
is
set
before
a
speech
,
as
here
it
is
confirming
when
it
is
set
after
,
and
doth
as
it
were
seal
it
,
Deut.
27.16
.
1
Cor.
14.16
.
Christ
in
regard
of
his
truth
and
stability
is
called
Amen
,
Revel.
3.14
.
Till
heaven
and
earth
pass
]
It
's
a
Proverb
,
as
in
English
we
say
when
the
sky
falls
,
which
according
to
the
order
of
nature
seems
impossible
,
as
if
he
should
say
,
heaven
and
earth
shall
sooner
pass
,
then
that
things
fore-told
of
God
should
not
be
fulfilled
.
Esa.
54.10
.
The
Mountains
shall
remove
,
but
my
covenant
of
peace
shall
not
be
taken
away
,
q.
d.
sooner
Mountains
remove
then
my
covenant
fail
.
Psal.
102.27
.
They
shall
waxe
old
(
meaning
heaven
and
earth
)
but
thou
art
the
same
in
the
word
of
thy
promise
,
which
undoubtedly
shall
be
fulfilled
.
No
heresie
hath
overcome
at
length
,
but
the
victory
of
the
word
abides
.
Arrius
,
Manicheus
and
the
Papacy
have
perished
,
but
the
word
of
God
abides
for
ever
,
Luth.
Tom.
4.422
.
such
phrases
are
,
Psal.
89.38
.
Jer.
33.20
,
21.
Psal.
72.7
.
One
jot
or
one
title
]
It
's
a
proverb
.
Jod
is
the
least
of
the
Hebr.
Letters
,
and
title
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
apex
,
is
a
part
of
a
letter
,
as
the
head
or
tail
of
a
letter
,
hence
that
phrase
de
juris
apicibus
disputare
,
to
dispute
of
the
titles
of
the
Law
:
It
's
a
Hebrew
proverb
,
there
is
not
either
a
letter
or
a
signe
in
the
Law
,
on
which
great
mountains
do
not
depend
.
One
title
of
doctrine
is
more
worth
then
heaven
and
earth
,
therefore
we
suffer
it
not
to
be
hurt
in
the
least
,
Luth.
Tom.
4.161
.
The
Rabbins
and
other
Jews
had
such
a
sollicitous
care
,
that
they
had
not
onely
a
most
exact
account
of
the
sections
and
verses
,
but
they
took
notice
of
the
Letters
of
the
Alphabet
,
as
how
often
Aleph
and
Beth
and
other
Letters
were
mentioned
in
the
Old
Testament
,
so
that
there
could
not
fail
a
title
which
would
not
from
that
wonderfull
diligence
be
restored
.
Q.
Here
might
be
a
question
mentioned
by
Prideaux
de
Punctorum
Hebr.
origine
.
Seeing
Iota's
and
titles
or
points
are
reckoned
alike
,
if
the
points
were
not
in
that
time
,
why
doth
Christ
mention
them
?
A.
There
are
three
opinions
concerning
the
beginning
of
the
Hebrew
points
,
1
That
they
were
brought
in
with
the
Letters
on
Mount
Sinai
,
and
given
by
Moses
to
God
:
of
this
opinion
was
Picus
Mirandula
,
Junius
,
Polanus
,
and
Broughton
,
and
many
others
,
both
Jews
and
Christians
.
2
A
second
opinion
,
that
these
points
came
in
about
the
time
of
Ezra
,
as
Reuclin
,
Buxtorf
,
&c.
3
The
third
opinion
that
they
came
in
after
the
finishing
of
the
Talmud
,
and
the
threefold
Masorah
,
final
,
textual
,
and
Marginal
,
500.
years
after
Christ
,
which
is
ascribed
to
the
Tiberians
those
wise
men
.
For
this
opinion
Elias
the
Levite
is
the
Standard
Bearer
,
whom
besides
many
Papists
,
Luther
,
Fagius
,
Drusius
,
and
Martinius
follow
,
and
to
this
opinion
this
Author
leans
.
1
Because
Origen
,
Hierom
,
Philo
,
and
other
ancient
translators
never
once
mention
these
points
,
and
take
away
these
points
there
's
nothing
will
be
taken
away
from
the
certainty
of
reading
,
as
to
matter
and
sence
,
but
onely
in
respect
of
pronunciation
,
and
easinesse
of
learners
.
2
In
other
Oriental
tongues
the
points
are
later
then
the
consonants
,
why
not
then
in
the
Hebrew
,
seeing
they
draw
their
beginning
from
it
?
These
points
were
added
,
not
as
elements
of
the
tongue
together
with
consonants
,
but
as
distinctive
and
directive
,
that
the
tongue
might
be
preserved
pure
among
so
many
calamities
,
and
might
more
easily
be
perceived
,
and
more
exactly
pronounced
by
others
.
Moreover
the
Septuagint
translated
the
Old
Testament
out
of
the
Hebrew
text
unpointed
.
Many
other
reasons
may
be
seen
in
this
Author
.
But
to
answer
to
the
question
,
these
tittle
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
certain
pointed
tops
of
letters
,
parts
of
letters
,
but
points
are
not
parts
but
added
to
the
letters
.
There
are
two
titles
,
one
of
the
Law
,
the
other
of
Letters
,
the
Text
speaks
of
the
former
.
Besides
distinguish
betwixt
the
rise
of
points
and
the
perfecting
of
them
,
whereby
they
went
along
with
the
text
.
Ezra
for
the
more
easie
knowledge
of
the
text
might
invent
some
things
,
and
might
passe
it
over
to
his
successors
,
who
might
increase
them
,
and
therefore
they
might
in
Christs
time
be
profitably
in
use
in
the
Synagogue
as
the
Text
shews
,
yet
it
followes
not
that
the
Text
was
pointed
,
or
that
the
Art
of
pointing
was
before
the
Tiberians
,
which
was
476
years
after
Christ
,
who
lived
at
Tiberias
in
Galilec
.
Shall
in
no
wise
pass
from
the
Law
]
That
is
,
shall
not
passe
without
fulfilling
.
But
Christ
of
purpose
handles
this
matter
more
darkly
,
lest
he
should
offend
the
tender
mindes
of
the
Apostles
with
those
things
,
which
they
could
not
well
bear
,
till
the
spirit
was
given
,
who
should
lead
them
into
all
truth
,
Joh.
16.13
.
So
that
the
force
of
the
argument
is
,
if
one
Iota
or
Jod
,
or
one
point
of
a
Jod
cannot
perish
,
much
less
can
the
whole
Law
perish
till
all
be
fulfilled
.
If
we
look
to
the
letter
Iota
and
not
the
Hebrew
Jod
,
some
would
gather
it
as
probable
that
Matthew
wrote
in
Greek
,
but
I
have
proved
the
contrary
before
,
and
Christ
speaking
to
the
Hebrews
saith
one
Jod
,
as
the
Syriack
and
Hebrew
hath
it
,
as
Lapide
tells
us
,
and
the
Greek
Interpreter
for
Jod
put
in
the
Greek
Iota
which
is
equivalent
.
So
that
the
sense
is
,
there
is
not
the
least
thing
(
such
as
is
Jod
and
Iota
)
of
those
things
which
are
written
in
the
Law
concerning
me
and
my
actions
and
mysteries
,
which
shall
not
in
every
point
be
fulfilled
.
Till
all
be
fulfilled
]
That
is
,
till
all
things
that
are
written
in
the
Law
and
the
Prophets
1
Concerning
me
and
my
actions
be
fulfilled
,
2
Till
all
things
commanded
,
promised
and
threatened
be
fulfilled
.
V.
19.
Whosoever
therefore
shall
break
one
of
these
least
Commandments
,
and
shall
teach
men
so
,
he
shall
be
called
the
least
in
the
Kingdom
of
Heaven
:
but
,
whosoever
shall
do
and
teach
them
,
the
same
shall
be
called
great
in
the
Kingdom
of
Heaven
.
In
the
words
two
things
,
1
A
Threatning
,
Whosoever
shall
break
one
of
Gods
Commands
,
and
teach
others
so
,
he
shall
be
called
least
in
the
Kingdom
of
Heaven
.
2
A
Promise
,
But
whosoever
shall
do
and
teach
them
,
the
same
shall
be
called
great
in
the
Kingdom
of
Heaven
.
Whosoever
shall
break
one
of
these
least
Commandments
]
The
scope
of
this
place
shews
that
this
Verse
hath
respect
unto
the
Teachers
.
Hierom
refers
it
to
the
words
of
the
Law
,
but
others
of
the
Ancients
to
the
Commands
of
the
Kingdom
of
Heaven
,
which
are
the
fulfilling
of
the
Law
.
Therefore
Christ
saith
not
,
Whosoever
shall
break
one
of
the
least
of
those
Commandments
,
but
of
these
,
having
respect
to
the
foregoing
Commandments
,
to
which
blessedness
was
promised
,
and
to
other
Commands
of
an
holy
Example
,
&c.
and
also
to
the
following
Commands
which
contain
a
more
large
explication
of
things
which
are
of
eternal
equity
.
Christ
argues
,
If
it
were
lawfull
for
no
man
to
break
the
Law
,
much
less
to
break
the
Commands
of
the
Gospel
,
Heb.
2.23
.
Every
transgression
and
disobedience
of
the
Law
received
a
just
recompence
of
reward
,
how
shall
we
escape
if
we
neglect
so
great
salvation
?
Yea
,
Christ
saith
,
Whosoever
shall
by
his
interpretation
weaken
the
Law
of
Christ
,
as
the
Pharisees
did
against
whom
Christ
preached
,
instructing
his
Apostles
and
Messengers
to
be
Teachers
of
another
Sect
,
and
that
they
are
not
to
deprave
the
Commands
of
Christ
by
false
Expositions
as
the
Pharisees
did
.
The
least
of
these
Commandments
]
That
is
,
there
is
not
the
least
Command
in
these
Sermons
of
Christ
which
any
man
can
despise
without
the
loss
of
salvation
.
Some
carry
it
to
the
Law
of
Nature
contained
in
the
Books
of
Moses
,
which
the
Pharisees
called
small
in
respect
of
their
traditions
,
to
which
they
gave
a
greater
perfection
than
to
Gods
commands
,
which
is
not
to
be
despised
.
Some
think
Christ
hath
respect
to
the
distinction
which
the
Pharisees
gave
of
the
Commands
,
to
wit
,
greatest
and
least
,
the
greatest
to
be
them
which
commanded
external
obedience
,
as
,
Thou
shalt
not
kill
,
&c.
the
least
which
commanded
the
moderation
of
the
affections
,
as
anger
,
wrath
,
&c.
These
Commands
are
called
least
,
not
because
they
were
so
,
but
because
they
were
so
in
the
Pharisees
opinion
.
And
shall
teach
men
so
]
That
is
,
or
shall
teach
men
so
,
the
Conjunction
is
put
for
a
Disjunction
:
he
means
whosoever
shall
teach
these
false
interpretations
of
the
Law
in
the
Church
,
and
scatter
his
Errours
,
as
the
Pharisees
,
Sadduces
,
and
Herodians
then
did
,
and
so
led
persons
into
seducement
.
So
]
That
is
,
to
do
as
himself
doth
,
who
keeps
not
the
Commands
of
Christ
,
and
teaches
others
that
they
are
not
to
be
kept
.
He
shall
be
called
least
in
the
Kingdom
of
God
]
When
thou
art
called
least
in
the
Kingdom
of
Heaven
suspect
Hell
and
punishment
.
Chrysost.
that
is
,
he
shall
be
nothing
accounted
of
when
the
end
of
the
World
shall
come
.
He
shall
be
called
,
that
is
,
he
shall
then
be
pronounced
so
to
be
by
the
Judg
,
by
the
Sentence
of
which
Judg
it
shall
be
declared
how
great
every
man
is
,
and
in
what
estate
he
shall
be
.
Neither
shall
he
be
in
no
place
,
because
he
shall
rise
again
and
be
judged
,
but
he
shall
be
in
the
last
place
,
because
he
shall
be
cast
into
utter
darkness
.
Some
by
least
understand
no
place
there
at
the
Judgment
,
as
Psalm
1.6
.
The
wicked
shall
not
stand
in
judgment
.
Others
understand
the
last
place
:
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
In
the
Kingdom
,
doth
properly
denote
the
time
,
as
Luke
14.14
.
Besides
,
the
Day
of
Judgment
is
called
by
the
name
of
Kingdom
,
2
Tim.
4.1
.
To
conclude
,
by
least
he
means
none
,
because
none
can
be
in
the
Kingdom
of
Heaven
,
but
those
that
are
great
they
are
sons
,
heirs
,
and
so
it
is
expounded
,
v.
20.
But
whosoever
shall
do
and
teach
]
These
words
though
they
principally
look
at
Teachers
,
yet
are
they
not
so
to
be
bound
to
them
that
others
should
be
excluded
,
for
it
is
the
duty
of
all
Christians
,
not
onely
to
go
before
others
by
example
,
but
by
admonition
and
instruction
,
Rom.
15.14
.
Col.
3.16
.
It
's
said
of
Christ
,
He
began
both
to
do
and
teach
.
Whosoever
shall
do
and
teach
both
great
and
small
Commandments
,
that
is
,
whose
bent
of
heart
is
for
all
the
Commandments
.
Teachers
must
not
look
for
any
Crown
,
if
they
do
not
practise
that
which
they
teach
others
;
they
are
like
unto
High-way
Marks
,
which
shew
the
way
to
others
but
do
not
go
in
it
themselves
.
The
same
shall
be
called
great
in
the
Kingdom
of
Heaven
]
That
is
,
pronounced
happy
and
blessed
at
that
day
,
Dan.
12
2.
They
that
turn
many
to
righteousness
shall
shine
as
the
Stars
for
ever
and
ever
.
They
shall
be
called
great
,
Teacher
and
Fathe
of
the
Disciples
,
and
Children
whom
he
hath
begotten
.
Hence
it
behoves
every
Teacher
who
expects
this
Crown
,
to
examine
whether
what
he
teaches
unto
others
himself
do
first
set
upon
the
practise
thereof
,
lest
it
be
said
,
Rom.
2.21
.
Thou
that
teachest
another
,
teachest
thou
not
thy self
?
Teachers
that
know
,
and
teach
,
and
do
not
practise
,
they
are
like
Uriah
that
carried
the
Letters
of
his
own
death
;
or
like
the
Philosophers
that
saw
little
fruit
of
their
teaching
of
virtue
,
because
those
things
they
taught
others
themselves
did
not
practise
.
To
conclude
this
point
,
I
do
by
all
that
is
said
stablish
the
ten
Commandments
,
so
far
as
what
is
contained
in
them
is
of
the
Law
of
Nature
,
and
not
altered
in
the
New
Testament
but
compleated
;
and
for
any
other
part
of
the
Law
of
Nature
which
was
commanded
in
the
Old
Testament
,
I
judg
it
to
be
established
,
as
also
all
the
Evangelical
Promises
and
Precepts
of
the
Law
are
established
by
Christ
and
the
Apostles
,
Rom.
3.
ult.
Do
we
then
make
void
the
Law
through
Faith
?
Nay
,
we
establish
the
Law
.
Tertul.
de
pudicitiâ
,
we
stablish
the
Law
,
to
wit
,
in
those
things
which
being
also
now
brought
in
by
the
New
Testament
are
forbid
cumulatiore
praecepto
,
by
a
more
heaped
Command
;
for
,
Thou
shalt
not
commit
Adultery
,
Who
so
looks
upon
a
Woman
to
lust
after
her
hath
already
committed
Adultery
in
his
heart
;
and
for
Thou
shalt
not
kill
,
who
so
shall
say
to
his
Brother
Racha
,
shall
be
guilty
of
Hell
.
See
then
whether
the
Law
of
not
committing
Adultery
be
not
safe
to
which
the
Law
of
not
lusting
hath
come
or
been
added
?
In
a
word
,
whatsoever
is
laid
down
in
the
Old
Testament
,
which
was
not
either
ceremonial
,
or
proper
to
the
Jewish
Common-wealth
onely
,
and
peculiar
to
their
Church-state
onely
,
or
hath
not
been
nullified
by
some
Commandment
of
the
New
Testament
,
is
and
ought
to
be
of
perpetual
observation
,
by
all
Christians
,
as
being
holy
just
and
good
;
and
I
must
say
as
Justin
to
Tripho
,
I
am
altogether
perswaded
there
is
no
Scripture
diverse
from
another
,
I
will
rather
confess
I
understand
not
the
things
that
are
spoken
.
Page
225.
For
to
diminish
any
thing
from
Gods
Word
is
far
from
me
,
onely
I
have
endeavoured
to
reconcile
where
any
thing
seems
contrary
in
the
New
Testament
to
the
Old
.
One
Title
of
the
Word
is
greater
than
Heaven
and
Earth
,
said
Luther
.
Among
all
the
gifts
of
God
this
is
one
of
the
largest
,
he
that
takes
away
this
doth
as
it
were
take
away
the
Sun
out
of
the
World
;
for
take
away
the
Word
,
what
is
the
World
but
a
Hell
,
notwithstanding
all
the
glorious
things
in
it
?
Howbeit
I
shall
not
forbear
to
write
what
Justin
Martyr
,
who
when
he
writ
his
second
Epistle
to
the
Emperor
Antoninus
,
he
saith
,
it
was
then
150
years
from
the
birth
of
Christ
,
from
which
taking
the
33
years
of
Christ
his
being
on
earth
,
and
the
years
of
the
life
of
Justin
,
he
was
within
much
less
then
an
100
years
after
Christ
his
ascension
,
yet
see
how
he
disputes
against
Tripho
p.
175
,
Justin
pag.
190.
Dost
thou
acknowledge
these
things
,
O
Tripho
?
they
are
laid
up
in
your
writings
,
yea
rather
in
ours
then
in
yours
,
for
we
believe
them
and
obey
them
,
but
ye
whiles
ye
read
them
do
not
attain
the
mind
and
sense
of
them
,
cont
Triph.
—
and
we
confess
those
Commandements
are
sweeter
then
hony
and
the
hony
comb
,
as
appears
by
that
,
that
we
do
not
deny
his
name
unto
death
,
Ibid.
see
the
same
more
fully
pag.
202.
ibid.
V.
20.
For
I
say
unto
you
,
except
your
righteousness
exceed
the
righteousness
of
the
Scribes
and
Pharisees
,
ye
shall
in
no
case
enter
into
the
kingdom
of
heaven
.
Christ
retorts
the
accusation
of
the
Scribes
and
Pharisees
,
that
they
opposed
and
depraved
the
law
,
not
in
the
least
Commandements
,
but
in
the
greatest
;
which
Christ
sets
down
,
generally
in
this
verse
,
specially
in
the
following
verses
:
in
this
verse
,
because
they
teach
such
a
righteousness
as
excludes
out
of
heaven
;
for
they
did
not
onely
teach
a
righteousness
of
works
,
but
obliged
their
hearers
onely
to
outward
duties
,
so
that
if
they
did
not
kill
a
man
,
or
lye
with
another
mans
wife
,
nor
take
away
with
their
hands
another
mans
goods
,
they
were
just
in
those
commands
respectively
.
Except
your
righteousness
exceed
]
That
is
,
except
your
righteousness
overcome
that
obedience
which
they
require
.
The
righteousness
of
the
Scribes
and
Pharisees
]
He
names
these
sects
,
because
they
had
gotten
an
opinion
of
holiness
above
other
sects
,
as
the
Herodians
and
Esseans
,
from
which
holiness
they
were
far
enough
,
but
if
you
ask
what
this
righteousness
was
,
we
may
see
from
Paul
brought
up
at
the
feet
of
Gamaliel
,
1
Phil.
3.6
.
which
consisted
1
In
an
outward
unblameableness
,
and
in
opposing
such
sins
as
hindred
civil
society
.
Now
whereas
the
law
forbad
heart
sins
,
as
well
as
outward
offences
,
the
Pharisees
interpreted
sin
rather
according
to
to
the
mind
of
their
counsel
,
then
to
the
mind
of
Gods
law
:
and
for
these
inward
sins
they
were
done
away
by
their
daily
sacrifice
.
And
therefore
Tripho
disputing
against
Justin
saith
,
The
commandements
of
the
Gospel
seem
to
be
so
great
and
wonderful
that
they
cannot
be
performed
of
any
man
,
to
wit
the
commands
of
inward
innocency
.
And
therefore
Josephus
censures
Polybius
for
ascribing
the
death
of
Antiochus
to
an
intentional
sacriledge
,
though
not
committed
.
For
the
Pharisees
outward
righteousness
,
see
Matth.
23.25
,
26.
2
In
civill
righteousness
and
just
dealing
with
men
,
otherwise
they
could
never
have
gained
that
opinion
of
sanctity
.
3
In
partial
righteousness
;
for
doubtless
they
observed
some
of
Gods
commands
with
much
seeming
devotion
,
as
in
paying
tithe
of
Mint
,
Annise
and
Cummin
,
Matth.
23.23
.
mean
time
they
omitted
judgement
,
mercy
and
faith
.
Hence
1
See
the
folly
of
men
.
Carnal
professors
who
content
themselves
with
either
1
Civility
in
dealing
justly
with
men
as
the
Pharisee
,
Luke
18.12
.
Or
2
With
formality
because
they
pray
,
read
,
fast
,
give
almes
,
yet
all
these
things
did
the
Pharisees
.
External
righteousness
is
that
most
look
after
,
never
looking
to
the
evils
of
their
hearts
,
as
malice
,
pride
,
&c.
neither
to
suppress
them
nor
to
be
humbled
for
them
.
2
See
how
far
many
are
from
heaven
,
who
have
not
so
much
as
these
Pharisees
had
,
not
so
much
as
an
external
righteousness
,
open
swearers
,
drunkards
,
scoffers
at
goodness
.
3
See
that
if
you
come
to
heaven
you
must
get
a
righteousness
exceeding
all
pharisaicall
righteousness
;
this
is
had
onely
by
Christ
,
who
being
made
over
unto
us
for
righteousness
by
faith
,
Gal.
2.16
.
Phil.
3.9
.
is
made
over
also
for
sanctification
,
1
Cor.
1.30
.
working
in
us
uprightness
which
is
called
by
the
name
of
righteousness
,
Job
27.5
,
6.
Psal.
32.
ult.
If
you
ask
how
the
righteousness
of
one
can
save
so
many
,
I
answer
,
even
as
the
sin
of
the
first
Adam
could
condemn
many
.
Ye
shall
in
no
case
enter
into
the
kingdom
of
heaven
]
That
is
,
into
the
state
of
glory
,
because
the
kingdom
of
heaven
is
joyned
with
the
word
enter
.
See
Matth.
18.3
.
Matth.
19.23
.
Joh.
3.5
.
Acts
14.22
.
2
Entering
into
the
kingdome
of
heaven
is
opposed
to
hell
fire
,
Mark
9.47
,
48.
This
name
of
the
kingdome
of
heaven
was
never
mentioned
in
the
old
Testament
,
but
onely
wrapt
up
in
certain
signes
,
shadowes
and
types
.
And
therefore
this
not
entring
into
the
kingdome
of
heaven
,
is
not
meant
of
a
Church
consisting
of
Pastor
,
of
People
,
as
if
such
persons
that
practised
external
or
partial
righteousness
were
unworthy
to
be
teachers
in
the
Church
,
but
Christ
speaks
to
all
his
disciples
that
they
look
that
they
have
a
righteousness
both
of
doctrine
and
life
exceeding
Scribes
and
Pharisees
.
Now
Christ
doth
not
show
what
this
more
abundant
righteousness
is
,
because
his
scope
was
not
here
to
teach
what
this
righteousness
is
,
but
onely
to
convince
the
Pharisees
who
were
teachers
of
a
false
righteousness
.
V.
21.
Ye
have
heard
that
it
was
said
by
them
of
old
time
,
Thou
shalt
not
kill
,
and
,
whosoever
shall
kill
shall
be
in
danger
of
the
judgement
.
Christ
proves
in
speciall
to
the
end
of
the
Chapter
that
the
Pharisees
were
falsifyers
of
the
law
,
and
so
retorts
the
accusation
that
was
by
the
Pharisees
cast
upon
him
,
upon
themselves
,
because
either
they
depraved
the
words
of
the
law
,
as
concerning
murder
,
divorce
,
and
swearing
,
&c.
or
else
coldly
expounded
it
of
the
letter
,
never
looking
to
the
obedience
of
the
heart
.
Ye
have
heard
that
it
was
said
by
them
of
old
]
These
words
are
refer'd
to
the
time
of
Moses
,
1
Because
the
word
[
old
]
hath
respect
unto
a
long
continued
oldness
,
Luk.
9.8
,
19.
Act.
15.21
.
2
Pet.
2.5
.
Revel.
12.9
.
2
Because
the
words
that
Christ
recites
and
mentions
are
the
same
that
are
found
in
the
Law
,
sometimes
without
addition
of
any
Interpretation
,
as
v.
27
,
31
,
33
,
38.
So
that
Christ
speaks
not
onely
to
them
that
had
spoken
to
him
,
but
to
the
Disciples
and
to
the
multitude
,
and
to
the
imperfections
of
the
Mosaical
Law
.
This
Covenant
of
the
new
Testament
,
much
excels
that
Covenant
given
on
Mount
Sinai
,
Gal.
4.24
.
Heb.
8.6
.
Christ
was
the
mediator
of
a
better
Covenant
,
which
was
stablished
upon
better
promises
.
But
indeed
both
these
interpretations
are
to
be
taken
;
for
Christ
doth
oppose
himself
to
the
Law
of
Moses
as
to
the
Scribes
,
and
supplies
the
imperfections
and
defects
of
them
both
,
for
the
Law
of
Moses
was
imperfect
,
and
therefore
Christ
perfected
it
by
the
Law
of
the
Gospel
.
Thou
shalt
not
kill
]
Many
thought
that
by
this
Law
onely
murther
was
forbid
,
but
Christ
teacheth
that
wrath
,
strokes
,
reproaches
and
murtherous
words
,
the
fore-going
of
murther
,
was
forbid
.
And
whosoever
killeth
shall
be
in
danger
of
judgement
]
That
is
,
shall
be
put
to
death
by
the
Civil
Magistrate
,
Exod.
21.12
,
14.
Levit.
2.17
.
Numb.
34.16
,
17
,
18
,
19.30.33
.
this
was
to
be
done
,
lest
the
land
should
be
defiled
with
bloud
:
for
though
now
judgement
of
life
and
death
was
executed
by
the
Romans
,
yet
was
their
manner
of
judgement
known
to
all
,
and
fresh
in
every
mans
memory
.
Josephus
saith
there
were
seven
of
these
Judges
,
to
which
there
were
fourteen
Assessors
,
who
were
mostly
of
the
Levites
,
to
these
there
were
one
or
two
supernumeraries
,
which
make
up
three
and
twenty
,
which
the
Hebrews
generally
say
was
the
number
.
Now
to
speak
a
little
concerning
this
command
of
killing
,
there
was
a
two-fold
killing
;
1
Casual
,
when
a
man
meant
no
harm
,
yet
accidentally
kil'd
a
man
,
as
by
throwing
a
tyle
from
an
house
,
or
an
axes
head
flyes
off
,
and
kills
a
man
as
he
was
hewing
wood
.
in
this
case
the
thing
being
done
ignorantly
,
there
was
a
City
of
refuge
,
Exod.
21.13
.
Deut.
19.5
,
6.
Numb
.
35.
Such
a
man
was
to
remain
in
the
City
of
refuge
till
the
High
Priests
death
,
and
if
the
avenger
of
blood
took
him
without
that
City
he
might
kill
him
.
2
Voluntary
,
when
persons
have
murtherous
intentions
,
either
by
sword
,
pistol
,
club
,
or
poyson
,
to
take
away
any
mans
life
,
so
those
that
hinder
conception
,
or
procure
abortion
,
by
potions
,
ignorant
Physicians
,
so
those
who
shall
desire
the
death
of
their
parents
,
or
friends
,
to
have
their
estate
,
or
the
death
of
their
husbands
or
wives
,
or
children
,
because
they
are
straitned
to
maintain
them
,
or
out
of
a
desire
to
enlarge
their
condition
,
so
those
that
shall
not
feed
the
poor
in
some
cases
,
when
they
are
in
danger
of
perishing
.
This
command
is
a
hedge
for
the
preservation
of
the
life
of
man
.
1
This
murther
is
either
of
the
heart
,
as
wrath
,
envy
,
hatred
,
&c.
2
Of
the
tongue
,
as
to
wish
evil
to
our
neighbour
,
as
to
wish
him
dead
,
or
to
give
him
provoking
speeches
.
3
Of
the
hand
;
This
is
so
much
more
hainous
,
by
how
much
the
person
is
more
near
related
to
us
in
consanguinity
.
By
the
Cornelian
Law
among
the
Romans
such
were
sowen
in
a
sack
and
cast
into
the
sea
,
as
being
unworthy
to
partake
of
any
of
the
Elements
.
Nor
is
the
inventor
onely
,
but
also
the
shedder
of
blood
guilty
.
Not
onely
David
who
contrived
Uriahs
death
,
but
also
Joab
who
was
the
shedder
.
So
not
onely
Ahab
and
Jezabel
were
guilty
of
Naboths
death
,
but
also
the
Judges
and
Elders
of
Jezreel
,
and
the
sons
of
Belial
who
witnessed
against
him
were
all
murtherers
,
1
Kings
21.8
.
to
verse
●5
.
Now
,
that
murther
escapes
not
without
punishment
,
we
see
,
not
onely
in
Abimelech
,
who
slaying
Gideons
sons
had
his
brains
beat
out
with
a
piece
of
a
Milstone
,
Judg.
9.
But
also
in
Zachariah
the
son
of
Jehojada
,
whose
blood
was
shed
by
Joas
and
by
his
Nobles
,
in
which
same
year
came
the
Syrians
with
a
small
Army
,
and
slew
all
the
Princes
,
2
Chron.
24.23
,
24.
and
the
Servants
of
the
King
conspired
against
him
,
and
slew
him
,
v.
25.
Joab
that
murdered
Abner
was
put
to
death
by
Solomon
,
and
Absalom
that
murdered
Amnon
was
himself
slain
by
Joab
.
Yea
the
intentional
Murder
of
Haman
was
punished
with
the
actual
destruction
of
himself
and
his
sons
.
Yea
the
Jews
that
murdered
Christ
,
his
Bloud
is
yet
on
them
and
on
their
children
.
The
old
World
before
the
Floud
much
guilty
of
Murder
,
as
appears
Matth.
23
35.
in
the
end
the
Floud
sweeps
them
away
.
If
it
be
askt
whether
the
Revenger
of
Bloud
may
transact
with
the
Murderer
for
satisfaction
;
I
answer
,
He
may
not
,
Deut.
19.12
.
If
it
be
asked
,
whether
Intercession
may
be
made
for
a
Man-slayer
?
Answ.
Yes
,
for
casual
Man-slaughter
,
but
not
for
voluntary
Murder
.
If
it
be
askt
whether
the
Magistrate
may
put
any
Malefactour
to
death
?
Ans.
Yes
,
Gen.
9.6
.
He
that
sheddeth
mans
bloud
,
by
man
shall
his
bloud
be
shed
,
which
was
a
Law
of
Nature
before
the
Jewish
Laws
.
As
when
the
Chirurgion
cannot
provide
for
the
safety
of
the
whole
body
,
without
cutting
off
some
diseased
member
,
proceeds
to
cut
it
off
:
So
the
Magistrate
provides
for
the
publick
good
by
cutting
off
such
evil
doers
,
Prov.
20.26
.
A
wise
King
scattereth
the
wicked
,
and
bringeth
the
Wheel
over
them
.
Object
.
But
God
condemns
Revenge
,
Rom.
12.17
.
Avenge
not
your selves
.
Answ.
Private
Revenge
is
condemned
,
but
not
publick
,
Rom.
13.4
.
The
Magistrate
is
a
terrour
to
evil
works
,
he
beareth
not
the
Sword
in
vain
,
he
is
a
Revenger
to
execute
wrath
on
them
that
do
evil
.
Object
.
But
by
putting
Murderers
to
death
,
they
are
deprived
of
seasons
of
Repentance
,
which
is
contrary
to
Charity
.
Answ.
Private
Charity
must
give
way
to
publick
:
by
cutting
the
Murderer
off
the
Magistrate
provides
for
universal
safety
.
Object
.
Christ
did
not
command
to
stone
the
Woman
taken
in
Adultery
.
Answ.
Christ
doth
not
disallow
the
Law
of
stoning
such
,
but
onely
mindes
them
of
their
guilt
and
hypocrisie
;
besides
,
Christ
onely
absolves
her
from
her
sins
,
not
from
temporal
judgment
.
Object
.
But
are
not
Duels
lawfull
?
Answ.
No
,
they
are
unlawfull
,
whether
to
shun
Reproach
of
Cowardize
,
or
for
the
trial
of
a
secret
or
unknown
thing
,
or
in
case
of
slander
.
1
Strifes
were
appointed
to
be
ended
,
1
By
Oaths
,
Heb.
6.17
.
or
by
Courts
of
Justice
.
2
There
's
no
Promise
that
God
will
succour
the
innocent
in
this
case
to
give
him
victory
.
3
Such
sin
both
against
their
Neighbour
,
in
killing
him
uncondemned
how
guilty
soever
,
and
against
themselves
in
exposing
their
own
Lives
to
danger
.
4
Whether
thou
killest
or
be
killed
,
thou
art
a
Murderer
.
Quest.
Whether
is
it
lawfull
to
make
war
?
Answ.
The
Souldiers
asking
John
,
what
they
should
do
in
order
to
Repentance
,
he
bids
them
not
cast
away
their
Weapons
of
War
,
and
withdraw
themselves
from
the
calling
of
Souldiers
,
but
bids
them
be
content
with
their
Wages
,
Luke
3.14
.
Cornelius
converted
did
not
change
his
Calling
.
Paul
,
Acts
23.17
.
took
the
Guard
of
men
who
were
sent
to
guard
him
from
the
Jews
fury
,
in
number
four
hundred
and
seventy
.
Also
1
Cor.
9.7
.
Who
goeth
to
warfare
at
his
own
charge
,
2
Tim.
2.4
.
No
man
that
warreth
entangleth
himself
with
the
affairs
of
this
life
,
that
he
may
please
him
who
chose
him
to
be
a
Souldier
.
Revel.
17.14
.
The
Babylonians
make
war
with
the
Lamb
,
and
the
chosen
and
faithfull
who
are
with
the
Lamb
overcome
him
,
which
Souldiers
who
are
on
the
Lambs
part
are
commanded
to
burn
her
with
fire
,
cap.
18.6
,
7
,
8.
Quest.
But
what
think
you
of
a
cruelty
,
may
a
Christian
use
any
such
thing
?
Answ.
No
,
Magistrates
are
not
to
condemn
persons
to
a
greater
Punishment
than
their
Offence
deserves
.
Conquerours
in
War
are
not
to
use
their
Captives
rigorously
above
the
nature
of
their
Offence
.
Whereas
David
2
Sam.
12.31
.
made
the
Ammonites
to
be
put
under
Sawes
,
and
Harrows
of
Iron
,
and
made
them
pass
through
the
Brick-kiln
;
the
cause
was
,
they
shewed
greatest
unkindness
to
David
for
his
great
kindness
;
besides
,
they
abused
his
Embassadours
by
cutting
off
one
half
of
their
Beards
,
and
shaving
their
Garments
to
the
Buttocks
,
2
Sam.
10.4
.
besides
,
by
the
Law
of
like
for
like
,
as
they
had
made
their
children
to
go
through
the
Brick-kilns
in
honour
of
their
Idols
,
it
was
just
to
cast
them
into
the
same
Fornace
into
which
they
had
cast
their
chidren
.
Yet
some
think
onely
their
Governours
were
so
served
.
Junius
reades
it
,
He
cast
them
into
the
Fornace
of
Moloch
.
For
the
cutting
off
Adonibezek's
Thumbs
and
Toes
,
it
was
a
just
Requital
of
like
for
like
.
Judges
1.6
.
For
Gideon's
slaying
the
Elders
of
Succoth
with
Thorns
and
Brambles
,
Judges
8.14
,
16.
The
persons
thus
punished
were
onely
the
Elders
or
chief
Magistrates
of
the
City
,
who
had
refused
,
not
onely
to
give
Bread
unto
Gideon
and
his
three
hundred
men
,
when
they
were
faint
,
but
also
gave
slighting
speeches
to
them
,
for
which
Gideon
threatens
,
that
he
would
tear
their
Flesh
with
Thorns
and
Briars
,
Judges
8.4
,
5
,
6
,
7.
Besides
,
where
Gods
people
have
gone
from
a
particular
rule
,
we
must
judge
they
either
did
it
by
a
private
motion
,
or
else
they
sinned
in
so
doing
.
V.
22.
But
I
say
unto
you
,
Whosoever
is
angry
with
his
brother
without
a
cause
,
shall
be
in
danger
of
the
judgement
,
and
whosoever
shall
say
unto
his
brother
,
Racha
,
shall
be
in
danger
of
the
counsell
,
but
whosoever
shall
say
,
Thou
fool
,
shall
be
in
danger
of
hell
fire
.
In
this
verse
Christ
explains
,
fulfils
and
supplies
the
law
of
Thou
shalt
not
kill
,
and
shews
that
not
onely
murther
is
forbid
,
but
also
inward
and
outward
wrath
,
which
breaks
forth
into
reproachful
speeches
.
But
I
say
unto
you
]
That
is
,
I
ordain
,
being
as
well
a
law-giver
of
the
Evangelical
,
as
of
the
law
natural
.
Whosoever
is
angry
with
his
brother
without
a
cause
]
Anger
simply
is
not
a
sin
,
it
is
ascribed
to
God
,
it
was
in
Christ
,
Mark
3.5
.
Yea
it
was
in
man
in
Paradise
;
onely
inordinate
anger
desiring
private
revenge
,
is
forbid
,
and
also
when
it
is
in
vain
,
as
1
When
it
is
without
cause
.
2
When
it
is
without
measure
,
against
this
Paul
,
Eph.
4.26
,
Be
angry
and
sin
not
,
let
not
the
sun
go
down
upon
your
wrath
.
Shall
be
guilty
of
the
judgement
]
As
if
he
should
say
,
You
Pharisees
exceed
all
measure
in
your
anger
,
and
with
a
malicious
heart
rail
upon
the
most
innocent
persons
,
upon
me
and
my
disciples
,
but
I
would
have
you
take
heed
of
this
anger
,
for
you
shall
have
a
greater
torment
in
hell
for
your
anger
,
then
that
which
murtherers
have
here
,
and
if
you
adde
railing
to
your
anger
,
you
will
have
a
more
grievous
punishment
,
and
if
your
railing
be
more
ha●nous
your
torments
will
be
greater
,
you
will
be
guilty
of
the
judgement
,
and
of
the
counsel
,
yea
of
hell
fire
.
The
law
of
Moses
did
not
threaten
such
kind
of
wrongs
unless
they
had
curst
their
parents
,
or
their
Gods
or
magistrates
.
Of
the
judgement
]
By
the
judgement
he
means
the
counsel
of
the
three
and
twenty
men
,
of
which
I
spake
before
,
they
had
also
a
judgement
of
three
men
,
who
judged
of
money
matters
,
though
sometimes
this
counsell
was
called
the
Synedrion
,
yet
for
distinction
sake
that
same
assembly
of
three
and
twenty
was
called
the
judgement
,
because
they
judged
of
murthers
and
inflicted
death
,
and
the
other
great
counsel
was
called
the
Sanhedrim
or
Synedrion
,
from
the
different
degrees
of
punisments
among
the
Jews
.
Christ
would
show
the
degrees
of
punishment
in
another
world
,
according
to
the
greatness
of
sin
,
as
if
he
should
say
,
Look
as
among
you
Jews
there
are
different
offences
,
some
are
judged
in
your
counsel
of
three
and
twenty
,
and
some
in
your
great
Sanhedrim
,
and
that
with
the
highest
punishment
which
you
have
to
inflict
,
that
is
to
say
burning
,
so
in
the
court
of
heaven
some
sins
,
as
rash
anger
,
are
less
sentenced
,
others
more
sorely
,
as
when
our
anger
shall
break
forth
to
railing
.
Whosoever
shall
say
to
his
brother
Racha
]
Racha
is
a
Syriack
word
,
and
signifies
(
as
Lapide
and
others
collect
from
learned
men
)
1
Empty
,
as
empty
of
wealth
or
poor
,
or
as
some
,
empty
of
brain
or
wit
.
2
It
signifies
spittle
or
spit
upon
,
to
signifie
they
esteemed
one
another
no
better
then
the
spittle
they
spat
out
of
their
mouths
.
3
It
signifies
contemned
,
vile
,
despised
,
abject
,
and
in
this
signification
Michael
Maronita
in
his
proeme
of
the
Syriack
Grammer
thinks
it
to
be
taken
:
the
Ethiopian
expounds
Racha
thus
,
he
that
shall
say
to
his
brother
,
he
poor
by
contempt
and
of
torn
garments
,
shall
be
guilty
of
the
counsel
.
Shall
be
in
danger
of
the
counsel
]
This
consisted
of
72
,
in
this
causes
of
high
concernment
were
handled
,
as
Heresie
,
False
prophecy
,
Idolatry
,
Apostacy
.
This
Counsel
sat
at
Hierusalem
,
and
it
s
supposed
these
seventy
were
set
over
them
,
in
remembrance
of
the
70
souls
Jacob
brought
into
Egypt
,
these
ruled
over
them
sometimes
,
and
some
think
Pharaoh
made
them
their
taskmasters
;
these
went
part
of
the
way
into
the
mount
with
Moses
,
Exod.
24.9
.
After
when
they
seemed
a
little
to
be
laid
aside
,
by
Jethroes
counsel
,
the
Lord
sets
them
up
again
,
Numb.
11.16
.
Gather
unto
me
seventy
men
of
the
elders
of
Israel
,
whom
thou
knowest
to
be
elders
of
the
people
and
officers
over
them
,
and
bring
them
to
the
tabernacle
of
the
congregation
,
and
I
will
take
of
the
spirit
which
is
upon
thee
,
and
I
will
put
it
upon
them
.
If
there
were
any
thing
more
dark
or
more
intricate
that
fell
out
among
the
Judges
of
cities
,
they
were
to
have
recourse
to
this
counsell
,
whereof
the
high
priest
was
one
,
and
I
take
it
mostly
the
president
therein
,
all
,
both
inferiour
Judges
and
private
persons
,
were
commanded
to
obey
their
answer
on
pain
of
death
,
against
them
that
should
oppose
.
Of
this
there
is
mention
made
,
Deut.
17.16
,
17
,
18
,
19
,
20.
Also
Jehoshaphat
confirmed
them
,
see
2
Chron.
19
8
,
9
,
10
,
11.
In
this
Senate
both
matters
of
God
and
matters
of
the
King
and
kingdome
were
handled
,
and
that
they
might
be
incouraged
herein
,
Jehoshaphat
tells
them
they
had
Amariah
,
a
man
well
skilled
in
judgements
and
S●bad●ah
,
a
man
well
skilled
in
civill
affairs
,
and
divers
of
the
Levites
excelling
in
other
learning
.
So
great
was
their
authority
that
of
some
causes
the
king
himself
did
not
judge
,
Jer.
38.5
.
Zedekiah
saith
the
King
can
do
nothing
against
you
.
The
Hebrews
note
that
the
king
came
not
into
the
Sanhedrim
,
least
his
opinion
should
take
liberty
of
judging
from
others
,
who
thought
diversly
from
him
.
For
this
see
Jer.
26.16
,
17
,
18.
Ezekiel
mentions
these
70
old
men
,
Ezek.
8.11
,
12.
and
Jazaniah
was
chief
:
the
Hebrews
say
these
seventy
retained
their
authority
in
Babylon
,
and
Artaxerxes
established
this
power
when
they
came
out
of
the
captivity
,
Ezra
.
7.25
,
26.
after
when
they
took
up
armes
against
Antiochus
,
the
government
of
things
was
in
this
Senate
,
in
which
Court
the
kingly
Scepter
was
kept
.
This
order
continued
till
Herod
the
great
,
who
slew
them
all
(
as
a
just
judgement
because
these
Senators
had
neglected
to
bridle
his
boldness
and
power
)
except
one
Sameas
,
whom
they
had
oft
contemned
admonishing
such
things
,
in
the
room
of
whom
Herod
appointed
others
of
his
own
faction
.
After
,
in
Augustus
his
time
,
the
power
of
this
Senate
came
to
be
strainted
,
the
power
of
life
and
death
being
taken
from
them
,
and
divers
other
counsels
set
up
in
several
cities
about
civil
affairs
.
Yet
it
is
mentioned
in
the
new
Testament
.
Joh.
7.50
.
of
these
Nicodemus
was
one
,
and
Joseph
another
,
Acts
4.6
,
7.
also
Acts
5.21
.
This
counsel
is
distinguished
from
the
Senate
,
or
city
Magistracy
of
Jerusalem
,
so
also
,
Luke
22.66
.
Hierusalem
being
destroyed
by
Titus
,
this
Senate
came
to
an
end
.
So
that
the
meaning
of
what
is
spoken
,
is
,
there
is
such
proportion
betwixt
wrath
and
a
reproachful
word
,
and
betwixt
the
punishment
of
both
,
as
there
is
betwixt
the
judgement
of
the
three
and
twenty
,
or
the
Synedrion
,
or
chief
Council
;
as
this
exceeds
that
,
so
the
punishment
of
a
reproachfull
word
exceeds
the
punishment
of
anger
.
But
whosoever
shall
say
,
Thou
fool
,
shall
be
guilty
of
hell
fire
]
Some
give
this
interpretation
,
you
Hebrews
bring
persons
for
anger
and
reviling
to
the
Council
,
alluding
to
their
manner
of
proceeding
,
but
I
for
the
same
sin
threaten
a
greater
punishment
unto
them
,
even
hell
fire
.
But
the
more
common
interpretation
is
,
whosoever
shall
say
,
Thou
fool
,
shall
be
guilty
of
hell
fire
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
word
translated
hell
,
properly
signifies
the
fire
of
Gehenna
.
Without
the
City
of
Jerusalem
,
there
was
a
place
called
Gehenna
,
or
,
the
Valley
of
the
son
of
Hinnom
,
wherein
was
a
place
called
Tophet
,
Jer.
7.31
,
32.
where
the
Jews
after
the
example
of
the
Phoenicians
,
burnt
their
children
to
Moloch
,
timbrels
and
pipes
making
a
noise
,
lest
the
cry
of
the
burnt
childe
should
be
heard
.
Josiah
polluted
this
place
by
bringing
dead
carkasses
into
it
,
2
Kings
23.10
.
compared
with
Jer.
7.32
.
It
was
also
called
Tophet
,
which
as
Lapide
saith
,
signifies
a
Timbrel
,
from
the
playing
upon
timbrels
there
.
It
was
called
Ghehinnom
of
Ghe
,
i.e.
A
Valley
,
and
Hinnom
the
name
of
a
Jew
.
It
was
a
pleasant
Valley
near
Jerusalem
,
but
because
of
this
horrible
burning
of
their
children
,
the
Jews
hereby
signified
the
torment
of
the
damned
.
Esai
30.33
.
Tophet
is
prepared
of
old
,
he
hath
made
it
deep
and
large
,
the
pile
thereof
is
fire
and
much
wood
,
the
breath
of
the
Lord
like
a
stream
of
brimstone
doth
kindle
it
.
As
the
miserable
infants
shut
up
in
a
brazen
Idol
,
fire
being
put
under
,
were
broyl'd
and
burnt
with
an
unspeakable
torment
,
so
the
wicked
in
the
prison
of
hell
,
shall
be
tormented
with
unquenchable
fire
.
Now
the
cause
for
which
among
others
,
is
,
for
passionate
railing
,
and
calling
fool
,
that
is
a
wicked
man
,
who
in
Scripture
is
so
called
,
not
a
natural
fool
,
or
under-witted
,
but
a
wicked
man
,
a
contemner
of
God
,
Psal.
14.1
.
The
fool
hath
said
in
his
heart
,
there
is
no
God
,
then
which
there
is
hardlier
a
more
grievous
railing
,
especially
when
it
is
done
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
cause
.
Yet
this
doth
not
hinder
,
but
that
those
,
who
have
a
duty
of
chastising
others
,
may
be
sharply
reproved
,
that
they
may
be
rowsed
out
of
their
sleepiness
,
as
Christ
cals
his
Disciples
,
Luke
24.25
.
O
fools
,
and
slow
of
heart
,
and
to
the
Pharisees
,
Matth
,
23.17
,
19.
Paul
calls
foolish
Galatians
,
Gal.
3.1
.
and
Christ
calls
the
Pharisees
,
Generations
of
vipers
,
Matth.
23.33
.
resembles
them
to
graves
and
whited
sepulchres
,
v.
27.
To
conclude
this
verse
,
for
the
prevention
of
our
hearts
to
break
out
into
anger
and
so
to
railing
,
I
le
lay
down
some
considerations
about
anger
,
as
,
1
What
it
is
.
A.
It
's
an
affection
whereby
the
bloud
about
the
heart
,
being
heated
by
the
apprehension
of
some
injury
offered
to
a
mans
self
or
friend
,
and
that
in
truth
or
in
opinion
,
the
appetite
is
stir'd
up
to
take
revenge
.
It
s
two-fold
,
1
Just
,
and
this
is
two-fold
,
1
created
,
so
anger
was
in
Adam
to
rise
up
against
all
that
should
tempt
him
to
sin
,
knowing
that
in
the
day
he
sinn'd
he
should
dye
.
2
Renewed
,
whereby
we
are
angry
at
our
own
or
other
mens
sins
,
so
Moses
,
Exod.
32.32
.
he
was
so
angry
that
he
slew
three
thousand
who
were
actors
in
the
golden
Calf
.
Phineas
slew
Zimri
and
Cosbi
,
Numb.
25.7
,
8.
so
we
may
have
a
just
anger
,
when
our
own
name
,
or
state
,
or
wife
,
or
life
is
violated
.
2
There
is
an
unjust
anger
,
which
is
when
we
have
a
desire
of
revenge
stirr'd
up
in
us
upon
unjust
causes
;
Jon.
3.
Now
that
thy
anger
may
be
just
and
not
sinful
,
consider
,
1
The
properties
of
holy
anger
.
2
The
remedies
against
sinful
anger
.
1
The
properties
of
holy
anger
,
as
,
1
It
must
have
a
just
cause
,
Exo.
11.8
.
Moses
went
from
Pharaoh
in
a
great
anger
:
Lot
was
angry
with
the
Sodomites
,
2
Pet.
2.7
.
2
It
must
be
proportioned
to
the
fault
.
We
must
not
bring
a
club
to
kill
a
flye
,
nor
set
an
house
on
fire
to
rost
an
egg
.
Here
Jonah
fail'd
,
who
was
so
angry
for
a
gourd
,
and
the
Disciples
who
for
a
contempt
would
have
had
fire
come
down
from
heaven
,
Luk.
9.53
.
3
With
love
of
those
with
whom
we
are
angry
;
so
Moses
pray'd
for
Israel
,
when
he
was
so
angry
at
their
golden
Calf
,
Exod.
32.11
.
4
In
matters
of
importance
,
not
for
trifles
.
There
's
more
justice
then
love
in
such
a
carriage
,
1
Cor.
13.5
,
6.
5
It
must
be
short
;
the
Sun
must
not
go
down
upon
it
lest
it
boyl
up
into
malice
,
Eph.
4.26
.
and
so
much
the
shorter
,
as
we
see
signes
of
repentance
in
the
person
offending
.
Absaloms
long
retained
anger
turn'd
into
malice
,
and
in
fine
to
murther
.
6
It
must
be
moderate
.
Not
as
Simoon
and
Levi
,
who
slew
innocent
as
well
as
guilty
,
Gen.
34.25
.
Some
are
like
cruel
hangmen
,
who
having
a
just
cause
to
execute
the
office
,
to
wit
,
the
Judges
command
,
do
in
the
execution
thereof
use
all
cruelty
.
So
persons
being
commanded
to
be
angry
with
the
sins
of
their
brethren
,
seem
glad
they
have
got
such
an
occasion
to
show
their
fury
,
though
too
many
can
swallow
the
same
evil
in
a
friend
.
Remedies
against
unjust
anger
.
1
Take
heed
we
be
not
abused
by
false
imaginations
,
as
to
be
angry
for
a
mans
not
saluting
us
when
perhaps
he
never
saw
us
,
or
to
think
a
man
bears
us
no
good
will
when
he
discovers
no
ill
will
against
us
.
To
think
a
man
loves
us
not
because
he
comes
not
so
oft
to
our
house
when
perhaps
his
business
will
not
permit
,
or
because
we
see
a
man
laugh
,
to
think
,
he
laughs
at
us
.
2
Consider
thy
own
vileness
.
Carry
meekly
to
others
,
for
thou
wast
as
bad
as
they
,
Tit.
3.3
.
Jam.
3.2
.
3
Consider
Gods
patience
,
how
many
imperfections
he
patiently
bears
in
us
,
10000
talents
,
let
us
bear
with
pence
,
Matth.
18.
ult.
He
is
over
thee
,
as
thou
art
over
others
.
4
Avoid
occasions
of
anger
,
as
contentious
companions
,
Prov.
22.24
.
drunken
company
,
Prov.
23.29
.
too
much
affecting
any
thing
;
for
when
we
lose
it
,
it
will
cause
much
anger
.
As
we
keep
gunpowder
and
tow
far
from
fire
,
let
us
avoid
occasions
of
anger
.
5
Consider
nothing
befals
thee
but
by
the
providence
of
God
.
This
kept
David
from
anger
when
Shimei
curst
,
2
Sam.
16.
and
Job
,
c.
1.22
.
he
raged
not
against
the
devil
,
nor
the
Sabeans
,
but
lookt
at
God
and
quieted
his
heart
;
and
though
you
have
not
deserved
it
at
their
hands
,
yet
have
you
deserved
much
more
at
Gods
hand
,
Gen.
50.20
,
21.
it
was
not
ye
but
God
sent
me
hither
.
6
Behold
anger
in
another
how
odious
it
is
.
Should
a
man
see
himself
in
a
looking-glass
when
he
is
in
a
Bedlam
fit
,
how
ugly
would
he
look
to
himself
?
7
It
makes
us
unfit
to
duties
,
as
to
prayer
,
1
Tim.
2.8
.
Lift
up
holy
hands
without
wrath
,
to
hearing
,
receive
with
meekness
the
ingrafted
word
,
Jam.
1.21
.
to
receiving
,
1
Cor.
11.17
,
18.
to
Church-communion
,
1
Cor.
1.10
.
to
mutual
edifying
,
hence
Paul
and
Barnabas
parted
companies
,
Acts
15.
8
Angry
men
take
that
which
is
proper
to
God
,
which
is
vengeance
,
Rom.
12.19
.
Vengeance
is
mine
,
and
not
thine
.
An
angry
man
makes
himself
to
be
Judge
,
and
would
have
God
to
be
his
Executioner
.
9
Interpose
reason
and
deliberation
;
without
this
the
soul
is
like
a
ship
without
Compass
or
Pilot
,
let
reason
teach
thee
not
to
be
hasty
in
thy
answers
.
Theodosius
was
taught
by
Ambrose
to
take
thirty
days
respit
before
he
punisht
any
offence
,
because
in
that
space
his
anger
might
be
asswaged
,
and
his
judgement
rectified
.
It
's
as
absurd
for
passions
to
lord
over
reason
,
as
for
an
intemperate
scold
to
justle
out
a
reverend
Judge
.
It
's
not
comely
to
be
angry
,
for
it
is
a
kinde
of
madness
,
but
if
it
shall
seize
upon
us
,
let
us
so
use
it
,
that
it
be
for
the
correction
and
amendment
of
our
neighbour
:
he
that
uses
it
besides
reason
hates
himself
and
his
neighbour
,
by
troubling
himself
and
grieving
his
neighbour
,
Justin
.
ad
Zen.
&
Seren.
p.
395.
10
Consider
the
loveliness
of
a
meek
spirit
both
with
God
and
man
,
1
Pet.
3.4
.
it
's
an
ornament
of
great
price
.
It
's
the
sinews
of
all
delightfull
societie
,
and
drawes
(
like
a
Loadstone
the
iron
)
the
spirits
of
men
to
it
.
11
The
scandal
.
Every
blinde
man
can
see
the
evil
of
a
waspish
cholerick
spirit
,
this
made
Jacob
and
his
sons
to
stink
,
Gen.
34.
ult.
12
Get
out
of
the
company
of
those
who
have
offended
us
,
as
Jonathan
did
,
1
Sam.
20.34
.
besides
thou
shalt
hereby
cover
thy
sin
,
which
moves
thy
adversary
to
scorn
and
laughter
,
and
thy
friends
to
sorrow
and
pity
.
Also
hereby
shalt
thou
appease
thy
anger
,
by
removing
the
object
.
Prov.
12.16
.
13
Suffer
not
anger
to
lodg
with
you
.
We
cannot
sometimes
keep
it
from
entering
,
but
from
lodging
,
Eccles.
7.9
.
anger
rests
,
what
in
a
wise
mans
heart
?
no
,
in
the
besome
of
fools
;
though
we
be
sometimes
touchy
,
let
us
not
be
heavily
disposed
as
Absalom
,
2
Sam.
13.23
.
Let
anger
be
like
a
fire
of
thorns
,
quickly
extinct
.
A
spark
or
coal
of
fire
if
it
light
on
us
it
will
not
hurt
us
,
if
it
be
presently
shook
off
,
but
if
it
lye
still
it
causeth
burning
;
so
will
our
anger
,
if
we
let
it
alone
we
give
place
to
the
devil
,
who
will
boil
it
into
malice
,
by
amplifying
the
indignity
done
to
us
,
and
the
unworthiness
of
the
person
.
Usually
the
devil
chuses
an
angry
passionate
heart
to
act
his
designes
,
as
we
see
in
Saul
and
Cain
.
Anger
is
a
young
twig
,
envy
is
a
tree
and
a
great
beam
.
Luth.
14
Look
on
the
bad
effects
in
nature
;
it
casts
into
a
fever
,
dries
up
radical
moisture
,
hastens
consumptions
;
It
makes
the
minde
drunk
.
In
passion
reason
that
should
govern
us
,
is
like
a
key
to
a
lock
that
is
jumbled
,
it
makes
men
to
be
angry
with
the
bruits
,
as
Balaam
with
his
Ass
,
Num.
24.10
.
to
throw
things
out
of
their
hand
,
which
after
they
are
forced
to
take
up
.
15
Suppress
anger
in
thine
heart
;
though
it
do
not
boil
out
,
many
are
like
rivers
which
are
most
dangerously
deep
,
where
they
run
smoothest
,
retaining
that
principle
to
be
abhorred
,
that
profest
hatreds
lose
their
place
of
revenge
.
If
this
inward
anger
be
not
suppressed
in
the
heart
we
know
not
to
what
excess
it
may
break
out
,
as
in
Cain
,
and
Haman
.
Obj.
But
I
am
naturally
angry
and
cholerick
.
Answ.
By
this
reason
might
the
adulterer
,
murtherer
,
thief
,
excuse
their
letchery
,
theft
and
murther
.
V.
23.
Therefore
,
if
thou
bringest
thy
gift
to
the
Altar
,
and
there
remembrest
thy
brother
hath
ought
against
thee
;
V.
24.
Leave
there
thy
gift
before
the
altar
,
and
go
thy
way
,
first
go
and
be
reconciled
to
thy
brother
,
and
then
come
and
offer
thy
gift
.
Q
What
is
meant
by
offering
?
Answ.
A
free
will
offering
mentioned
,
Levit.
1.2
.
Christ
herein
showes
that
this
Commandment
against
murder
is
not
fulfilled
,
if
there
be
any
grudge
betwixt
us
and
our
neighbour
,
and
we
do
not
return
into
good
will
with
him
,
and
herein
Christ
showes
two
things
:
1
That
unless
we
be
reconciled
to
our
brother
,
all
duties
of
godliness
,
as
prayers
,
hearing
,
receiving
are
nothing
worth
;
therefore
as
oft
as
we
come
to
the
worship
of
God
,
we
must
cleanse
our
hearts
from
these
.
So
the
Apostle
commands
,
1
Tim.
2.8
.
1
Pet.
2.1
,
2.
Malice
,
and
wrath
,
and
calling
a
person
Racha
doth
no
less
disable
from
prayer
,
then
from
the
supper
.
This
should
be
a
ground
of
humiliation
for
all
such
carriages
,
when
we
come
before
the
Lord
.
No
voluntary
offerings
,
whether
costly
or
of
free-will
,
that
are
offered
with
an
angry
heart
do
please
God
.
And
therefore
foolishly
did
the
Pharisees
suppose
that
gifts
offered
in
the
Temple
did
expiate
sins
,
which
the
Judges
did
not
punish
,
though
there
were
no
amendment
of
heart
.
2
That
in
vain
persons
profess
themselves
to
be
worshippers
of
God
,
who
offend
their
brethren
,
and
after
proudly
contemn
them
,
for
under
one
kinde
Christ
points
out
all
outward
exercises
of
worship
,
wherein
men
counterfeit
godliness
,
rather
then
truly
witness
it
.
If
we
give
all
our
goods
to
the
poor
and
have
not
charity
,
it
profits
not
.
If
thou
bringest
thy
gift
to
the
Altar
]
Christ
speaks
of
the
worship
of
the
Christians
,
in
words
applied
to
the
worship
of
the
Jews
,
when
they
offered
sacrifices
and
gifts
on
the
Altar
of
the
Temple
,
though
I
grant
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
the
name
often
given
to
the
Lords
Table
,
so
called
in
reference
to
the
sacrifice
there
signified
,
which
was
Christ
,
Heb.
13.10
.
We
have
an
Altar
whereof
they
have
no
right
to
eat
that
serve
the
Tabernacle
,
yet
was
it
not
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
was
proper
onely
to
heathen
Altars
:
besides
it
appears
by
the
Apostles
Canons
,
that
Christians
brought
gifts
and
laid
them
upon
the
Altar
or
Communion-Table
,
for
the
use
of
the
Ministers
and
poor
,
and
for
the
use
of
the
Ordinances
,
Canon
3.
and
Canon
5.
And
there
rememberest
thy
Brother
hath
ought
against
thee
]
That
is
,
any
just
complaint
concerning
wrong
done
to
him
,
though
thou
hast
nothing
against
him
,
yet
if
he
have
any
thing
justly
against
thee
,
yet
oughtest
thou
to
consider
hereof
.
This
is
needfull
,
1
In
respect
of
God
,
who
looks
not
so
much
upon
the
Gift
,
as
upon
the
Heart
clean
from
Hatred
and
Malice
,
Isai
1.15
.
When
you
make
many
Pra●ers
I
will
not
hear
;
your
hands
are
full
of
Bloud
.
2
In
respect
of
our selves
,
because
unless
we
be
reconciled
to
our
Brother
,
we
pray
against
our selves
,
when
we
desire
forgiveness
of
God
as
we
forgive
others
,
Col.
3.13
.
Forgiving
one
another
,
if
any
man
have
a
quarrel
against
any
one
.
Quest.
But
what
if
the
person
will
not
be
reconciled
?
Answ.
This
may
comfort
thee
,
thou
hast
done
thy
duty
;
Blessed
are
they
that
hunger
and
thirst
after
Righteousness
.
Christ
absolves
thee
,
if
thou
seek
Reconciliation
and
canst
not
obtain
it
.
Moreover
,
if
the
Supper
of
the
Lord
be
here
meant
,
and
I
know
no
absurdity
in
including
of
it
,
how
necessary
is
it
for
Brethren
to
be
united
,
hence
it
's
called
a
Communion
,
that
is
a
common
union
betwixt
Christ
and
Believers
:
and
indeed
this
Unity
and
Love
is
the
Badg
of
Christ's
Disciples
,
we
tell
an
apparant
Ly
when
we
come
to
this
Communion
,
and
have
not
an
Union
with
our
Brethren
,
1
Cor.
10.16
.
We
being
many
are
one
Bread
and
one
Body
;
in
token
of
which
Union
Christians
before
the
Supper
gave
an
holy
kiss
one
to
another
,
as
Lapide
observes
.
This
must
be
limited
to
respect
time
and
place
,
for
if
the
person
offended
be
far
from
thee
,
then
let
thy
affection
go
to
him
,
and
give
satisfaction
as
soon
as
thou
canst
,
onely
we
may
see
how
unholy
a
thing
Discord
and
Strife
is
,
that
it
unhallows
every
service
.
Also
Christ
condemns
selfishness
,
whereby
too
oft
we
stand
too
much
upon
our
own
right
,
even
to
loss
of
Charity
,
contrary
to
Phil.
4.4
.
Let
your
moderation
in
remitting
of
your
right
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
be
known
unto
all
men
.
V.
24.
Agree
with
thine
Adversary
quickly
,
whilest
thou
art
in
the
way
with
him
,
lest
at
any
time
the
Judg
deliver
thee
to
the
Officer
,
and
the
Officer
cast
thee
in
Prison
.
V.
25.
Verily
thou
shalt
not
come
out
thence
,
till
thou
hast
paid
the
uttermost
Farthing
.
Christ
goes
on
further
to
commend
unto
us
Reconciliation
,
and
the
scope
of
these
words
is
,
1
that
we
should
endeavour
to
be
reconciled
with
that
person
whom
we
have
offended
,
this
is
done
,
1
By
confessing
our
evil
,
Luke
17.3
,
4.
2
By
professing
our
sorrow
for
it
,
Luke
17.4
.
3
By
declaring
that
we
would
willingly
that
the
thing
we
have
done
were
undone
;
and
if
it
were
to
do
again
we
would
not
in
any
wise
do
it
;
this
is
satisfaction
,
2
Cor.
2.7
,
8.
4
By
making
a
just
apology
to
our
Adversary
,
Josh.
22.26
.
The
two
Tribes
and
an
half
made
an
Altar
beyond
Jordan
,
but
not
for
burnt-offering
,
nor
for
sacrifice
,
with
which
apology
,
that
the
Altar
was
made
onely
for
civil
use
,
the
rest
of
the
Tribes
were
satisfied
,
for
want
of
which
apology
the
Benjamites
were
destroyed
,
Judges
20.43
.
2
That
the
person
offended
should
accept
satisfaction
,
and
not
shew
himself
irreconcilable
,
or
hard
to
forgive
a
Wrong
,
Mark
11.25
.
Forgive
if
ye
have
ought
against
any
,
that
your
heavenly
Father
may
forgive
you
your
trespasses
.
Col.
3.13
.
Much
more
bear
offences
in
Wives
,
and
Freinds
,
and
Servants
,
which
are
made
up
with
so
many
benefits
.
Now
this
Forgiveness
contains
,
1
A
removal
of
inward
grudg
and
displeasure
,
Levit.
19.18
.
2
Forbearance
of
all
manner
of
Revenge
,
Rom.
12
19.
3
To
be
lovingly
affected
and
ready
to
do
good
,
as
if
we
had
not
been
offended
at
this
person
,
so
Joseph
towards
his
Brethren
.
Quest.
But
must
we
forgive
all
offences
?
Answ.
In
offences
done
against
us
are
two
things
,
1
The
Injury
.
2.
The
Damage
.
For
example
,
A
man
strikes
a
Tradesman
or
a
labouring
man
,
so
that
he
keeps
his
bed
,
and
is
at
expences
for
the
cure
of
the
Wound
,
besides
he
hath
lost
what
he
might
have
earned
,
and
spent
that
he
might
have
saved
.
Exod.
21.18
,
19.
The
Injury
must
be
forgiven
,
that
is
,
that
want
of
love
my
Neighbour
oweth
me
,
but
the
damage
is
to
be
forgiven
,
when
Wisdom
and
Charity
requires
,
for
we
are
not
to
stand
upon
our
right
in
every
trifle
,
1
Cor.
6.7
.
Quest.
In
what
order
are
we
to
forgive
?
Answ.
We
are
to
forgive
if
a
person
do
not
ask
pardon
,
Mark
11.25
.
but
we
are
not
to
profess
our
forgiveness
unless
he
profess
his
repentance
,
Luke
17.4
.
Motives
to
Forgiveness
.
1
Our selves
stand
in
daily
need
of
forgiveness
from
God
,
Matth.
18.35
.
2
Gods
forgiveness
of
us
,
as
the
Wall
being
heated
with
the
Beams
of
the
Sun
,
warms
them
that
stands
by
.
Object
.
If
it
were
once
or
twice
I
could
forgive
.
A.
We
are
to
forgive
till
seventy
times
seven
times
,
that
is
,
four
hundred
and
ninety
times
,
a
definite
number
for
indefinite
.
Object
.
But
he
had
no
cause
to
do
me
wrong
.
Answ.
Thou
hadst
as
little
cause
to
sin
against
God
,
yet
he
forgave
thee
.
Verily
thou
shalt
not
come
out
thence
till
thou
hast
paid
the
uttermost
Farthing
]
There
is
no
Allegory
to
be
sought
here
,
1
Because
of
the
foregoing
dependance
and
connexion
.
2
Because
Christ
preached
it
to
the
people
and
multitudes
.
Onely
Christ
would
teach
us
from
what
we
see
done
among
men
,
to
conjecture
what
we
may
expect
from
God
,
Luke
12.58
.
they
make
better
conditions
with
their
adversaries
,
that
yield
in
time
,
then
they
that
stand
out
,
but
the
scope
of
the
place
aims
at
reconciliation
with
men
,
lest
we
standing
out
,
they
use
extremities
against
us
,
by
imprisonment
or
otherwise
.
Adversary
]
By
adversary
he
means
our
neighbour
,
who
is
offended
at
us
,
whether
by
our
fault
or
his
,
and
the
scope
is
,
that
besides
the
mischief
coming
unto
our selves
by
his
suing
of
us
,
we
do
not
fulfill
the
sixth
commandement
,
unless
we
be
reconciled
to
him
.
Ob
But
this
will
take
away
all
courts
of
justice
,
and
what
will
become
of
Lawyers
?
Answ.
Christ
speaks
of
composing
common
offences
,
which
will
never
be
wanting
in
this
world
:
for
titles
of
land
,
&c.
he
leaves
them
to
Magistrates
.
Besides
Christ
aims
principally
to
instruct
disciples
,
not
citizens
or
civil
men
,
for
Christ
would
have
no
disturbance
of
civil
peace
among
his
followers
.
Whiles
thou
art
in
the
way
with
him
]
Here
is
an
argument
to
reconciliation
,
from
the
opportunity
;
this
life
is
a
short
passage
,
and
thou
knowes
not
whether
thou
shalt
live
till
to
morrow
.
Least
the
adversary
deliver
thee
to
the
judge
]
Christ
had
brought
two
reasons
moving
to
agreement
,
1
Because
strife
and
hatred
defile
the
worship
of
God
.
2
From
the
opportunity
.
A
3
reason
is
from
the
danger
of
deferred
reconciliation
,
least
the
adversary
deliver
thee
to
the
judge
;
its
dangerous
both
in
respect
of
God
and
man
to
defer
reconciliation
.
Paid
the
utmost
farthing
]
Here
's
a
fourth
reason
,
from
the
extremities
that
will
come
upon
standers
out
,
they
shall
be
made
pay
to
the
least
mite
;
quadrans
is
the
least
coyn
,
hence
that
phrase
of
meretrix
quadrantaria
for
a
farthing
whore
.
To
seek
for
allegoricall
expositions
,
as
to
make
this
adversary
to
be
Satan
,
or
our
flesh
,
or
our
conscience
,
which
bites
till
we
agree
with
it
,
or
the
law
of
God
,
is
frivolous
.
Such
is
that
,
to
make
the
judg
to
be
Christ
,
the
officer
to
be
the
devil
,
the
prison
to
be
hell
,
or
purgatory
,
as
if
the
least
debt
of
offence
were
to
be
paid
in
purgatory
,
all
which
is
to
seek
a
knot
in
a
bulrush
,
as
the
proverb
is
.
V.
27.
Ye
have
heard
that
it
was
said
by
them
of
old
time
,
Thou
shalt
not
commit
adultery
.
V.
28.
But
I
say
unto
you
,
Whosoever
looketh
on
a
woman
to
lust
after
her
,
hath
committed
adultery
with
her
already
in
his
heart
.
Christ
comes
to
shew
how
the
Pharisees
had
depraved
the
seventh
Commandement
concerning
adultery
.
Concerning
strumpets
,
that
they
have
been
of
old
,
appears
Gen.
38.14
.
onely
they
did
not
live
in
the
Cities
but
in
the
Country
,
and
went
veiled
,
whereas
honest
women
were
uncovered
.
When
Judah
saw
Tamar
in
the
high
way
,
he
thought
her
to
be
an
harlot
,
because
she
had
covered
her
face
,
Gen.
38.15
.
and
desired
to
come
in
to
her
.
Adultery
is
the
breach
of
wedlock
,
when
one
of
the
parties
are
maried
.
And
therefore
adulterium
,
quasi
ad
alterius
thorum
accessio
,
the
coming
to
another
mans
bed
,
as
to
the
relation
of
husband
and
wife
they
are
equally
obliged
,
having
power
of
one
anothers
body
,
1
Cor.
7.4
.
We
may
see
the
greatness
of
this
sin
,
in
that
it
was
not
onely
forbid
by
the
Pharisees
,
but
by
Christ
.
To
disswade
from
this
sin
,
consider
,
besides
that
burning
concupiscence
burns
up
this
natural
heat
;
the
adulterer
sins
against
his
own
body
,
1
Cor.
6.17
.
he
doth
as
it
were
dip
his
body
into
a
filthy
sink
,
and
mi●es
himself
;
and
withal
,
he
alludes
unto
a
custome
that
they
had
,
who
when
they
came
from
their
beds
of
uncleanness
,
used
to
wash
themselves
all
over
,
as
Chrysostom
observes
.
Such
persons
though
they
escape
the
judgement
of
the
Magistrate
,
yet
shall
they
not
escape
Gods
judgement
,
Heb.
13
4.
This
sin
by
the
Law
of
nature
was
capital
;
God
threatens
he
would
slay
Abimelech
if
he
committed
it
with
Abrams
wife
,
and
hence
Abimelech
threatned
death
to
any
of
his
servants
that
should
defile
Abrams
wife
,
Gen.
20.11
.
Judah
sentenced
Thamar
for
this
sin
,
Gen.
38.24
.
Nebuchadnezzar
,
Jer.
29.22
,
23.
caused
two
adulterous
Prophets
to
be
burnt
in
the
fire
,
their
names
were
Zedekiah
and
Ahab
.
To
disswade
from
this
sin
,
consider
;
1
It
's
exceeding
difficult
to
be
recovered
from
this
sin
;
It
's
as
hard
as
to
get
out
of
a
narrow
pit
,
Prov.
22.14
.
so
that
Solomon
saith
,
One
man
among
a
thousand
have
I
found
repenting
of
this
sin
,
but
not
one
woman
,
Eccles.
7.26
,
27
,
28.
The
reason
why
is
,
because
this
sin
takes
away
the
understanding
,
Hos.
4.10
.
and
transforms
a
man
into
a
bruit
,
so
that
Jer.
5.7
,
8.
the
Jews
are
compared
to
horses
neighing
after
mares
,
and
as
if
fornication
had
been
an
indifferent
action
,
as
the
heathens
counted
it
,
they
assembled
themselvs
by
troups
in
harlots
houses
.
2
Other
sins
carry
singly
to
hell
,
this
draws
others
with
it
,
which
increases
trouble
to
the
conscience
,
that
though
the
adulterer
himself
hath
repented
,
yet
hath
he
drawn
another
into
that
sin
whereof
she
perhaps
hath
not
repented
.
3
The
mischief
it
brings
to
a
man
;
to
his
estate
,
Thy
labours
will
be
in
the
house
of
a
stranger
,
Prov.
5.10
.
Yea
thy self
hereby
will
be
brought
to
a
morsel
of
bread
.
Pro.
6.26
.
Also
it
destroys
reputation
,
which
will
hardly
ever
be
made
up
,
Prov.
5.9
.
yea
it
destroys
life
,
Prov.
5.9
.
Prov.
6.26
.
The
adulteress
hunts
for
the
precious
soul
,
also
Prov.
5.10
,
11
,
12.
Yea
it
brings
consumption
to
the
flesh
and
bones
,
and
horrour
to
the
conscience
,
Job
24.17
.
4
Whoredome
inslaves
a
man
.
Of
all
things
we
are
most
jealous
of
our
liberty
,
Sampson
with
Dalilah
,
Herod
with
Herodias
,
Solomon
with
his
Concubines
,
how
inslaved
were
they
,
to
come
upon
the
call
of
a
strumpet
,
to
have
all
that
he
hath
at
her
command
,
to
be
afraid
of
her
discovering
of
him
,
to
have
insolent
carriage
towards
him
,
what
a
slavery
is
this
?
5
The
dignity
of
Christians
,
their
bodies
are
for
the
Lord
,
1
Cor.
6.13
.
are
members
of
Christ
,
v.
15.
Temples
of
the
holy
Ghost
v.
19.
bought
with
a
price
,
v.
20.
Remedies
against
Adultery
.
1
Let
every
man
keep
to
his
own
wife
,
1
Cor.
7.1
.
compared
with
v.
9.
this
is
the
way
to
prevent
burning
.
Prov.
5.15
.
Drink
waters
out
of
thine
own
Cistern
,
and
running
waters
out
of
thine
own
well
;
as
if
he
should
say
,
When
burning
lust
fires
a
man
,
there
is
need
of
water
to
quench
it
,
the
remedy
which
must
quench
it
,
is
compared
to
a
cistern
and
a
pit
.
Now
as
every
man
had
rather
have
waters
within
doors
then
fetch
it
abroad
,
so
let
every
man
have
his
own
wife
to
quench
the
burnings
of
his
desires
.
Whereas
he
nameth
running
waters
,
he
showes
that
remedy
of
quenching
lusts
by
strumpets
is
like
muddy
water
,
which
is
trodden
with
the
feet
of
many
beasts
,
but
the
other
is
clear
;
the
effect
hereof
is
ver.
16.
Let
thy
fountains
be
dispersed
abroad
,
and
rivers
of
water
in
the
street
.
By
fountains
and
rivers
he
means
children
flowing
from
his
wife
,
as
a
fountain
or
spring
.
Besides
,
ver.
16.
Thy
children
thou
hast
by
her
shall
be
thine
own
,
and
not
straugers
,
whereas
children
begotten
on
strumpets
are
children
of
the
people
.
2
Get
a
dear
love
to
thy
wife
,
Pov.
5.19
,
20.
q.d.
If
thy
wife
shall
be
as
the
loving
Hind
and
pleasant
Roe
thou
shalt
never
go
after
strumpets
,
erre
thou
in
her
love
,
how
?
by
overlooking
a
squint
eye
,
a
hard
visage
,
a
dull
understanding
,
which
may
seem
deformities
to
others
,
do
thou
overlook
them
.
3
Believe
the
al-seeing
eye
of
God
beholds
thee
in
every
place
.
Prov.
15.3
.
The
eyes
of
the
Lord
are
in
every
place
beholding
the
evil
and
good
.
Prov.
5.21
.
Heb.
4.13
.
This
kept
Job
from
this
sin
,
Job
31.4
.
and
Joseph
,
Gen.
39.10
.
This
thought
,
that
God
sees
not
,
emboldens
many
to
this
sin
.
Job
24.15
.
The
eye
of
the
adulterer
waiteth
for
the
twilight
,
saying
,
No
eye
shall
see
me
.
The
more
secretly
thou
doest
,
this
sin
,
the
more
abhorred
it
is
of
God
,
2
Sam.
12.12
.
2
Kings
17.9
.
Many
persons
,
when
they
are
in
strange
countries
and
secret
places
,
venture
to
commit
this
sin
,
as
I
have
known
some
,
who
through
horrour
of
conscience
have
confest
adulteries
committed
far
from
home
.
4
Beware
of
venturing
upon
this
sin
,
upon
hope
of
future
repentance
,
for
few
have
repented
of
this
sin
,
Eccles.
7.28
.
and
those
who
have
repented
,
have
had
exceeding
horrour
in
their
consciences
for
this
sin
,
as
we
see
in
David
,
Psal.
51.8
.
None
that
go
into
her
return
again
,
Prov.
2.19
.
Neither
take
they
hold
of
the
paths
of
life
.
That
is
,
very
few
do
return
.
5
Shun
all
occasions
and
provocations
to
this
sin
,
as
dalliance
,
wanton
touches
,
and
embraces
,
Prov.
6.27
,
28
,
29.
As
he
that
takes
fire
in
his
bosome
must
needs
burn
his
garments
,
so
the
wanton
touching
of
a
strange
woman
must
needs
fire
the
body
and
mind
;
and
as
he
that
goes
barefoot
upon
hot
coals
must
needs
burn
his
feet
,
so
he
that
goes
in
to
his
neighbours
wife
,
though
not
in
away
of
adultery
,
but
in
a
way
of
private
converse
,
as
walking
,
talking
together
in
secret
,
especially
if
there
be
any
kind
of
touchings
,
without
prayer
and
watchfulness
,
will
be
apt
to
be
fired
in
his
fancy
,
memory
,
mind
,
and
will
:
as
Tow
presently
takes
fire
,
if
the
fire
do
but
touch
it
,
so
whosoever
wantonly
toucheth
a
woman
shall
not
be
innocent
.
Women
are
to
be
honoured
,
but
there
is
danger
in
their
company
,
let
us
consider
their
endeavours
in
secret
to
swallow
up
their
neighbours
,
they
judge
of
themselves
,
whether
they
can
make
war
against
chastity
,
Justin
Martyr
ad
Zenam
.
Joseph
shun'd
all
occasions
,
as
being
in
private
with
his
Mistress
.
To
accompany
with
persons
noted
for
this
sin
,
is
an
occasion
,
Psal.
26.4
,
5.
the
attire
of
an
harlot
is
an
occasion
also
why
women
may
be
tempted
to
this
sin
,
Prov.
7.10
.
Hos.
2.2
.
Let
her
take
away
her
fornications
from
before
her
face
,
and
her
adulteries
from
between
her
breasts
.
The
meaning
is
,
she
wore
the
attire
of
an
harlot
in
those
parts
.
There
is
a
chastity
of
habit
,
which
much
preserves
the
person
that
wears
it
from
the
assaults
of
aculterers
:
a
sign
of
wantonness
held
forth
in
apparrel
or
gesture
,
emboldens
laseivious
persons
.
6
Beware
of
filthy
talke
,
as
scurrilous
jeasts
:
filthy
talking
argues
a
filthy
heart
,
Matth.
12.34
,
35.
rotten
communication
is
condemned
,
Ephes.
4.29
.
Ephes
5.4
.
many
make
their
tongues
,
which
should
be
their
glory
,
to
be
their
shame
.
If
so
much
uncleanness
come
out
of
the
tongue
,
how
much
more
is
there
in
the
heart
?
An
angry
displeasing
countenance
,
though
there
were
no
other
reproof
,
were
enough
to
silence
such
wicked
tongues
.
7
Take
heed
of
idleness
,
it
was
the
cause
of
Davids
sin
,
2
Sam.
11.1
,
2.
As
the
land
until'd
grows
full
of
weeds
,
and
the
standing
pool
of
frogs
and
toads
,
so
will
the
idle
soul
corrupt
it self
.
When
the
mind
is
intent
on
business
,
it
hath
no
leasure
to
wander
about
lascivious
objects
.
8
Read
and
study
Gods
word
,
it
s
a
preservative
against
this
sin
,
Prov.
2.10
,
11
,
15
,
16.
Prov.
6.23
,
24.
It
preserves
thee
from
her
flatteries
,
when
she
shall
profess
she
loves
none
like
thee
,
and
if
it
were
not
to
thee
she
would
not
prostitute
her self
to
any
.
This
word
hid
in
the
heart
preserves
the
young
man
whose
lust
is
strongest
,
Psal.
119.9
,
11.
For
persons
that
fare
daintily
,
live
idly
,
and
pray
and
read
rarely
,
it
s
a
rare
thing
for
them
to
be
preserved
from
this
sin
.
9
Restrain
thy
thoughts
from
uncleanness
,
Job
31.4
.
Job
would
not
think
upon
a
maid
in
any
lascivious
way
.
But
of
the
heart
proceeds
adultery
,
Matth.
15.18
,
19.
Ob.
But
there
's
sweetness
in
this
sin
.
Answ.
The
more
present
sweetness
,
the
more
the
future
bitterness
.
2
Consider
how
much
more
sweet
is
peace
of
conscience
.
Labour
then
to
give
an
absolute
denial
to
this
sin
when
it
is
in
the
first
motion
:
if
we
cannot
put
it
out
when
it
is
but
a
spark
,
how
can
we
put
it
out
when
it
is
in
a
flame
?
10
Take
heed
of
an
adulterous
eye
,
2
Peter
2.14
.
Having
Eys
full
of
Adultery
,
that
cannot
cease
from
sin
.
When
a
City
is
besieged
care
must
be
had
of
the
Walls
and
Gates
,
Prov.
6.25
.
Let
her
not
take
thee
with
her
Ey-lids
,
as
if
he
should
say
,
if
thou
wouldst
not
lust
after
her
do
not
look
upon
her
.
V.
28.
But
I
say
unto
you
,
whosoever
looketh
upon
a
Woman
to
lust
after
her
,
hath
committed
Adultery
with
her
already
in
his
heart
.
But
I
say
unto
you
]
Christ
here
comes
to
correct
the
depravement
of
the
Pharisees
,
that
they
which
kept
themselves
from
bodily
Adultery
,
were
free
from
all
guilt
thereof
,
But
I
say
,
that
whosoever
looks
upon
a
Woman
to
lust
after
her
hath
already
committed
Adultery
with
her
in
his
heart
.
Whosoever
looks
upon
a
Woman
]
Not
accidentally
,
or
looks
upon
her
by
reason
of
occasion
,
or
company
:
nor
is
it
unlawfull
for
a
Husband
to
look
upon
his
Wife
,
or
a
Suiter
upon
a
Maid
or
Widow
he
sues
unto
,
but
looking
upon
a
Woman
in
a
lustfull
way
is
condemned
,
which
is
contrary
to
the
end
of
this
Commandment
,
which
is
Chastity
.
Concupiscence
is
the
Mother
of
Lust
,
and
the
Eys
are
the
Windows
to
let
it
in
,
and
as
Wrath
is
the
Mother
of
Murder
,
so
is
Concupiscence
of
Adultery
.
James
1.14
,
15.
Lust
conceiveth
and
bringeth
forth
sin
.
Hence
pray
,
Psalm
119.37
.
Turn
away
mine
Eys
from
beholding
vanity
.
The
Pharisees
depraved
this
Command
two
ways
.
1
In
that
they
did
not
understand
it
of
inward
Concupiscence
,
but
of
that
which
broke
out
into
touches
,
kisses
,
or
bodily
Adultery
.
2
That
by
this
Law
they
thought
was
forbid
the
Concupiscence
of
another
mans
Wife
,
but
not
of
an
unmarried
Woman
;
but
Christ
says
,
that
all
lustfull
thoughts
of
a
Woman
though
she
be
not
a
Wife
is
unlawfull
.
Learn
we
then
Job's
Lesson
,
cap.
31.1
.
I
have
made
a
Covenant
with
mine
Eys
,
why
then
should
I
think
upon
a
Maid
?
Also
Prov.
6.25
.
Lust
not
after
her
Beauty
in
thine
heart
,
neither
let
her
take
thee
with
her
Ey
lids
.
What
though
she
be
beautifull
,
yet
is
Beauty
fading
;
if
she
be
honest
she
is
none
of
thine
,
if
she
be
a
Strumpet
consider
how
filthy
her
soul
is
.
Besides
,
remember
how
Abimelech
was
taken
with
Sarahs
Beauty
;
remember
how
Sichem
was
foil'd
looking
on
Dinah
,
Potiphar's
Wife
looking
on
Joseph
,
David
on
Bathsheba
,
Amnon
on
Thamar
.
As
our
Mother
Eve
at
first
was
foil'd
by
the
Eye
,
Gen.
3.6
.
seeing
the
forbidden
Fruit
was
pleasant
to
the
Eye
she
took
it
,
Sampson
was
also
taken
with
looking
upon
Dalilah
.
Therefore
as
the
Sun
on
a
sudden
darts
out
Beams
,
and
the
Clouds
lightening
,
so
doth
beauty
and
feature
dart
out
the
beams
wherewith
it
shoots
the
arrows
of
love
and
desire
into
the
hearts
of
persons
:
therefore
if
at
any
time
the
Eys
should
go
out
,
let
the
minde
call
back
the
Eys
,
as
from
nets
and
snares
laid
for
the
soul
.
In
other
creatures
there
is
a
natural
shiness
of
snares
laid
for
them
,
let
there
be
so
in
us
.
And
what
I
say
of
wanton
lookings
we
may
apply
to
wanton
listenings
and
touchings
.
And
also
that
wanton
looking
which
is
Adultery
in
Men
towards
Women
,
is
Adultery
in
Women
who
shall
lustfully
look
upon
Men.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
also
signifies
sollicitations
,
Can.
4.
Syn.
Neocaesariensis
.
Hath
committed
Adultery
with
her
already
in
his
heart
]
Though
men
can
neither
see
nor
punish
the
Adultery
of
the
heart
,
yet
God
sees
it
.
Such
a
speech
Job
31.7
.
If
my
heart
have
walked
after
mine
eys
,
and
any
blot
(
he
means
of
uncleanness
)
hath
cleaved
to
my
hands
,
then
let
me
sow
,
and
another
reap
,
yea
let
my
Off-spring
be
rooted
out
.
God
looks
into
the
heart
,
he
sees
the
mind
and
purpose
,
which
distinguisheth
evil
deeds
;
a
Thief
is
a
Thief
before
he
puts
forth
his
hand
to
steal
:
Wickedness
is
laid
open
by
the
doing
,
but
doth
not
then
begin
;
the
mind
becomes
adulterous
if
it
set
before
it
the
image
of
pleasure
that
might
be
had
with
such
a
party
,
and
shall
desire
it
.
Tertul
de
poeniten
.
The
will
is
the
beginning
of
the
deed
,
which
is
not
then
freed
,
when
some
difficulty
hinders
the
Commission
of
the
thing
will'd
;
neither
can
the
will
in
this
case
be
excused
by
the
inability
of
perfecting
that
which
it
wills
.
For
application
,
1
Be
humbled
for
all
your
wanton
lookings
and
lustings
you
had
in
the
state
of
nature
and
ignorance
,
as
the
prodigal
in
the
return
to
his
father
.
Other
sins
are
confest
in
prayer
,
let
this
also
.
2
Admire
the
grace
of
God
to
converted
souls
,
that
can
look
upon
a
woman
without
lusting
after
her
,
Tertul.
de
Velandis
Virg.
A
Christian
looks
upon
a
woman
with
safe
eyes
,
he
is
blinde
in
his
minde
toward
lust
.
3
Caution
of
us
for
the
guiding
of
the
eye
,
not
to
fix
it
on
any
object
that
may
stir
up
lust
,
neither
lustful
books
,
nor
pictures
,
nor
mixt
dancers
,
neither
to
fix
our
eyes
upon
the
beholding
the
beauty
of
wanton
women
.
Beauty
indeed
may
be
beheld
,
that
as
in
other
works
God
may
be
praised
,
so
in
that
,
and
therefore
when
one
ask'd
a
certain
Philosopher
what
there
was
in
beauty
that
it
was
so
desired
?
he
told
him
,
it
was
a
blinde
mans
question
:
onely
let
us
be
wary
herein
that
we
dwell
not
too
long
on
such
objects
,
lest
our
hearts
should
be
carried
after
our
eys
,
and
as
restraint
at
all
times
should
be
upon
our
sight
,
so
especially
when
we
come
to
worship
God
.
Eccl.
5.1
.
Look
to
thy
feet
when
thou
enterest
into
the
house
of
God
:
it
's
a
Syneedoche
,
for
all
the
affections
of
soul
and
members
of
body
.
4
Exhortation
to
cleanse
our
flesh
and
spirit
from
all
unchaste
and
unholy
lusts
,
Jam.
4.8
.
Cleanse
your
hands
and
purifie
your
hearts
,
from
what
?
Even
from
all
filthiness
of
the
flesh
and
spirit
.
Thy
body
is
the
Temple
of
the
Holy
Ghost
,
do
not
defile
it
,
1
Cor.
6.19
.
Remedies
against
heart-lust
through
the
eye
.
1
Beware
of
private
conversing
men
and
women
together
.
A
Christian
man
is
commanded
to
confer
with
a
Christian
woman
with
all
chastity
,
1
Tim.
5.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
Call
back
your
hearts
from
meditations
of
beauty
and
feature
to
better
meditations
.
The
absence
of
holy
thoughts
causes
the
Lord
to
deliver
us
up
to
vain
thoughts
,
Psal.
81.10
,
11.
I
gave
them
up
to
their
own
hearts
lusts
,
and
they
walked
in
their
own
counsel
.
Rom.
1.24
,
26
,
28.
As
they
liked
not
to
retain
God
in
their
knowledge
,
he
gave
them
up
to
a
reprobate
minde
,
to
chuse
things
reprobated
,
yea
he
gave
them
up
to
the
lusts
of
their
hearts
.
3
Be
often
eying
Gods
eye
in
all
places
,
Hebr.
4.13
.
There
is
not
any
creature
which
is
not
manifest
in
his
sight
,
Pro.
15.3
.
Psal.
139.2
.
He
knowes
our
thoughts
far
off
.
4
Be
not
greedy
to
hunt
after
beauties
;
Remember
one
fit
of
an
ague
blurs
it
,
and
how
that
beauty
withers
as
grass
,
Psal.
39.11
.
Thou
makest
his
beauty
to
consume
away
like
a
meth
:
think
what
a
change
age
and
death
puts
upon
it
.
5
Consider
,
the
eye
is
not
satisfied
with
seeing
,
Eccl.
1.8
.
but
rather
more
unsatisfied
,
whiles
the
more
they
behold
the
more
are
burning
desires
kindled
in
the
soul
.
6
Use
prayer
that
God
would
turn
thy
eyes
from
vanity
,
Psal.
119.31
.
and
watchfulness
,
that
thou
keep
thy
heart
with
diligence
,
for
out
of
it
are
the
issues
or
goings
out
of
life
and
death
,
Prov.
4.23
.
V.
29.
And
,
if
thy
right
eye
offend
thee
,
pluck
it
out
and
cast
it
from
thee
,
for
it
is
profitable
for
thee
that
one
of
thy
members
should
perish
,
and
not
that
thy
whole
body
be
cast
into
hell
.
V.
30
And
if
thy
right
hand
offend
thee
,
out
it
eff
,
and
cast
it
from
thee
,
for
it
is
profitable
for
thee
that
one
of
thy
members
should
perish
,
and
not
that
thy
whole
body
should
be
cast
into
hell
.
These
words
belong
to
the
former
command
,
forbidding
adulterous
looks
.
They
are
an
Objection
,
Who
can
but
love
beautiful
men
and
women
?
nature
inclines
to
love
that
which
is
beautiful
.
Answ.
To
this
Christ
answers
by
an
argument
from
the
greater
to
the
less
;
If
a
Gangrene
had
infected
part
of
the
body
,
you
would
rather
have
that
infected
member
cut
off
,
then
have
the
whole
body
hazarded
;
how
much
more
should
we
do
it
,
when
the
doing
thereof
will
prevent
the
eternal
destruction
of
soul
and
body
?
if
we
could
not
therefore
save
our
souls
otherwise
,
we
should
be
content
to
pull
out
our
eys
,
but
I
require
no
more
but
that
thou
turn
thy
eye
from
an
ensnaring
countenance
;
thou
oughtest
to
cut
off
thy
hand
,
but
I
require
no
more
then
that
thou
keep
it
off
from
unchaste
touchings
.
We
suffer
hard
things
for
the
saving
of
our
body
,
much
more
should
we
suffer
hard
things
for
the
saving
of
our
souls
,
and
so
much
more
,
because
it
costs
less
,
namely
the
cutting
off
of
our
lusts
.
Such
phrases
there
are
,
Matth
,
18.8
.
Mark
.
10.45
.
onely
there
they
are
applied
to
every
darling
sin
,
here
they
are
applied
to
that
sin
wherein
persons
have
the
least
power
of
resistance
.
Of
this
Job
23.11
.
My
foot
hath
held
his
steps
,
his
way
have
I
kept
and
not
declined
.
Job
31.1
.
I
have
made
a
covenant
with
mine
eyes
,
v.
7.
No
blot
hath
cleaved
to
my
hands
,
also
,
v.
5.
his
foot
hastened
not
to
deceit
;
the
meaning
of
this
precept
is
,
that
the
nourishment
of
lust
is
to
be
avoided
;
lust
travelling
with
a
sinfull
act
,
Psal.
7.14
.
Jam.
1.14
,
15.
if
it
be
hindered
to
bring
it
forth
,
that
sinful
act
becomes
abortive
,
and
lust
it self
dies
.
Therefore
this
command
,
as
all
other
commands
that
seem
to
command
wickedness
or
sin
,
ought
to
be
taken
figuratively
,
literally
this
precept
were
a
breach
of
the
sixt
command
,
Thou
shalt
not
kill
,
and
so
it
were
a
cruel
command
,
but
it
is
a
most
gentle
Command
:
it
had
been
hard
if
he
had
bid
us
keep
company
with
women
,
behold
them
,
and
abstain
from
them
.
Julian
taking
these
sentences
literally
mockt
at
Chistian
Religion
as
foolish
,
cruel
and
vain
,
because
it
commands
to
maim
our
own
members
:
He
mockt
at
Christians
because
no
man
did
it
,
he
mock
at
Christ
because
no
man
obeyed
him
;
but
this
Apostate
might
have
seen
from
the
scope
,
that
these
words
were
not
to
be
taken
literally
,
but
figuratively
.
For
Christ
teacheth
this
,
seeing
there
is
so
much
danger
of
the
eyes
that
they
are
as
gates
to
let
lust
in
and
out
,
they
are
to
be
pluckt
away
from
vanity
,
yea
to
be
pluckt
out
rather
then
be
offensive
to
the
soul
.
Some
of
the
ancients
understood
by
right
hand
kindred
and
friends
,
any
dear
thing
which
draws
from
God
,
but
here
is
meant
all
occasions
of
lust
taken
from
the
eye
in
particular
,
such
was
that
curiosity
of
looking
into
the
Ark
of
God
,
1
Sam.
6.19
.
Means
to
pluck
out
the
abuse
of
the
eye
,
and
to
cut
off
the
hand
.
1
Mortifie
our
earthly
members
.
Though
corruption
be
in
you
,
let
it
be
like
a
dead
carkass
.
1
God
works
habitual
or
inward
mortification
,
not
onely
by
raising
up
those
that
are
dead
in
sin
,
but
by
stirring
up
the
affections
of
the
soul
to
a
desire
of
raising
,
and
then
crucifying
sinfull
affections
or
lusts
in
us
.
2
For
outward
actual
mortification
,
that
is
our
work
,
hereby
we
resist
temptations
and
keep
in
inordinate
affections
.
These
sinful
affections
are
call'd
members
,
as
corruption
is
called
a
body
,
Rom.
6.6
.
and
because
it
puts
forth
its
power
in
all
the
members
of
the
body
,
and
as
our
natural
members
perform
our
natural
actions
,
so
our
corruption
uses
these
sinfull
affections
as
instruments
to
fulfil
the
desires
thereof
.
2
Look
upon
every
allowed
lust
as
that
which
severs
betwixt
God
and
us
,
Esa.
59.1
.
we
are
eagerly
affected
against
those
who
endeavour
to
sever
betwixt
us
and
our
dearest
friends
.
3
Look
upon
your
old
man
as
crucified
with
Christ
,
Rom.
6.6
.
4
Get
renovation
in
the
imagination
,
for
want
whereof
there
are
so
many
filthy
lustings
in
the
eye
,
and
listnings
in
the
ear
.
5
Look
upon
these
as
those
which
will
destroy
the
soul
,
as
in
the
text
.
V.
30.
It
hath
been
said
,
Whosoever
shall
put
away
his
wife
let
him
give
her
a
writing
of
Divorcement
;
But
I
say
unto
you
,
whosoever
shall
put
away
his
wife
,
saving
for
the
cause
of
fornication
,
eauseth
her
to
commit
adultery
,
and
whosoever
shall
marry
her
that
is
divorced
committeth
adultery
.
Christ
further
clears
the
seventh
Commandement
,
asserting
that
this
command
is
broken
if
a
man
shall
put
away
his
wife
except
for
fornication
;
the
Law
allowed
divorce
in
divers
cases
,
but
Christ
onely
in
the
case
of
fornication
.
It
hath
been
said
]
1
By
Moses
,
from
divine
inspiration
,
not
upon
his
own
private
fancie
;
for
the
commandements
and
statutes
which
Moses
taught
them
,
the
Lord
commanded
him
for
to
teach
them
,
Deut.
6.1
.
for
he
that
would
not
determine
in
a
matter
of
inheritance
(
as
in
the
case
of
the
daughters
of
Zelophehad
)
without
first
asking
God
,
in
a
matter
of
greater
moment
,
would
not
do
any
thing
without
Gods
command
:
and
though
Christ
Matth.
19.8
.
ascribes
divorce
unto
Moses
,
yet
those
things
which
came
from
God
are
ascribed
to
Moses
,
Matth.
8.4
.
Mark
1.44.7.10
.
Luke
5.14
.
Now
this
divorce
was
made
for
some
kind
of
filthiness
,
as
for
leprosie
,
scolding
,
&c.
Deut.
24.
1
For
it
was
scarcely
used
in
case
of
fornication
,
for
if
the
wickedness
of
fornication
appeared
,
the
adulteress
was
stoned
,
Levit.
20.10
.
and
if
she
were
suspected
she
was
purged
with
the
waters
of
jealousie
,
Numb.
5.27
.
and
God
dispensing
with
the
Jews
for
to
put
away
their
wives
for
sundry
causes
,
they
did
not
sin
herein
in
my
opinion
.
Ob.
But
Mat.
19.8
.
Mose
because
of
the
hardness
of
your
hearts
suffered
you
to
put
away
your
wives
,
therefore
it
was
onely
a
permission
.
Answ.
This
their
hardness
was
the
cause
why
God
granted
the
Jews
liberty
herein
,
lest
the
Jews
should
kill
their
wives
whom
they
could
not
put
away
,
yet
this
grant
did
make
their
putting
away
lawful
,
because
God
for
the
hardness
of
the
Jews
did
dispense
with
them
in
the
law
of
matrimony
:
by
this
putting
away
of
wives
,
God
typified
the
putting
away
of
the
Jews
,
and
the
betrothing
of
the
Gentiles
.
Whosoever
shall
put
away
his
wife
]
For
onely
the
husband
by
the
Jewish
law
might
put
away
the
wife
.
The
Pharisees
corrupted
this
law
of
divorce
:
the
original
law
was
,
Deut.
24.1
.
That
if
a
man
hated
his
wife
for
some
filthiness
,
giving
her
a
bill
of
divorce
he
might
put
her
away
,
but
might
never
take
her
any
more
after
he
had
put
her
away
.
Now
the
Scribes
and
Pharisees
depraving
this
law
,
the
Jews
for
every
small
matter
put
away
their
wives
,
showing
the
seventh
Commandement
was
not
violated
if
they
gave
them
a
bill
of
divorce
;
hence
Christ
reprehends
this
interpretation
.
Now
the
form
of
this
putting
away
,
as
the
Lawyers
tell
,
was
,
Tuas
res
tibi
habeto
,
tuas
res
tibi
agito
,
that
is
,
look
to
thy
own
affairs
,
conditione
tua
non
utar
,
in
severing
the
betrothings
placuit
renunciationem
interv
enire
.
Let
him
give
her
a
writing
of
divorcement
]
This
was
a
writing
whereby
the
husband
commanded
his
wife
to
depart
from
him
.
The
form
whereof
was
(
as
Grotius
mentions
)
this
,
Of
my
own
accord
and
no
mans
compulsion
,
I
have
decreed
to
leave
,
refuse
and
put
away
from
me
thee
,
hitherto
my
wife
,
and
even
now
do
send
thee
away
,
forsake
and
refuse
thee
,
and
cast
thee
away
from
me
,
that
thou
mayest
be
in
thy
own
power
;
and
mayest
depart
whither
thou
listest
at
thy
own
will
and
pleasure
,
neither
let
any
man
at
any
time
forbid
it
,
and
so
be
thou
let
go
,
that
it
may
be
lawful
for
thee
to
mary
to
what
man
thou
wilt
.
Now
that
it
was
lawfull
for
a
man
to
put
away
his
wife
without
bringing
the
cause
to
the
judge
,
appears
by
Christs
words
;
for
Christ
saith
,
It
was
spoken
of
them
,
he
that
putteth
away
his
wife
let
him
give
her
a
writing
of
divorcement
.
Besides
else
how
could
Joseph
have
put
away
Mary
privily
.
The
ancient
Gaules
and
other
nations
granted
the
husbands
power
of
life
and
death
over
their
wives
.
Grotius
.
Quest.
Whether
did
Moses
grant
divorce
onely
in
case
of
fornication
?
Answ.
No
,
for
Christ
saith
that
grant
was
made
for
the
hardness
of
their
hearts
,
Mat.
19.8
.
Mark
10.5
.
But
I
say
unto
you
,
Whosoever
shall
put
away
his
wife
except
for
the
cause
of
fornication
]
Qu.
What
if
a
wife
be
a
witch
,
or
one
that
endeavours
to
murther
her
husband
,
&c.
what
then
?
may
she
not
be
put
away
?
Ans.
yes
,
but
Christ
names
fornication
,
because
it
is
the
proper
cause
of
divorce
,
and
directly
repugnant
to
mariage
,
whereas
other
causes
are
general
,
excluding
from
all
civil
society
.
Quest.
But
what
if
the
adulterous
wife
repent
,
may
not
the
husband
take
her
again
to
bed
and
board
.
Answ.
He
may
pardon
it
,
because
the
offence
is
principally
committed
against
himself
,
but
he
is
not
bound
,
because
Christ
here
gives
him
liberty
to
put
her
away
,
1
Sam.
25.44
compared
with
2
Sam.
3.14
,
15
,
16.
Quest.
Whether
divorced
persons
may
marry
again
to
one
another
after
divorce
?
Answ.
No
:
Jer.
3.1
.
If
a
man
put
away
his
wife
and
she
become
another
mans
,
shall
he
return
unto
her
again
?
shall
not
the
land
be
polluted
?
The
reason
was
least
under
pretence
of
divorce
they
should
lend
one
another
their
wives
,
as
the
Lacedemonians
and
Cato
did
.
Quest.
Whether
divorced
persons
may
mary
at
all
,
without
committing
adultery
?
Answ.
The
innocent
person
doubtless
may
,
for
why
should
a
chaste
person
suffer
for
the
Adultery
of
his
yoke-fellow
?
2
God
hath
provided
Mariage
a
Remedy
against
Incontinency
,
for
all
sort
of
persons
.
1
Cor.
7.2
.
but
if
parties
lawfully
divorced
might
not
mary
again
,
then
they
should
want
this
Remedy
,
and
be
exposed
to
a
necessity
of
sinning
.
Quest.
Whether
putting
away
in
any
case
be
lawfull
,
seeing
Mal.
2.15
,
16.
The
Lord
hates
putting
away
.
Answ.
The
Prophet
speaks
not
of
any
putting
away
,
but
of
that
which
was
done
to
innocent
Women
,
onely
for
Barrenness
,
upon
which
cause
Divorce
first
began
at
Rome
:
and
yet
the
Romans
were
an
hundred
and
twenty
years
without
an
Example
of
putting
away
.
Abraham
,
though
Sarah
was
barren
till
ninety
nine
years
of
age
,
never
put
her
away
.
Causeth
her
to
commit
Adultery
]
How
could
this
be
?
A.
She
that
was
put
away
being
branded
with
the
Reproach
of
Divorce
could
not
get
another
Husband
,
and
so
being
hopeless
of
marying
,
as
being
counted
defiled
(
as
Moses
phrases
it
)
turn'd
Strumpet
,
now
Christ
casts
the
fault
hereof
upon
him
,
who
for
a
slight
cause
would
put
away
his
Wife
.
This
is
to
expose
the
frail
age
of
a
young
Woman
to
temptation
.
Hence
M.T.
Cicero
was
blamed
,
because
for
light
causes
he
put
away
his
Wife
Terentia
.
And
whosoever
marieth
her
that
is
divorced
committeth
Adultery
]
Christ
means
it
(
as
Grotius
thinks
)
of
one
that
is
of
the
same
Faith
and
Profession
,
so
that
we
may
understand
it
of
them
who
received
those
that
were
put
away
before
there
were
Endeavours
of
Reconciliation
used
of
one
of
them
to
the
other
.
1
Cor.
7.11
.
But
if
she
depart
,
let
her
remain
unmaried
,
or
be
reconciled
to
her
Husband
.
Also
it
's
meant
of
those
who
being
greedy
of
other
mens
Wives
,
by
Divorce
made
way
to
mary
them
.
Hence
Matth.
19
9.
the
former
Husband
is
said
to
commit
Adultery
,
if
he
shall
mary
another
,
so
that
the
Crime
of
Adultery
falls
on
him
,
he
hath
taken
away
all
hope
of
agreement
betwixt
the
former
yoke-fellows
,
so
that
hereby
Christ
would
establish
hope
of
Reconciliation
.
Otherwise
Moses
Law
standing
in
force
as
it
did
then
,
it
had
been
hard
that
they
that
had
maried
a
Woman
put
away
should
be
counted
for
Adulterers
.
Quest.
What
do
you
think
of
this
case
when
a
Husband
remains
a
certain
time
from
a
Wife
,
whether
another
man
may
mary
with
her
?
Answ.
The
absent
party
is
either
beyond
seas
,
or
in
his
own
countrey
.
If
beyond
seas
,
there
must
be
a
greater
time
granted
to
hear
of
him
.
By
the
Law
of
Constantine
if
the
Wife
did
not
hear
of
the
safety
of
the
Husband
in
four
years
she
was
permitted
to
mary
to
another
.
To
give
my
opinion
,
there
must
be
a
precise
time
set
down
,
wherein
if
the
Wife
do
not
hear
of
the
Husband
it
may
be
lawfull
to
mary
,
as
if
being
in
the
same
Nation
he
do
not
send
to
her
in
two
years
,
or
if
being
in
a
foreign
Nation
he
do
not
send
to
her
in
four
years
,
for
in
such
a
space
of
time
it
may
be
supposed
a
man
may
write
from
any
part
of
the
Earth
;
unless
he
be
in
captivity
:
such
a
Man
not
sending
to
his
Wife
in
such
a
space
of
time
may
be
supposed
to
put
her
away
,
howbeit
I
think
in
these
cases
to
consider
seriously
what
the
Laws
of
the
Nation
are
is
most
expedient
,
and
so
far
as
they
concur
with
lawfulness
and
expediency
to
follow
them
.
For
Application
,
1
Caution
,
Not
to
put
away
Wife
or
Husband
:
there
are
four
Mischiefs
in
it
,
1
Such
an
one
is
a
Murderer
,
because
he
hates
his
Wife
.
If
Christians
are
comma●ded
to
love
their
Enemies
,
how
much
more
then
their
yoke-fellows
,
who
may
have
vitia
,
but
not
flagitia
,
per●●ps
faults
,
but
not
heinous
offences
.
2
Such
an
one
is
guilty
because
he
hath
put
away
one
who
hath
not
committed
Adultery
.
For
this
cause
onely
putting
away
ought
to
be
;
for
though
there
be
other
failings
,
yet
ought
there
to
be
reconciliation
.
Lactantius
saith
,
He
is
an
Adulterer
who
hath
maried
her
that
is
put
away
;
and
he
is
an
Adulterer
who
hath
put
away
his
Wife
,
except
for
Fornication
,
that
he
may
mary
another
.
3
He
is
guilty
,
because
he
makes
her
commit
Adultery
.
4
Because
he
that
takes
her
that
is
put
away
becomes
an
Adulterer
.
2
Exhort
.
To
keep
the
Bond
of
Matrimony
inviolate
,
in
no
wise
to
break
it
,
as
being
the
Covenant
of
God
,
Prov.
2.17
.
3
Learn
,
not
to
put
away
a
Wife
or
Husband
for
Idolatry
,
Infidelity
,
1
Cor.
7.12
,
13.
onely
if
the
Idolater
will
depart
,
and
put
the
Believer
away
,
the
Believer
is
free
:
Nor
for
Errour
in
person
,
as
if
a
man
think
he
mary
a
Virgin
and
doth
not
,
because
she
hath
done
nothing
since
his
Wife
;
nor
for
Errour
of
Estate
,
as
supposing
to
mary
one
rich
but
she
is
poor
;
nor
for
Idolatry
,
Ezra
10.2
,
3.
Compare
Rom.
7.1
,
2
,
3
,
4.
nor
Heresie
,
1
Cor.
7.12
.
no
nor
yet
for
poverty
is
a
person
to
put
away
his
Wife
,
no
nor
for
frigidity
or
coldness
,
because
not
able
to
perform
the
duty
of
Mariage
,
nor
for
some
incurable
Disease
,
these
may
hinder
a
Mariage
from
being
,
but
not
break
it
after
it
is
solemnized
,
1
Cor.
7.10
,
11.
Let
not
the
Wife
depart
from
her
Husband
,
and
let
not
the
Husband
put
away
his
Wife
.
Quest.
But
what
if
the
Wife
be
of
contrary
Religion
,
as
a
Papist
,
and
will
not
live
with
her
Husband
in
such
Countreys
where
the
Husband
may
safely
profess
the
Faith
?
Answ.
It
was
the
judgment
of
Calvin
and
the
other
Helvetian
Preachers
,
that
there
might
be
a
Divorce
,
whereof
there
were
two
Examples
;
one
of
Pizarro
,
who
maried
a
Wife
who
would
not
live
with
him
,
save
in
the
Roman
Territories
,
where
he
must
either
deny
the
Faith
,
or
lose
his
life
.
After
Divorce
he
was
maried
,
as
I
remember
,
for
I
have
not
the
Book
by
me
,
to
one
Magdalen
Moor.
The
other
is
of
Galeazeus
Caracciolus
,
whose
Wife
refusing
to
live
with
him
save
in
Italy
,
where
he
was
either
in
danger
of
denial
of
Christ
,
or
loss
of
life
,
he
was
divorced
from
her
and
maried
to
a
Gentlewoman
of
Roan
,
who
fled
for
the
Gospel
sake
.
1
Cor.
7.15
.
But
if
the
unbelieving
depart
,
let
him
depart
,
a
Brother
or
Sister
is
not
in
bondage
in
such
a
case
,
but
God
hath
called
us
to
peace
,
that
is
,
to
peace
of
conscience
herein
,
as
Martyr
expounds
it
.
Now
the
reason
is
,
because
such
a
person
totally
puts
away
such
a
yoke-fellow
for
doing
his
duty
,
or
if
retained
it
is
with
an
intention
to
murder
him
.
4
Exhort
.
To
be
wary
in
choice
of
yoke-fellows
,
seeing
the
Bond
of
Mariage
is
an
indissoluble
Bond
,
it
cannot
be
broken
save
for
Adultery
,
beware
how
you
chuse
,
let
Women
beware
how
they
consent
:
if
it
were
as
common
Bargains
,
that
a
man
might
be
rid
of
them
losing
his
Earnest
,
or
if
they
were
taken
as
some
take
Apprentices
,
upon
liking
,
or
as
some
buy
Horses
to
lose
so
much
,
if
they
dislike
and
return
them
,
but
this
is
an
eternal
Bond
,
therefore
ought
to
be
done
with
much
deliberation
,
as
being
onely
once
to
be
done
.
Beware
then
how
you
chuse
for
Beauty
,
Portion
.
Many
Women
are
soon
won
,
for
person
,
kindred
,
riches
,
because
he
that
hath
her
is
able
to
deck
her
in
fine
Apparel
and
Jewels
,
never
looking
what
ability
such
a
man
hath
to
instruct
her
,
and
to
bring
up
the
Children
they
shall
have
in
Gods
fear
.
And
so
much
more
ought
we
to
be
advised
,
because
Mariage
is
that
point
upon
which
depends
in
a
great
measure
our
eternal
Estate
,
for
the
Estate
it self
it
is
but
for
a
few
years
,
but
eternal
things
both
of
our selves
and
posterity
much
depend
upon
it
.
How
angry
was
God
for
his
peoples
matching
themselves
with
Idolaters
,
Nehem.
13.23
,
24
,
25
,
26
,
27.
Ezra
9.2
,
3.
such
kinde
of
mariages
are
in
danger
of
turning
us
from
God
,
Deut
,
7.3
,
4.
5
To
stablish
the
consciences
of
competent
Judges
in
granting
divorces
;
when
one
of
the
persons
is
a
fornicator
,
it
is
of
the
light
of
nature
that
he
that
keeps
not
the
conditions
of
a
contract
or
bargain
should
lose
the
benefit
of
it
,
and
the
contract
be
made
void
;
that
whoredome
was
a
just
cause
of
divorce
in
Moses
time
,
was
in
respect
of
gentle
husbands
who
would
not
have
their
wives
put
to
death
;
such
an
husband
was
Joseph
to
Mary
:
or
in
respect
of
such
husbands
,
who
though
they
believed
their
wives
were
strumpets
,
and
perhaps
found
them
so
,
yet
they
were
not
able
to
prove
it
in
judgement
,
the
proper
punishment
thereof
was
death
,
either
burning
,
Gen.
38.24
.
or
stoning
,
Levit.
20.10
.
Joh.
8.5
.
but
now
Christ
warrants
any
Judge
to
proceed
to
divorce
in
this
case
of
adultery
.
But
for
other
cases
,
as
for
a
woman
against
her
husbands
will
to
go
to
the
banquers
of
strangers
,
or
without
just
cause
to
lye
out
all
night
,
or
to
go
into
the
Baths
with
men
,
these
are
no
sufficient
grounds
of
divorce
,
though
they
may
be
grounds
of
suspicion
.
6
To
rest
contented
in
the
state
of
marriage
wherein
God
hath
placed
us
,
and
hate
putting
away
,
Mal.
2.16
.
as
God
hates
it
so
should
we
.
And
so
much
more
,
because
God
joyns
persons
in
mariage
,
Matth.
19.6
.
What
God
hath
joyned
together
,
let
no
man
put
asunder
.
Besides
,
they
are
one
flesh
.
V.
33.
Again
,
ye
have
heard
that
it
hath
been
said
by
them
of
old
time
,
Thou
shalt
not
forswear
thy self
,
but
shalt
perform
unto
the
Lord
thine
oaths
:
V.
34.
But
I
say
unto
you
,
Swear
not
at
all
,
neither
by
heaven
,
for
it
is
Gods
throne
,
nor
by
the
earth
for
it
is
his
footstool
,
&c.
In
the
words
are
two
propositions
,
1
Thou
shalt
not
forswear
thy self
,
Levit.
19.12
.
Ye
shall
not
swear
by
my
name
falsely
.
2
Thou
shalt
perform
to
the
Lord
thine
oaths
,
Numb
,
30.2
.
If
a
man
swear
an
oath
to
binde
his
soul
with
a
bond
,
he
shall
not
break
his
word
,
he
shall
do
according
to
all
that
proceedeth
out
of
his
mouth
.
Out
of
these
two
places
are
the
words
of
this
text
taken
:
in
the
bare
words
there
appears
no
corruption
,
but
in
Christs
answer
the
depravement
appears
in
three
particulars
.
1
Thou
shalt
not
forswear
thy self
]
that
is
,
swearing
by
the
name
of
God
,
but
if
thou
forswears
by
creatures
thou
mayest
.
2
For
the
latter
,
but
shalt
keep
or
perform
thy
oaths
,
that
is
,
oaths
made
by
the
name
of
God
,
but
to
break
oaths
made
by
the
creatures
is
no
perjury
.
3
They
taught
that
rash
and
needless
swearing
was
no
prophanation
of
the
name
of
God
,
so
that
they
swore
truly
.
In
opposition
to
these
corruptions
Christ
saith
,
Thou
shalt
not
forswear
thy self
,
that
is
,
thou
shalt
perform
that
thou
hast
sworn
to
the
Lord
,
or
by
the
Lord
that
thou
wilt
do
.
Thou
shalt
perform
thy
oaths
,
as
all
other
oaths
,
so
in
particular
vows
confirmed
by
an
oath
.
Besides
to
perform
to
the
Lord
thine
oaths
,
signifies
,
that
if
we
will
swear
,
we
must
swear
by
the
true
God
,
not
by
idols
.
From
this
thus
explained
observe
,
Obs.
Perjury
is
an
heynous
sin
before
God
.
There
's
a
flying
rowl
of
curses
that
goes
out
against
false
swearers
,
Zach.
5.2
,
3.
It
's
called
a
rowl
,
because
the
Jews
books
were
not
distinct
by
leaves
as
we
have
,
but
one
piece
of
parchment
wrapt
upon
a
stick
like
a
map
,
which
was
called
a
rowl
,
because
rowled
together
.
In
this
was
writ
their
perjuries
,
and
the
punishments
of
them
;
it
's
said
to
be
flying
,
to
signifie
the
swift
vengeance
that
hangs
over
impenitent
persons
,
it
hangs
as
it
were
in
the
ayr
waiting
for
Gods
command
to
fall
down
like
an
Eagle
,
or
Hawk
upon
the
prey
.
They
went
as
swift
in
their
sins
as
wilde
Asses
or
Dromedaries
,
but
as
the
Ass
is
found
in
her-moneths
in
her
silthiness
,
when
she
is
big
that
she
cannot
run
,
men
wait
for
her
,
Jer.
2.23
,
24.
so
doth
the
rowl
of
judgement
wait
for
other
sinners
,
in
particular
for
perjured
persons
.
The
length
of
this
rowl
was
20
cubits
,
the
breadth
but
ten
,
signifying
that
it
went
over
all
Judaea
,
which
was
twice
as
long
as
broad
,
as
Hierom
observes
:
the
length
of
it
from
Dan
to
Beersheba
was
160
miles
,
the
breadth
from
Joppa
to
Bethlem
was
46
miles
.
This
rowl
was
writ
on
both
sides
,
on
one
side
of
it
were
curses
for
the
thief
,
on
the
other
side
curses
for
the
swearer
.
Lastly
,
this
curse
is
said
to
remain
in
the
midst
of
his
house
,
and
shall
consume
it
with
the
timber
thereof
and
the
stones
thereof
.
This
was
fulfill'd
,
Matth.
23.27
,
28.24.1
.
in
that
there
was
not
left
one
stone
upon
another
,
not
onely
the
Temple
destroyed
,
but
also
every
private
mans
house
,
Luke
19.44
.
so
that
they
were
laid
even
with
the
ground
,
and
not
one
stone
left
upon
another
.
This
sin
is
condemned
,
Hos.
10.4
.
Levit.
19.12
.
Zach.
8.17
.
Examples
of
persons
punish'd
for
false
swearing
,
are
Zedekiah
,
Ezek.
17.16
,
17
,
18
,
19
,
20.
the
Lord
threatens
for
the
oath
that
Zedekiah
swore
to
the
King
of
Babylon
and
brake
,
that
he
should
dye
.
Shimei
was
put
to
death
for
the
oath
he
brake
which
he
had
sworn
to
Solomon
,
1
Kings
2.42
,
43
,
44
,
45.
For
Saul
his
breach
of
the
oath
which
Joshua
and
Israel
had
sworn
to
the
Gibeonites
,
seven
of
his
sons
were
hanged
in
the
dayes
of
David
,
2
Sam.
21.1
.
to
v.
10.
Famous
was
Gods
judgement
on
Ladislaus
King
of
Poland
,
who
,
upon
the
Popes
Counsel
and
dispensation
,
broke
his
oath
which
he
had
sworn
to
Amurath
the
second
,
Acts
and
Mon.
vol.
1.
p.
968.
But
shalt
perform
to
the
Lord
thine
Oaths
]
An
oath
is
the
affirming
or
denying
a
thing
,
with
the
calling
on
the
name
of
God
to
witness
and
avouch
the
truth
of
the
thing
affirmed
,
denied
,
or
promised
,
that
they
to
whom
we
swear
may
not
doubt
of
the
truth
of
our
words
.
1
Oaths
are
lawful
,
1
Because
practised
by
God
and
Christ
,
Psal.
95.11
.
Psal.
110.1
.
Esai
45.23
.
and
by
Saints
,
by
Jonathan
,
and
David
,
by
Paul
,
Rom.
1.9
.
2
Cor.
1.23
.
2
Cor.
11.31
.
Gal.
1.20
.
2
Oaths
are
of
the
Law
of
nature
,
Gen.
21.23
,
24.
Abraham
and
Abimelech
,
or
at
least
Phicol
his
Captain
,
swore
one
to
another
.
3
The
useful
need
thereof
,
as
to
bring
forth
a
truth
,
Exod.
22.10
,
11.
as
if
a
man
deliver
a
beast
to
keep
and
it
be
stole
,
then
was
he
that
had
the
beast
to
keep
,
to
purge
himself
by
oath
,
and
the
owner
was
to
accept
his
oath
.
Also
that
things
done
privily
may
come
to
light
,
Numb.
5.19
.
so
the
Priest
swore
the
woman
suspected
of
incontinency
,
to
finde
out
whether
she
were
guilty
or
innocent
.
Properties
in
swearing
.
1
Look
to
a
right
call
,
as
1
When
the
Magistrate
ministers
an
oath
,
to
answer
so
far
as
Law
requires
,
otherwise
non
tencor
respondere
,
I
am
not
bound
to
answer
.
2
When
the
glory
of
God
and
edification
of
his
Church
requires
it
,
2
Cor.
1.23
.
Rom.
1.9
.
3
For
mutual
peace
and
ending
of
controversies
.
So
Jacob
and
Laban
swore
one
to
another
,
Gen.
31.53
.
so
an
oath
is
an
end
of
strife
,
Heb.
6.17
.
2
Look
to
the
thing
thou
swears
,
that
it
be
lawfull
,
not
as
Herod's
oath
to
Herodias
,
nor
as
the
forty
,
who
swore
to
kill
Paul
.
Such
an
oath
was
Davids
,
who
swore
to
destroy
all
Nabals
house
,
1
Sam.
25.22
.
3
Look
the
thing
thou
swears
be
in
thine
own
power
.
It
's
rashness
to
swear
a
thing
that
is
not
in
thine
own
power
,
as
to
swear
to
live
a
single
life
,
&c.
4
Swear
in
truth
,
judgement
and
righteousness
.
1
In
truth
,
which
excludes
all
equivocation
.
Words
are
to
be
taken
as
men
commonly
understand
them
.
An
oath
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
hedge
,
to
signifie
that
when
a
man
swears
he
sets
an
hedge
about
himself
,
which
he
may
not
break
;
this
excludes
all
swearing
of
things
we
know
not
,
and
things
we
doubt
of
.
2
In
judgement
,
not
lightly
or
rashly
,
but
weighing
all
due
circumstances
.
Eleazar
,
Gen.
24.3
.
when
Abram
swears
him
not
to
take
a
wife
of
the
Canaanites
for
his
son
,
but
of
his
kindred
;
before
Eleazar
swears
,
he
proposes
his
exceptions
,
viz.
What
if
the
woman
will
not
go
with
me
?
To
which
Abram
answers
,
If
the
woman
be
not
willing
to
follow
thee
,
thou
shalt
be
free
from
this
mine
oath
.
Eccles.
5.2
.
Be
not
rash
with
thy
mouth
and
let
not
thy
heart
be
hasty
to
utter
any
thing
before
God
.
None
must
swear
save
those
who
have
judgement
to
discern
what
an
oath
is
.
3
In
righteousness
;
That
you
affirm
nothing
against
conscience
,
neither
for
malice
,
nor
favour
,
as
those
sons
of
Belial
did
against
Naboth
,
who
swore
,
That
Naboth
blasphemed
God
and
the
King
,
1
Kin.
21.13
.
This
property
of
an
oath
excludes
all
swearing
for
custome
,
as
many
do
that
are
chosen
into
publick
places
,
and
are
chosen
into
societies
,
who
swear
not
because
they
mean
to
keep
their
oaths
,
but
because
else
they
cannot
be
enfranchised
.
2
Reprehension
of
prophane
swearing
,
which
is
so
common
:
for
this
sin
God
hath
a
controversie
,
Hos.
4.1
.
Lands
mourn
,
Jer.
23.10
.
and
the
sinner
becomes
guilty
,
Exo.
20.
Obj.
But
if
I
swear
not
,
men
will
not
believe
me
?
Answ.
They
would
sooner
believe
thee
if
thou
forbarest
it
.
He
that
hears
thee
make
no
conscience
of
swearing
,
will
think
thou
makes
no
conscience
of
lying
;
besides
better
be
suspected
of
men
,
then
condemned
of
God
and
conscience
.
Obj.
It
's
a
foolish
custome
I
have
got
.
Answ.
This
renders
thee
so
much
more
guilty
,
that
it
's
thy
custome
;
if
a
thief
or
murtherer
at
the
bar
should
plead
that
it
hath
been
his
custome
to
thieve
and
murther
,
would
not
this
make
him
more
guilty
?
Object
.
My
oaths
are
small
,
as
,
by
my
faith
and
troth
.
Answ.
Consider
against
what
a
great
majesty
they
are
committed
.
If
any
sin
seem
little
,
let
hell
fire
seem
great
.
To
use
faith
and
truth
cannot
be
less
then
an
appearance
of
evill
.
Object
.
But
I
swear
by
a
good
thing
.
Answ.
The
goodness
of
a
good
thing
aggravates
the
offence
when
abused
,
as
we
see
in
wine
and
beer
,
when
abused
to
drunkenness
.
Object
.
All
the
country
use
it
.
Answ.
We
must
not
follow
a
multitude
to
do
evil
.
Exod.
23.2
.
the
sinfulness
of
multitudes
brought
the
flood
upon
the
old
World
,
and
fire
upon
Sodome
.
Remedies
against
prophane
swearing
.
1
Beware
in
those
cases
where
men
are
apt
to
swear
amiss
,
as
to
gratifie
a
friend
,
or
to
be
revenged
of
an
enemy
.
2
Use
not
an
oath
when
the
matter
can
be
otherwise
determined
;
also
if
thou
be
a
judge
impose
not
an
oath
when
not
necessary
,
nor
upon
men
of
no
credit
,
who
make
no
conscience
of
it
,
nor
in
matters
of
no
moment
,
nor
tumultuously
and
in
haste
,
nor
when
thou
knows
that
which
is
sworn
will
not
,
or
cannot
be
performed
,
as
some
judges
were
wont
to
swear
Church-wardens
in
times
past
,
nor
to
make
a
person
to
accuse
himself
,
which
is
contrary
to
nature
,
that
a
man
should
punish
himself
.
Oaths
are
good
and
profitable
,
but
they
are
to
be
used
as
medicines
,
when
there
is
necessity
of
them
;
not
else
.
3
Take
heed
of
easiness
in
swearing
,
yea
and
in
calling
God
to
witness
;
ease
brings
custome
,
and
custome
blasphemy
.
4
Rid
thy
heart
of
impatience
and
vain
glory
.
In
an
angry
mans
mouth
,
oaths
are
very
frequent
,
and
vain
glorious
men
think
it
a
bravery
to
swear
:
prophane
swearers
would
have
other
men
think
them
so
stout
that
they
care
neither
for
God
nor
man
.
5
Let
it
be
with
a
due
fear
and
reverence
of
the
name
of
God
,
and
of
his
Majesty
.
Eccles.
9.2
.
Good
men
fear
an
oath
,
that
is
they
fear
the
glorious
name
of
the
Lord
in
their
oath
.
So
Athanasius
Serm.
de
passione
et
cruce
domini
,
purging
himself
to
Constantius
in
this
manner
,
God
is
my
witness
and
his
Christ
,
that
I
never
made
mention
of
thee
for
evil
to
thy
brother
Constans
Augustus
,
neither
stirred
up
him
against
thee
.
Pliny
(
as
Grotius
saith
)
mentions
that
the
Christians
were
wont
to
bind
themselves
with
an
oath
,
not
for
any
wickedness
,
but
that
they
would
not
commit
thefts
,
robberies
or
adulteries
;
that
they
would
not
deceive
nor
deny
a
thing
committed
to
their
trust
,
when
it
was
called
for
.
So
David
Psal.
119.106
.
I
have
sworn
to
keep
thy
commandements
.
But
I
say
unto
you
,
Swear
not
at
all
]
That
is
not
by
any
formes
of
oaths
which
are
after
mentioned
,
as
by
heaven
or
earth
;
to
swear
falsly
is
destructive
,
to
swear
truly
is
dangerous
,
not
to
swear
is
safe
.
The
scope
of
Christ
is
to
discover
the
Pharisees
jugglings
,
who
excused
persons
from
perjury
when
they
swore
by
heaven
and
earth
;
though
they
broke
their
oaths
,
yet
they
declared
them
innocent
from
perjury
,
provided
they
swore
not
by
the
name
of
God
.
2
Christ
speaks
against
all
rash
and
common
swearing
,
whether
by
God
or
creatures
.
Neither
by
heaven
,
for
it
is
the
throne
of
God
]
q.
d.
a
perjury
that
is
made
by
heaven
redounds
unto
God
,
for
in
the
creatures
the
Creator
is
understood
,
for
they
are
created
of
God
,
and
all
that
they
have
they
have
it
from
God
.
Vainly
then
do
you
Pharisees
say
,
If
an
oath
be
made
by
God
it
bindes
,
but
it
bindes
not
if
it
be
made
by
creatures
;
He
that
swears
by
the
creature
either
makes
it
God
,
which
is
Idolatry
,
or
understands
God
in
it
.
So
that
Christ
shows
that
all
rash
swearing
and
all
irreverence
and
abuse
of
the
name
of
God
was
forbid
,
contrary
to
the
scribes
doctrine
,
who
taught
the
command
was
onely
broken
by
perjury
.
The
scribes
had
another
errour
,
that
he
that
swore
by
the
temple
and
altar
was
not
bound
,
but
he
that
swore
by
the
gold
of
the
temple
,
or
the
gift
of
the
altar
was
bound
,
Mat.
23.16
.
because
gold
and
the
gift
upon
the
altar
tended
to
the
priests
gain
.
The
Jews
were
wont
to
swear
by
heaven
,
the
Pharisees
made
nothing
of
it
;
hence
Christ
shows
that
he
who
swears
by
heaven
and
earth
,
swears
by
God
who
hath
heaven
for
his
throne
,
and
earth
for
his
foot-stool
:
he
alludes
to
Esai
.
66.1
.
Heaven
is
my
throne
and
earth
is
my
foot-stool
.
Neither
by
Jerusalem
,
because
it
is
the
city
of
the
great
King
]
Alluding
to
Psal.
48.2
.
where
it
is
so
called
,
he
that
swears
by
Jerusalem
swears
by
him
that
hath
set
his
throne
at
Jerusalem
,
as
he
that
swears
by
the
temple
swears
by
him
that
dwelleth
therein
;
for
whosoever
swears
intends
to
call
the
first
and
infallible
truth
for
witness
.
Neither
shalt
thou
swear
by
thy
head
,
because
thou
canst
not
make
one
hair
white
or
black
]
As
if
he
should
say
,
Think
it
not
lawful
to
swear
by
thy
head
(
as
diverse
heathens
and
Jews
did
)
because
it
is
not
thine
own
but
Gods
,
and
that
which
is
Gods
thou
oughtest
not
to
curse
,
as
thou
doest
if
thou
forswears
thy self
:
he
that
swears
by
his
head
,
swears
by
God
the
maker
of
it
,
and
he
desires
he
may
receive
his
life
or
soul
for
a
pledge
,
that
if
he
forswear
himself
,
his
life
and
soul
may
be
forfeited
.
Because
he
cannot
make
one
hair
white
or
black
]
It
's
a
proverb
for
doing
the
smallest
thing
,
such
as
to
adde
a
cubit
to
our
stature
.
If
we
cannot
do
the
least
thing
,
as
to
colour
one
hair
,
how
can
we
do
such
a
great
thing
as
make
a
head
,
that
we
should
venture
to
swear
by
it
,
as
if
it
were
our
own
making
?
Quest.
Whether
it
be
lawful
to
swear
by
creatures
,
as
by
the
starrs
,
light
,
bread
,
drink
,
&c.
Answ.
No
,
1.
Because
it
is
Idolatry
.
Men
hereby
invest
the
creatures
with
Gods
properties
.
For
men
make
those
things
their
God
whereby
they
swear
,
and
they
hereby
apply
the
religion
of
an
oath
to
a
creature
,
which
is
onely
due
to
God
.
Polycarpus
would
rather
be
burnt
then
swear
by
Caesars
fortune
,
Euseb.
Hist.
l.
4.
c.
15.
Nor
would
the
Christians
swear
by
the
Genius
of
their
Prince
,
Tert.
Apol.
2
Oaths
are
onely
to
be
by
the
name
of
God
,
Deut.
6.13
.
Thou
shalt
fear
the
Lord
thy
God
,
and
swear
by
his
name
.
Deut.
10.20
.
He
that
sweareth
on
the
earth
shall
swear
by
the
God
of
truth
.
Esa.
65.16
.
After
the
emperours
had
given
their
names
to
Christ
,
the
oath
given
to
souldiers
,
(
as
Vegetius
mentions
)
was
by
God
and
Christ
,
and
the
holy
Spirit
,
and
by
the
majesty
of
the
Emperor
,
which
according
to
God
is
to
be
loved
and
embraced
of
mankind
.
This
was
a
corruption
,
for
we
are
to
swear
onely
by
God
.
The
Prophet
.
Zeph.
1.5
.
reproves
them
who
swore
by
the
Lord
and
by
Malchom
.
3
No
creature
whereby
we
swear
can
search
our
hearts
,
no
Saint
,
nor
Angel
,
to
know
whether
we
swear
true
or
false
,
nor
reward
in
case
we
swear
truly
,
nor
take
vengeance
in
case
we
swear
falsly
.
4
We
are
to
swear
to
none
but
him
we
are
to
serve
and
worship
,
Deut.
6.13
.
Thou
shalt
serve
the
Lord
thy
God
,
and
swear
by
his
name
;
but
God
onely
is
to
be
worshipped
and
served
,
Matth.
4.10
.
Him
onely
shalt
thou
serve
,
therefore
him
onely
shalt
thou
swear
by
.
Martyr
saith
in
the
councel
of
Carthage
,
it
was
forbid
that
any
man
should
swear
by
creatures
,
and
if
a
clergy
man
so
swore
he
was
to
be
excommunicate
.
5
Such
a
kind
of
swearing
by
creatures
takes
away
the
reverence
of
an
oath
,
and
causes
persons
to
use
it
rashly
and
〈◊〉
.
〈◊〉
.
But
whether
may
a
Christian
take
an
oath
of
him
〈…〉
will
swear
by
Idols
or
creatures
.
〈…〉
swears
by
the
God
of
Nahor
,
when
Nahor
〈…〉
Gen.
31
.
5●
.
Jacob
he
takes
his
oath
and
swears
by
the
fear
of
his
father
Isaac
.
And
so
Christians
may
take
an
Oath
of
a
Mahumetan
swearing
by
Mahumet
,
because
he
to
whom
the
Oath
is
sworn
looks
not
at
the
Errour
of
the
Oath
,
but
at
the
Confirmation
of
the
Truth
and
of
the
Promise
made
.
Besides
,
he
to
whom
an
Oath
is
sworn
,
I
mean
the
Christian
,
though
he
requires
an
Oath
,
doth
not
require
a
corrupt
Oath
.
Quest.
Whether
it
be
lawfull
to
lay
the
hand
upon
the
Book
,
and
to
kiss
it
,
in
taking
of
an
Oath
,
when
it
is
imposed
on
us
by
a
lawfull
Magistrate
?
Answ.
No
,
because
an
Oath
is
part
of
Gods
worship
,
see
Deut.
6.13
.
and
this
is
a
Superstition
,
or
a
Super-institution
in
it
,
1
Because
it
confines
our
outward
Worship
to
a
bodily
Service
,
which
was
never
commanded
by
God
,
nor
exemplified
by
Saints
.
Now
as
the
Christians
twenty
years
ago
opposed
Bowing
before
the
Altar
,
&
bowing
towards
the
East
,
when
it
was
imposed
,
though
herein
they
were
required
onely
to
bow
to
the
God
of
Heaven
and
Earth
,
placing
an
absoluteness
in
that
which
God
left
indifferent
,
so
we
in
like
manner
may
oppose
this
Superstition
of
Confinement
in
Laying
our
Hand
upon
the
Book
,
and
kissing
the
Book
in
taking
of
an
Oath
,
when
God
hath
left
it
indifferent
what
gesture
or
outward
signification
we
will
express
.
Hence
the
Scripture
mentions
variety
of
gestures
,
sometimes
the
Putting
the
Hand
under
the
Thigh
,
Gen.
24
9.
sometimes
lifting
up
the
Hand
to
the
most
high
God
,
Gen
,
14.22
.
2
Because
in
the
Worship
of
God
there
is
introduced
a
humane
Invention
,
which
ought
not
to
be
(
seeing
he
that
ows
the
Worship
must
appoint
the
manner
how
he
will
be
worshipped
)
That
there
is
a
humane
Invention
brought
in
,
appears
,
because
that
together
with
their
swearing
,
they
are
at
the
same
time
required
to
lay
their
Hands
upon
the
Book
;
now
as
some
of
the
Non-conformists
brought
it
as
an
unanswerable
Reason
,
that
the
Cross
ought
not
to
be
used
in
Infant-baptism
,
but
was
will-worship
,
because
it
was
joyned
with
the
worship
of
God
,
as
it
was
then
accounted
;
and
that
it
was
joyned
with
the
supposed
worship
of
God
,
appeared
,
because
the
worship
was
a
good
while
begun
before
the
Cross
was
used
,
and
after
the
Crossing
there
was
the
saying
the
Lords
Prayer
,
and
a
Thanksgiving
for
the
Regeneration
of
the
Infant
.
This
Argument
I
producing
once
to
a
great
learned
Bishop
,
he
was
not
able
to
answer
it
,
but
was
in
a
manner
silenced
at
it
.
Let
those
then
be
silenced
who
will
offer
to
introduce
Laying
the
Hand
upon
the
Book
in
the
Worship
of
an
Oath
,
and
impose
it
on
others
to
observe
their
Invention
.
3
It
's
unlawfull
,
because
Magistrates
in
some
places
place
the
essence
of
an
Oath
in
Laying
the
Hand
upon
the
Book
,
hence
it
's
unlawfull
;
now
in
that
they
place
the
essence
of
an
Oath
in
laying
the
Hand
upon
the
Book
,
appears
,
because
they
will
not
give
you
an
Oath
unless
you
will
swear
in
that
manner
.
2
Because
they
think
the
Oath
is
not
full
without
it
:
for
though
in
the
most
religious
manner
you
call
the
Searcher
of
hearts
to
witness
,
and
though
you
are
willing
to
lift
up
your
hand
to
Heaven
to
the
most
high
God
,
yet
nothing
wil
serve
,
unless
you
lay
your
Hand
upon
the
Book
,
they
will
not
give
you
an
Oath
,
witness
Ald.
Hook
one
of
the
Judges
for
Probate
of
Wills
at
Dublin
,
who
thus
refused
the
Testimonies
and
Oaths
of
me
and
another
,
who
were
Witnesses
to
a
Will
,
wherein
the
Legatees
were
onely
a
Widow
and
three
very
small
fatherless
Children
.
As
the
calling
of
God
to
witness
to
confirm
a
truth
by
a
person
that
discerns
what
an
Oath
is
,
is
one
part
of
the
essence
of
an
Oath
,
so
these
men
would
have
Laying
on
of
Hands
on
the
Book
to
be
another
part
of
the
essence
thereof
,
unless
we
may
suppose
that
they
make
Swearing
in
the
Worship
of
God
to
be
the
thing
signified
,
and
Laying
the
Hand
upon
the
Book
and
kissing
it
,
to
be
the
outward
sign
thereof
,
so
that
the
Worship
shall
be
from
Heaven
,
and
the
sign
from
man
,
a
grosser
presumption
than
which
there
were
not
many
in
the
Prelacy
.
4
If
there
be
any
outward
visible
gesture
required
in
taking
of
an
Oath
,
there
being
none
commanded
by
God
,
it
must
be
such
as
is
exemplified
by
God
,
Angels
,
and
godly
men
;
but
not
laying
the
Hand
upon
the
Book
,
but
lifting
up
the
hand
towards
Heaven
,
is
such
as
is
exemplified
by
God
,
Angels
,
and
godly
men
;
therefore
,
if
any
gesture
be
required
,
lifting
up
of
the
hand
to
Heaven
must
be
it
.
See
it
,
1
In
God
,
Deut.
32.40
.
I
lift
up
my
hand
to
Heaven
and
say
,
I
live
for
ever
.
2
See
it
in
Angels
,
Revel.
10.5
,
6.
And
the
Angel
which
I
saw
stand
upon
the
Sea
,
and
upon
the
Earth
,
lifted
up
his
hand
to
Heaven
,
and
sware
by
him
that
liveth
for
ever
and
ever
,
who
created
Heaven
and
Earth
.
3
See
it
in
a
godly
man
,
the
Father
of
the
faithfull
,
Gen.
14.22
.
Abraham
said
to
the
King
of
Sodom
,
I
have
lift
up
my
hand
to
the
Lord
,
the
most
high
,
the
Possessour
of
Heaven
and
Earth
,
that
I
will
not
take
from
thee
a
thred
even
to
a
shoe-latchet
.
Moreover
Dan.
12.7
.
I
heard
the
man
cloathed
in
Linnen
which
was
upon
the
Waters
of
the
River
,
when
he
held
his
right
hand
and
his
left
hand
unto
Heaven
,
and
sware
by
him
that
liveth
for
ever
.
5
I
have
read
of
a
conscientious
Witness
in
the
Book
of
Martyrs
about
three
hundred
years
ago
,
who
conscientiously
opposed
this
Abomination
.
6
I
have
heard
upon
good
Information
I
trust
,
that
there
was
an
Ordinance
of
Parliament
to
dispense
with
tender
Consciences
herein
,
which
it
behoves
all
tender
Consciences
to
have
,
if
it
may
be
had
,
to
produce
it
against
the
rigidness
of
〈◊〉
who
will
either
force
them
to
lay
their
hands
upon
〈…〉
,
or
else
give
no
Oath
.
There
was
a
Witness
of
Christ
that
opposed
laying
his
hand
to
swear
upon
a
book
.
See
Acts
and
Mon.
vol.
1.
P.
701.
Col.
2.
also
P.
702.
In
the
life
of
William
Thorp
a
Priest
,
A
certain
Clerk
asking
William
Thorp
if
it
were
not
lawful
to
kneel
down
and
touch
the
holy
Gospel
book
,
and
kiss
it
saying
,
So
help
me
God
and
this
holy
doom
,
William
Thorp
answered
out
of
a
discourse
betwixt
a
Lawyer
and
a
Master
of
Divinity
,
The
Master
of
Divinity
said
,
it
was
not
lawfull
to
give
or
take
any
such
charge
upon
a
book
,
for
every
book
is
nothing
else
but
divers
creatures
,
of
which
it
is
made
of
,
therefore
to
swear
upon
a
book
is
to
swear
by
creatures
,
and
this
swearing
is
ever
unlawfull
:
this
sentence
witnesseth
Chrysostom
,
plainly
blaming
them
greatly
that
bring
forth
a
book
to
swear
upon
.
Also
pag.
702.
being
askt
to
lay
his
hand
upon
the
book
and
swear
,
William
Thorp
answered
,
If
Chrysostom
proveth
him
worthy
of
great
blame
that
bringeth
forth
a
book
to
swear
upon
,
It
must
needs
follow
that
he
is
more
to
blame
that
sweareth
on
that
book
.
After
a
Clerk
bidding
him
lay
his
hand
upon
the
book
,
touching
the
holy
Gospel
of
God
,
William
Thorp
answered
,
I
understand
that
the
holy
Gospel
of
God
may
not
be
touched
with
mans
hand
,
ibid.
that
is
not
unadvisedly
.
V.
37.
But
let
your
communication
be
yea
,
yea
;
nay
,
nay
;
for
whatsoever
is
more
then
these
cometh
of
evil
.
The
meaning
of
Christ
here
,
is
not
to
forbid
swearing
in
just
cases
,
but
prophane
and
rash
swearing
,
whether
by
God
or
creatures
.
This
is
mentioned
,
Jam.
5.12
.
as
if
he
should
say
,
Let
your
speech
usually
be
a
bare
affirmation
or
denial
.
For
that
which
is
added
to
these
by
calling
God
or
creatures
to
witness
cometh
of
evil
.
Yea
,
yea
;
nay
,
nay
]
Christ
notes
to
us
the
constancy
that
should
be
also
in
our
speeches
,
without
faltringor
deceitfull
equivocating
,
2
Cor.
1.19
,
20.
Our
word
among
you
was
not
yea
and
nay
.
Besides
Christ
teaches
that
in
promises
not
sworn
,
our
faith
ought
to
be
kept
in
like
manner
as
if
they
had
been
sworn
,
Psal.
15.4
.
He
that
sweareth
to
his
own
hurt
and
changeth
not
.
So
much
appears
,
Jam.
5.12
.
Let
your
yea
be
yea
,
and
your
nay
nay
,
lest
you
fall
into
condemnation
.
In
stead
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sub
judicio
,
Grotius
reads
out
of
some
Copies
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lest
you
fall
into
hypocrisie
,
that
is
,
lest
ye
be
found
deceitfull
,
which
becomes
not
Christians
.
Joseph
speaks
of
the
Essens
,
Every
thing
that
was
spoken
of
them
was
stronger
then
an
oath
.
Some
there
are
that
think
promises
have
not
a
binding
power
,
but
a
simple
affirmation
of
a
thing
that
in
future
we
would
do
,
ought
to
proceed
from
that
minde
,
that
at
that
time
would
do
that
thing
which
we
say
we
would
do
in
future
.
Yet
he
is
not
bound
thereby
,
nor
we
are
bound
thereby
,
because
the
will
of
man
hath
a
power
to
change
his
decrees
,
neither
can
he
take
away
that
right
from
himself
by
the
alone
respect
of
himself
.
So
that
we
must
distinguish
,
1
Betwixt
the
declaration
of
our
minde
,
wherein
we
show
our
present
intentions
,
but
yet
with
the
reservation
of
our
future
liberty
of
changing
our
present
determination
upon
new
reasons
we
yet
see
not
.
2
And
betwixt
a
promise
.
For
in
a
promise
there
is
the
translation
of
a
mans
right
to
another
;
as
a
man
that
owes
an
horse
may
pass
him
over
to
another
by
some
signe
of
his
will
;
now
because
by
such
a
signe
some
right
passes
over
to
another
,
therefore
the
will
cannot
honestly
change
it self
.
Now
that
a
promise
may
be
of
force
,
there
are
four
requisites
;
1
That
the
promiser
be
capable
of
promising
,
and
therefore
those
that
want
reason
,
as
children
and
mad
men
,
their
promises
are
of
none
effect
;
there
can
be
no
willing
without
understanding
.
2
That
the
things
promised
be
just
;
herein
Herods
promise
was
of
no
force
when
Herodias
desired
John's
head
.
3
That
we
promise
what
is
in
our
own
power
.
If
a
servant
promise
his
service
to
him
that
is
not
his
master
,
this
promise
is
nothing
,
because
it
is
beyond
the
power
of
the
promiser
;
so
if
a
man
should
promise
to
reach
heaven
,
it
is
out
of
his
power
.
4
After
our
promise
is
made
to
any
person
,
upon
consideration
that
we
look
upon
it
as
an
absolute
debt
,
which
we
cannot
in
conscience
nullifie
,
unless
the
person
to
whom
we
promise
do
acquit
us
.
Whatsoever
is
more
then
these
cometh
of
evil
]
Evil
in
the
masculine
Gender
signifies
the
evil
spirit
,
the
devil
,
who
tempts
to
swearing
as
well
as
to
other
sins
,
without
any
necessity
of
an
oath
.
If
we
take
these
words
[
of
evil
]
in
the
Neuter
Gender
,
then
we
must
understand
that
this
sin
of
vain
swearing
comes
of
the
evils
that
are
in
the
hearts
of
men
.
As
from
,
1
Irreverence
of
the
name
of
God
.
2
Distrust
,
when
men
will
not
believe
without
an
oath
.
3
From
a
custome
of
swearing
wherein
persons
have
been
bred
.
4
From
the
custome
of
men
,
in
not
standing
to
their
promises
,
and
not
using
faithfulness
in
their
speeches
,
so
that
it
is
as
if
Christ
had
said
,
think
not
you
will
be
excluded
from
the
society
of
men
if
you
refrain
from
swearing
,
for
the
manner
of
swearing
,
springing
up
from
mens
unfaithfulness
,
if
you
shall
honestly
perform
your
words
and
promises
,
you
will
sooner
be
believed
without
an
oath
then
others
with
an
oath
.
Yet
know
that
Christ
doth
not
count
oaths
evil
or
unlawfull
in
the
whole
,
but
things
that
are
not
to
be
used
save
in
matters
of
very
great
moment
;
as
bring
called
before
a
Magistrate
,
or
when
something
is
committed
to
the
trust
of
another
,
or
for
purging
our
own
innocency
,
when
suspected
,
Num.
5.19
.
or
when
persons
are
slow
to
believe
that
which
is
profitable
for
them
to
believe
,
or
for
Gods
glory
,
Ro.
9.1
.
Oaths
are
not
to
be
used
but
in
these
and
such
like
cases
as
have
been
named
.
For
Application
,
learn
to
keep
within
the
bounds
of
yea
and
nay
,
avoiding
all
prophane
swearing
.
If
the
Princes
of
the
world
will
not
suffer
their
names
to
be
abused
,
will
God
suffer
it
?
Will
Christ
suffer
his
wounds
,
his
heart
,
his
bloud
,
his
foot
to
be
sworn
by
?
Also
all
prophane
cursing
,
to
wish
they
might
sink
,
be
hang'd
,
be
damn'd
,
be
burnt
,
never
to
come
in
the
Kingdome
of
heaven
,
never
see
wife
or
children
,
or
the
face
of
God
,
that
this
bread
may
be
their
last
if
it
be
not
so
.
Moreover
beware
of
swearing
by
creatures
,
as
by
the
cross
,
by
light
,
by
heaven
,
by
faith
,
troth
,
by
Jerusalem
,
by
thy
head
:
remember
whatsoever
is
above
yea
and
nay
is
sin
.
Avoid
the
calling
of
God
to
witness
in
trivial
things
,
as
even
many
professors
do
,
using
such
words
,
as
the
Lord
knowes
,
God
can
witness
with
me
.
Moreover
learn
to
be
constant
in
your
words
and
promises
,
that
your
faithfulness
may
perswade
men
to
believe
you
without
oaths
.
V.
38.
Ye
have
heard
that
it
hath
been
said
,
An
eye
for
an
eye
,
and
a
tooth
for
a
tooth
.
Here
's
another
Commandement
depraved
by
the
Pharisees
,
which
was
the
law
of
like
for
like
,
or
retaliation
,
Exod.
21.23
,
24
,
25.
This
law
of
giving
eye
for
eye
,
tooth
for
tooth
,
which
was
appropriated
to
the
Judge
,
they
applied
it
to
private
persons
,
that
every
man
might
avenge
himself
.
That
it
belonged
to
the
Judges
onely
,
see
Deut.
19.21
.
the
scope
of
which
law
was
to
keep
men
from
avenging
themselves
,
seeing
they
had
the
Magistrate
an
avenger
of
their
wrongs
.
Onely
where
Magistracy
cannot
be
had
,
there
may
be
an
unblameable
defence
.
The
law
of
the
12
Tables
was
,
if
he
hath
broken
a
member
let
there
be
like
for
like
.
Now
the
Pharisees
expounded
the
law
of
God
to
serve
the
corrupt
humours
of
the
Jews
,
who
were
much
given
to
private
revenge
;
yea
it
is
natural
to
every
man
to
think
revenge
sweeter
then
milk
,
then
life
.
Corrupt
teachers
are
ready
to
expound
the
law
of
God
according
to
the
manners
of
men
,
as
Princes
frame
their
governments
according
to
the
manners
of
their
people
.
V.
39.
But
I
say
unto
you
,
Resist
not
evil
,
but
whosoever
shall
smite
thee
on
thy
right
cheek
,
turn
to
him
the
other
also
.
Resist
not
evil
]
Christ
in
answer
forbids
all
private
revenge
.
We
should
onely
desire
to
defend
our selves
and
ours
,
not
thirst
to
hurt
our
Enemy
.
For
that
revenge
that
Sampson
had
against
the
Philistines
for
his
eyes
,
Judg.
16.28
,
29.
It
was
not
the
revenge
as
of
a
private
man
,
but
of
a
Magistrate
,
as
appears
by
the
assistance
God
gave
him
at
that
time
,
neither
would
Sampson
have
prayed
to
God
for
assistance
in
any
sin
.
Certainly
were
it
not
lawfull
to
drive
back
force
with
force
,
the
Apostles
following
Christ
would
not
have
carried
swords
,
Luke
22.38
.
It
is
of
the
law
of
nature
to
defend
our
lives
,
and
to
turn
away
those
things
that
hurt
,
which
if
it
were
not
,
thievs
and
robbers
would
spoil
honest
men
:
this
may
be
where
we
cannot
have
defence
from
Magistrates
.
But
to
push
like
rams
,
as
those
Kings
,
Dan.
11.40
.
is
forbid
.
Whereas
Christ
blamed
Peter
,
Mat.
26.52
.
Put
up
thy
sword
into
his
place
,
for
all
they
that
take
the
sword
shall
perish
with
the
sword
,
It
was
not
for
driving
away
force
by
force
,
but
for
his
desire
of
revenge
,
which
revenge
appears
,
in
that
it
was
not
probable
that
such
a
multitude
as
came
to
take
Christ
,
should
be
driven
back
by
two
or
three
armed
men
.
Also
Christ
blames
him
for
going
on
so
rashly
,
without
his
command
or
the
Magistrates
command
.
He
that
takes
away
thus
any
mans
life
with
the
sword
,
shall
perish
either
by
mans
sword
,
or
by
the
sword
of
Gods
vengeance
.
Moreover
this
command
of
not
resisting
evil
,
seems
to
be
a
supplement
to
Moses
.
Tertul.
cont
.
Marcion
l.
4.
Christ
taught
us
a
new
pattern
,
forbidding
the
course
of
wrong
permitted
by
the
creatour
,
requiring
eye
for
eye
,
and
tooth
for
tooth
.
When
he
teaches
vengeance
is
mine
,
I
will
repay
it
,
he
teaches
that
patience
expects
revenge
;
yea
the
Lord
doth
not
onely
forbid
revenge
,
but
the
remembrance
and
calling
to
minde
of
the
wrong
.
Beware
then
how
you
use
private
revenge
,
whether
it
be
that
which
is
inward
,
as
the
bearing
of
a
grudge
,
condemn'd
,
Levit.
19.18
.
Jam.
5.9
.
Grudge
not
one
against
another
,
or
that
which
is
outward
,
when
a
man
shall
vent
revengful
words
or
actions
,
Prov.
20.22
.
Say
not
thou
I
will
recompense
evil
,
but
wait
on
the
Lord
and
he
shall
save
thee
.
Prov.
24
29.
Say
not
thou
I
will
do
to
him
as
he
hath
done
to
me
,
I
will
render
to
the
man
according
to
his
work
.
Christ
gave
not
reviling
for
reviling
,
1
Pet.
2.23
.
he
was
led
as
a
sheep
to
the
slaughter
,
Esai
.
53.7
.
as
a
sheep
before
the
shearers
is
dumb
,
so
opened
he
not
his
mouth
.
But
whosoever
shall
smite
thee
on
thy
right
cheek
,
turn
to
him
the
other
also
]
This
is
a
proverb
taken
from
Lam.
3.30
.
he
giveth
his
cheek
to
him
that
smiteth
him
;
it
signifies
to
suffer
wrongs
patiently
rather
then
revenge
our selves
This
was
exemplified
by
Christ
,
Esa.
50.6
.
I
gave
my
back
to
the
smiters
,
and
my
cheeks
to
them
that
pluckt
off
the
hair
,
I
hid
not
my
face
from
shame
and
spitting
.
Christ
meets
with
an
objection
;
if
I
may
not
revenge
my self
,
by
bearing
one
wrong
,
I
invite
my
enemy
to
do
me
another
:
Christ
therefore
saith
,
its
better
to
take
the
second
wrong
,
then
to
revenge
our selves
,
can
preserve
us
from
further
injuries
,
or
else
repair
us
for
what
we
suffer
.
Now
because
this
general
rule
of
not
revenging
our selves
might
seem
hard
,
Christ
instances
in
3
particulars
.
-
1
In
assaults
against
our
body
,
ver.
39.
-
2
Against
our
property
,
ver.
40.
-
3
Against
our
liberty
,
ver.
41.
As
1
In
assaults
don
to
our
bodyes
,
as
when
a
man
shall
strike
us
on
the
cheek
,
which
is
not
to
be
taken
literally
,
for
Christ
,
Joh.
18.23
.
saith
,
when
they
struck
him
,
If
I
have
done
evil
bear
witness
of
the
evil
,
but
if
well
,
why
smitest
thou
me
?
Paul
,
when
Ananias
commanded
him
to
be
smitten
on
the
mouth
,
said
,
God
shall
smite
thee
thou
whited
wall
:
but
Christ
hereby
would
teach
christian
patience
in
bearing
wrongs
offered
to
their
body
here
,
and
to
their
goods
after
,
and
to
perform
the
precept
of
non
revenge
.
Yet
doth
not
Christ
intend
patience
in
all
sorts
of
wrongs
,
but
in
light
wrongs
,
as
a
box
or
a
blow
,
but
if
it
prejudice
our
life
,
we
may
fight
with
him
,
and
rather
kill
then
be
kil'd
.
Exod.
22
,
2.
a
man
might
lawfully
kill
a
thief
in
the
night
without
the
guilt
of
blood
,
so
we
may
bear
the
loss
of
a
garment
,
but
if
it
prejudice
our
estate
we
may
go
to
law
with
him
,
so
to
go
two
miles
with
a
man
if
he
compell
thee
,
but
not
to
go
an
hundred
.
By
this
first
instance
Christ
reprehends
the
usual
practise
of
fighting
and
quarrelling
,
as
being
the
acts
of
evil
men
,
and
not
of
Christians
,
who
are
to
suffer
.
Ver.
40.
And
if
any
man
will
sue
thee
at
the
Law
,
and
take
away
thy
coat
,
let
him
have
thy
cloak
also
.
Christ
gives
a
second
instance
,
wherein
Christian
patience
is
to
show
it self
,
viz.
in
bearing
smaller
wrongs
done
to
our
estate
and
property
,
as
if
a
person
by
oppression
in
law
take
away
one
garment
,
and
then
another
.
The
meaning
is
,
when
Christians
are
spoyled
of
one
part
of
their
goods
,
they
ought
by
patience
to
prepare
themselves
for
the
spoil
of
the
rest
.
Christ
means
not
as
if
we
might
not
come
to
sue
at
law
for
the
just
defence
of
our
estates
;
few
indeed
sue
in
courts
of
justice
with
a
patient
spirit
,
yet
because
some
do
so
,
we
must
not
condemn
going
to
law
,
till
impatience
do
appear
,
and
seeing
the
cloak
is
more
worth
then
the
coat
,
Christ
signifies
,
that
when
we
receive
a
less
loss
,
we
should
prepare
for
a
greater
:
in
summe
Christ
forbids
scandalous
and
impatient
going
to
law
,
1
Cor.
6.1
,
2.
ad
8.
Paul
appealed
to
Caesar
.
Zenas
a
lawyer
is
reckoned
among
believers
.
We
should
also
learn
to
preferre
our
peace
before
our
goods
,
and
to
be
slow
in
going
to
law
,
in
that
its
apt
to
disquiet
the
mind
.
An
ounce
of
peace
is
worth
a
pound
of
victory
;
Law
should
be
used
as
desperate
Physick
,
onely
in
case
of
extremity
.
Ver.
41.
And
whosoever
shall
compell
thee
to
go
with
him
a
mile
;
go
with
him
twain
.
Here
's
a
third
case
wherein
Christian
patience
is
to
appear
,
viz.
in
loss
of
liberty
,
which
is
when
a
man
shall
compell
thee
to
go
with
him
a
mile
:
as
in
these
dayes
they
will
press
post-horses
for
the
service
of
the
state
,
so
were
they
wont
to
press
persons
for
the
service
of
the
Emperor
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
lead
to
a
ready
way
or
to
be
a
guide
to
carry
burthens
:
it
s
a
Persian
word
,
as
Aretius
observes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
the
messengers
of
the
King
,
who
forced
persons
to
bear
burthens
,
and
necessitated
persons
to
needful
service
,
its
like
from
the
Persians
this
custome
came
among
the
Jews
.
Christ
means
that
we
should
show
our
patience
by
going
with
him
two
miles
,
rather
then
contend
with
him
,
so
you
shall
overcome
him
that
compells
you
,
and
so
shall
make
him
friendly
to
you
,
but
if
thou
resist
him
thou
wilt
stir
up
contention
with
him
,
and
lose
thy
own
peace
,
and
stir
up
hatred
to
thy self
,
and
by
impatience
disgrace
thy
profession
.
As
it
is
a
sign
of
a
weak
stomach
not
to
digest
hard
meat
,
so
it
s
a
sign
of
a
weak
mind
not
to
digest
a
hard
word
.
It
was
Caesars
praise
that
he
forgot
nothing
save
injuries
,
Cicero
pro
Marcello
:
forgetfulness
is
the
remedy
of
injuries
.
For
application
,
1
Learn
patience
in
all
these
cases
.
Let
patience
have
a
perfect
work
,
Jam.
1.4
.
That
we
may
be
patient
not
onely
in
one
case
but
in
every
case
let
thine
enemies
wickedness
be
wearied
(
and
if
possible
)
overcome
by
thy
patience
.
2
For
Christians
to
prepare
for
all
kinde
of
suffering
in
body
,
goods
,
name
;
hereunto
are
we
called
,
1
Pet.
2.21
.
a
christians
state
is
a
state
of
suffering
.
3
To
be
patient
,
as
in
other
losses
so
in
the
loss
of
liberty
.
The
Hebrews
after
the
Persian
power
came
among
them
,
were
forced
to
bear
Onus
Angariae
,
the
burthen
of
compulsion
,
they
had
freedom
from
this
by
Demetrius
,
as
Joseph
.
Orig.
13.
It
's
like
the
Romans
after
used
it
,
as
in
their
compelling
Simon
to
carry
Christ's
Cross
,
yet
if
we
can
shake
off
such
slavery
at
any
time
,
we
should
chuse
it
rather
,
1
Cor.
7.22
.
4
Exhort
to
put
up
light
Injuries
done
to
our
bodies
,
which
do
not
disable
our
bodies
,
nor
leave
any
wound
behinde
them
,
yea
though
in
some
measure
reproachfull
,
as
a
box
on
the
ear
,
if
we
revenge
our selves
we
expose
our selves
to
more
hazzard
,
and
if
we
think
to
redress
our selves
in
any
Court
of
Judicature
,
it
will
put
us
to
more
trouble
and
charge
,
therefore
best
put
up
the
Wrong
at
first
:
for
too
oft
it
is
in
Courts
of
Justice
with
poor
innocent
Clients
as
with
Sheep
,
who
,
thinking
under
Bramble-bushes
and
Thorn-bushes
in
time
of
a
Storm
to
shelter
themselves
,
do
leave
their
Wool
behinde
them
,
and
therefore
Christ
in
bidding
us
let
our
Coat
go
,
intimates
that
besides
our
duty
to
avoid
private
revenge
,
to
take
notice
of
the
delays
and
expencefulness
of
Courts
.
V.
42.
Give
to
him
that
asketh
thee
,
and
from
him
that
would
borrow
of
thee
turn
not
thou
away
.
Give
to
him
that
asketh
thee
]
Christ
next
to
the
duty
of
Forgiving
touches
upon
the
duty
of
Giving
.
Christ
his
purpose
is
not
to
make
us
prodigal
,
(
as
we
must
needs
be
if
we
give
to
every
one
that
asks
us
)
but
liberal
,
and
that
we
think
it
not
enough
to
help
some
few
with
our
Charity
,
but
we
should
do
good
to
all
so
far
as
our
Charity
will
reach
,
Gal.
6.10
.
Do
good
to
all
,
yea
to
such
as
cannot
requite
us
,
Luke
6.33
.
Luke
14
12
,
13.
Hence
Luke
6.30
.
Christ
saith
,
Give
to
every
man
that
asketh
of
thee
.
Instead
of
giving
like
injury
for
like
,
I
appoint
the
Law
of
Charity
and
Bounty
,
though
it
were
such
an
one
as
formerly
had
struck
thee
on
the
cheek
,
and
sued
thee
at
the
Law
,
yet
coming
to
want
,
relieve
him
.
Do
not
thou
,
for
Wrongs
and
Injuries
he
hath
done
to
thee
,
Turn
away
thy
face
from
him
.
This
word
Turn
not
away
,
and
those
words
Luke
6.30
.
He
that
taketh
away
thy
Goods
ask
them
not
again
,
which
are
joyned
with
this
Command
,
Give
to
every
one
that
asketh
of
thee
,
shew
,
that
this
is
the
meaning
,
that
in
stead
of
Retaliation
of
Injuries
,
Christians
should
retaliate
Benefits
,
as
giving
and
lending
,
for
Christ
speaks
of
one
who
hath
done
the
Wrong
,
and
like
a
Thief
hath
taken
away
thy
Goods
.
Not
that
Christ
means
that
we
should
give
to
every
man
that
asks
,
for
then
should
we
have
nothing
for
our selves
,
but
let
our
Charity
be
according
to
our
ability
.
Alms
is
compared
to
Seed
,
1
Cor.
9.
and
Seed
uses
not
to
be
carelesly
scattered
,
but
to
be
sowen
with
discretion
.
Nor
are
we
exempted
from
this
duty
till
persons
ask
us
,
for
we
being
able
,
are
to
inquire
for
objects
to
be
relieved
.
As
Onesiphorus
sought
out
Paul
very
diligently
at
Rome
,
knowing
him
to
be
in
want
,
2
Tim.
1.17
.
Now
in
performing
the
duty
of
giving
,
consider
these
things
.
1
We
must
be
pitifull
to
the
poor
.
We
must
have
Bowels
of
Mercies
,
Col.
3.12
.
draw
out
our
soul
to
the
hungry
,
Isai
58.10
.
if
we
can
draw
out
no
more
.
Job's
soul
was
grieved
for
the
poor
,
Job
30.25
.
The
Command
Deut.
15.7
.
was
,
If
there
be
among
you
a
poor
man
of
one
of
thy
Brethren
within
any
of
thy
Gates
,
thou
shalt
not
harden
thy
heart
,
nor
shut
thy
hand
from
thy
poor
Brother
.
We
must
not
then
shut
up
our
bowels
against
such
,
1
John
3.17
.
Some
give
out
of
credit
,
as
the
Pharisees
,
Matth.
6.1
,
2.
looking
at
their
own
glory
,
or
out
of
hypocrisie
,
as
Judas
,
John
12.5
,
6.
or
out
of
importunacy
to
be
rid
of
the
poor
,
but
few
out
of
bowels
.
2
We
must
relieve
,
Heb.
13.16
.
To
do
good
and
to
communicate
forget
not
,
for
with
such
Sacrifices
God
is
well
pleased
.
1
Tim.
6.18
.
Ready
to
distribute
,
willing
to
communicate
.
For
this
was
Cornelius
praised
,
Acts
10.4
.
For
this
there
are
six
Grounds
.
1
The
Promises
made
to
this
duty
.
Such
an
one
is
happy
,
Prov.
14.21
.
He
lends
to
the
Lord
,
and
God
will
repay
him
,
Prov.
19.17
.
His
Seed
are
blessed
,
Psalm
37.26
.
2
It
will
be
a
great
comfort
in
an
evil
time
.
He
shall
not
be
affraid
of
evil
tidings
,
Psalm
112.7
.
Why
?
v.
9.
He
hath
dispersed
,
he
hath
given
to
the
poor
.
Eccles.
12.2
.
Give
a
portion
to
seven
,
Why
?
You
know
not
what
evil
will
be
on
the
earth
.
Psalm
41.1
.
Dan.
4.27
.
3
What
is
so
given
brings
a
Blessing
upon
our
Estates
,
Deut.
26.13
.
compared
with
v.
15.
3
Give
chearfully
,
2
Cor.
9.8
.
God
loves
a
chearfull
giver
.
2
Cor.
8.4
.
Praying
us
with
much
intreaty
to
take
upon
us
the
ministring
to
the
Saints
.
Works
of
Mercy
should
be
Meat
and
Drink
to
us
,
John
4.32
.
flowing
like
Water
from
a
Conduit
;
not
onely
shew
mercy
but
love
to
do
it
,
Mic.
6.8
.
Many
mens
mercy
comes
like
so
many
drops
of
bloud
from
their
heart
,
Deut.
15.10
.
Thy
heart
shall
not
be
grieved
when
thou
gives
unto
him
.
4
Seasonably
,
give
whiles
thou
hast
it
to
give
,
Eccles.
11.2
.
Leave
it
not
to
Executours
,
Eccles.
11.6
.
In
the
morning
sow
thy
seed
,
and
in
the
evening
withhold
not
thy
hand
.
5
According
to
ability
,
Acts
11.29
.
the
Disciples
every
one
according
to
his
ability
determined
to
send
relief
to
the
Brethren
of
Judea
.
For
the
quantity
of
giving
,
every
man
is
to
give
as
God
hath
prospered
him
,
1
Cor.
16.2
.
He
that
sows
sparingly
shall
reap
sparingly
.
2
Cor.
9.6
.
Though
we
give
away
Water
we
must
not
give
Fountain
and
all
.
6
In
sincerity
,
Matth.
6.1
,
2.
Make
not
Alms
more
publick
than
the
circumstances
discover
themselves
.
Object
.
But
I
know
not
how
soon
I
may
want
my self
.
Answ.
God
hath
promised
to
keep
thee
from
want
,
Prov.
28.27
.
He
that
giveth
to
the
poor
shall
not
lack
,
but
he
that
hideth
his
eys
and
will
not
look
upon
him
shall
have
many
a
Curse
.
Prov.
11.24
,
25.
There
is
that
scattereth
and
yet
increaseth
,
and
there
is
that
withholdeth
more
than
is
meet
,
but
it
tendeth
to
poverty
.
The
liberal
soul
shall
be
made
fat
,
and
he
that
watereth
shall
be
watered
again
.
What
is
thus
given
will
bring
a
blessing
on
the
rest
.
Deut.
15.10
.
For
this
thing
(
viz.
of
relieving
the
poor
)
the
Lord
thy
God
shall
bless
thee
in
all
thy
works
,
and
in
all
that
thou
puts
thy
hand
unto
.
A
man
is
not
poorer
for
discreet
mercy
,
for
it
is
like
Seed
which
a
poor
man
sows
,
which
returns
plenteously
to
him
and
his
,
2
Cor.
9.6
.
He
that
sows
bountifully
shall
reap
bountifully
.
Object
.
But
my
Children
will
want
what
I
give
.
Answ.
By
thy
penuriousness
thou
mayst
undo
thy
Children
,
Prov.
11.24
.
but
not
by
mercy
,
Psa.
112.2
.
compared
with
v.
9.
Psalm
37.25
.
by
righteous
is
meant
mercifull
.
See
v.
21
,
26.
Prov.
13.22
.
Object
.
But
the
poor
generally
are
wicked
.
A.
Ex.
23.5
.
If
a
Beast
in
misery
must
be
relieved
,
yea
the
Beast
of
such
an
one
as
hates
Gods
people
,
Exod.
23.5
.
much
more
himself
.
Though
they
be
wicked
,
1
They
may
belong
to
Gods
Election
.
2
Thou
respects
not
them
so
much
as
the
Lord
,
to
whom
thou
lendest
it
,
Prov.
19.17
.
3
That
thou
givest
,
though
to
the
unworthy
,
shall
not
lose
a
Reward
.
Eccles.
11.1
.
Object
.
But
I
would
give
,
if
others
gave
equally
with
me
.
Answ.
There
ought
to
be
care
had
of
equality
,
2
Cor.
8.13
.
but
if
there
be
inequality
herein
,
let
not
other
mens
sins
hinder
thee
from
doing
thy
duty
,
and
make
thee
to
do
it
grudgingly
,
and
so
thou
lose
thy
Reward
.
Means
to
give
Alms.
1
Get
faith
to
believe
that
God
will
not
fail
thee
.
Heb.
13.5
.
and
that
what
thou
doest
for
Christs
sake
,
Matth.
25.
that
he
will
own
it
,
and
that
thou
wilt
one
day
finde
in
heaven
what
thou
now
gives
,
1
Tim.
6.19
.
2
Be
laborious
in
a
calling
,
Eph.
4.28
.
Alms
is
such
a
piece
of
service
,
that
even
they
that
labour
with
their
hands
are
to
give
to
those
in
want
.
Labouring
you
ought
to
support
the
weak
,
remembring
it's
more
blessed
to
give
then
to
receive
.
Acts
20.35
.
3
Spare
mony
from
superfluities
,
from
costly
apparel
,
costly
buildings
,
costly
diet
.
Many
persons
,
though
they
have
great
incomes
,
they
have
nothing
at
all
to
give
to
godly
uses
,
they
have
so
many
vain
ways
of
expence
.
4
Remember
the
liberality
of
Christ
,
2
Cor.
8.9
.
Who
,
when
he
was
rich
,
for
our
sakes
became
poor
,
that
we
through
his
poverty
might
be
made
rich
.
The
Apostle
brings
it
as
an
argument
to
stir
up
to
benificence
to
the
poor
.
5
Consider
it
's
an
act
of
righteousness
in
God
to
acknowledge
all
the
mercy
which
is
done
for
his
name
,
and
to
requite
it
,
Heb.
6.10
.
Matth.
10.41
,
42.
Matth.
25.34
,
35.
6
The
perplexity
which
will
be
in
the
conscience
when
we
come
to
dye
and
have
neglected
this
duty
,
then
will
conscience
,
or
Satan
,
or
both
,
ring
that
saying
in
our
ears
,
Matth.
25.29
,
30.
Take
away
the
talent
from
him
,
and
cast
this
unprofitable
servant
into
utter
darkness
.
7
Consider
the
blessings
present
and
future
,
wherewith
God
crowns
this
grace
at
present
,
Give
and
it
shall
be
given
you
,
good
measure
pressed
down
,
shaken
together
,
running
over
,
Luk.
6.38
.
for
God
is
able
to
make
all
grace
abound
towards
you
,
that
you
,
having
sufficiency
in
all
things
,
may
abound
to
every
good
work
,
2
Cor.
9.
In
future
,
you
shall
have
glory
,
Mark
10.30
.
Luk.
12.33
.
Sell
that
you
have
and
give
alms
,
provide
bags
that
waxe
not
old
,
a
treasure
in
heaven
that
fades
not
.
Contrarily
,
merciless
men
shall
have
no
mercy
,
James
2.13
.
8
Pure
religion
consists
in
this
,
Jam.
1.27
.
9
Consider
there
's
no
difference
betwixt
thee
that
gives
and
them
that
are
given
to
,
but
onely
thy
estate
,
Aug.
de
verb.
dom.
ser.
5.
both
born
naked
,
both
begin
their
life
weeping
.
When
dead
and
their
tombes
broke
open
are
the
bones
of
the
rich
known
?
Ibid.
Q.
Who
must
give
Alms
,
and
to
whom
must
they
be
given
?
Answ.
All
that
are
able
;
Superfluities
to
minister
to
conveniencies
,
conveniencies
to
necessities
,
necessities
to
extremities
:
the
two
first
must
relieve
,
the
two
last
may
take
relief
.
Christ
though
he
lived
of
the
contributions
of
others
who
ministred
to
him
,
Luke
8.3
.
yet
he
used
to
give
alms
of
that
he
had
,
Joh.
13.19
.
distributing
to
the
necessities
of
Saints
,
Rom.
12.13
.
to
necessities
,
not
to
superfluities
.
The
compassionate
Samaritan
could
not
pass
by
the
necessity
of
him
who
fell
among
thievs
,
Luk.
10.33
.
onely
the
word
,
Rom.
12.13
.
is
not
necessities
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
uses
of
Saints
,
we
must
not
forbear
relieving
the
poor
Saints
,
till
they
come
into
great
necessity
,
for
our selves
would
not
be
so
dealt
withall
.
In
case
of
extreme
necessity
of
brethren
we
are
to
part
with
all
,
rather
then
the
poor
Saints
should
starve
,
as
they
did
at
Jerusalem
in
the
Apostles
times
,
Acts
4.34
,
35.
the
Churches
of
Macedonia
were
in
want
themselves
,
yet
supplied
they
the
extremities
of
the
Saints
at
Jerusalem
,
2
Cor.
8.1
,
2.
Q
Whether
ought
all
goods
to
be
common
?
Answ.
No.
1
From
the
contracts
of
buying
and
selling
,
which
is
mentioned
:
Lydia
was
a
seller
of
purple
,
Ananias
after
he
had
sold
had
the
money
in
his
own
power
.
Paul
blames
the
Corinthians
for
defrauding
and
going
to
Law
one
with
another
,
which
showes
every
man
kept
his
property
.
Mary
,
Acts
12
,
12.
had
a
house
of
her
own
where
the
Church
met
.
2
The
Scripture
every
where
commands
alms
,
but
there
were
none
to
give
it
or
take
it
,
if
all
things
were
common
to
Christians
.
3
Examples
disprove
community
.
Philip
the
Deacon
received
Paul
at
his
house
.
Tabitha
is
reported
to
be
a
liberal
matron
,
who
made
coats
for
the
poor
.
Onesimus
was
servant
to
Philemon
.
4
This
community
would
run
to
absurdities
;
As
,
1
It
destroys
endeavours
,
for
who
would
not
frame
excuses
from
taking
pains
,
and
would
not
favour
himself
when
he
works
for
a
community
?
2
It
would
cause
endless
contentions
,
some
alledging
the
greatness
of
their
pains
,
others
alledging
the
necessity
of
their
persons
.
3
Hereby
two
vertues
would
be
destroyed
,
Temperance
which
bids
us
refrain
from
that
which
is
anothers
,
and
Liberality
which
bids
us
do
good
to
others
.
5
The
Laws
against
stealing
condemn
this
,
Ephes.
4.28
.
there
can
be
no
theft
where
all
things
of
right
are
common
.
Obj.
The
Church
of
Jerusalem
had
all
things
common
.
A.
True
,
but
it
was
not
commanded
but
voluntary
,
for
after
they
had
sold
their
lands
they
were
in
their
own
power
.
Besides
,
the
extreme
poverty
of
the
brethren
required
the
rich
to
give
in
their
estates
,
unless
they
would
have
seen
their
poor
brethren
perish
.
Besides
,
that
Church
being
the
first
,
must
do
some
extraordinary
thing
.
Hereby
also
they
shewed
that
the
possessions
they
had
in
those
places
,
were
not
much
to
be
accounted
of
,
as
being
shortly
to
become
the
prey
of
the
Enemies
.
But
there
was
no
community
in
the
Churches
of
the
Gentiles
,
as
appeared
by
their
contributions
which
they
made
for
poor
Saints
,
yet
are
not
the
Churches
to
suffer
any
Saint
to
want
.
Justin
Martyr
saith
,
We
that
loved
the
increase
of
our
moneys
and
the
fruits
of
our
possessions
above
all
other
things
,
now
we
bestow
those
things
which
we
have
in
common
,
and
communicate
them
to
whatsoever
poor
Saints
,
Apol.
1.
pag.
41.
Justin
means
with
their
own
consent
,
and
when
need
required
,
and
desire
it
might
be
done
now
,
rather
then
poor
Saints
perish
or
be
in
extremities
.
Obj.
This
division
of
properties
is
not
of
the
Law
of
nature
,
because
nature
doth
not
command
it
to
be
made
,
nor
incline
to
it
.
Answ.
All
men
by
nature
are
born
naked
,
yet
natural
reason
bids
that
men
be
clad
to
keep
them
from
the
cold
;
so
nature
hath
not
made
a
division
of
things
,
yet
natural
reason
,
to
prevent
contentions
,
bids
that
such
a
division
should
be
made
.
The
Law
of
nations
,
which
is
no
other
then
the
common
judgement
of
men
,
from
the
principles
of
natural
equity
doth
now
establish
it
.
What
we
possess
we
possess
by
humane
right
,
either
of
first
occupation
,
or
after
contracts
,
for
by
divine
right
the
earth
is
the
Lords
.
Q.
Whether
must
we
give
alms
to
beggars
that
go
from
door
to
door
?
Answ.
The
usual
practise
of
begging
is
the
seminary
of
vagabonds
;
but
beggars
are
of
two
sorts
.
1
Strong
and
able
,
these
are
not
to
be
relieved
,
because
relief
maintains
them
in
their
idle
life
,
2
Thes.
3.10
.
2
Poor
,
sick
or
maimed
,
who
cannot
work
;
such
was
that
lame
man
that
begg'd
of
Peter
and
John
,
at
the
beautifull
gate
of
the
Temple
,
Acts
3.2
,
3.
probably
he
was
a
good
man
,
because
twice
mention
is
made
of
his
praising
God
,
v.
8
,
9.
These
poor
and
maimed
persons
,
in
case
the
Magistrate
make
no
provision
for
them
,
nor
yet
wealthy
persons
,
it
cannot
be
avoided
but
they
must
be
suffered
to
beg
,
and
alms
ought
to
be
given
to
them
;
but
specially
minister
to
the
poor
labourer
and
house-keeper
,
who
comes
not
abroad
and
hath
a
great
hungry
family
.
Q.
Whether
can
that
which
is
another
mans
goods
be
taken
by
a
poor
man
against
the
will
of
the
owner
,
the
poor
man
having
nothing
of
his
own
to
sustain
life
?
Answ.
1
Necessity
cannot
dispence
with
positive
laws
,
to
make
the
goods
of
another
mine
,
and
mine
his
.
We
are
to
bear
any
necessity
rather
then
to
commit
any
iniquity
,
if
we
must
not
lye
nor
forswear
to
save
life
,
then
we
must
not
steal
to
save
life
,
Job
36.21
.
Take
heed
,
regard
not
iniquity
,
this
hast
thou
chosen
rather
then
affliction
;
as
necessity
cannot
make
another
mans
wife
at
thy
command
,
no
more
can
it
another
mans
goods
.
It
s
the
excellency
of
a
Christian
to
know
how
to
want
,
Phil
4
,
12
,
and
to
resolve
so
to
depend
on
God
in
a
promise
,
rather
to
starve
then
steal
.
Object
.
But
the
Disciples
being
hungred
did
pluck
the
ears
of
corne
,
therefore
its
lawful
to
take
that
which
is
anothers
in
case
of
necessity
,
Matth.
12.1
.
Answ
,
The
Disciples
did
what
they
did
not
,
because
necessity
takes
away
property
,
or
because
estates
are
so
divided
among
men
,
that
no
man
ought
to
suffer
his
neighbour
in
extreme
necessity
to
perish
,
but
because
what
they
took
was
their
own
by
the
gift
of
God
,
Deut.
23.24
,
25.
When
thou
comes
into
the
standing
corn
of
thy
neighbours
,
then
thou
maiest
pluck
the
ears
with
thy
hand
,
but
thou
shalt
not
move
a
sickle
into
thy
neighbours
standing
corn
.
Besides
its
lawful
to
pluck
an
apple
,
a
pear
,
or
an
ear
of
corne
,
not
for
necessity
,
but
for
delight
,
because
in
such
cases
there
is
a
silent
consent
.
We
do
it
sometimes
the
owner
standing
by
,
who
by
his
silence
allows
it
,
and
if
the
owner
were
absent
,
we
have
his
interpretative
consent
,
we
have
a
perswasion
,
that
were
the
man
by
,
he
would
give
us
leave
to
pluck
an
apple
or
an
ear
of
corne
,
even
by
the
common
law
of
humanity
.
The
Law
commanding
the
theif
who
stole
for
need
,
to
make
restitution
,
had
been
in
vain
,
if
need
did
dispense
with
property
,
and
give
title
to
so
much
of
our
neighbours
goods
as
would
satisfie
need
,
seeing
its
against
reason
that
a
man
should
make
restitution
for
that
which
is
ones
own
.
Yet
it
seems
they
who
war
in
a
just
cause
,
may
in
extremity
take
from
others
to
relieve
their
extremity
.
The
persons
they
take
from
are
either
friends
or
enemies
,
if
enemies
,
what
they
take
is
lawful
spoil
,
if
they
be
friends
,
they
fighting
for
their
cause
they
may
take
from
them
,
1
Cor.
9.7
.
due
cautions
being
observed
.
From
him
that
would
borrow
of
thee
,
turn
not
thou
away
]
Lending
was
a
duty
under
the
Old
Testament
,
and
that
freely
,
for
to
lend
upon
use
was
no
benefit
,
Deut.
15.7
,
8.
Thou
shalt
lend
thy
poor
brother
sufficient
for
his
need
.
Psal.
37.26
.
a
good
man
is
merciful
and
lendeth
.
Psal.
112.5
.
a
good
man
sheweth
favour
and
lendeth
.
There
are
three
sorts
of
borrowers
,
1
Those
that
have
no
means
of
repaying
you
again
;
if
these
come
to
borrow
we
are
not
bound
to
lend
to
these
,
but
to
give
them
,
as
duty
and
charity
requires
.
2
Poor
men
,
that
follow
an
honest
calling
and
have
means
of
paying
you
again
;
here
you
are
to
lend
freely
,
because
of
the
duty
of
lending
commanded
here
,
also
Luk.
6.35
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hoping
nothing
therefrom
.
As
I
must
not
take
a
penny
at
present
,
so
I
must
not
hope
for
a
penny
in
future
,
because
it
is
my
duty
to
lend
freely
,
as
it
is
my
duty
to
visit
my
brother
in
his
sickness
,
to
pray
for
him
,
and
to
comfort
him
in
his
affliction
of
conscience
.
3
Rich
men
who
borrow
your
mony
to
make
a
gain
of
it
,
either
by
purchasing
,
or
merchandize
,
&c.
here
you
owe
not
a
duty
of
lending
,
and
therefore
Propter
officium
indebitum
,
for
an
undue
service
and
benefit
you
take
profit
,
as
six
per
cent
.
or
the
like
:
you
have
an
hundred
pound
,
your
neighbour
hath
an
hundred
pound
a
year
,
he
comes
to
borrow
your
hundred
pound
,
may
you
not
take
profit
of
him
for
the
same
?
yes
out
of
question
.
Object
.
but
you
must
not
bind
this
rich
man
absolutely
to
pay
you
six
in
the
hundred
,
because
it
may
fall
out
,
he
may
not
get
a
penny
by
your
mony
,
but
lose
,
and
so
this
will
be
uncharitable
.
Answ.
No.
It
will
not
be
uncharitable
,
for
if
the
borrower
make
fifty
pound
profit
in
the
hundred
,
I
shall
have
but
my
six
pounds
,
or
what
is
agreed
upon
,
and
therefore
if
he
lose
by
my
money
I
must
look
for
my
Rent
,
for
it
must
be
granted
that
the
Loan
of
money
is
worth
a
certain
Rate
per
cent
.
and
the
Borrower
stand
to
the
hazzard
.
Reasons
why
it
is
lawfull
to
take
of
rich
men
for
lending
.
1
Because
the
prohibition
of
taking
money
for
loan
is
determined
onely
to
poor
men
,
never
to
rich
men
.
See
Deut.
15.7
,
8.
Exod.
22.25
.
Luke
6.34
,
35.
2
From
the
Rule
of
Equity
.
Is
it
equal
that
a
rich
man
should
use
my
money
and
get
by
it
,
and
I
get
nothing
?
Besides
there
is
a
burden
upon
the
Lender
,
for
now
all
opportunities
of
disposing
his
money
to
profit
is
taken
away
,
because
another
man
,
a
rich
man
,
hath
borrowed
his
money
.
3
I
ow
the
rich
man
no
such
duty
,
and
therefore
,
owing
him
nothing
,
I
may
take
something
of
him
.
4
From
gratitude
:
we
ought
to
be
thankfull
where
we
receive
,
now
where
's
thankfulness
if
you
pay
back
onely
the
principal
?
5
From
Charity
,
which
teaches
every
man
to
have
a
care
of
his
own
.
1
Tim.
5.8
.
Now
if
rich
men
have
my
money
and
grow
richer
by
it
,
and
I
have
nothing
from
it
,
where
is
my
care
?
Onely
if
thou
hast
store
of
money
,
beware
that
thou
dost
not
so
lend
out
thy
money
to
rich
men
for
profit
,
that
thou
hast
not
to
supply
the
poor
,
where
duty
calls
for
it
.
Lev.
25.35
,
36
,
37.
If
thy
Brother
be
waxen
poor
thou
shalt
not
give
him
thy
money
upon
usury
.
Quest.
But
what
is
usury
?
Answ.
The
taking
of
any
thing
from
a
poor
Brother
for
the
duty
of
lending
,
or
from
a
person
to
whom
we
are
bound
to
lend
freely
.
To
these
we
are
to
lend
freely
because
they
borrow
for
the
sustentation
of
the
life
of
them
and
theirs
,
whereas
rich
men
borrow
to
get
gain
thereby
:
hence
rich
Christians
ought
to
lend
freely
to
the
poor
,
even
though
sometimes
the
principal
may
be
in
hazzard
.
See
for
this
more
in
my
Treatise
of
Repentance
and
Restitution
.
V.
43.
Ye
have
heard
that
it
hath
been
said
,
Thou
shalt
love
thy
Neighbour
and
hate
thine
Enemy
.
V.
44.
But
I
say
unto
you
,
Love
your
Enemies
,
bless
them
that
curse
you
,
do
good
to
them
that
hate
you
,
and
pray
for
them
which
despitefully
use
you
and
persecute
you
.
Christ
reproves
another
depravation
of
the
Pharisees
,
which
had
three
Branches
,
1
that
they
expounded
Neighbour
,
to
be
onely
Friend
or
Kinsman
,
whereas
the
Lord
means
all
men
who
have
a
common
nature
with
us
,
Luke
10.32
.
2
That
they
left
out
of
the
Text
these
words
[
thy
self
]
Levit.
19.18
.
The
Command
was
,
Thou
shalt
love
thy
Neighbour
as
thy self
.
3
That
their
Enemies
were
to
be
hated
,
whereas
the
contrary
appears
,
Prov.
25.21
.
If
thine
Enemy
hunger
feed
him
.
Exod.
23.4.5
.
If
the
Ox
or
Ass
of
an
Enemy
were
wandring
they
were
to
bring
him
home
.
Now
the
Scribes
gathered
,
1
That
as
the
Jews
lived
in
opposition
to
the
foreign
Enemies
,
Moabites
,
and
Ammonites
,
and
Amalekites
,
they
might
also
hate
their
private
and
personal
Enemies
.
2
That
the
Scribes
drew
this
principle
of
hatred
of
Enemies
from
the
Rule
of
Contraries
,
which
was
,
we
must
love
our
Friends
,
therefore
we
must
hate
our
Enemies
:
now
a
right
Consequent
will
not
follow
from
Contraries
,
unless
they
be
equal
.
From
all
this
Christ
clears
the
Law
.
But
I
say
unto
you
,
Love
your
Enemies
]
Christ
sets
down
,
1
The
Command
,
1
Generally
,
Love
your
Enemies
,
2
Particularly
in
three
Branches
,
1
Bless
them
that
curse
you.
2
Do
good
to
them
that
hate
you
.
3
Pray
for
them
that
despitefully
use
you
and
persecute
you
.
2
The
Reasons
of
it
,
1
That
you
may
be
like
God
,
as
children
to
their
father
,
v.
45.
2
From
the
Lords
own
Example
,
who
makes
his
Sun
to
shine
,
and
Rain
to
fall
on
the
just
and
on
the
unjust
.
3
From
the
difference
betwixt
Publicans
or
civil
men
,
or
sinners
,
and
betwixt
Christians
.
Sinners
love
those
that
love
them
,
and
salute
those
that
salute
them
,
but
Christians
must
love
them
that
do
not
love
them
,
and
salute
those
that
do
not
resalute
them
,
or
do
it
very
slightingly
.
But
before
I
come
to
handle
the
point
concerning
Love
to
Enemies
,
I
dare
not
condemn
Tertullian
and
others
,
who
hold
Christ
his
Command
to
be
a
supplement
to
Moses
Law
,
while
he
saith
,
The
old
Law
teacheth
us
love
to
Neighbours
,
the
new
Law
to
love
Strangers
.
Also
Tertullian
further
,
So
long
as
the
Sacrament
was
among
Israel
,
he
worthily
did
command
mercy
to
brethren
alone
,
but
when
he
gave
the
ends
of
the
earth
for
an
inheritance
and
possession
to
Christ
,
and
the
Nation
began
to
be
blotted
out
,
as
it
was
spoken
by
Hosea
,
They
that
were
not
my
people
are
my
people
,
and
she
that
had
not
obtained
mercy
hath
obtained
mercy
.
From
thence
Christ
extends
the
Law
of
fatherly
goodness
to
all
,
excluding
no
man
in
mercy
more
than
in
vocation
.
Many
think
(
saith
Grotius
)
from
these
words
,
Thou
shalt
hate
thine
Enemy
,
that
they
have
a
firm
Argument
to
prove
that
all
things
which
Christ
saith
were
said
of
old
or
by
the
Ancients
,
are
not
to
be
referred
to
the
Law
of
Moses
,
but
to
the
Interpretations
of
the
Expounders
of
the
Law
,
but
he
thinks
respect
is
had
to
Moses
words
.
The
Jews
were
commanded
to
do
some
common
benefits
to
their
Enemies
,
Exod.
23.4
.
But
if
we
look
Deut.
22.1
,
2
,
3
,
4.
The
Enemy
here
mentioned
was
one
of
their
Brethren
,
he
who
in
Exodus
is
called
an
Enemy
,
in
Deuteronomy
is
called
a
Brother
.
Besides
these
,
there
were
other
Enemies
they
were
commanded
to
shew
no
mercy
unto
,
as
the
Hittites
,
Gargashites
,
Amorites
,
&c.
Deut.
7.1
,
2.
Deut.
5.19
Thou
shalt
blot
out
the
remembrance
of
Amalek
from
under
Heaven
,
thou
shalt
not
forget
it
.
Yet
were
conditions
of
peace
to
be
offered
to
them
,
that
if
they
would
,
they
might
redeem
their
destruction
with
servitude
,
but
if
they
refused
the
offered
conditions
,
they
were
to
be
kild
without
mercy
.
Now
there
being
no
cause
in
Christs
time
,
that
the
Jews
should
alledge
or
pretend
for
their
hatred
of
other
nations
,
the
Laws
which
they
had
against
the
seven
nations
,
those
exceptions
being
taken
away
which
God
for
certain
causes
had
prescribed
unto
them
,
the
Law
of
nature
remained
whole
that
every
man
is
to
love
one
another
.
I
must
confess
I
do
much
incline
to
this
,
in
regard
there
were
so
many
prayers
in
the
Old
Testament
against
enemies
.
So
that
the
meaning
then
is
,
the
precept
of
Moses
concerning
the
kinde
dealing
of
the
Jews
with
other
men
,
extended
not
universally
to
all
,
but
particularly
to
their
countrymen
or
fellow
Jews
,
called
the
sons
of
thy
people
,
see
Deut.
22.1
.
to
others
who
were
aliens
and
also
enemies
they
were
not
bound
to
be
kinde
,
but
against
some
,
that
is
the
seven
nations
,
they
were
commanded
to
proceed
hostilely
,
but
I
say
unto
you
,
let
your
kindness
be
extended
to
your
enemies
.
Why
both
these
interpretations
may
not
be
embraced
I
see
no
reason
.
That
there
were
falsifications
by
the
Interpreters
of
the
Law
is
without
doubt
,
in
that
they
so
limited
neighbour
to
a
son
of
Abraham
,
and
left
out
part
of
the
command
belonging
to
love
.
And
also
the
latter
from
those
two
places
,
Exod.
22.4
.
compared
with
Deut.
22.1
.
Deut.
7.2
.
And
it
is
also
safe
to
interpret
Scripture
in
the
most
extended
sense
.
Though
this
scruple
of
this
side
remains
,
that
the
Canaanites
were
commanded
to
be
kill'd
,
but
not
to
be
hated
,
as
a
Judge
commands
a
guilty
person
to
be
slain
yet
doth
not
hate
him
.
The
words
being
thus
expounded
,
we
will
consider
the
words
generally
,
and
gather
,
Obs.
It
's
the
duty
of
Christians
to
love
their
enemies
,
1
From
Christs
example
,
Rom.
5.10
.
When
we
were
enemies
,
we
were
reconciled
to
God
by
the
death
of
his
son
.
For
all
the
Samaritans
would
not
give
him
harbour
,
Luke
9.53
.
yet
he
brought
grace
to
their
doors
,
Joh.
4.10
.
Also
from
the
example
of
Saints
.
How
kinde
was
Joseph
to
his
brethren
that
sold
him
into
Egypt
,
Gen.
50.20
.
Stephen
prayed
for
his
persecutors
,
Acts
7.59
.
Jeremy
did
not
desire
the
wofull
day
against
those
that
went
about
to
take
away
his
life
,
Jeremy
17.16
.
How
oft
had
David
Saul
in
his
power
,
yet
would
he
not
hurt
him
.
It
's
related
of
Bishop
Cranmer
that
he
so
loved
his
enemies
,
that
it
became
a
Proverb
,
That
the
readiest
way
to
get
a
good
turn
from
him
,
was
to
do
him
an
injury
.
2
There
may
be
some
good
in
an
enemy
.
His
created
nature
is
good
as
being
from
God
,
he
hath
or
may
have
many
good
parts
in
him
,
which
if
malice
did
not
blinde
us
we
might
see
,
now
goodness
wherever
it
is
ought
to
be
an
object
of
love
.
Thy
love
to
thy
enemy
may
be
a
mean
to
overcome
his
enmity
,
Rom.
12.19
.
As
coals
of
fire
melt
hard
mettals
,
so
will
thy
kindness
melt
him
.
4
Though
at
present
he
may
be
an
enemy
,
yet
he
may
in
time
become
both
thy
friend
and
Gods
friend
.
Though
now
for
the
present
he
do
thee
wrong
,
he
may
come
to
relent
,
Prov.
16.7
.
When
a
mans
ways
please
the
Lord
,
he
makes
even
his
enemies
to
be
at
peace
with
him
.
He
that
turned
the
hearts
of
the
Egyptians
to
lend
his
people
their
jewels
,
can
turn
thine
enemies
hearts
.
Paul
once
an
enemy
to
God
and
his
people
,
after
conversion
,
a
true
friend
to
both
.
The
Jews
though
at
present
enemies
for
your
sakes
,
yet
are
they
beloved
for
the
fathers
sake
,
and
shall
be
friends
to
Christianity
.
Rom.
11.28
.
Esau's
heart
was
turn'd
to
Jacob
,
Gen.
33.10
.
5
The
mischiefs
which
come
from
hatred
of
our
enemies
.
1
Hereby
we
do
more
hart
to
our
own
souls
then
our
enemies
can
do
,
filling
our
souls
with
malicious
distempers
.
2
We
multiply
contentions
farther
and
farther
.
There
's
no
way
to
overcome
the
evil
of
an
enemy
but
by
doing
good
to
him
,
Rom.
12.21
.
We
should
be
glad
when
God
puts
an
opportunity
in
our
hand
to
overcome
the
malice
of
our
enemies
,
that
we
may
see
the
uprightness
of
our
heart
herein
.
Miriam
had
spoken
against
Moses
in
a
way
of
detraction
,
Numb.
12.1
.
God
smites
her
,
for
so
doing
,
with
leprosie
,
Moses
prayes
for
her
healing
with
much
earnestness
,
v.
13.
So
doth
Samuel
pray
for
the
people
when
they
had
cast
off
him
and
his
government
,
1
Sam.
12.18
.
Obj.
Papists
say
,
it
's
matter
of
counsel
to
love
enemies
,
but
no
command
.
A.
It
's
well
if
it
be
so
,
yet
no
sin
if
it
be
omitted
:
do
it
,
thou
hast
more
reward
;
omit
it
,
thou
hast
no
punishment
.
Counsels
are
onely
given
to
some
few
that
can
receive
them
,
Matth.
19.11
,
12.
but
this
command
is
given
to
all
,
as
the
other
duties
commanded
in
this
Chapter
are
precepts
,
as
,
Let
your
light
shine
forth
,
v.
16.
also
v.
24.28
,
29
,
&c.
are
all
precepts
and
not
counsels
,
so
is
this
;
Besides
the
reasons
in
the
Text
,
and
v.
45.
show
that
it
is
not
left
as
an
arbitrary
thing
.
Yea
we
finde
it
conjoyn'd
with
the
most
precise
precepts
,
Rom.
12.18
.
Col.
3.13
.
1
Thes.
5.15
.
Obj.
But
David
oft
prayes
against
his
enemies
.
Answ.
1
It
may
be
conceived
he
means
the
enemies
of
the
Church
,
not
his
own
personal
enemies
.
2
He
did
this
rather
by
a
Prophetical
spirit
,
as
rather
denouncing
what
will
come
,
then
desiring
what
may
come
.
3
It
was
not
out
of
any
revengefull
desire
,
as
if
he
took
pleasure
in
the
destruction
of
wicked
men
,
as
out
of
a
desire
that
the
truth
and
justice
of
God
may
be
made
glorious
in
the
destruction
of
wicked
men
.
4
The
Prophets
pray
for
the
destruction
of
wicked
men
,
not
of
their
persons
but
of
their
Kingdome
,
which
being
destroyed
the
Kingdome
of
Christ
is
inlarged
.
5
The
Prophets
wish
for
temporal
evils
upon
wicked
men
,
that
they
may
be
corrected
and
amended
,
Ps.
83.16
.
Fill
their
faces
with
shame
,
that
they
may
seek
thy
name
,
O
Lord
.
But
if
this
cannot
by
prayer
be
obtained
,
then
that
the
Church
may
be
freed
from
them
,
and
the
justice
of
God
glorified
.
6
If
none
of
these
take
place
,
which
we
may
in
most
Scriptures
suppose
,
then
we
must
think
,
that
either
David
and
others
sinned
herein
,
or
that
the
Law
of
the
new
Testament
tends
more
to
charity
then
the
old
,
and
is
a
more
perfect
law
.
Obj.
But
it
's
a
rule
in
justice
to
give
like
for
like
,
he
hates
me
,
why
should
not
I
hate
him
?
Answ.
Like
for
like
is
not
a
rule
alwayes
to
go
by
,
for
it
takes
place
onely
in
just
things
.
The
contrary
is
commanded
,
1
Pet.
2.23
.
1
Pet.
3.9
.
Render
to
no
man
evil
for
evil
,
or
rayling
for
rayling
.
2
Revenge
is
an
act
of
Gods
,
Psal.
94.1
.
Vengeance
is
mine
,
not
thine
,
Deut.
32.15
.
Also
it
's
an
act
of
the
Magistrate
,
who
is
a
revenger
to
execute
wrath
on
them
that
do
evil
,
Rom.
13.4
.
Obj.
But
he
is
my
enemy
,
and
hates
me
causelesly
.
Answ.
1
Lay
aside
thy
hatred
towards
him
,
that
he
may
love
thee
.
2
Thou
wilt
have
great
comfort
in
thy
conscience
when
thou
canst
love
a
causeless
enemy
,
Psal.
7.4
.
Yea
,
I
have
delivered
him
that
without
cause
was
mine
enemy
.
Obj.
But
he
is
a
wicked
man
,
and
the
Prophet
David
saith
,
Psal.
139.21
.
Do
not
I
hate
them
that
hate
thee
?
Answ.
It
's
one
thing
to
hate
a
wicked
man
,
another
thing
to
hate
the
wickedness
in
a
man
.
If
you
hate
his
wickedness
,
you
will
hate
the
same
wickedness
in
others
,
even
in
your
friends
,
which
you
do
not
,
therefore
your
hatred
against
the
person
makes
you
hate
the
sin
.
When
David
hated
his
enemies
,
it
was
with
a
perfect
hatred
,
now
perfect
hatred
is
that
,
which
hates
not
the
person
for
the
sin
,
nor
loves
the
sin
for
the
person
.
Object
.
But
if
we
must
pray
for
our
enemies
,
we
must
pray
for
the
Devil
and
his
Angels
.
Answ.
Christ
means
onely
such
enemies
,
for
whom
there
is
revealed
a
possibility
of
hearing
;
for
if
a
man
sin
against
the
holy
Ghost
,
we
are
not
to
pray
for
him
,
1
Joh.
5.16
.
God
hath
revealed
the
irrevocable
damnation
of
the
devils
,
Jude
6.
in
that
they
are
reserved
in
everlasting
chains
.
Object
.
But
we
read
of
particular
men
that
curst
.
Noah
curst
Canaan
,
Gen.
9.25
.
Cursed
be
Canaan
,
a
servant
,
of
servants
.
Joshua
curst
them
that
built
Jericho
,
Jos.
6.10
.
compared
with
1
Kin.
16.
●4
.
Peter
curst
Magus
,
thy
mony
perish
with
thee
,
Act
,
18.20
.
Paul
wisht
They
were
cut
off
,
that
troubled
the
Galatians
.
Gal.
5.12
.
Elisha
cursed
the
forty
and
two
children
,
2
King
.
2.24
.
Paul
cursed
Alexander
.
2
Tim.
4.14
.
Answ.
When
the
Saints
desired
these
things
it
was
made
evident
to
them
from
God
,
that
they
should
come
to
pass
,
they
did
not
do
it
out
of
any
spirit
of
enmity
.
Object
.
But
is
this
commandement
of
loving
our
enemies
possible
?
Answ.
It
s
possible
according
to
the
tenour
of
the
Gospel
,
though
not
according
to
the
law
,
when
we
consent
to
the
law
of
God
herein
,
and
have
a
will
,
a
desire
and
endeavour
to
love
our
enemies
,
Rom.
7.18
.
God
looks
upon
it
as
done
:
when
also
we
are
troubled
for
the
uncharitableness
of
our
hearts
,
v.
14.
and
cry
to
God
against
these
risings
,
2
When
God
inables
us
in
some
good
measure
to
do
them
good
,
to
feed
them
in
their
hunger
,
Rom.
12.19
.
to
humble
our selves
for
them
in
their
sickness
.
Psal.
35.11
,
12
,
13
,
14.
David
sought
God
by
fasting
and
prayer
for
them
that
scoft
at
him
.
Use
,
to
apply
this
,
it
serves
for
reprehension
of
those
who
hate
their
enemies
.
You
say
,
how
do
you
know
it
?
Answ.
by
thy
unpeaceable
speeches
.
Josephs
brethren
hated
him
and
could
not
speak
peaceably
unto
him
.
Gen.
37.4
.
2
By
thy
afflicting
thine
enemies
with
secret
whisperings
,
open
slanders
,
and
false
reports
,
Prov.
26.28
.
A
lying
tongue
hateth
those
that
are
afflicted
by
it
.
3
By
thy
unkind
carriage
,
when
thou
shalt
passe
by
them
in
such
offices
of
courtesie
as
they
show
to
other
neighbours
,
1
King
.
1.26
.
2
Exhortation
to
love
your
enemies
:
naturally
we
hate
them
.
Tit.
3.3
.
Show
your
love
to
them
,
1
by
not
purposing
to
revenge
your selves
,
and
by
purposing
not
to
revenge
your selves
,
Prov.
24.29
.
Say
not
,
I
will
do
to
him
as
he
hath
done
to
me
.
2
Desire
not
God
to
avenge
your
cause
:
so
Stephen
,
Acts
7.59
.
3
By
being
sorrowful
when
any
evill
befalls
thine
enemy
,
Psal.
35.12
,
13.
When
Davids
enemies
were
sick
he
humbled
himself
with
fasting
.
David
was
really
sorrowful
for
Sauls
death
,
and
declared
it
by
putting
to
death
him
that
slew
him
,
Prov.
24.17
,
18.
Rejoyce
not
when
thine
enemy
falleth
,
nor
let
not
thine
heart
be
glad
when
he
stumbleth
:
why
so
?
1
Least
the
Lord
see
it
,
and
it
displease
him
.
2
It
will
cause
the
Lord
to
turn
away
his
wrath
from
him
.
4
By
striving
to
forget
the
wrongs
done
by
your
enemies
.
If
we
strive
not
to
forget
them
,
we
shall
hardly
forgive
them
.
5
By
striving
to
be
at
peace
with
him
that
is
thy
utterest
enemy
,
Rom.
12.18
.
If
it
be
possible
live
peaceably
with
all
,
Let
him
see
that
thou
art
not
of
an
implacable
spirit
,
but
ready
to
meet
him
on
any
reasonable
terms
.
6
By
looking
on
it
as
a
cross
,
when
any
man
is
so
implacable
that
he
will
not
be
at
peace
with
thee
,
Ps.
120.5
,
6
,
7.
I
am
for
peace
,
but
when
I
speak
thereof
they
are
for
war
;
woe
is
me
that
I
am
constrained
to
dwell
with
such
persons
.
7
By
thy
willingness
to
do
thy
enemie
good
when
it
lies
in
thy
power
.
Exod.
23.4
,
5.
If
thou
see
the
Ox
or
the
Asse
of
thy
enemie
going
a
stray
,
thou
art
to
bring
him
home
again
,
or
if
he
lye
under
his
burthen
thou
shalt
surely
help
him
.
As
God
also
spares
his
enemies
in
his
long
suffering
,
and
does
them
good
in
his
providence
,
not
to
strengthen
them
in
wickedness
but
to
lead
them
to
repentance
,
so
ought
we
;
and
as
he
puts
his
hook
in
their
noses
to
bridle
their
malice
,
so
may
we
.
Motives
to
this
duty
.
1
Vengeance
belongs
to
God
,
Gen.
50.15
,
19.
who
will
revenge
thy
wrongs
far
more
sharply
then
thou
wouldest
have
him
,
Psal.
94.1
.
Into
whose
hands
its
a
fearful
thing
to
fall
,
Heb.
10.31
.
He
that
doth
wrong
shall
receive
for
the
wrong
that
he
hath
done
,
Col.
3.25
.
2
Consider
what
an
enemy
thou
wast
to
God
when
he
cast
his
love
upon
thee
;
for
all
he
was
the
party
offended
,
and
stood
no
need
of
thee
,
yet
he
sought
unto
thee
.
Col.
1.21
.
1
Joh.
4.10
,
11
,
12.
thou
reasonest
thou
canst
live
without
thy
enemy
,
so
could
God
without
thee
;
thou
saiest
he
hath
done
thee
many
wrongs
,
so
hast
thou
done
to
God
.
3
Either
thy
Enemie
repents
of
the
wrong
done
to
thee
,
or
not
:
if
he
do
not
repent
of
it
,
God
will
punish
him
more
sore
then
thou
wouldest
have
him
punished
;
if
he
do
repent
of
it
,
what
Christian
spirit
is
there
that
will
not
pardon
it
?
This
kept
Christ
from
rendring
reviling
for
reviling
,
1
Pet.
2.23
.
why
?
he
committed
his
cause
to
God
,
who
judgeth
righteously
.
It
was
the
praise
of
Solomon
that
he
desired
not
to
have
the
life
of
his
enemies
,
1
Chron.
1.11
.
4
Thou
never
suffers
any
wrong
but
God
is
first
offended
,
and
more
offended
then
thou
art
,
and
takes
thy
wrong
more
heinously
then
thou
thy self
,
therefore
revenge
not
thy self
,
hear
not
that
suggestion
,
that
it
argues
good
mettal
to
be
quick
of
touch
.
5
This
is
the
way
to
overcome
him
,
Rom.
12.18
.
as
contraries
do
overcome
one
another
when
they
draw
them
into
their
own
similitude
,
when
we
are
drawn
by
provocations
to
rage
as
wicked
men
do
,
then
they
overcome
us
,
but
when
we
refrain
from
revenge
we
overcome
them
,
as
David
did
Saul
,
2
Sam.
24.
Daven
.
in
Col.
3.13
.
Bless
them
that
curse
you
]
Christ
comes
in
three
particulars
,
to
show
our
love
to
enemies
,
which
is
,
1
by
blessing
them
that
curse
us
,
so
Paul
.
1
Cor.
4.12
,
being
reviled
we
bless
.
By
blessing
he
means
a
speaking
to
him
with
kind
words
;
when
he
speaks
cursed
words
to
thee
,
do
thou
speak
kind
words
to
him
.
We
pray
for
you
,
and
for
all
other
men
that
are
enemies
to
us
,
that
repenting
with
us
you
may
not
blaspheme
,
and
reproach
him
,
who
for
his
works
and
miracles
done
in
his
name
was
without
blame
,
even
Jesus
Christ
,
and
believing
on
him
may
be
saved
at
his
glorious
coming
,
and
may
not
be
condemned
of
him
to
fire
.
Just.
Mar.
cont
.
Triph.
p.
196.
Do
good
to
them
that
hate
you
]
Second
particular
wherein
to
show
our
love
to
enemies
,
viz.
in
doing
them
good
.
Rom.
12.20
.
Elisha
2
King
.
6.
ver.
20.
when
his
enemies
were
smit
with
blindness
,
he
prayes
God
would
give
them
sight
,
also
ver.
22.
when
the
king
of
Israel
would
have
smote
them
,
Elisha
would
not
consent
thereto
,
but
bids
that
bread
and
water
be
set
before
them
,
and
yet
they
were
such
as
came
to
take
away
his
life
.
Do
good
then
to
their
souls
by
endeavouring
to
bring
them
to
repentance
;
also
to
their
bodies
,
if
you
give
alms
to
a
company
of
poor
people
,
not
to
exclude
two
or
three
,
because
they
have
hurt
thee
,
so
lend
to
them
;
also
do
good
to
their
posterity
.
Pray
for
them
that
despitefully
use
you
]
The
third
particular
is
to
pray
for
enemies
:
when
they
are
cursing
thee
,
pray
God
to
forgive
them
;
when
they
are
pained
in
their
bodies
,
pray
God
to
ease
them
;
when
decayed
in
their
Estates
,
pray
God
to
supply
them
;
when
they
are
damning
their
souls
,
pray
God
to
save
them
:
thus
David
to
his
enemies
,
Psalm
35.13
.
and
Stephen
Acts
7.59
.
and
Christ
Luke
23.34
.
When
thy
Enemy
by
tale-carryings
,
underminings
,
disgracefull
speeches
,
uncharitable
censures
,
and
slanderous
accusations
strives
to
work
thee
out
of
the
affections
of
the
godly
,
or
of
those
who
may
do
thee
good
,
do
thou
pray
for
them
,
not
that
they
may
have
success
in
their
wickedness
,
but
that
they
may
acknowledg
their
evils
and
be
pardoned
.
This
is
the
excellency
of
a
Christian
,
to
do
things
above
nature
,
to
pardon
spitefull
persons
:
such
prayers
are
not
onely
instrumental
to
obtain
pardon
for
our
Enemies
,
as
the
prayers
of
Christ
and
Stephen
did
,
but
are
arguments
or
evidences
of
Gods
pardoning
us
.
What
a
blessed
thing
will
it
be
at
the
day
of
Christ
to
appear
to
have
been
a
mean
by
thy
prayers
of
saving
the
soul
of
a
persecuting
Enemy
?
When
David's
Enemies
compassed
him
with
words
of
hatred
,
and
became
adversaries
to
him
for
his
love
to
them
,
he
gave
himself
to
prayer
,
Psalm
109.3
,
4
,
5.
V.
45.
That
you
may
be
the
Children
of
your
Father
which
is
in
Heaven
,
for
he
maketh
his
Sun
to
rise
on
the
evil
and
on
the
good
,
and
sendeth
Rain
on
the
just
and
unjust
.
Christ
here
gives
Reasons
why
we
should
love
our
Enemies
,
as
,
1
[
That
ye
may
be
the
Children
of
your
Father
which
is
in
Heaven
]
not
that
love
to
our
Enemies
is
the
form
of
our
Adoption
,
but
a
demonstration
thereof
,
that
ye
may
be
,
Phil.
2.15
.
that
is
,
that
ye
may
be
made
manifest
to
be
.
He
that
performs
not
this
duty
is
none
of
Gods
children
.
Love
to
Enemies
doth
manifest
our
Adoption
,
because
Love
to
our
Enemies
doth
flow
from
that
Love
God
hath
shewed
to
us
when
we
were
Enemies
,
1
John
4.10
,
11.
Of
all
duties
Christians
should
be
carefull
to
practise
those
which
evidence
assurance
,
2
Peter
1.10
.
This
duty
tends
thereunto
.
What
shall
we
think
of
those
who
are
so
far
from
loving
their
Enemies
that
they
do
not
love
their
Friends
?
these
are
like
the
rebellious
Angels
who
having
had
a
blessed
nature
from
God
,
set
him
at
nought
.
Many
have
such
a
frame
of
spirit
,
as
Achitophel
had
to
David
,
Psalm
55.12
,
13.
and
Joas
to
Jehoiada
,
2
Chron.
24.22
.
Many
men
lay
aside
not
onely
grace
but
even
the
light
of
nature
.
Also
that
ye
may
be
the
Children
of
your
Father
,
that
is
,
like
to
your
Father
,
as
Children
to
their
Father
:
your
Father
doth
good
to
his
Enemies
,
giving
them
the
Sun
to
shine
on
them
,
and
the
Rain
to
fall
on
their
Land
to
make
it
fruitfull
,
be
ye
like
him
,
Ephes.
4.
ult.
compared
with
cap.
5.1
,
2.
He
that
is
like
another
is
proverbially
said
to
be
his
Son
.
Who
maketh
his
Sun
to
rise
and
his
Rain
to
fall
]
All
Nations
refer
the
effects
of
Nature
to
the
God
of
Nature
;
hence
these
phrases
,
it
rains
,
it
thunders
,
that
is
,
God
rains
and
thunders
.
Psalm
19.4
,
5.
In
the
Heavens
hath
he
set
a
Tabernacle
for
the
Sun
,
which
is
removed
as
a
Tabernacle
from
place
to
place
.
The
day
is
thine
and
the
night
is
thine
,
thou
hast
prepared
the
light
and
the
Sun
.
Psalm
74.16
.
To
him
that
made
great
Lights
,
Psalm
136.8
,
9.
Also
for
the
Rain
it
is
from
him
,
He
saith
to
the
small
Rain
and
to
the
great
Rain
,
Be
thou
on
the
earth
,
Job
37.4
.
Learn
,
1.
To
acknowledg
the
highest
cause
on
whom
all
second
causes
depend
.
As
in
bodies
politick
,
inferiour
governments
depend
on
the
superior
,
or
as
in
artificial
motions
the
inferiour
depend
on
the
superiour
,
as
in
motions
of
Clocks
and
Watches
.
So
the
secondary
causes
depend
upon
the
first
.
He
gives
the
early
and
latter
Rain
.
In
droughts
therefore
seek
to
God
for
Rain
,
2
Chron.
7.13
.
Jer.
14.22
.
In
immoderate
Rains
seek
to
God
for
fair
weather
,
Isai
38.8
.
2
Praise
God
for
fruitfull
Seasons
,
Psalm
147.7
,
8
,
9.
3
See
outward
things
fall
alike
to
all
,
the
Sun
shines
to
all
,
the
Rain
falls
on
all
,
Eccles.
9.1
,
2.
V.
46.
For
if
you
love
them
which
love
you
,
what
reward
have
you
?
Do
not
even
the
Publicans
the
same
?
Here
's
a
third
Reason
from
the
unprofitableness
of
other
love
which
arises
from
natural
friendship
,
or
that
which
arises
from
our
own
profit
and
benefit
,
which
hath
no
Reward
with
God
,
whereas
love
that
is
done
for
Gods
sake
hath
a
Reward
with
God
.
He
that
loves
not
his
Enemies
,
declares
that
he
loves
not
his
Friends
for
Gods
sake
but
for
his
own
sake
,
because
his
Enemies
in
some
sense
may
be
said
to
bear
the
Image
of
God
,
as
well
as
his
Friends
.
Do
not
even
the
Publicans
the
same
]
They
are
called
Publicans
from
publick
,
because
they
gathered
the
publick
Tributes
,
wherein
too
oft
they
oppressed
the
poor
,
and
so
became
infamous
among
the
Jews
,
not
because
they
gathered
the
Magistrates
Tribute
,
nor
as
if
these
Publicans
were
the
worst
of
men
,
but
Christ
speaks
according
to
the
received
opinion
of
men
,
for
Matthew
and
Zacheus
were
Publicans
.
It
's
like
in
all
the
Roman
Provinces
,
and
so
in
Judea
,
the
Romans
farmed
the
Customs
,
but
they
let
it
out
to
the
Jews
,
and
so
this
became
abominable
to
other
of
the
Jews
,
that
they
should
be
Instruments
of
their
slavery
,
and
therefore
Publicans
are
joyned
with
Heathens
and
sinners
,
and
therefore
as
appears
out
of
the
Thalmud
,
they
were
not
admitted
to
be
Witnesses
before
the
Jewish
Judges
.
What
Reward
have
ye
]
i.e.
No
Reward
,
for
you
receive
a
Reward
from
your
Friends
even
like
love
,
but
if
from
faith
in
Gods
Command
you
love
both
your
Enemies
and
your
Friends
,
you
may
hope
for
a
gracious
Reward
.
Sylla
boasted
that
he
overcame
his
Friends
with
Benefits
,
and
his
Enemies
with
Mischiefs
,
and
therefore
,
as
Plutarch
in
his
Life
saith
,
he
cruelly
tore
Marius
;
but
let
Christians
overcome
Enemies
with
good
turns
.
How
much
better
did
Phocion
,
who
being
condemned
to
death
,
being
askt
of
his
Friends
what
he
would
have
told
to
his
Sons
answered
,
I
will
that
he
forget
the
Wrong
the
Athenians
have
done
to
me
.
If
Heathens
did
thus
,
what
should
Christians
do
?
V.
47.
And
if
ye
salute
your
brethren
onely
,
what
do
you
more
then
others
?
Do
not
even
the
Publicans
so
?
Here
's
a
fourth
reason
,
because
salutations
belong
and
ought
to
be
performed
,
not
onely
to
brethren
and
friends
,
but
also
to
enemies
.
Under
salutations
Christ
comprehends
all
signes
of
good
will
,
as
putting
off
the
hat
,
embracement
,
asking
how
they
do
.
So
that
the
fourth
reason
is
taken
from
the
difference
of
Christian
love
and
that
which
is
worldly
,
the
one
salutes
friends
onely
,
the
other
salutes
enemies
.
Unless
then
your
love
extend
to
enemies
,
you
differ
nothing
from
the
Publicans
charity
.
These
duties
of
salutation
,
as
asking
,
Is
all
well
?
2
Kin.
9.17
,
18
,
19
,
22.
three
times
this
salutation
is
mentioned
,
Is
it
peace
?
how
do
you
all
at
home
?
These
duties
the
Jews
did
onely
to
their
fellow
Jews
,
judging
all
others
unworthy
of
salutation
:
now
Christian
religion
teaches
us
to
salute
all
,
except
it
be
those
who
are
Apostates
from
Christianity
.
2
Epist.
of
John
,
v.
10.
If
there
come
any
unto
you
and
bring
not
this
doctrine
,
receive
him
not
into
your
house
,
neither
bid
him
God
speed
,
for
he
that
biddeth
him
God
speed
,
is
partaker
of
his
evil
deeds
.
For
that
command
of
Luke
10.4
.
Salute
no
man
by
the
way
,
Christ
means
they
should
make
such
hast
in
divulging
and
publishing
the
Gospel
,
that
they
should
not
spend
their
time
in
salutations
.
V.
48.
Be
ye
therefore
perfect
,
as
your
father
in
heaven
is
perfect
.
In
the
words
,
-
1
A
duty
,
Be
perfect
.
-
2
The
pattern
of
this
duty
,
As
your
father
is
perfect
.
-
3
The
inference
whence
it
is
inforced
,
Therefore
.
Be
ye
perfect
]
Not
in
equality
,
but
in
similitude
;
as
Luke
6.36
,
Be
ye
mercifull
as
you
father
is
mercifull
.
Probably
it
might
be
taken
out
of
Levit.
11.44.19.2
.
from
whence
Peter
took
it
,
1
Pet.
1.16
.
Be
holy
as
I
am
holy
.
Perfection
is
taken
,
1
For
the
perfection
of
sinceritie
,
Gen.
17.1
.
Walk
before
me
and
be
thou
perfect
.
Gen.
6.9
.
Noah
was
a
just
and
a
perfect
man
in
his
generation
,
and
Noah
walked
with
God
,
that
is
,
his
sincerity
showed
it self
by
walking
with
God
,
making
God
present
with
him
,
and
himself
present
with
God
in
his
actings
.
Now
this
perfection
of
sincerity
is
taken
in
opposition
to
hypocrisie
in
the
reign
,
Isa.
38.3
.
Remember
how
I
have
walked
before
thee
in
truth
,
and
with
a
perfect
heart
.
Luke
1.76
.
In
holiness
and
righteousness
before
him
all
the
dayes
of
our
life
.
Many
have
an
outward
perfection
,
but
they
are
like
Apples
,
rotten
at
the
core
,
though
they
look
lovelily
.
Contrary
Saints
,
2
Cor.
2.17
.
2
Perfection
is
taken
for
universality
of
obedience
,
Psal.
119.7
.
I
will
praise
thee
with
uprightness
when
I
shall
have
learned
,
not
onely
notionally
but
practically
,
thy
Commandements
.
Now
when
a
man
lives
in
a
purpose
of
any
sin
,
or
in
an
omission
of
any
known
duty
,
or
in
an
unresolvedness
against
any
known
evil
,
he
is
not
perfect
;
also
if
he
admit
a
constant
neglect
of
any
duty
,
or
an
ordinary
Commission
of
any
sin
,
he
is
not
perfect
;
but
when
a
man
,
though
he
be
subject
to
infirmities
,
had
rather
dye
then
omit
a
known
duty
,
or
live
in
a
known
sin
,
he
is
perfect
,
and
will
grow
out
his
infirmities
in
time
,
as
a
sound
man
wears
out
his
sickness
.
This
perfection
is
called
Sanctification
throughout
,
1
Thes.
5.23
.
and
turning
to
God
with
the
whole
heart
,
Joel
2.12
.
Jer.
3.10
.
There
is
not
any
thing
in
his
soul
the
bent
whereof
is
not
from
God
.
Now
where
men
are
not
thus
perfectly
universal
,
something
or
other
steals
away
their
heart
,
as
riches
,
honour
,
&c.
that
if
God
and
that
come
in
competition
,
they
leave
the
Lord
.
This
universality
of
obedience
is
seen
in
eying
every
of
Gods
commands
,
Psal.
119.6
.
as
in
governing
the
tongue
,
without
which
we
are
not
perfect
,
Jam.
1.26
.
compared
with
Jam.
3.2
.
q.d.
he
is
not
a
perfect
man
unless
he
look
to
this
command
of
governing
his
tongue
as
well
as
other
.
3
Perfection
is
taken
for
singleness
of
heart
,
Gen.
17.1
.
which
is
when
a
man
singles
out
God
from
all
other
objects
,
he
will
follow
God
in
his
ways
,
that
neither
favours
of
great
ones
,
contempts
of
multitudes
,
proffers
of
preferment
,
nor
persecutions
of
enemies
,
shall
draw
him
off
from
the
Lord
,
Josh.
24.15
.
Heb.
11.24
.
Dan.
6.10
.
4
Perfection
is
taken
for
straightness
,
Psal.
37.37
.
Mark
the
just
and
perfect
man
,
or
,
as
the
word
is
rendred
,
straight
man
.
Straightness
appears
in
a
mans
ayms
and
ends
,
as
when
a
person
shall
make
Gods
glory
,
profitableness
to
others
,
and
his
own
salvation
to
be
his
end
.
Imperfect
men
go
in
crooked
paths
,
Psal.
125.4
.
Crooked
hearts
and
straight
rules
to
aym
at
God
cannot
meet
.
For
application
,
try
your
perfection
of
heart
by
four
trials
suitable
to
this
fourfold
acception
of
perfection
.
1
Whether
are
you
sincere
to
eye
God
in
what
you
do
,
as
in
alms
,
prayer
,
and
fasting
?
Matth.
6.1
,
2
,
&c.
Col.
3.22
,
23.
speaking
to
Christian
servants
he
saith
,
Servants
obey
your
masters
,
not
with
eye
service
,
as
men-pleasers
,
but
with
singleness
of
heart
fearing
God
,
and
whatsoever
ye
do
,
do
it
heartily
,
as
to
the
Lord
,
and
not
to
men
,
q.d.
in
all
your
services
eye
God
,
2
Cor.
2.17
.
Obj.
But
if
none
are
perfect
with
God
,
but
those
that
eye
God
,
what
will
become
of
me
who
have
so
many
by-ends
in
what
I
do
?
Answ.
Gods
children
,
though
by
ends
creep
into
them
,
groan
under
them
,
Rom.
7.16
,
17.
2
Their
earnest
desire
is
to
be
wholly
rid
of
them
,
and
where
a
man
can
do
no
more
but
will
,
his
will
is
accepted
for
the
deed
,
2
Cor.
8.12
.
3
Ordinarily
and
usually
they
look
at
Gods
eye
in
what
they
do
,
and
this
is
a
blessed
temper
,
belonging
onely
to
perfect
men
.
Rom.
8.1
.
Thou
herein
walks
after
the
spirit
,
and
so
art
blessed
.
2
Whether
dost
thou
look
at
all
Gods
commands
?
Herod
did
many
things
,
but
would
not
part
with
Herodias
,
Mark
6.20
.
If
thou
wilt
walk
before
me
,
as
David
thy
father
walked
,
in
integrity
of
heart
and
in
uprightness
,
to
do
according
to
all
that
I
have
commanded
thee
,
1
Kings
9.4
.
As
if
he
should
say
,
Thy
heart
O
Solomon
cannot
be
perfect
unless
thou
observe
all
my
commands
.
The
young
man
,
Mat.
19.
proved
his
unsoundness
,
in
that
he
would
not
part
with
all
for
Christ
;
in
something
or
other
unsound
men
discover
themselves
,
if
not
to
the
observation
of
others
,
yet
to
the
conviction
of
their
own
hearts
,
if
they
would
not
want
in
the
due
trial
hereof
.
If
thy
bloud
rise
when
thou
hears
a
stranger
swear
an
oath
,
and
thou
canst
hear
thy
Apprentice
to
lye
and
cheat
,
and
never
be
moved
at
it
,
this
is
but
a
false
fire
.
True
obedience
,
as
it
disputes
not
the
comands
of
God
,
but
obeys
them
cheerfully
,
so
doth
it
not
divide
the
commands
of
God
but
obeys
them
equally
,
Ps.
119.6
.
Joh.
15.14
.
3
When
a
man
is
not
onely
willing
to
do
,
but
to
sufer
any
thing
that
God
commands
,
Matth.
19
,
17.
If
thou
wilt
be
perfect
,
go
and
sell
all
;
as
if
he
should
say
,
If
there
be
any
enjoyment
in
the
world
that
a
man
is
not
willing
to
part
with
,
as
to
leave
this
pleasant
dwelling
,
to
part
with
thy
country
,
to
fall
out
with
thy
near
friend
,
to
lose
the
favour
of
this
man
that
could
prefer
thee
,
to
leave
such
an
Office
or
imployment
as
brings
it
in
,
or
if
there
be
any
evil
thou
art
not
ready
to
suffer
,
as
banishment
,
imprisonment
,
reproach
and
confiscation
of
goods
,
thy
heart
is
not
perfect
with
God
,
Acts
9.6
.
Lord
what
wilt
thou
have
me
to
do
?
Let
the
business
be
easie
or
difficult
,
tell
me
what
thou
wilt
have
me
to
do
.
See
in
Moses
,
Heb.
11.25
,
26.
Gal.
6.14
.
God
forbid
that
I
should
rejoyce
in
any
thing
save
in
the
cross
of
Christ
,
that
is
neither
in
wealth
,
honour
,
liberty
or
relations
more
then
in
duty
to
God
.
4
Whom
doest
thou
make
thy
end
?
A
perfect
man
makes
God
his
end
,
Rom.
14.7
,
8.
None
of
us
who
profess
our selves
to
be
Christians
lives
unto
himself
,
&c.
1
Cor.
10.31
.
Joh.
7.18
.
He
that
hath
no
unrighteousness
in
him
,
that
is
to
say
,
a
perfect
man
,
seeks
the
glory
of
him
that
sent
him
.
The
Apostle
exhorting
servants
to
uprightness
,
bids
them
with
good
will
do
service
as
to
the
Lord
,
Eph.
6.6
,
7.
and
bidding
masters
to
be
upright
in
their
places
,
v.
9.
he
urges
on
this
ground
,
Knowing
they
have
a
master
in
heaven
.
Also
Col.
3.23
.
Whatsoever
ye
do
,
do
it
heartily
as
to
the
Lord
and
not
to
men
.
This
consideration
,
that
I
have
to
do
with
God
,
makes
a
man
act
uprightly
,
and
the
execution
hereof
declares
him
to
walk
perfectly
.
2
Cor.
4
,
5.
We
preach
not
our selves
,
but
Christ
Jesus
the
Lord
.
That
is
,
in
our
preaching
we
onely
aim
that
the
Lord
may
be
exalted
.
Unsound
men
have
God
in
admiration
for
advantage
,
but
when
they
have
got
what
they
would
,
and
are
delivered
from
what
they
fear
,
they
start
aside
:
Contrary
,
sound
men
have
not
onely
a
constant
good
opinion
of
God
,
but
also
make
him
their
end
in
all
things
.
Psal.
101.3
,
4.
I
will
walk
with
a
perfect
heart
;
how
doth
that
appear
?
I
will
set
no
wicked
thing
before
me
,
that
is
,
I
will
eye
God
,
and
not
iniquity
.
Carnal
men
eye
their
credit
,
profit
,
pleasure
,
and
herewith
are
they
moved
to
act
,
but
a
perfect
man
is
moved
with
this
,
that
God
beholds
him
that
this
thing
he
doth
is
pleasing
to
God
,
and
that
God
sees
and
approves
it
,
as
when
he
doth
alms
in
secret
,
Matth.
6
,
&c.
If
it
be
asked
how
I
shall
know
whether
Gods
eye
moves
me
to
do
what
I
do
,
or
other
ends
of
credit
or
profit
?
We
may
know
it
hereby
;
a
perfect
man
will
do
duty
though
other
ends
be
taken
away
,
he
will
suffer
for
a
good
conscience
though
no
praise
but
reproach
accompany
it
.
Secondary
respects
may
make
a
perfect
man
move
with
more
chearfulness
,
but
Gods
eye
moves
the
soul
to
act
without
any
of
these
,
without
whose
command
the
soul
stands
still
,
as
the
servant
doth
at
the
command
of
him
who
is
not
his
master
.
As
your
Father
which
is
in
heaven
is
perfect
]
Perfection
in
God
is
his
essential
fulness
of
all
goodness
and
vertues
.
Perfection
is
two-fold
,
1
That
which
is
perfect
in
its
kinde
,
so
the
light
is
perfect
light
.
2
For
self-sufficiency
,
so
God
is
perfect
.
As
the
Sun
hath
a
self-sufficiency
of
light
in
it self
,
standing
no
need
of
the
Moon
,
or
stars
;
so
God
hath
a
self-sufficiency
in
himself
,
not
standing
need
of
any
creature
,
yea
he
hath
all
the
perfections
of
creatures
in
himself
.
Acts
17.25
.
Neither
is
he
worshipped
as
though
he
needed
any
thing
,
seeing
he
gives
to
all
life
,
and
breath
and
all
things
.
Perfection
in
God
is
an
essential
property
,
whereby
he
hath
the
perfections
of
all
creatures
in
himself
,
from
everlasting
to
everlasting
,
and
nothing
is
wanting
to
him
,
but
he
is
the
patern
and
cause
of
all
perfection
of
nature
and
grace
that
is
in
the
creature
.
Properties
of
the
perfection
in
God
.
1
It
's
independent
.
The
creatures
may
be
perfect
in
their
kinde
,
yet
they
depend
on
something
else
;
as
a
River
though
it
be
a
perfect
River
,
yet
it
stands
need
either
of
the
fountain
or
of
the
sea
to
maintain
it
.
He
stands
not
in
need
of
Princes
,
of
men
or
Angels
.
Though
he
use
them
as
instruments
,
it
is
not
because
he
cannot
act
and
bring
about
his
ends
without
them
,
for
he
that
could
make
the
heavens
and
earth
by
the
word
of
his
mouth
,
Psal.
33.6
.
what
cannot
he
do
?
2
It
's
incomprehensible
.
Canst
thou
by
searching
finde
out
God
?
Canst
thou
finde
out
the
Almighty
unto
perfection
?
Job
11.7
.
It
is
as
high
as
heaven
,
what
canst
thou
do
?
deeper
then
hell
,
what
canst
thou
know
?
the
measure
thereof
is
longer
then
the
earth
and
broader
then
the
sea
,
v.
8
,
9.
there
is
no
searching
out
of
Gods
perfection
,
but
God
searcheth
out
the
perfection
of
every
creature
,
Job
28.3
.
3
It
s
uncapable
of
addition
,
there
's
nothing
can
be
added
to
it
,
our
righteousness
cannot
adde
any
thing
to
him
,
nor
our
wickedness
derogate
any
thing
from
him
,
Job
.
22.3
.
Job
.
35.7
,
8.
if
the
blasphemer
reproach
God
,
God
is
not
the
worse
,
if
we
worship
him
,
he
is
not
the
better
.
4
It
s
unspeakable
,
Nehem.
9.5
.
he
is
exalted
high
above
all
blessing
and
praise
:
Though
we
are
commanded
by
our
lives
,
Mat.
5.16
.
and
praises
to
glorifie
God
,
yet
we
do
not
adde
any
thing
hereby
to
his
essence
,
but
onely
declare
him
glorious
,
if
we
call
him
holy
,
just
,
righteous
,
&c.
he
is
all
these
in
the
abstract
,
holiness
it self
,
justice
and
mercy
it self
,
so
that
we
cannot
flatter
him
.
5
It
s
an
unmixed
perfection
.
The
creatures
have
perfections
in
their
kinds
,
but
they
are
mixed
with
imperfections
.
Saul
was
a
proper
man
but
wicked
,
Absalom
beautifull
but
unhappy
,
Naaman
honourable
but
he
was
a
leper
,
but
in
God
there
's
wisdom
without
folly
,
truth
without
falshood
.
Tit.
1.2
.
light
without
darkness
,
1
Joh.
1.5
.
God
is
light
and
in
him
is
no
darkness
at
all
;
holiness
without
sinfulness
,
Psal
,
5.4
.
Hab.
1.13
.
6
Gods
perfection
is
self
existing
,
the
perfection
of
his
understanding
,
that
he
conceives
things
at
once
and
not
successively
,
the
perfection
of
his
will
,
Rom.
12.2
.
whereby
he
wills
whatsoever
is
good
at
once
,
now
the
perfection
of
creatures
is
a
borrowed
perfection
.
If
a
man
would
be
perfect
in
any
thing
he
propounds
unto
himself
a
perfect
pattern
;
the
perfections
of
all
creatures
,
sun
,
moon
,
stars
,
wine
,
gold
,
pearls
,
are
from
him
,
Rom.
11.36
.
of
him
are
all
things
,
every
creature
without
his
influence
,
is
as
the
aire
without
the
sun
,
a
dark
and
comfortless
body
.
Psal.
30.7
.
By
thy
favour
thou
madest
my
mountain
strong
,
thou
didst
hide
thy
face
and
I
was
troubled
.
For
Application
1
To
magnifie
Gods
perfection
:
depending
servants
magnifie
bountifull
Lords
,
we
praise
the
sun
,
not
onely
because
of
its
glorious
splendor
,
but
because
we
receive
of
its
heat
and
light
:
Moses
saith
,
ascribe
ye
greatness
to
our
God
,
why
?
because
his
work
is
perfect
,
Deut.
32.4
.
2
Be
content
with
God
alone
,
seeing
all
perfection
is
in
him
:
as
we
count
it
day
when
the
sun
shines
,
though
never
a
starr
appear
,
so
should
we
be
content
with
God
alone
:
the
heavenly
Hierusalem
had
no
need
of
the
sun
or
of
the
moon
to
shine
in
it
,
for
the
glory
of
God
did
enlighten
it
,
and
the
lamb
was
the
light
thereof
,
Rev.
21.23
.
though
the
figg-tree
should
not
blossom
,
and
there
were
no
fruit
in
the
field
,
and
the
herds
were
cut
off
from
the
stall
,
and
the
vine
should
not
give
her
increase
,
yet
will
I
rejoyce
in
the
Lord
,
Hab.
3.16
,
17.
yea
though
thou
wert
in
banishment
,
poverty
,
slavery
,
imprisonment
,
be
content
with
God
.
David
,
1
Sam.
30.6
.
when
all
was
gone
and
the
people
spoke
of
stoning
him
,
he
encouraged
himself
in
God
,
also
Paul
and
Silas
,
Act.
16.25
.
As
death
and
imprisonment
is
nothing
to
those
who
are
filled
with
the
joy
of
the
holy
Ghost
,
so
all
outward
comforts
are
nothing
to
fill
the
soul
till
God
come
with
them
.
3
To
make
up
all
our
imperfections
we
meet
withall
in
this
world
in
God
,
when
we
loose
honours
,
estates
,
liberty
,
relations
,
country
.
How
did
God
make
up
Josephs
name
when
it
was
taken
from
him
unjustly
?
and
Davids
name
when
it
was
justly
gone
?
so
that
he
dyed
full
of
honour
,
1
Chron.
29.28
.
Job
lost
his
estate
and
children
,
and
God
doubled
them
to
him
,
Job
42.12
.
how
much
more
when
any
enjoyment
is
forsaken
for
a
good
conscience
?
Mat.
19.27
.
Mar.
10.29
,
30.
4
Be
humbled
in
sight
of
thy
own
imperfections
,
he
is
pure
,
thou
sinful
;
he
stands
in
need
of
nothing
,
Psal.
16.3
.
Thy
goodness
extends
not
to
him
,
thou
needs
every
thing
,
Psal.
19.12
.
Psal.
130.3.143.2
.
Luk.
17.10
.
when
we
have
done
all
we
are
unprofitable
.
5
That
we
should
have
a
holy
greatness
of
mind
arising
in
us
from
the
interest
we
have
in
such
a
God
of
such
perfection
.
As
carnal
men
have
a
greatness
arising
from
riches
,
honour
,
learning
,
kindred
,
office
,
which
is
like
the
greatness
of
a
swollen
member
,
arising
not
from
the
strength
but
weakness
thereof
;
so
Saints
should
have
a
greatness
of
minde
from
having
such
a
perfect
God
for
their
portion
.
If
countrey-men
are
puft
up
their
wealth
being
enlarged
,
why
should
not
we
be
lifted
up
in
the
confidence
of
so
great
a
God
that
hath
all
things
in
his
hand
?
Luth.
in
Psalm
121.
Psalm
16.5
.
The
Lord
is
the
portion
of
mine
inheritance
and
of
my
cup
,
thou
maintainest
my
lot
.
It
's
a
Metaphor
from
the
custome
of
dividing
Inheritances
,
wherein
every
Heir
hath
his
portion
,
as
if
he
should
say
,
When
others
have
lands
,
moneys
,
Princes
favours
for
their
portions
,
The
Lord
is
my
portion
.
Also
,
He
is
the
portion
of
my
cup
,
a
Metaphor
from
the
manner
of
banquets
,
wherein
every
one
hath
a
cup
of
sweet-meats
given
,
so
others
have
a
cup
of
wealth
,
of
honour
,
&c.
but
God
is
the
portion
of
my
cup.
Such
a
greatness
of
minde
had
David
,
Psalm
119.96
.
I
have
seen
an
end
of
all
perfection
.
6
Look
upon
God
as
a
God
of
perfection
:
other
lords
need
the
service
of
their
servants
,
but
God
needs
none
of
our
services
.
And
being
of
such
perfection
we
should
pursue
after
his
service
,
as
the
men
of
the
world
pursue
to
be
servants
to
great
Princes
.
7
Make
God
the
patern
of
thy
actings
;
in
all
imitations
we
chuse
the
most
perfect
patern
.
CHAP.
VI.
V.
1.
Take
heed
that
ye
do
not
your
Alms
before
men
,
to
be
seen
of
them
,
otherwise
ye
have
no
Reward
of
your
Father
which
is
in
Heaven
.
THis
Chapter
hath
six
parts
in
it
,
the
first
is
of
avoiding
hypocrisie
and
vain-glory
,
and
following
after
secrecy
and
sincerity
in
the
giving
of
Alms.
Whether
this
Chapter
be
a
continued
Sermon
with
the
former
is
not
much
material
.
Take
heed
ye
do
not
your
Alms
before
men
,
to
be
seen
of
them
]
Either
of
the
party
to
whom
you
give
,
that
they
should
tell
of
your
liberality
,
and
cry
you
up
,
or
of
others
.
Most
men
have
a
greater
thirst
of
credit
than
of
virtue
.
Vain-glory
and
spiritual
pride
is
ready
to
intrude
into
all
our
services
,
unless
we
be
watchfull
.
Quest.
But
is
it
not
lawfull
to
give
Alms
publickly
?
Answ.
Yes
,
we
may
do
good
every
where
,
but
we
must
not
do
them
that
we
may
be
beheld
of
men
,
but
our
consciences
must
witness
,
that
if
no
eye
were
upon
us
we
would
do
the
same
in
secret
,
that
we
do
publickly
.
God
doth
not
turn
away
the
eys
of
men
from
our
Alms
,
but
our
heart
from
their
eys
.
The
Lord
doth
not
forbid
others
from
seeing
our
bounty
,
but
forbids
us
to
do
it
for
to
seem
bountifull
:
for
in
no
duty
more
than
this
the
heart
is
apt
to
be
carried
out
after
sight
of
men
.
Vain-glory
is
like
that
Worm
which
eat
up
Jonah's
Gourd
.
Object
.
But
do
not
the
Commands
of
Christ
,
Matt.
5.16
.
Let
your
light
shine
forth
before
men
,
and
this
Command
contradict
?
Answ.
No.
Suppose
two
men
,
one
doth
Alms
in
secret
,
so
that
no
man
knows
of
it
,
no
not
he
that
receives
it
,
he
offends
this
Command
,
Let
your
light
shine
forth
:
now
no
man
sees
his
good
deeds
,
and
so
doth
invite
to
imitation
,
others
shall
be
barren
,
whiles
they
think
no
man
doth
that
which
God
commands
,
and
a
greater
mercy
is
done
to
him
that
hath
an
Example
of
Imitation
,
than
to
him
that
is
relieved
.
Another
gives
Alms
onely
to
be
praised
,
he
doth
not
offend
against
this
Command
,
Let
your
works
shine
forth
,
but
against
this
Command
,
Let
thine
Alms
be
in
secret
.
Aug.
Serm.
31.
de
quatuor
questionibus
,
he
there
compares
these
to
foolish
Virgins
,
which
did
shine
but
had
no
Oyl
,
that
is
,
no
conscience
of
pleasing
God
in
their
good
works
.
He
observes
both
these
Precepts
,
that
doth
good
before
men
,
not
that
others
may
praise
him
,
but
that
others
may
imitate
him
.
Otherwise
you
have
no
reward
of
your
Father
which
is
in
Heaven
]
That
is
,
if
you
make
your
own
praise
your
end
and
not
God
,
you
cannot
look
for
any
Reward
,
nay
,
in
stead
of
a
gracious
Reward
you
may
look
for
Punishment
for
your
vain-glory
.
No
Reward
]
This
word
Reward
doth
not
note
an
equality
betwixt
the
Work
and
the
Reward
.
Merces
the
Latine
word
,
as
Varro
saith
,
is
derived
of
Mereri
to
obtain
,
so
that
it
seems
to
signifie
a
Gift
,
so
that
that
Reward
bestowed
on
our
obedience
is
founded
on
the
free
Promise
of
God
:
for
else
all
our
doings
and
sufferings
are
not
to
be
compared
to
the
future
glory
.
Use
.
For
application
,
1
Be
attentive
over
your
hearts
in
giving
Alms.
2
Look
upon
vain-glory
as
that
which
doth
unhallow
your
Alms
,
it
's
a
sweet
Poyson
,
it
's
the
Mother
of
Hell
,
as
Chrysostom
calls
it
,
the
Moth
of
Liberality
.
It
's
equal
that
every
man
have
his
Reward
from
him
he
labours
for
,
now
when
you
give
to
men
,
it
's
equal
you
have
mens
praise
,
it
's
not
equal
that
there
be
a
double
but
a
single
Reward
for
one
labour
.
V.
2.
Therefore
when
thou
doest
thine
Alms
,
do
not
sound
a
Trumpet
before
thee
,
as
the
Hypocrites
do
,
in
the
Synagogues
and
in
the
Streets
,
that
they
may
have
glory
of
men
;
verily
I
say
unto
you
,
They
have
their
Reward
.
Sound
a
Trumpet
]
It
's
a
Proverb
,
for
the
Hebrews
were
wont
to
call
the
people
together
by
a
Trumpet
,
Num.
10.2
.
Joel
2.15
.
Psalm
81.3
,
4.
Though
Lyra
and
Pareus
think
they
called
both
the
poor
and
beholders
in
the
Synagogues
and
Streets
where
there
were
any
concourse
of
men
.
So
that
to
sound
a
Trumpet
is
a
Proverb
for
to
call
the
people
for
witness
;
these
Pharisees
pretended
they
onely
called
the
poor
together
by
sounding
a
Trumpet
,
but
the
thing
they
intended
was
vain-glory
,
and
therefore
they
sought
the
most
eminent
places
that
they
might
have
many
Witnesses
.
As
the
Hypocrites
do
in
the
Synagogues
]
Christ
alludes
to
the
calling
together
on
the
Stage
,
for
the
people
is
called
together
with
a
Trumpet
to
behold
the
Play
,
for
in
profane
Writers
Hypocrites
are
called
Stage-players
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
à
simulando
,
from
the
counterfeit
person
they
bear
;
so
these
Pharisees
pretended
to
be
the
Servants
of
God
,
when
indeed
they
were
the
Servants
of
vain-glory
.
Verily
I
say
to
you
,
they
have
their
Reward
]
That
is
,
Praise
with
men
not
with
God
.
Chemnicius
thinks
it
was
a
custome
that
the
poor
in
Israel
did
not
beg
from
door
to
door
,
but
that
the
poor
of
every
place
at
set
times
were
called
together
into
a
certain
place
by
the
sound
of
a
Trumpet
,
that
they
might
receive
Alms
,
either
out
of
the
Tithes
of
the
poor
,
Deut.
14.28
.
or
other
Alms
of
charitable
minded
people
:
this
appointment
had
some
reason
in
it
,
1
That
wandring
Beggars
might
not
by
their
importunity
get
away
Alms
from
others
,
and
the
true
poor
be
neglected
,
and
this
was
done
in
the
Synagogue
where
the
Law
and
Prophets
were
read
,
that
both
the
Givers
and
Receivers
might
be
warned
of
their
duty
.
Christ
doth
not
blame
this
custome
,
but
the
Pharisees
would
not
give
their
Alms
in
common
but
by
themselves
,
and
when
they
did
it
they
would
have
a
Trumpet
sounded
when
they
went
through
the
City
to
the
place
of
Alms
,
hence
they
had
the
praise
of
men
for
reward
.
V.
3.
But
,
when
thou
doest
Alms
,
let
not
thy
left
hand
know
what
thy
right
hand
doth
.
The
words
are
a
Proverb
,
that
is
,
If
thy
left
hand
had
eys
it
might
not
see
the
Charity
which
the
right
hand
doth
,
though
the
left
hand
be
most
serviceable
to
the
right
hand
of
all
the
members
.
Hereby
Christ
would
have
us
content
with
the
testimony
of
Gods
eye
,
we
must
be
so
far
from
publishing
our
Alms
to
others
that
we
must
do
what
we
can
to
keep
it
from
our selves
,
that
we
do
not
applaud
it
,
or
wonder
at
it
,
or
feed
our
eys
or
mindes
with
the
meditation
of
it
,
neither
of
the
quantity
given
,
nor
manner
of
giving
,
nor
persons
to
whom
it
is
given
.
The
righteous
say
,
Lord
,
when
saw
we
thee
an
hungry
and
fed
thee
,
and
thirsty
and
gave
thee
drink
?
Matth.
25.37
.
He
that
giveth
let
him
do
it
with
simplicity
,
Rom.
12.8
.
This
will
be
a
means
to
prevent
pride
and
upbraiding
of
the
poor
,
and
enslaving
the
poor
to
us
,
whom
we
are
apt
to
think
we
have
obliged
to
us
by
our
benefits
.
Augustine
interprets
the
left
hand
the
carnal
desire
of
the
minde
,
the
right
hand
the
spiritual
love
of
the
minde
.
If
a
man
out
of
pure
love
to
God
give
Alms
,
here
the
left
knows
not
what
the
right
hand
doth
;
but
if
a
man
in
giving
Alms
seek
for
profit
,
he
mingles
the
conscience
of
his
left
hand
with
the
works
of
his
right
hand
.
Aug.
Serm.
31.
de
quatuor
questionibus
.
V.
4.
That
thine
Alms
may
be
in
secret
,
and
thy
Father
which
seeth
in
secret
himself
shall
reward
thee
openly
.
That
thine
Alms
may
be
in
secret
]
i.e.
Removed
from
the
eys
of
men
,
and
done
to
God
.
If
so
,
Thou
shalt
have
praise
before
men
,
Christ
and
Angels
in
the
day
of
judgement
,
Matth.
25.34
,
35
,
36.
1
Cor.
4.5
.
Obj.
But
if
we
do
alms
in
secret
we
shall
lose
them
.
A.
No
,
it
's
enough
to
have
God
a
witness
,
who
will
one
day
recompence
it
,
Luke
12.14
.
and
acknowledge
it
.
Here
the
hypocrite
hath
some
hundreds
looking
on
,
in
the
day
of
Christ
thou
shalt
have
millions
beholding
.
Not
as
if
always
secrecy
of
place
were
required
,
for
sometimes
we
give
in
publick
,
either
to
stir
up
others
by
our
example
,
or
to
relieve
a
poor
person
we
meet
in
an
open
place
;
but
here
our
hearts
ought
to
be
removed
from
the
eys
of
men
,
and
there
is
more
occasions
of
vain-glory
by
giving
in
publick
then
in
secret
.
And
thy
father
which
seeth
in
secret
himself
shall
reward
thee
openly
]
As
if
he
should
say
,
Though
there
be
no
witness
nor
rewarder
among
men
,
yet
do
not
think
thou
hast
lost
thy
labour
,
though
men
bury
thy
alms
in
forgetfulness
or
unthankfulness
,
yet
God
beholds
thee
,
Heb.
4.13
.
he
looks
on
thy
heart
,
1
Sam.
16.7
.
Rom.
2.30
.
Openly
]
Not
in
a
corner
,
or
before
a
few
witnesses
,
or
the
inhabitants
of
one
City
or
Country
,
but
before
the
whole
world
,
Matth.
25.34
.
Thou
shalt
be
recompensed
at
the
resurrection
of
the
just
,
Luk.
14.14
.
Obs.
The
Lord
sees
all
our
secret
actions
,
all
our
thoughts
and
imaginations
,
Jer.
4.14
.
yea
long
before
thinking
,
Ps.
139.4
.
no
thought
hid
from
him
,
Job
42.6
.
What
Adam
did
in
the
garden
,
what
Cain
did
in
the
field
,
what
Lot's
daughters
did
in
the
night
is
known
to
him
.
Reas.
1
Because
he
judges
every
secret
thing
,
which
he
could
not
did
he
not
see
it
,
Eccles.
12.14
.
1
Cor.
4.5
.
He
will
reveal
the
counsels
of
the
heart
,
Psal.
90.8
.
2
Because
he
is
omniscient
.
Darkness
and
light
are
alike
to
him
,
Psal.
139.12
.
Job
.
11.11
.
Psal.
94.7
,
8.
Hebr.
4.13
.
For
application
,
1
Reprehension
to
those
who
think
God
sees
not
their
secret
wickedness
,
because
in
the
height
of
heaven
,
Psal.
10
,
11.
and
think
that
he
cannot
judge
through
the
dark
cloud
,
Job
2●
.
12
,
13.
Ezek.
8.12
.
yes
,
God
sees
thy
evils
and
will
set
them
in
order
before
thee
,
Psal.
50.
●0
,
21.
I
know
the
things
that
come
into
your
minde
every
one
of
them
,
Ezek.
11.5
.
2
Comfort
,
when
we
do
holy
actions
in
secret
,
as
prayers
,
alms
,
fasting
,
Esa.
38.3
.
He
saw
Hezekiahs
tears
and
truth
of
heart
.
We
have
a
witness
in
heaven
to
all
our
actions
,
Job
16.19
,
20.
this
comforted
Peter
;
Thou
knowest
all
things
,
thou
knowes
that
I
love
thee
.
3
Admonition
not
to
sin
in
secret
.
Carnal
men
think
that
bread
eaten
in
secret
is
pleasant
,
Prov.
9.17
.
many
venture
to
do
shamefull
things
in
secret
,
which
are
a
shame
to
speak
of
,
Eph
5.12
.
but
know
God
sees
thy
secret
sins
,
thy
secret
accepting
of
persons
,
Job
13.10
.
he
will
surely
reprove
thee
for
it
;
also
thy
secret
smiting
thy
neighbour
,
Deut.
27.24
.
thy
secret
uncleanness
,
2
Sam.
12.12
.
thy
secret
malice
and
murther
,
Psal.
10.8
.
compared
with
v.
11.
thy
secret
hypocrisie
,
Luke
12.1
,
2.
thy
stifling
thy
conscience
when
thou
wilt
not
suffer
it
to
speak
out
,
1
Joh.
4.20
.
thy
tricks
to
keep
off
conviction
,
thy
rovings
of
heart
in
holy
duties
,
Ezek.
33.31
.
Prov.
5.14
.
thy
hudling
and
posting
over
prayer
for
form
sake
in
thy
closet
,
Esai
43.22
.
1
God
doth
not
onely
see
our
secret
actions
,
but
also
ponders
and
considers
them
.
He
seeth
wickedness
,
will
he
not
then
consider
it
,
Job
11.11
.
Prov.
5.21
.
2
He
remembers
thy
secret
sins
;
Jer.
17.1
.
The
sin
of
Judah
is
written
with
a
pen
of
Iron
,
and
point
of
a
Diamond
;
so
also
are
thy
secret
prayers
and
alms
,
Acts
10.4
.
3
He
will
convince
thee
of
thy
secret
actings
,
Joh.
4.18
.
how
did
Christ
convince
the
woman
of
Samaria
of
her
secret
adultery
?
4
He
will
discover
thy
secret
actions
before
men
and
Angels
,
1
Tim.
5.25
,
26.
2
Sam.
12.12
.
so
that
there
's
nothing
secret
that
shall
not
be
made
manifest
,
nor
hid
that
shall
not
be
known
,
Matth.
10.26
.
The
children
of
Israel
did
secretly
those
things
which
were
not
right
before
the
Lord
,
2
Kings
17.9
.
Contrary
,
if
thou
be
sincere
in
secret
,
the
Lord
will
discover
thee
,
Joh.
1.47
,
48.
he
saw
the
widow
casting
in
two
mites
and
took
notice
of
it
,
Luke
21.2
.
he
wil
discover
the
intention
of
the
man
that
gave
a
cup
of
cold
water
to
Christ
,
and
could
give
no
more
,
Mat.
10.42
.
5
He
will
discover
thy
secret
intentions
as
well
as
thy
actions
.
The
Prophet
told
Gehezi
not
onely
what
he
had
got
from
Naaman
,
but
to
what
intention
he
meant
to
imploy
it
,
even
to
buy
olive-yards
and
vine-yards
,
sheep
and
oxen
therewith
,
2
Kings
5.26
.
so
he
knowes
our
intentions
for
good
when
they
are
good
,
Luke
21.2
.
V.
5.
And
when
thou
prayest
,
thou
shalt
not
be
as
the
hypocrites
are
,
for
they
love
to
pray
standing
in
the
Synagogues
,
and
in
the
corners
of
the
streets
,
that
they
may
be
seen
of
men
;
Verily
,
I
say
unto
you
,
they
have
their
reward
:
Christ
,
next
unto
a
right
direction
in
alms
,
comes
to
give
a
right
direction
in
prayer
,
in
which
,
1
He
sets
down
the
sins
to
be
avoided
.
2
The
manner
of
right
performance
.
The
sins
to
be
avoided
are
,
1
Hypocrisie
,
v.
5.
2
Vain
glory
,
v.
5.
They
love
to
pray
standing
that
many
eys
may
be
on
them
.
3
Vain
repetitions
,
v.
7.
2
The
manner
of
right
performance
,
which
must
be
,
1
With
confidence
,
Pray
to
thy
father
.
2
With
secrecy
,
Pray
to
thy
father
in
secret
,
v.
6.
3
Grounds
hereof
,
1
Your
father
who
sees
in
secret
will
reward
openly
.
2
It
's
a
heathenish
practise
to
use
vain
repetitions
,
v.
7.
3
The
knowledge
God
hath
of
your
wants
,
and
his
readiness
to
supply
you
,
v.
8.
And
when
thou
prayest
thou
shalt
not
be
as
the
hypocrites
are
]
That
is
,
as
the
hypocritical
Scribes
and
Pharisees
,
For
they
love
to
pray
standing
in
the
Synagogues
.
]
Q.
Whether
is
it
not
lawfull
to
pray
standing
?
A.
Yes
,
Mark
11.25
.
When
ye
stand
praying
,
forgive
.
The
Pharisee
and
the
Publican
stood
both
when
they
prayed
,
Luke
18
,
11
,
13.
The
Levites
stood
and
cried
with
a
loud
voice
unto
the
Lord
,
Neh.
9.4
.
Abraham
stood
praying
,
Gen.
●8
.
22
.
Moses
and
Samuel
,
Jer.
15.1
.
and
Job
cap.
30.20
.
And
sometimes
,
and
more
frequently
,
kneeling
was
used
.
Solomon
,
1
Kings
8.54
.
arose
from
before
the
altar
of
the
Lord
from
kneeling
upon
his
knees
.
Daniel
kneeled
upon
his
knees
three
times
a
day
,
Dan.
6.10
.
Every
knee
shall
bow
to
me
,
Esai
45
,
23.
I
have
left
unto
me
7000
that
have
not
bowed
the
knee
to
Baal
,
1
Kings
19.18
.
Wherewith
shall
I
bow
my
knee
before
the
most
high
God
?
Mic.
6.6
.
Let
us
bow
down
and
kneel
before
the
Lord
our
Maker
,
Ps.
95.6
.
To
stand
in
prayer
is
not
unlawfull
,
but
to
stand
that
thou
mayest
be
seen
is
unlawfull
.
In
the
new
Testament
we
read
that
Christ
kneeled
down
and
prayed
,
Luke
22.41
.
Peter
kneeled
down
when
he
prayed
for
Tabitha
,
Acts
9.40
.
Paul
kneeled
down
and
prayed
with
them
all
who
had
brought
him
on
his
way
,
Acts
20.36
.
Also
Paul
bowed
his
knees
to
the
father
of
our
Lord
Jesus
Christ
,
Eph.
3.14
.
Stephen
kneeled
down
in
his
last
prayer
,
Acts
7.60
.
Also
Paul
and
his
company
kneeled
down
on
the
shore
and
prayed
,
Acts
21.5
.
In
prayer
that
gesture
is
to
be
used
that
doth
most
quicken
and
help
to
the
duty
.
The
ancient
Christians
were
wont
to
kneel
in
remembrance
of
the
fall
of
Adam
,
and
of
all
his
posterity
,
and
sometimes
to
pray
standing
in
remembrance
of
the
grace
of
Christ
,
whereby
we
have
risen
from
our
fall
.
Kneeling
on
the
six
days
was
a
badge
of
our
fall
by
sin
,
but
that
we
do
not
kneel
on
the
Lords
day
is
a
signe
of
Resurrection
:
From
the
times
of
the
Apostles
this
custome
came
in
,
as
Irenaeus
mentions
,
Lib.
de
Pasch.
Quest.
&
Respons.
ad
Orthodox
.
q.
115.
ascribed
to
Justin
.
Aug.
Epist.
119.115
.
2
Q.
Whether
was
it
not
lawfull
to
pray
in
the
Synagogues
?
A.
Yes
.
David
saith
,
Bless
ye
God
in
the
Congregations
,
Psal.
68.26
.
For
by
Synagogues
he
means
publick
prayer
which
was
used
,
Matth.
18.20
.
Acts
1.14
.
practised
by
the
hundred
and
twenty
,
also
Acts
4.24
.
Acts
12.5
.
where
the
Church
were
praying
for
Peter
.
Grounds
of
publick
prayer
,
1
There
God
is
wont
to
communicate
his
presence
,
Psal.
26.8.65.4.52.8.76.1
,
2.132.13
,
14.133.3
.
2
The
concurrent
prayers
of
Gods
people
is
wont
to
be
more
strong
,
as
many
hands
lifting
at
a
burthen
lift
the
burthen
though
great
,
many
flames
of
fire
united
in
one
are
not
easily
quenched
,
many
springs
of
water
conjoyned
make
the
stream
the
stronger
:
if
the
prayers
of
one
Moses
were
so
strong
to
keep
God
from
destroying
Israel
,
Exod.
32.10.11
.
Psal.
106.23
.
what
will
the
prayers
of
many
do
?
Acts
12.5
.
as
we
see
in
Peters
case
,
who
was
delivered
by
the
prayers
of
the
Church
.
3
In
that
there
are
publick
Officers
chosen
of
Churches
to
present
their
requests
before
the
Lord
,
hence
as
those
that
are
sollicitours
for
a
Corporation
had
need
to
know
the
wants
thereof
,
so
should
the
Officers
of
Churches
in
special
be
acquainted
with
the
brethrens
wants
.
4
Because
publick
occasions
require
it
,
both
in
Church
,
as
the
seeking
some
special
mercy
from
God
which
concerns
the
whole
Church
,
as
Peters
deliverance
,
Acts
1.5
,
12.
the
whole
Church
sometimes
wants
a
mercy
,
Matth.
18.20
.
the
whole
Church
sometimes
wants
to
have
a
judgement
turn'd
away
,
Acts
4.24
.
also
in
the
Commonwealth
for
to
pray
for
the
happiness
of
the
Magistracy
,
1
Tim.
2.1
.
I
exhort
that
supplications
,
prayers
,
be
made
for
all
men
,
for
Kings
and
all
that
are
in
authority
.
By
the
blessing
of
whose
prayers
and
examples
is
a
City
exalted
,
Prov.
11.11
.
5
It
's
for
the
honour
and
glory
of
God
to
have
so
many
petitioners
waiting
on
him
for
his
royal
assent
,
a
joynt
cry
of
one
and
the
same
spirit
from
so
many
breathings
of
his
people
.
〈…〉
prayer
is
as
it
were
a
publick
hue
and
cry
made
our
by
an
embodied
Church
against
the
common
enemies
of
Je●●s
Christ
,
of
their
souls
.
Praise
waits
for
him
in
Sion
,
Psal.
68.
●
.
6
In
publick
prayer
there
is
,
as
it
were
,
the
conjunctions
of
the
spirits
and
graces
of
a
body
of
Christ
,
as
it
were
,
in
one
.
Hence
the
whole
Church
,
Acts
●
.
42
.
as
they
continued
in
breaking
bread
together
,
so
did
they
in
prayer
,
and
were
as
it
were
of
one
accord
.
These
all
continued
in
one
accord
with
prayer
and
supplication
,
Acts
1.14
.
Acts
4.24
.
the
Church
lift
up
their
voices
with
one
accord
:
the
breathings
of
the
spirit
which
were
scattered
in
many
,
are
as
it
were
united
in
one
,
and
as
the
waters
of
several
channels
disburthen
themselves
sometimes
in
one
current
:
so
that
where
his
name
is
thus
recorded
,
he
is
wont
to
come
and
blesse
his
people
,
Exod.
20.24
.
In
all
places
where
I
record
my
name
,
I
will
come
unto
thee
,
and
I
will
bless
thee
.
Seeing
then
there
are
such
conjunctions
of
spirits
,
he
that
is
the
mouth
ought
to
be
carefull
to
present
onely
such
requests
wherein
all
Christians
do
agree
,
and
the
body
,
that
are
worshippers
;
and
all
the
worshippers
are
to
come
together
like
so
many
Doves
to
their
windowes
,
Esai
60.8
.
even
the
Prince
himself
not
excepted
,
Ezek.
46.10
.
that
they
may
serve
the
Lord
with
one
consent
or
shoulder
,
Zeph.
3.9
.
the
usual
careless
neglect
whereof
,
if
it
do
not
speak
forth
prophaneness
,
yet
doth
it
speak
forth
a
spirit
of
lukewarmness
.
7
In
publick
prayer
there
's
a
provocation
of
one
another
by
godly
examples
.
In
the
corners
of
the
streets
]
That
is
where
they
might
be
beheld
of
the
inhabitants
of
two
or
three
,
or
four
streets
at
once
:
whereas
there
is
in
sincere
prayer
,
1
A
proposing
of
the
eye
of
God
,
Esa.
38.5
.
A
holy
heart
directs
his
prayer
to
God
,
as
an
archer
doth
his
arrow
to
the
mark
,
Psal.
5.3
.
In
the
morning
will
I
direct
my
prayer
unto
thee
.
2
A
Diligent
use
of
all
means
,
for
prayer
is
onely
one
part
of
the
means
.
3
It
must
not
proceed
from
feigned
lips
,
Psal.
17.1
.
Give
ear
unto
my
prayer
that
goeth
not
out
of
feigned
lips
.
Burning
lips
and
a
wicked
heart
,
pretending
many
glorious
expressions
in
word
,
when
there
's
no
sutableness
of
spirit
thereto
,
such
are
like
potsheards
covered
over
with
silver
dross
,
Prov.
26.23
.
we
must
not
onely
draw
nigh
with
our
lips
but
also
with
our
hearts
,
Esa.
29
,
13.
4
Avoiding
all
affected
gestures
and
expressions
,
for
prayer
properly
doth
not
consist
of
Rhetorical
expressions
,
nor
of
their
studied
or
invented
conceptions
,
but
of
the
powring
forth
of
the
sigh
or
groan
in
the
heart
.
God
doth
not
like
affected
complements
,
but
abhors
it
;
as
in
all
other
ordinances
,
so
especially
in
prayer
,
God
seeks
such
worshippers
as
worship
him
in
spirit
and
truth
,
Joh.
4.23
,
24.
5
A
heart
bent
against
all
sin
,
Psal.
66.18
.
such
persons
are
upright
,
and
therefore
usually
their
prayers
upright
,
and
such
as
God
delights
in
,
Prov.
15.8
.
the
prayer
of
the
upright
is
his
delight
.
6
When
we
speak
the
present
temper
,
frame
and
disposition
of
our
hearts
,
the
confessions
to
be
of
present
sensible
wants
,
the
petitions
to
be
of
things
that
the
soul
,
in
the
frame
of
it
,
earnestly
longs
after
;
to
be
full
of
expressions
from
brain
and
memory
,
prompting
the
mouth
,
may
gain
an
opinion
among
men
,
but
hath
little
audience
in
the
court
of
heaven
.
We
had
better
discover
to
a
whole
Church
that
distemper
that
is
upon
us
,
by
dumbness
,
barrenness
,
sencelesness
,
and
hartlesness
,
then
seem
something
to
men
and
nothing
to
God
by
artificial
expressions
in
prayer
.
Hence
prayer
is
never
called
by
the
name
of
expression
,
but
it
s
called
by
the
name
of
breathing
;
Hold
not
thy
peace
at
my
breathing
,
Sam.
3
,
56.
by
the
name
of
sighs
and
groans
,
Rom.
8.26
.
and
by
the
name
of
desire
,
Psal.
10.17
.
God
is
not
a
hearer
of
the
voice
but
of
the
heart
.
Cypr.
de
orat
.
7
If
thy
prayer
be
sincere
thou
wilt
find
it
by
thy
closet
prayers
.
A
neglect
of
secret
prayer
,
or
a
careless
drowsie
performance
of
it
,
and
that
usually
,
argues
a
spirit
of
slumber
,
out
of
which
if
the
soul
be
not
awakened
,
it
may
in
time
be
cast
into
a
deep
sleep
.
These
are
like
some
maried
persons
who
before
people
have
a
great
deal
of
love
,
but
in
secret
are
full
of
discontents
.
Let
us
have
the
same
apprehension
of
Gods
eye
in
secret
that
we
have
before
a
multitude
,
and
as
much
bewail
thy
dead
heartedness
there
,
as
that
which
thou
findes
before
a
multitude
.
Ver.
6.
But
thou
,
when
thou
prayest
,
enter
into
thy
closet
,
and
when
thou
hast
shut
thy
door
,
pray
to
thy
father
which
is
in
secret
,
and
thy
father
which
seeth
in
secret
shall
reward
thee
openly
.
But
thou
,
when
thou
prayest
,
enter
into
thy
chamber
]
That
is
,
any
secret
place
,
both
to
shun
vain
glory
and
to
gather
thy
affections
to
God
.
Some
have
gathered
a
mystical
sence
,
by
closet
understanding
the
heart
,
by
shutting
the
door
,
the
shutting
out
of
vain
thoughts
,
onely
to
think
of
God
;
but
the
literal
1
Is
here
meant
;
yet
when
he
saith
enter
into
thy
closet
he
bids
us
not
avoid
the
society
of
men
when
we
pray
,
but
Christ
speaks
comparatively
,
rather
to
enter
into
a
closet
to
pray
,
then
to
desire
multitudes
of
men
to
look
on
us
.
2
Christ
here
commends
unto
us
closet
prayer
;
hence
saith
,
when
thou
prayes
,
as
speaking
of
a
duty
which
lies
upon
every
believer
,
though
not
precisely
pointing
out
the
number
of
times
,
hence
the
wives
are
to
mourn
apart
from
their
husbands
,
Zach.
12
,
13.
and
the
husbands
from
their
wives
,
1
Cor.
7.5
.
Yea
servants
apart
,
as
Eleazar
Abrahams
servant
did
,
Gen.
24.12
.
Reasons
for
secret
prayer
.
1
Examples
of
holy
persons
;
Hanna
,
1
Sam.
1.13
.
Cornelius
,
Act.
10.4
.
Peter
prayed
upon
the
house
top
,
Act.
10.9
.
Abraham
,
Gen.
18.22
.
to
ver.
3●
.
expostulating
all
that
while
in
behalf
of
Sodom
.
Isaac
,
Gen.
24.63
.
and
Christ
often
,
Luk.
6.12
,
13.
and
that
penitent
,
Lam.
3.28
.
and
David
,
Psal.
55.18
.
and
Daniel
,
ch.
6.10
.
2
There
are
particular
necessities
which
concern
particular
souls
,
as
David
when
he
sought
God
for
the
life
of
the
child
,
Paul
for
removing
the
thorn
in
the
flesh
,
2
Cor.
12.9
.
There
are
secret
occasions
for
obtaining
personal
mercies
and
turning
away
personal
judgements
.
3
That
we
may
more
freely
unbosom
our selves
to
God
to
powre
out
our
sighs
and
groans
to
him
,
Ps.
142.2
.
David
when
he
was
alone
in
the
cave
,
powred
out
his
complaint
before
God
,
and
shewed
before
him
his
trouble
,
Psal.
42.4.102.2
.
Job
16.20
.
when
alone
,
his
eyes
powred
out
tears
to
God
.
4
That
we
may
be
free
from
outward
entanglements
,
hence
Christ
oft
prayed
in
private
for
this
end
.
5
That
we
may
enjoy
more
of
communion
with
God
.
The
soul
usually
enjoyes
most
of
God
in
secret
.
God
is
wont
to
speak
comfortably
to
the
soul
in
the
wilderness
,
Hos.
2
,
14
,
Jacob
,
Gen.
32.23
.
wrastled
with
God
and
prevailed
;
in
these
prayers
God
oft
speaks
peace
to
his
people
,
Psal.
85.8
.
in
this
the
Lord
came
into
Hannas
soul
,
1
Sam.
1.15.18
.
to
Hezekiah
,
Esa.
38.5
.
I
will
lead
you
with
weeping
and
supplications
,
Jer.
31.9
.
Pretend
not
this
will
hinder
thy
occasions
,
for
David
,
Job
,
Cornelius
,
prospered
much
in
their
affairs
,
nor
that
thou
art
a
servant
,
for
what
servant
but
may
find
some
corner
to
pray
in
?
as
thou
art
the
servant
of
men
so
art
thou
the
servant
of
God
.
again
though
thou
art
a
servant
,
yet
dost
thou
own
God
for
thy
father
,
and
therefore
must
pray
unto
him
in
secret
,
and
must
not
forbear
though
forbid
by
thy
master
,
no
more
then
Daniel
did
when
forbid
by
the
King
.
Pretend
not
want
of
conveniency
of
place
,
for
we
may
find
many
odde
corners
,
fields
,
gardens
,
out-houses
:
if
you
have
places
for
your
horses
,
cows
,
hoggs
,
can
you
not
get
some
retiring
place
wherein
to
meet
the
Lord
?
For
application
,
let
it
be
thy
constant
practice
thus
to
pray
.
Satan
hath
many
excuses
and
pretences
to
hinder
this
sacrifice
,
he
will
tell
thee
this
and
that
occasion
,
that
unless
thou
resolve
with
a
peremptory
will
,
thou
wilt
be
kept
from
it
.
Many
prove
as
unsuccesful
for
want
of
private
prayer
,
as
the
disciples
were
,
who
assayed
to
cast
out
a
devil
without
praying
before
hand
for
it
,
Mat.
17.21
.
Motives
.
1
Christ
delights
in
the
Saints
secret
prayers
.
O
my
dove
that
art
in
the
clefts
of
the
rock
,
in
the
secret
places
of
the
stairs
,
that
is
,
thou
that
hidest
thy self
by
faith
in
me
that
am
the
rock
,
and
by
degrees
of
faith
like
so
many
stairs
fixest
upon
me
,
let
me
hear
thy
voice
,
for
sweet
is
thy
voice
,
Song
.
2.14
.
Jer.
33.3
.
2
The
sweet
answers
God
hath
given
to
closet
prayers
,
Esa.
38.5
.
Blessed
be
God
who
hath
heard
the
voice
of
my
weeping
,
Psa.
6.6
.
Psal.
31.22
.
Jonah
when
in
the
whales
belly
,
Jon.
27.
3
The
great
refuge
Saints
have
herein
.
Manasses
when
in
chains
,
2
Chron.
33.11
12.
thus
sought
God
.
Paul
,
2
Cor.
12.8
.
Esther
and
her
maidens
when
the
Jews
were
designed
to
destruction
.
When
a
child
of
God
is
overtaken
with
some
sin
or
in
distress
,
he
would
not
for
a
world
want
this
.
Peter
,
Mar.
14.72
.
when
Esau
came
against
Jacob
,
this
was
Jacobs
refuge
,
Gen.
32.9
.
4
Our
own
personal
wants
,
wherein
perhaps
not
one
in
the
church
or
family
is
in
our
case
.
Onely
in
secret
prayer
take
heed
of
hypocrisie
,
that
thy
voice
may
not
,
if
possible
,
be
heard
of
others
,
nor
thy
meltings
and
weepings
perceived
by
others
,
also
of
customariness
come
out
of
sense
of
thy
wants
,
else
,
if
thou
keep
thy
hours
thou
wilt
perform
prayer
either
with
listlesness
or
slightness
.
Also
take
heed
of
profaneness
to
put
off
secret
prayer
till
thou
be
moved
by
the
Spirit
,
by
this
delusion
some
have
not
prayed
alone
for
some
moneths
.
It
is
a
fit
season
to
pray
when
the
Spirit
moves
,
but
not
the
onely
season
.
Father
which
is
in
secret
]
Here
's
the
object
of
our
Prayer
,
viz.
God
as
a
Father
;
Who
is
a
Father
,
1
By
creation
,
hence
called
the
Father
of
spirits
,
Heb.
12.9
.
2
By
Regeneration
,
1
Peter
1.3
.
Who
hath
begotten
us
again
to
a
lively
hope
,
which
also
is
called
Adoption
,
Gal.
4.6
.
hence
,
1
Call
upon
this
Father
.
One
of
the
first
things
in
nature
is
for
a
Childe
to
call
Father
,
so
it
should
be
the
first
thing
in
grace
,
Matth.
7.9
.
2
Honour
this
Father
,
Mal.
1.6
.
If
I
be
a
Father
,
where
is
mine
honour
?
and
live
so
that
others
may
honour
him
,
Matth.
5.16
.
3
Imitate
your
Father
,
as
children
do
their
father
,
in
love
,
Ephes.
5.1
,
2.
In
doing
good
to
Enemies
,
Matth
5.44
.
In
holiness
,
1
Peter
1.14
.
4
Patiently
bear
his
corrections
,
Heb.
12.5
,
6
,
7
,
8.
5
Sort
our selves
with
Gods
children
,
2
Cor.
6.14
.
2
Comfort
to
Christians
in
sundry
respects
,
as
,
1
That
God
will
bear
a
tender
respect
to
us
in
all
Troubles
,
as
a
Father
loves
his
childe
,
as
well
when
sick
,
as
well
;
nay
,
he
is
then
more
affectionately
tender
to
him
,
the
father
then
sets
the
whole
house
a
work
for
his
recovery
,
some
going
for
Physicians
,
others
for
Friends
,
others
tending
of
him
;
so
when
souls
are
sick
,
God
sets
Christians
to
pray
for
them
,
Preachers
to
comfort
them
.
Yea
,
suppose
thou
hast
broken
some
resolutions
,
and
been
overtaken
,
yet
what
father
would
take
the
Forfeiture
of
a
Bond
of
his
son
,
especially
when
he
forfeits
it
against
his
will
?
much
less
will
God
,
who
is
infinitely
more
a
Father
to
his
Children
.
2
In
desertion
.
A
father
solacing
himself
with
a
childe
steps
aside
into
a
corner
,
that
the
childe
may
dearlier
prize
the
fathers
presence
;
so
our
heavenly
Father
,
by
restraint
of
his
influence
in
shining
upon
us
,
inflames
our
love
towards
him
.
3
In
respect
of
sustentation
in
trouble
.
A
father
sets
his
childe
upon
its
feet
to
try
whether
its
able
to
stand
alone
,
but
withall
he
holds
his
arms
on
both
sides
,
to
hold
it
up
if
it
incline
either
way
,
so
doth
our
heavenly
Father
.
4
In
respect
of
provision
.
The
childe
takes
not
care
what
it
shall
eat
or
wear
;
so
should
Saints
cast
all
their
care
on
their
Father
,
1
Peter
5.7
.
Your
heavenly
Father
knows
ye
have
need
of
these
things
,
Matth.
6.32
.
5
Against
total
falling
away
.
A
father
will
not
cast
off
a
fatherly
affection
to
his
son
;
how
hard
it
is
for
a
father
to
cast
off
a
rebellious
son
,
we
see
in
David
to
Absalom
,
2
Sam.
10.5
.
Hosea
11.8
.
Luke
15.18
.
Much
less
will
God
cast
off
his
children
who
desire
to
please
him
,
Mal.
3.17
.
I
will
spare
him
as
a
man
spareth
his
own
Son
.
6
In
respect
of
our
bold
access
.
If
it
be
a
privilege
to
come
into
a
Princes
presence-chamber
,
what
is
it
to
come
into
the
presence
of
God
?
A
childe
comes
boldly
to
his
father
,
though
strangers
and
servants
keep
a
distance
,
Heb.
4.16
.
7
In
respect
of
imperfections
.
A
father
calls
two
of
his
children
,
one
of
three
years
old
,
the
other
of
thirteen
,
they
both
make
all
the
haste
they
can
,
and
though
the
elder
outgo
the
younger
and
comes
first
,
yet
the
younger
comes
wadling
as
fast
as
he
can
,
the
father
accepts
of
the
endeavours
of
the
younger
as
well
as
of
the
faster
going
of
the
elder
,
so
doth
our
heavenly
Father
.
8.
In
case
of
disinheriting
,
because
we
will
not
touch
this
or
that
unclean
thing
,
our
parents
casts
us
off
,
well
,
says
God
,
in
this
case
,
I
will
be
your
Father
,
and
you
shall
be
my
sons
and
daughters
,
2
Cor.
6.17
.
3
Exhortation
to
perform
reverence
,
Mal.
1.6
.
and
obedience
,
Jer.
35.16
.
and
confidence
.
Thy
Father
which
sees
in
secret
shall
reward
thee
openly
]
Christ
stirs
up
the
faith
of
his
petitioners
by
a
twofold
Argument
.
1
From
the
omnipresence
of
God
:
wheresoever
we
are
,
even
in
the
most
secret
closet
,
God
is
there
present
hearing
prayers
.
2
From
the
goodness
and
mercy
of
God
,
who
will
not
suffer
such
prayers
to
be
in
vain
,
but
will
grant
the
things
at
present
wanting
,
and
hereafter
shall
give
a
Reward
openly
.
Onely
know
it's
a
Reward
of
Grace
,
not
of
Debt
,
for
what
desert
can
a
Beggar
allege
?
V.
7.
But
when
ye
pray
use
not
vain
Repetitions
as
the
Heathen
do
,
for
they
think
they
shall
be
heard
for
their
much
speaking
.
Christ
comes
to
shew
the
third
sin
of
the
Pharisees
,
which
is
vain
Repetitions
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
do
not
speak
vain
things
as
Montanus
translates
it
,
or
speak
not
much
as
Erasmus
:
the
word
is
derived
of
Battus
a
Poet
,
who
was
an
egregious
Babler
.
As
the
Heathens
thought
they
should
be
heard
for
their
much
speaking
,
so
did
these
Pharisees
.
As
Rhetoricians
by
their
flanting
style
think
to
move
the
Judg
to
acquit
the
guilty
,
so
did
these
.
Yet
doth
not
Christ
condemn
a
frequency
and
continuance
in
prayer
,
but
he
shews
the
grace
of
God
is
not
obtained
by
the
vain
flowing
of
many
words
,
but
the
sighs
and
groans
of
the
heart
are
the
arrows
that
pierce
Heaven
.
Quest.
Whether
are
all
Repetitions
in
Prayer
vain
?
Answ.
No.
Solomon
often
uses
them
,
1
Kings
8.30
,
39
,
43.
Hear
thou
in
Heaven
thy
dwelling
place
.
Nehemiah
uses
Repetitions
,
Nehemiah
1.6
,
7.
and
so
doth
Daniel
cap.
9.5
.
We
have
sinned
,
we
have
committediniquity
,
and
done
wickedly
.
Repetitions
are
lawfull
,
1
When
they
come
from
pinching
necessity
,
so
Christ
cried
,
My
God
,
my
God
:
and
three
times
uttered
the
same
words
,
Matth.
26.39
,
42
,
44.
2
When
they
come
from
holy
affections
,
Psalm
72.19
.
Let
the
whole
earth
be
filled
with
his
glory
,
Amen
and
Amen
.
Repetitions
in
prayer
are
sometimes
Ecchoes
of
strong
cries
of
the
Spirit
.
Blessed
be
his
holy
Name
for
evermore
,
Amen
and
Amen
,
Psalm
89.50
,
51.
So
Abba
Father
,
Mark
14.36
.
1
Kings
18.39
.
The
Lord
he
is
God
,
the
Lord
he
is
God
.
3
When
they
come
from
love
,
as
Holy
,
holy
,
holy
,
Isai
6.3
.
Rev.
4.8
.
4
When
used
though
the
second
time
,
yet
they
are
accompanied
with
holy
affections
,
and
renewed
desires
of
the
same
thing
formerly
in
the
same
prayer
requested
,
Psalm
80.3
.
Cause
thy
face
to
shine
upon
us
and
we
shall
be
saved
;
this
saying
is
thrice
mentioned
,
as
v.
3.
v.
7.
and
v.
19.
So
Psalm
67.3
,
5.
this
saying
is
twice
mentioned
,
Let
the
people
praise
thee
,
O
God
,
let
all
the
people
praise
thee
.
5
When
used
to
stir
up
our
dulness
,
Psalm
107.8
,
15.21.31
.
Four
times
the
Prophet
saith
,
O
that
men
would
praise
the
Lord
for
his
goodness
,
and
declare
his
wonderfull
works
to
the
children
of
men
.
Psalm
47.6
.
Sing
praises
unto
our
God
,
sing
praises
;
sing
praises
unto
our
King
,
sing
praises
.
There
is
twenty
six
times
mention
made
of
the
Lords
mercy
enduring
for
ever
,
Psalm
136.1
.
to
the
end
.
6
Sometimes
the
heart
of
a
childe
of
God
exceedingly
runs
upon
some
one
desire
;
and
so
he
may
vent
it
more
than
once
in
prayer
without
vain
repetition
.
So
David
,
Psalm
119.
more
than
once
.
Repetitions
in
prayer
become
sinfull
,
1
When
affected
,
as
strains
of
eloquence
and
Rhetorick
,
as
he
that
cried
Hyperbolical
God
,
thou
that
dwellest
in
the
third
Heaven
of
Hyperbolees
.
2
When
empty
,
frothy
,
and
impertinent
,
wherein
is
no
spiritual
life
or
heat
,
so
those
worshippers
cryed
from
morning
to
noon
,
O
Baal
hear
us
,
1
Kin.
18.26
.
Not
onely
those
that
are
directed
to
Idols
,
but
those
directed
to
Saints
,
as
those
in
the
Papacy
,
Holy
Paul
pray
for
us
,
holy
Peter
pray
for
us
,
mentioning
thirty
or
forty
Saints
in
this
manner
;
yea
even
repetitions
of
this
kind
directed
to
God
,
as
in
the
common
prayer
book
,
Lord
have
mercy
upon
us
,
Christ
have
mercy
upon
us
,
Lord
have
mercy
upon
us
,
so
in
the
Letany
,
Good
Lord
deliver
us
is
eight
times
mentioned
,
and
one
and
twenty
times
there
is
mentioned
,
We
beseech
thee
to
hear
us
good
Lord
.
3
When
men
,
from
want
of
holy
notions
of
the
word
in
their
hearts
,
through
which
the
Spirit
would
convey
it self
,
are
forced
to
use
the
same
repetitions
,
these
in
some
measure
disparage
the
spirit
of
praier
,
and
had
need
be
humbled
for
their
seldom
reading
of
the
word
,
and
meditation
thereof
,
from
whence
comes
this
strangeness
and
forcedness
of
repetitions
.
4
When
men
have
an
itch
to
pray
as
long
as
others
,
that
because
an
other
hath
praid
an
hour
,
perhaps
from
a
true
enlargment
,
they
will
pray
as
large
as
he
;
hence
some
persons
use
vain
repetitions
,
when
the
spirit
ceases
from
assistance
and
indisposition
prevails
,
it
s
our
wisdom
and
humility
to
give
out
.
For
they
think
they
shall
be
heard
for
their
much
speaking
]
Christ
sets
forth
a
ground
why
the
heathens
used
vain
repetitions
,
because
they
thought
they
should
be
heard
for
their
much
speaking
,
by
gentiles
he
means
the
heathen
or
nations
,
whereas
the
jews
were
called
by
the
name
of
people
,
and
so
they
are
contradistinguished
twice
,
Act.
26.17
,
23.
These
prophane
nations
thought
,
that
because
they
wearied
themselves
with
the
irksomness
of
a
long
prayer
,
that
therefore
God
would
hear
them
:
because
they
would
say
many
things
they
must
needs
say
what
is
already
spoken
,
but
when
in
prayer
there
is
nothing
spoken
but
that
which
is
needful
,
such
an
one
ought
not
to
be
accounted
a
much
speaker
.
Quest.
Whether
or
no
are
long
prayers
and
much
speaking
unlawful
?
Answ.
1
Long
prayer
may
be
upon
extraordinary
cases
,
Moses
continued
a
whole
day
in
prayer
,
Ex.
17.11
,
12.
and
Christ
a
whole
night
,
Luk.
6.12
.
nor
are
carnal
men
fit
judges
in
this
case
,
who
snuff
at
any
small
time
spent
in
Gods
service
,
Mal.
1
,
13.
crying
,
When
will
the
Sabbath
be
gone
?
Amos
,
8.5
.
nor
is
the
unregenerate
part
of
Godly
men
a
fit
judge
,
but
before
I
answer
hereto
,
I
must
premise
some
things
.
1
The
heart
is
not
easily
or
suddenly
gotten
upon
the
wing
,
yet
in
that
doth
the
life
of
prayer
consist
,
it
is
a
lifting
up
of
the
heart
,
Psal.
25.1
.
Many
weights
of
dulness
,
hardness
,
heartlesness
,
strangeness
,
unbelief
,
(
from
whence
arises
dumbness
,
discouragement
and
listlesness
)
are
upon
the
heart
,
which
are
not
easily
removed
;
now
motion
is
a
cause
of
heat
,
hence
to
bring
the
soul
to
sensibleness
,
there
may
be
the
longer
essaying
.
2
If
prayer
have
its
due
growth
in
the
several
parts
of
it
,
con●ession
,
petition
,
intercession
and
thanksgiving
,
it
cannot
be
very
short
.
〈◊〉
O●
manifold
wants
to
be
supplied
,
and
benefits
to
be
acknowledged
,
import
that
our
prayer
usually
cannot
be
very
short
.
But
to
answer
,
1
We
are
to
abominate
all
long
prayer
which
is
performed
for
any
carnal
end
or
pretence
,
whether
to
get
an
opinion
to
be
men
of
parts
,
or
to
seem
religious
,
and
get
applause
,
or
because
others
so
pray
.
The
wicked
scribes
for
pretence
made
long
prayers
Mat.
23.14
.
2
See
that
your
length
of
prayer
arise
from
a
true
enlargment
of
heart
,
and
from
a
gracious
quickned
frame
,
which
if
it
be
,
your
petitions
will
be
free
and
not
forced
.
Powre
out
thy
heart
like
water
before
the
face
of
the
Lord
,
Lam.
2.19
.
that
is
,
thy
petitions
will
come
freely
as
water
powred
out
,
thy
lips
will
drop
as
the
hony-comb
which
needs
no
squeezing
.
Song
.
4.11
.
they
will
be
also
pat
and
seasonable
according
to
occasion
,
wherein
the
heart
oft
will
be
put
into
an
holy
melting
frame
.
After
this
manner
Christ
prayed
,
Heb.
5.7
.
and
such
a
frame
of
spirit
is
promised
,
Zach.
12.10
.
these
enlargements
the
people
of
God
have
more
often
in
closet
prayer
then
elsewhere
,
because
they
can
there
more
freely
rip
up
their
hearts
,
and
can
most
insist
upon
those
petitions
that
will
make
the
soul
bleed
and
yern
.
3
In
long
prayers
see
that
your
hearts
be
able
to
hold
out
as
well
as
your
tongues
.
Our
worship
must
be
with
our
spirit
,
Joh.
4.23
.
Rom.
1.9
.
Paul
served
God
with
his
spirit
:
a
short
prayer
made
with
servency
and
devotion
prevails
with
God
,
Jam.
5.16
.
more
then
long
prayers
which
are
but
lip
labour
,
Esa.
29.13
.
4
Gods
people
have
upon
extraordinary
occasions
usually
used
long
prayer
,
as
Solomon
at
the
consecration
of
the
temple
,
1
King
.
8.
so
when
under
agonies
and
great
troubles
,
Psal.
102.1
.
the
overwhelmed
soul
powres
out
his
complaint
,
it
comes
like
a
flood
,
so
when
the
spirit
comes
to
visit
the
soul
with
enlargement
,
the
soul
in
this
case
is
wont
to
pray
long
,
and
loth
to
let
the
Lord
go
,
Gen.
32.26
.
when
we
have
the
breathings
of
the
spirit
upon
our
hearts
,
it
s
not
our
wisdom
to
give
out
,
Longa
hora
,
brevis
mora
,
Bern.
God's
long
a
coming
and
his
tarryings
are
not
long
.
Shall
we
be
watchful
for
winde
,
and
tyde
,
and
shall
we
not
take
the
gales
of
the
spirit
?
moreover
afflictions
are
wont
to
awake
the
soul
,
hence
the
soul
being
awakened
prayes
with
more
earnestness
and
length
:
Jacob
when
he
feared
death
and
destruction
from
Esau
,
he
cryed
to
God
all
night
long
,
Gen.
32.
when
the
Church
is
in
hazard
of
ruine
also
,
so
Hester
and
the
Church
,
Act.
12.5
.
5
In
long
prayer
we
must
have
respect
to
them
that
joyn
with
us
,
as
to
our selves
:
when
the
mouth
of
him
that
prayes
is
enlarged
,
the
rest
are
like
to
hold
out
the
better
,
yet
we
must
have
respect
unto
them
,
and
consider
whether
their
hearts
be
like
to
hold
out
so
long
as
thy
heart
who
hast
the
enlargements
of
God
upon
thee
.
As
in
preaching
we
must
have
respect
to
the
hearers
ability
in
bearing
of
it
,
John
16.12
.
so
must
we
in
prayer
.
Christ
spent
a
whole
night
in
prayer
,
but
it
was
not
his
usual
wont
.
6
As
there
may
be
occasion
of
long
prayer
,
so
may
there
be
occasion
for
short
prayer
,
as
in
ejaculatory
prayer
,
also
when
we
have
but
little
time
,
also
when
some
prevailing
business
falls
in
which
cannot
be
dispensed
with
,
onely
herein
pay
the
Lord
another
time
for
the
time
thou
hast
taken
from
him
.
Sometimes
a
marvellous
indisposition
comes
upon
the
soul
,
occasioned
by
weariness
in
our
callings
,
sleepiness
,
journeying
.
Sometimes
we
want
vital
spirits
,
in
these
cases
we
may
be
short
.
And
it
's
wisedome
usually
so
to
pray
with
sick
persons
,
that
they
may
not
lay
aside
attention
,
nor
be
weary
of
the
duty
.
Also
in
the
closing
of
Church
exercises
when
much
time
hath
been
before
spent
in
prayer
.
Onely
let
this
shortness
of
prayer
be
upon
due
occasion
and
not
usual
.
1
Because
in
these
short
prayers
the
soul
can
be
but
little
drawn
up
to
God
.
2
The
soul
in
them
gets
little
answer
,
for
assoon
as
the
heart
begins
to
be
up
,
the
prayer
is
done
.
3
Short
prayers
argue
either
strangeness
from
God
,
persons
not
using
to
hold
long
discourse
with
strangers
,
or
irreverence
towards
him
,
in
that
being
a
God
of
such
greatness
,
we
can
so
slightly
take
our
leaves
of
him
.
V.
8.
Be
ye
not
therefore
like
unto
them
,
for
your
Father
knoweth
what
things
ye
have
need
of
before
ye
ask
him
.
Be
ye
not
therefore
like
unto
them
]
Two
Reasons
,
first
from
unprofitableness
of
such
Prayers
,
neither
in
unprofitable
babbling
and
speaking
superfluous
things
,
as
in
the
Papacy
,
who
mumble
over
a
great
many
prayers
without
any
devotion
,
thinking
they
are
heard
ex
opere
operato
,
meerly
for
saying
words
,
so
many
Lords
Prayers
and
Ave
Maries
.
This
they
do
often
with
such
volubleness
of
tongue
that
they
cannot
understand
themselves
,
and
with
such
distraction
of
minde
and
irreverence
of
body
,
that
the
Heathens
dare
not
so
call
upon
their
gods
,
nor
mortals
pray
unto
their
Prince
.
2
Neither
be
ye
like
them
in
much
speaking
,
as
if
your
God
did
not
know
your
wants
unless
you
told
him
of
them
and
made
long
stories
unto
him
.
For
your
Father
knoweth
what
things
ye
have
need
of
before
ye
ask
him
]
A
second
Argument
why
we
should
neither
use
Battology
or
vain
speaking
,
nor
much
speaking
in
prayer
is
from
the
all-knowledg
and
goodness
of
God
,
he
knows
what
we
have
need
of
,
therefore
we
need
not
tell
him
of
them
in
many
words
.
Yea
sometimes
he
prevents
our
prayers
.
Yet
this
doth
not
hinder
that
we
should
not
be
sensible
of
our
wants
,
and
from
the
sensibleness
of
our
misery
call
on
God
.
The
Heathens
thought
God
did
not
understand
their
miseries
unless
they
told
him
of
them
,
but
your
God
knows
your
wants
,
and
knows
how
to
help
you
,
and
is
ready
so
to
do
,
1
Peter
5.7
.
casting
all
your
care
on
him
,
for
he
cares
for
you
.
Deut.
4.7
.
What
nation
is
there
that
hath
God
so
near
unto
them
as
the
Lord
is
unto
you
when
you
call
upon
him
?
Isai
65.24
.
Before
they
call
I
will
answer
,
and
whiles
they
are
yet
speaking
I
will
hear
.
Object
.
But
if
God
know
our
wants
before
we
ask
,
what
need
is
there
to
tell
our
wants
to
him
that
knows
them
already
?
Answ.
We
do
not
call
upon
God
,
as
if
he
〈◊〉
us
,
or
as
if
we
would
put
him
in
minde
of
any
〈…〉
us
for
our
prayers
,
or
as
if
we
would
move
him
of
hard
to
become
gentle
,
but
we
come
to
him
in
the
duty
of
prayer
,
as
an
ordinance
wherein
he
will
be
found
,
and
〈◊〉
promised
to
convey
good
to
us
.
2
Though
he
know
our
wants
before
,
ye●
be
will
〈◊〉
us
sensible
of
them
,
as
in
the
case
of
the
blinde
man
,
Mark
10.51
.
who
Matth.
20.33
.
begged
mercy
of
Christ
,
but
got
none
,
till
he
was
sensible
what
mercy
he
lacked
,
even
the
recovery
of
his
sight
,
which
no
sooner
was
he
sensible
of
,
but
Christ
granted
his
Request
.
3
God
will
be
called
upon
because
he
will
have
this
glory
given
to
him
,
that
he
is
the
authour
and
giver
of
every
good
thing
.
James
1.17
.
Every
good
gift
comes
from
the
Father
of
Lights
.
4
That
we
may
unburden
our
cares
into
the
bosom
of
〈…〉
37
5.55.16
,
17.
compared
with
v.
22.
5
That1
we
may
come
into
familiarity
and
acquaintance
with
God
,
Job
22.21
.
Acquaint
thy self
with
God
,
and
be
at
peace
.
Psalm
73.28
.
It
's
good
for
me
to
draw
near
to
God
.
6
That
we
may
better
prize
blessings
when
we
have
got
them
by
prayer
,
Psalm
116.1
,
2.
I
will
love
the
Lord
because
he
hath
heard
the
voice
of
my
supplication
.
7
For
the
venting
of
their
holy
affections
they
have
to
the
Lord
,
as
faith
in
his
faithfulness
,
James
1.6
,
7.
love
to
him
for
his
goodness
,
Song
4.16
.
desires
and
breathings
after
God
,
Psalm
42.1
.
Joy
in
their
interest
and
property
in
God
,
Psalm
116.7
.
8
From
the
prevalence
that
praying
Saints
have
with
God
,
as
Moses
,
Hezekiah
,
Jehosaphat
.
Object
.
God
hath
in
his
eternal
counsel
determined
what
he
will
do
for
us
,
which
all
our
prayers
cannot
alter
,
Ephes.
1.11
.
Answ.
It
's
a
sign
God
hath
determined
to
do
us
some
good
when
he
stirs
up
our
hearts
to
be
earnest
for
it
,
Jer.
29.12
,
13.
When
the
Lord
was
about
to
bring
his
people
out
of
captivity
he
stirr'd
up
Daniel
to
be
earnest
to
seek
him
,
Dan.
9.4
.
as
God
hath
determined
what
to
do
for
us
,
so
hath
he
determined
to
do
it
in
the
use
of
prayer
.
Ezek.
36.37
.
We
are
not
commanded
to
inquire
into
Gods
secret
counsels
,
which
cannot
be
found
out
,
but
to
his
revealed
will
which
requires
us
to
seek
him
for
every
good
thing
,
and
reproves
the
neglect
hereof
.
V.
9.
After
this
manner
therefore
pray
ye
,
Our
Father
which
art
in
Heaven
.
After
this
manner
pray
ye
]
Where
we
see
,
1
Prayer
is
a
duty
we
ow
to
God
.
2
We
must
pray
in
a
right
manner
.
1
Prayer
is
a
duty
,
Call
upon
me
in
time
of
trouble
,
Psalm
50.15
.
Ask
and
ye
shall
have
.
2
We
must
pray
in
a
right
manner
.
Now
that
we
may
so
pray
.
1
Pray
in
Christ's
Name
.
Whatsoever
ye
shall
ask
the
Father
in
my
Name
he
will
give
it
you
,
John
16.23
.
Our
prayers
are
not
heard
for
any
excellency
in
them
but
for
Christ's
sake
.
When
a
Servant
comes
for
Wares
in
his
own
name
,
the
Merchant
will
not
deliver
them
,
but
if
he
bring
a
Ticket
from
his
Master
,
the
Merchant
will
deliver
what
Wares
the
Servant
asks
for
:
so
when
the
soul
comes
in
its
own
name
it
speeds
not
,
but
if
it
come
in
the
name
of
Christ
it
speeds
.
It
's
an
Argument
we
come
in
Christ's
Name
,
when
we
come
with
a
reverend
boldness
and
confidence
,
but
when
we
are
doubting
,
timorous
and
fearfull
,
it
's
a
sign
we
come
in
our
own
names
.
Christ
hath
a
golden
Censer
,
wherein
is
much
Incense
which
he
offers
with
the
prayers
of
all
Saints
,
Revel.
8
3.
as
the
high
Priest
of
old
did
,
who
put
Incense
on
his
Censer
when
he
made
an
atonement
for
the
people
,
Numb.
16.46
.
2
Pray
with
the
Spirit
.
We
have
received
the
spirit
of
adoption
,
whereby
we
cry
Abba
father
,
Rom.
8.15
.
Also
v.
26.
The
spirit
makes
request
for
us
with
groanings
that
cannot
be
uttered
.
The
grones
of
the
spirit
are
strong
cries
,
which
so
fills
heaven
and
earth
,
that
besides
it
God
hears
nothing
,
saith
Luther
.
If
in
tentation
or
trouble
we
shall
onely
sigh
to
God
,
and
say
,
Jesus
Christ
come
and
help
me
,
or
else
I
am
undone
for
ever
,
we
shall
finde
often
ease
hereupon
.
All
the
sons
of
God
have
the
spirit
of
his
Son
in
their
hearts
,
crying
Abba
,
Father
.
God
grants
not
that
often
which
is
in
the
top
of
the
heart
and
in
the
froth
of
words
,
but
according
to
the
depth
of
the
sigh
,
to
which
often
words
answer
very
barely
or
not
at
all
.
How
many
worldly
wise
men
are
there
,
that
might
they
have
a
world
to
continue
one
quarter
of
an
hour
in
ripping
up
their
hearts
in
conceived
prayer
,
they
were
not
able
to
do
it
?
Some
short
wishes
they
have
,
as
,
God
be
thanked
for
his
blessings
,
God
send
us
rain
.
Others
there
are
who
have
learnt
the
art
of
prayer
or
the
gift
,
but
they
have
not
the
grace
of
prayer
,
they
pray
artificial
prayers
,
and
give
artificial
life
to
them
,
as
if
the
spirit
accompanied
them
,
but
in
the
mean
time
their
hearts
are
neither
warmed
nor
melted
.
But
those
prayers
wherein
God
delights
are
stir'd
up
by
the
holy
Ghost
,
Jude
20.
Eph.
6.18
.
Praying
with
all
supplication
in
the
spirit
.
Without
this
spirit
we
may
speak
of
God
,
but
not
unto
God
;
indeed
the
best
of
our
prayers
are
but
as
the
stammering
voices
of
infants
begging
bread
or
meat
at
the
Table
,
yet
these
chatterings
or
stammerings
coming
from
the
spirit
,
he
that
searcheth
the
heart
must
needs
know
what
they
mean
,
because
he
maketh
intercession
for
the
Saints
,
now
he
intercedes
not
by
way
of
merit
,
as
Christ
doth
,
nor
by
way
of
supplication
,
but
by
stirring
us
up
to
cry
to
God
,
Rom.
8.27
.
Do
the
bowels
of
a
father
yern
towards
an
infant
,
groaning
and
panting
and
unable
to
tell
where
his
pain
is
,
and
will
not
God
be
moved
with
the
sighs
and
groans
of
his
children
?
When
Moses
spake
never
a
word
,
yet
he
is
said
to
cry
to
God
,
Exo.
14.15
.
Hanna's
voice
was
not
heard
,
1
Sam.
1.13
.
yet
she
is
said
to
powr
out
her
heart
,
v.
15.
the
sighs
of
the
godly
are
as
so
many
beams
of
the
spirit
,
which
tyrants
cannot
hinder
from
ascending
heaven
though
they
should
cut
out
their
tongues
.
Asaph
groaned
when
he
could
not
speak
,
Psal.
77.4
.
Now
that
this
praying
with
sighs
and
groans
comes
from
the
spirit
appears
,
because
when
the
spirit
ceases
from
working
upon
our
hearts
we
become
dull
and
heavie
,
and
weary
of
the
dutie
,
that
it
becomes
a
very
penance
to
us
,
the
soul
then
is
like
a
becalmed
ship
.
All
Saints
that
pray
aright
,
even
Paul
himself
,
pray
by
this
spirit
,
Rom.
8.15
.
By
this
spirit
we
present
such
sighs
as
cannot
be
expressed
,
and
utter
such
words
as
are
not
able
to
be
repeated
.
The
sighings
of
the
needy
God
hears
,
Psal.
12.5
.
Now
though
carnal
men
sometimes
groan
and
that
to
God
,
yet
are
these
groans
a
fruit
of
nature
,
as
the
bruits
do
,
under
feeling
of
a
pressing
weight
:
the
groans
of
saints
come
not
onely
from
feeling
of
pain
,
but
from
sorrow
for
sin
.
2
The
groans
in
Saints
lifts
up
their
hearts
to
heaven
,
and
brings
back
chearing
and
sence
of
Gods
love
.
3
There
's
usually
a
sweet
satisfaction
comes
in
those
groans
,
which
doth
not
in
the
groans
of
wicked
men
.
Those
that
have
this
spirit
of
prayer
they
have
many
ejaculations
amidst
their
callings
.
Nehemiah
when
he
was
speaking
to
the
King
prayed
to
the
God
of
heaven
,
Neh.
2.4
.
they
frequently
dart
out
many
broken
sighs
to
quench
the
sprowtings
of
lust
,
as
pride
,
unclean
desires
,
revenge
,
&c.
and
have
many
invisible
springings
of
heart
upon
the
receipt
of
blessings
on
themselves
or
others
.
Many
zealous
wrastlings
for
removal
of
corruptions
and
supply
of
grace
.
To
powr
out
the
soul
out
of
sense
of
spiritual
wants
in
that
form
or
phrase
which
groanings
and
meltings
of
the
spirit
doth
indite
and
frame
,
is
beyond
the
ordinary
reach
of
unregeneration
.
Yea
thus
to
pray
is
the
hardest
of
all
works
,
because
it
cannot
be
effected
without
the
spirit
.
This
spirit
of
prayer
is
of
more
worth
then
the
world
,
especially
when
a
Christian
hath
by
any
scandalous
sin
,
or
relapse
,
or
sin
against
conscience
turn'd
away
Gods
favour
,
for
hereby
he
hath
restitution
into
Gods
favour
,
and
the
return
of
Gods
countenance
,
Jon.
2.4
,
7.
Infinite
more
fruits
the
spirit
of
prayer
works
,
as
many
secret
exultations
and
rejoycings
,
spiritual
ravishments
,
strong
though
silent
cries
,
passionate
meltings
,
unutterable
groans
,
zealous
longings
,
which
are
riddles
to
prophane
men
,
but
known
to
the
children
of
God
.
3
Thirdly
,
the
person
must
be
righteous
.
Hear
my
prayer
for
I
am
holy
,
Psal.
86.2
.
The
prayer
of
the
wicked
is
abomination
to
the
Lord
,
Prov.
15.8
.
A
holy
man
may
make
a
carnal
prayer
,
as
when
the
flesh
gets
the
upper
hand
,
but
a
carnal
man
cannot
make
a
spiritual
prayer
,
I
mean
a
prayer
prevailing
for
spiritual
things
,
Jon.
9.31
.
God
heareth
not
sinners
,
but
if
any
man
be
a
doer
of
his
will
him
he
hears
.
The
righteous
cry
and
the
Lord
heareth
,
and
delivereth
him
out
of
all
his
troubles
,
Psal.
34.15
.
The
prayer
of
a
righteous
man
avails
much
,
Jam.
5.16
.
If
ye
abide
in
me
,
and
my
words
abide
in
you
,
ye
shall
ask
what
you
will
,
and
it
shall
be
done
unto
you
,
Joh.
15.7
,
8.
Whatsoever
we
ask
we
receive
of
him
,
because
we
keep
his
Commandements
,
and
do
those
things
which
are
pleasing
in
his
sight
.
1
Joh.
3.22
.
The
spirit
of
prayer
is
called
the
spirit
of
grace
,
if
thou
hast
not
the
spirit
of
grace
thou
canst
not
pray
,
Zach.
12.10
.
yet
know
the
righteousness
of
a
person
may
consist
with
variety
of
passions
,
as
he
instances
in
Eliah
,
Jam.
5.17
.
In
all
begging
it's
a
great
matter
who
it
is
that
begs
:
if
it
be
a
sturdy
beggar
we
have
nothing
for
such
;
so
in
prayer
if
a
wicked
man
pray
for
any
spiritual
blessing
,
saith
God
,
I
have
nothing
for
you
,
but
if
it
be
a
believer
,
Christ
saith
,
be
of
good
chear
to
such
,
Luke
8.48
.
if
thou
prepare
thy
heart
,
and
stretch
out
thy
hands
towards
him
,
if
iniquity
be
in
thine
hand
put
it
far
away
,
Job
11.13
,
14.
He
will
fullfil
the
desire
of
them
that
fear
him
,
Psal.
145.19
.
Contrary
when
a
man
inclines
to
wickedness
in
his
heart
,
the
Lord
will
not
hear
him
,
Psal.
66.18
.
The
Pagans
had
so
much
divinity
as
to
say
,
the
gods
must
be
honoured
with
puritie
,
therefore
they
wrote
upon
the
doors
of
their
Temples
,
Let
none
having
a
guilty
conscience
enter
this
place
.
A
bad
conscience
can
never
hope
well
.
Obj.
But
do
not
we
finde
wicked
men
in
Scripture
have
had
their
praiers
heard
?
A.
Yes
,
when
they
have
sought
for
temporal
things
,
Jehoahaz
the
son
of
Jehu
was
a
wicked
man
,
2
Kin.
13.2
.
yet
when
the
nation
of
Israel
was
delivered
into
the
hands
of
the
Syrians
,
Jehoahaz
besought
the
Lord
and
the
Lord
hearkened
unto
him
,
for
he
saw
the
oppression
of
Israel
,
and
the
Lord
gave
Israel
a
Saviour
,
v.
4
,
5.
So
Ahab
seeking
obtained
the
removing
of
the
judgement
until
his
sons
daies
,
1
Kin.
21.27
,
28
,
29.
So
when
men
of
all
sorts
are
in
danger
by
storms
at
sea
,
they
cry
to
the
Lord
in
their
trouble
and
he
delivereth
them
out
of
their
distress
,
Psal.
107.28
.
So
prisoners
that
lie
in
irons
,
v.
13.
and
sick
men
that
draw
near
to
death
,
v.
18
,
19.
If
thou
afflict
a
widow
or
fatherless
person
(
whether
godly
or
ungodly
)
I
will
surely
hear
their
cry
,
Exod.
22.22
,
23.
Ishmael
was
a
wicked
person
,
a
persecutor
,
yet
God
heard
the
voice
of
the
Lad
,
Gen.
21.17
.
Uzziah
sought
God
in
the
daies
of
Zachariah
,
and
as
long
as
he
sought
,
the
Lord
God
made
him
to
prosper
,
2
Chro.
26.5
.
yet
was
he
wicked
,
as
we
see
,
2
Chron.
25.2
.
compared
with
2
Chron.
26.4
.
Besides
,
God
bestowes
praying
abilities
upon
unregenerate
men
,
therefore
they
may
improve
them
:
the
not
calling
upon
God
is
charged
upon
wicked
men
as
their
sin
,
therefore
the
performance
of
it
is
their
dutie
.
The
Prophet
proves
the
Jews
to
be
under
sin
,
because
there
's
none
seeks
after
God
,
Psal.
14.2
.
Also
Psal.
53.4
.
wicked
men
are
branded
that
they
call
not
upon
God
,
Psal.
10.4
.
they
are
taxed
for
this
both
Pastours
,
Jer.
10.21
.
and
people
,
Hos.
7.7
.
Zeph.
1.6
.
and
all
flesh
are
said
to
come
to
God
in
prayer
.
O
thou
that
hearest
prayer
,
unto
thee
shall
all
flesh
come
,
Psal.
65.2
.
An
unbeliever
may
be
underpreparing
grace
,
though
he
be
not
yet
come
to
saving
faith
,
and
in
this
estate
he
may
have
many
good
desires
which
God
may
hear
.
To
reconcile
these
to
the
former
speeches
,
know
that
God
hears
wicked
men
in
temporal
things
,
which
indeed
oft
is
onely
the
cry
of
their
cause
not
of
their
person
,
as
he
is
said
to
hear
the
cry
of
the
ravens
,
Psal.
147.9
.
so
the
young
Lions
are
said
to
seek
their
meat
from
God
,
Psal.
104.21
.
Quest.
But
what
would
you
have
us
to
do
with
our
children
and
servants
?
Answ.
You
may
bid
them
call
upon
God
in
the
general
,
and
if
you
speak
to
them
to
call
upon
God
for
saving
grace
,
as
pardon
,
&c
,
you
must
speak
to
them
as
Peter
to
Simon
Magus
,
Repent
of
this
thy
wickednesse
,
and
pray
God
,
if
perhaps
the
thoughts
of
thy
heart
may
be
forgiven
thee
,
Act.
8.21
.
First
,
he
bids
him
repent
,
then
pray
God
.
Quest.
But
what
should
we
do
for
joyning
in
prayer
with
others
?
Answ.
If
the
person
with
whom
you
are
to
eat
,
and
who
is
to
give
thanks
,
be
visibly
wicked
,
either
forbear
his
table
,
or
declare
that
you
desire
liberty
of
conscience
,
without
which
grant
you
cannot
partake
of
his
meat
,
which
doubtless
was
practised
by
the
believers
when
they
went
to
the
unbelievers
table
,
1
Cor.
10.27
.
we
must
not
wound
our
consciences
for
good
chear
,
nor
to
gratifie
a
friend
,
but
where
no
such
wickedness
doth
apppear
,
my
opinion
is
that
charity
must
carry
us
to
judge
the
best
,
yet
must
we
remember
that
this
is
onely
a
privative
signe
.
Positive
signes
of
a
good
man
,
being
either
Church
Communion
,
or
some
thing
that
is
equivalent
,
if
you
will
follow
conscience
herein
,
I
know
you
must
be
content
to
lose
some
fat
morsells
.
4
We
must
pray
in
saith
〈◊〉
faith
in
prayer
ought
to
be
certain
of
hearing
,
but
we
must
wait
for
the
time
when
,
the
place
where
,
the
manner
how
,
and
the
person
by
whom
God
will
work
.
Now
to
pray
in
faith
there
is
command
,
Matth.
21.22
.
1
Faith
in
God
,
How
shall
they
call
on
him
in
whom
they
have
not
believed
?
Rom.
10.14
.
And
this
God
to
be
lookt
on
as
a
father
,
Matth.
6.9
.
Heb.
11.6
.
2
Faith
in
the
attributes
of
God
,
as
his
omnipresence
,
that
he
is
every
where
,
Esa.
6.31
.
in
his
omniscience
that
he
knows
all
our
wants
,
and
all
our
hearts
,
hear
thou
in
heaven
and
give
to
every
man
according
to
his
wayes
,
whose
heart
thou
knowest
,
1
King
.
8.39
.
in
his
omnipotence
,
thus
Jeremy
grounds
his
prayer
,
thou
hast
made
heaven
and
earth
,
and
there
's
nothing
too
hard
for
thee
,
Jer.
32.17.4
.
in
his
mercy
,
Nehem.
1.4
,
5.
in
his
all-sufficiency
.
Of
the
object
in
prayer
James
speaks
as
I
suppose
,
Jam.
1.6
,
7.
let
him
ask
in
faith
nothing
wavering
,
for
he
that
wavereth
is
like
a
wave
of
the
sea
driven
with
the
wind
and
tossed
,
let
not
that
man
think
he
shall
receive
any
thing
of
the
Lord
.
James
speaks
not
of
a
partial
or
particular
unbelief
in
the
subject
,
but
of
an
universal
and
total
unbelief
in
respect
of
the
object
.
3
There
must
be
faith
to
set
before
us
the
worthiness
of
the
Mediator
,
Heb.
4.15
,
16.
and
not
barely
his
worthiness
,
but
also
our
union
with
him
,
Joh.
15.7
,
8.
If
ye
abide
in
me
ye
shall
ask
what
you
will
,
and
it
shall
be
done
unto
you
.
4
Faith
grounded
on
the
promises
,
Psal.
119.49
,
50
,
147.
remember
thy
word
unto
thy
servant
,
upon
which
thou
hast
caused
me
to
trust
.
To
pray
in
faith
is
to
go
as
far
as
the
promise
goes
to
believe
that
God
is
a
father
,
and
being
a
father
he
will
not
keep
any
good
thing
from
his
child
:
A
beggar
never
goes
from
an
house
keepers
door
,
so
long
as
he
believes
he
shall
have
an
alms
,
no
more
doth
a
believing
soul
go
from
the
throne
of
grace
so
long
as
he
believes
God
will
hear
,
but
if
he
leave
off
the
words
of
prayer
,
he
doth
not
leave
off
the
sute
of
prayer
.
Had
we
a
particular
promise
,
as
Eliah
had
,
we
were
bound
to
believe
in
particular
,
as
Eliah
did
,
concerning
the
not
raining
for
three
years
and
six
months
.
And
as
faith
looks
on
other
promises
,
so
in
particular
such
promises
as
concerns
the
souls
present
condition
,
so
Jacob
,
Gen.
32.9
,
10
,
11
,
12.
Thou
saidest
return
into
thy
country
,
and
I
will
deal
well
with
thee
,
and
thou
saidest
I
will
surely
do
thee
good
,
and
make
thy
seed
as
the
sand
of
the
sea
,
deliver
me
from
the
hand
of
my
brother
Esau
.
There
is
scarce
any
case
but
the
Scripture
affords
promises
which
speak
to
that
very
case
,
had
we
wisdom
to
store
them
up
as
David
did
.
Psal.
119.
also
Heb.
13.5
.
5
Faith
grounded
on
former
Experiments
.
Thou
art
my
trust
from
my
youth
,
leave
me
not
in
old
age
,
Psalm
71.5
,
9.
When
we
thus
pray
in
faith
,
we
have
a
bold
access
into
the
presence
of
God
,
notwithstanding
all
our
unworthiness
and
imperfections
in
prayer
,
Ephes.
3.12
.
5
Pray
with
fixedness
of
spirit
.
When
David's
heart
was
fixed
on
God
he
was
ready
both
for
prayer
and
praise
.
Psalm
57.7
.
The
sense
of
the
Lords
greatness
should
keep
us
close
in
the
duty
,
yet
when
we
have
done
the
best
,
distractions
will
be
in
prayer
.
1
From
corrupt
nature
.
2
From
nature
curb'd
,
as
a
Bird
in
a
Cage
keeps
a
great
flutter
,
because
it
's
curb'd
of
its
liberty
.
3
From
Satan
,
so
he
stood
at
Joshua's
right
hand
,
at
Job's
right
hand
.
As
Abraham
drove
away
the
Birds
that
hindered
him
in
his
sacrificing
,
so
must
we
do
wandering
thoughts
.
4
From
sluggishness
.
He
that
prays
drowsily
must
needs
pray
distractedly
.
Baal's
Priests
will
rise
up
against
such
,
who
cut
themselves
with
Knives
and
Lancers
to
make
them
pray
more
strongly
.
When
a
Malefactour
is
at
the
Bar
crying
for
his
Life
,
will
his
minde
be
on
his
pleasure
and
companions
?
The
sense
of
Gods
greatness
should
keep
our
hearts
close
to
him
,
and
aw
us
that
we
rove
not
in
duty
.
Our
attention
in
prayer
should
not
onely
be
to
God
we
call
upon
,
and
to
the
business
we
request
,
but
also
to
our
hearts
,
that
they
cleave
close
thereto
.
6
Pray
with
fervency
.
I
cry
with
my
whole
heart
,
Psalm
119.145
.
Ye
shall
finde
me
,
when
ye
shall
seek
me
with
all
your
heart
,
Jer.
29.13
.
Luke-warm
prayers
they
are
like
luke-warm
water
that
boils
not
out
the
bloud
.
We
must
cry
mightily
to
God
as
the
Ninivites
,
Jon.
3.
Mugire
ad
deum
,
Tertul.
de
Poen
.
Our
prayers
avail
not
unless
fervent
,
James
5.16
.
Neither
is
a
natural
fervency
sufficient
,
which
is
in
every
creature
when
it
is
pinched
,
Hosea
7.14
.
They
howled
unto
God
for
Corn
and
Wine
,
yet
saith
God
,
They
cried
not
to
me
.
But
spiritual
fervency
is
that
,
that
the
desires
be
sharpened
after
holiness
and
communion
with
God
.
Opposite
to
this
are
those
cold
,
lazy
prayers
,
yawning
prayers
,
when
persons
pray
half
asleep
half
awake
;
he
had
need
be
deeply
awake
that
prays
;
as
a
Beggar
when
he
begs
is
all
awake
,
head
,
hands
and
feet
;
hence
Deborah
when
she
was
going
to
praise
God
,
saith
,
Awake
,
awake
Deborah
,
utter
a
Song
,
Judges
5.12
.
How
can
we
look
God
should
hear
us
when
we
do
not
hear
our selves
?
Contrary
Epaphras
,
Col.
4.12
.
7
Pray
with
melting
spirits
,
humiliation
arising
from
the
sense
of
our
own
unworthiness
is
a
great
furtherer
of
our
prayers
,
as
we
see
in
Manasses
,
2
Chron.
33.12
,
13.
and
the
Prodigal
,
Lu.
15.21
.
We
are
too
apt
to
applaud
ourselves
and
others
in
a
devotion
void
of
humiliation
.
Christ
prayed
with
a
melting
spirit
,
Heb.
5.7
.
so
did
Hezekiah
,
Isai
38.5
.
and
Job
cap.
16.20
.
his
eys
poured
out
prayers
and
tears
.
David
Psalm
6.8
.
God
heard
the
voice
of
his
weeping
,
hence
he
prays
Psalm
39.12
.
Hold
not
thy
peace
at
my
tears
.
The
servants
of
God
have
often
had
this
frame
of
heart
,
so
that
God
not
onely
promises
to
lead
his
people
with
weeping
prayers
,
Jer.
31.9
.
but
also
promises
blessedness
to
them
that
weep
,
Luke
6.21
.
Ezra
weeping
in
prayer
affected
the
whole
Congregation
,
Ezra
10.1
.
so
the
soul
over-whelmed
prayed
,
Psalm
102.9
.
On
a
day
of
humiliation
God
requires
it
of
his
people
,
Joel
2.12
.
to
turn
to
him
with
weeping
.
Quest.
Seeing
some
naturally
have
an
aptness
to
weep
,
how
may
we
know
that
a
soul
weeps
from
a
saving
Principle
?
1
Answ.
That
some
naturally
have
an
aptness
to
weep
is
certain
,
even
from
natural
passion
,
as
some
men
and
women
,
so
Abraham
for
the
death
of
Sarah
,
Gen.
23.2
.
and
Joseph
sought
where
to
weep
for
his
Brethrens
afflictions
,
Gen.
43.30
.
2
Afflictions
are
apt
even
to
soften
the
hearts
of
those
that
have
no
grace
in
them
,
as
Esau
,
though
a
profane
person
,
sought
the
blessing
carefully
with
tears
,
Heb.
12.17
.
and
Hezekiah's
Ambassadours
of
peace
,
when
they
saw
the
wicked
carriage
of
Sennacherib
,
wept
bitterly
,
Isai
33.7
.
so
the
Jews
at
the
desolation
of
Hieru
salem
wept
sore
in
the
night
,
and
their
tears
were
on
their
cheeks
,
Lam.
1.2
.
3
We
have
seen
not
onely
gross
Hypocrites
thus
weeping
,
as
Ishmael
Jer.
41.6
.
who
having
slain
Gedaliah
and
his
company
to
get
the
Crown
of
Judah
,
himself
being
of
the
Seed
royal
,
there
coming
eighty
men
with
their
cloaths
rent
to
the
House
of
the
Lord
,
bewailing
the
desolation
made
by
the
King
of
Babylon
,
he
feigns
himself
also
to
weep
for
the
same
misery
and
destruction
,
that
thereby
he
might
have
a
better
opportunity
to
slay
them
,
supposing
them
to
be
of
Gedaliah's
party
,
which
matter
through
his
hypocritical
tears
he
effected
,
slaying
seventy
of
them
,
but
even
profane
persons
,
Num.
11.10
,
13.
Isai
15.2
.
yea
,
even
gross
Idolaters
.
There
were
women
weeping
for
Tammuz
,
Ez.
8.14
.
This
Tammuz
Hierom
thinks
it
to
be
Adonis
Venus
Paramour
,
supposed
to
be
slain
by
a
Bore
,
but
proved
after
to
be
alive
;
this
Feast
sundry
Jewish
women
kept
,
sorrowing
when
they
lost
their
Love
,
but
rejoycing
as
Venus
did
when
they
found
him
again
.
Calvin
understands
Osiris
to
be
Tammuz
,
which
was
an
Idol
of
the
Egyptians
,
at
the
Festival
whereof
both
men
and
women
shewed
their
secret
parts
,
which
the
Jews
so
near
the
Egyptians
might
probably
learn
from
them
.
4
It
's
possible
for
the
soul
sometimes
to
be
like
Marble
,
which
weeps
,
yet
remains
hard
.
So
did
those
women
,
Mal.
2.13
.
who
being
oppressed
by
their
husbands
,
covered
the
Altar
of
the
Lord
with
tears
,
their
husbands
divorcing
of
them
causlesly
,
as
appears
v.
14.
Eccles.
4.1
.
Behold
the
tears
of
such
as
were
oppressed
.
5
It
may
be
supposed
that
some
persons
by
reason
of
the
driness
of
their
brain
cannot
weep
,
yet
if
thou
canst
weep
for
other
things
and
canst
not
weep
for
sin
,
it
argues
a
bad
temper
.
But
2
To
know
when
our
tears
come
from
a
saving
Principle
,
we
may
know
it
,
1
By
the
frame
of
spirit
accompanying
it
,
which
is
either
self-abasement
,
as
in
Mary
who
stood
behinde
Christ
weeping
,
Luke
7.38
.
or
apprehension
of
the
loving
kindness
of
the
Lord
,
and
the
souls
ill
requital
of
him
.
2
When
these
meltings
come
from
a
saving
Principle
,
the
heart
is
affected
as
well
as
the
eye
,
there
is
a
sutable
inward
working
according
to
the
outward
melting
,
as
in
David
,
Psal.
6.8
.
and
Jacob
Hesea
12.3
,
4.
and
Josiah
2
Kings
22.19
.
3
There
's
an
inward
rejoycing
and
refreshment
of
soul
,
wherein
the
soul
more
delights
than
in
all
the
pleasures
of
the
world
,
this
is
called
the
Light
of
Gods
countenance
,
Psalm
4.6
.
Sow
in
tears
,
reap
in
joy
,
Psalm
126.5
.
4
When
they
come
from
a
saving
Principle
the
soul
pours
them
out
in
secret
,
as
well
as
before
men
,
yea
much
more
in
secret
,
Psalm
6.6
.
I
water
my
couch
with
my
tears
.
5
By
the
enlargement
of
heart
that
usually
accompanies
these
meltings
,
and
where
there
's
more
enlargement
there
's
more
speeding
.
6
Saving
meltings
have
a
groaning
under
,
and
hatred
of
the
prevailing
corruptions
of
the
heart
;
so
the
poor
man
cried
out
with
tears
,
Lord
,
I
believe
,
help
my
unbelief
,
Mark
9
24.
7
When
the
meltings
are
saving
the
soul
is
troubled
in
the
absence
of
them
,
when
it
prays
unrelentingly
,
and
so
much
the
more
if
there
be
any
long
absence
of
these
accustomed
meltings
.
8
Earnest
longings
after
the
Lord
are
wont
to
accompany
saving
meltings
.
Mine
eye
,
mine
eye
,
runneth
down
with
water
,
because
the
comforter
that
should
relieve
my
soul
is
far
from
me
,
Lam.
1.16
.
9
Saving
meltings
flow
from
love
to
God
.
How
came
Mary
to
weep
in
such
abundance
that
she
washed
Christ's
feet
?
why
at
the
same
time
she
loved
much
,
Luke
7.38
.
compared
with
v.
47.
10
When
saving
meltings
come
there
is
an
holy
chearfulness
wrought
in
the
heart
,
and
sadness
removed
from
the
countenance
,
as
in
Hanna
her
countenance
was
no
more
sad
,
why
?
she
prayed
and
wept
sore
,
v.
10.
compared
with
v.
18.
As
God
did
sometimes
accept
sacrifices
without
sending
fire
from
Heaven
to
burn
them
up
,
so
sometimes
he
shewed
his
acceptation
by
sending
fire
to
consume
them
,
1
Kings
18.38
.
2
Chron.
7.1
.
Fire
came
from
Heaven
and
consumed
Solomon's
burnt
offering
,
and
so
David's
Prayer
for
the
ceasing
the
Pestilence
,
1
Chron.
21.26
.
was
answered
by
fire
.
So
though
God
do
sometimes
answer
his
people
without
meltings
,
yet
in
holy
persons
these
meltings
usually
are
crowning
answers
and
tokens
of
acceptation
.
11
We
may
know
our
meltings
flow
from
a
saving
principle
,
by
comparing
the
meltings
we
had
when
we
forsook
some
great
enjoyment
for
God
,
and
got
victory
over
some
strong
lust
with
those
meltings
at
present
:
when
we
forsook
some
great
enjoyment
,
as
country
,
liberty
,
estate
,
friends
and
relations
,
how
did
God
come
in
at
those
times
,
so
that
we
found
an
hundred
fold
with
persecutions
,
Mar.
10.29
,
30.
mightily
softning
the
heart
,
and
filling
the
soul
with
joy
and
with
the
holy
Ghost
,
Act.
13.51
.
as
Paul
was
when
persecuted
,
so
when
we
overcome
some
strong
lust
God
gave
us
hidden
Manna
,
white
stone
,
new
name
,
Rev.
2.17
.
which
were
the
incomes
of
God
into
the
soul
by
softning
of
it
,
and
powring
in
joy
in
prayer
after
the
conquest
;
now
we
finding
the
meltings
and
softnings
of
our
hearts
at
other
times
sutable
to
those
we
found
then
,
know
them
to
come
from
the
Spirit
,
or
from
a
saving
principle
,
and
not
from
natural
passion
and
softness
.
12
The
meltings
that
come
from
God
may
be
something
discerned
by
the
time
when
given
,
as
1
When
afflictions
are
sanctified
,
then
the
soul
powres
out
it self
amain
,
Esther
,
4.3
.
when
the
kings
decree
came
to
put
the
Jews
to
death
there
were
great
weepings
and
wailings
:
ordinarily
wicked
men
cry
not
,
when
God
binds
them
,
their
spirits
are
bound
up
,
Job
36.13
.
2
Upon
the
remove
of
some
sad
desertion
,
and
after
some
foregoing
straitnings
,
or
some
very
close
walking
with
God
,
or
the
bringing
home
of
some
word
of
promise
to
the
heart
,
these
meltings
use
to
be
given
.
Psal.
51.8
;
12.
Make
me
to
hear
the
voice
of
joy
and
gladness
,
restore
unto
me
the
joy
of
thy
salvation
.
3
By
the
putting
forth
the
strength
of
the
soul
in
duty
,
Hos.
12.3
.
Jacob
wept
,
and
made
supplication
,
and
found
the
Lord
in
Bethel
:
how
came
that
?
why
by
his
strength
he
prevailed
with
God
;
that
is
,
he
put
forth
all
his
strength
in
the
duty
.
4
Fom
the
time
:
it
s
oft
given
even
after
an
holy
preparation
of
heart
by
meditation
,
Lord
thou
hast
heard
the
desire
of
the
humble
,
thou
wilt
prepare
their
heart
,
thou
wilt
cause
thine
ear
to
hear
,
Psal.
10.17
.
8
Pray
with
perseverance
,
not
to
give
over
,
Eph.
6.18
.
Many
use
prayer
as
a
medicine
,
which
after
two
or
three
usings
finding
no
success
,
they
leave
off
,
God
puts
off
his
children
with
delayes
.
1
Because
souls
are
not
fit
for
such
a
mercy
,
as
the
Physician
puts
off
the
patient
from
such
a
thing
as
he
desires
.
The
ten
tribes
,
Judg.
●0
.
26
.
cryed
for
victory
against
Benjamin
,
but
God
saw
them
not
fit
for
it
,
they
yet
trusted
in
their
multitude
,
being
four
hundred
thousand
,
and
their
enemies
about
seven
and
twenty
thousand
,
also
they
were
not
humbled
enough
.
2
For
trial
of
our
faith
,
whether
we
will
yet
depend
on
God
,
so
Christ
put
off
the
Woman
of
Cana
,
Matth.
15.28
.
and
Paul
,
2
Cor.
12.8
.
3
That
his
mercies
may
be
more
sweet
when
we
get
them
;
things
hardly
got
are
prized
.
4
That
we
may
see
our
sin
in
delaying
God
;
he
called
and
thou
wouldest
not
hear
,
therefore
it
's
just
that
thou
shouldest
call
and
he
delay
thee
.
5
To
inflame
our
desires
the
more
.
God
purposed
not
to
destroy
Israel
,
Exod.
32.
yet
when
Moses
prayed
he
seemed
not
to
regard
his
Prayers
,
but
this
was
onely
to
make
Moses
more
earnest
for
the
people
.
6
For
the
trial
of
our
Patience
.
David
was
in
an
horrible
pit
,
in
great
danger
,
and
God
let
him
lye
for
the
tryal
of
his
patience
,
and
in
the
end
brought
him
out
,
Ps
40.1
,
2.
Many
are
like
that
king
,
2
King
.
6.33
.
who
said
,
why
should
I
wait
on
the
Lord
any
longer
?
Yea
Saints
have
been
impatient
,
because
their
prayers
have
not
been
answered
at
first
,
Lam.
3.8
,
44.
We
must
not
onely
have
a
dependance
on
God
for
his
promise
,
but
for
the
time
when
he
will
fulfill
it
.
As
the
husbandman
wa●s
long
after
seed
time
for
a
harvest
,
the
corn
hath
many
a
sharp
blast
and
nipping
frost
before
he
reaps
,
so
ought
we
to
wait
for
our
prayers
,
though
things
seem
worse
afrer
then
before
.
Long
did
the
Church
wait
for
Peter
before
they
got
him
out
of
prison
,
Act.
12.5
.
in
the
end
he
was
given
to
them
,
neither
must
we
limit
God
to
such
means
,
Psal.
78.41
.
7
That
we
may
seek
him
more
importunately
;
so
did
Christ
with-hold
himself
from
the
Church
for
this
end
,
Song
3.1
,
4.
As
a
Beggar
,
when
a
passenger
comes
by
,
begs
of
him
,
the
passenger
goes
on
as
if
he
took
no
notice
,
but
the
Beggar
goes
on
and
followes
him
till
at
last
he
gets
his
desire
.
8
For
to
humble
the
soul
;
suppose
thy
servant
wrong
thee
thou
sayest
thou
wilt
pardon
him
,
but
first
thou
wilt
make
him
humble
himself
to
thee
;
he
shall
and
must
know
that
he
hath
wrong'd
a
good
master
,
so
God
is
willing
to
pardon
thee
and
to
heal
thee
,
but
he
will
make
thee
know
thou
hast
sin'd
against
a
good
God
.
Obj.
But
God
calls
me
to
other
duties
of
my
calling
,
how
am
I
then
to
continue
in
prayer
till
God
hear
me
?
Ans.
We
may
give
over
the
words
of
prayer
,
but
we
may
not
give
over
the
suit
of
prayer
.
A
poor
Beggar
comes
to
a
house-keepers
door
but
none
hears
him
,
he
falls
to
other
employments
,
as
mending
his
clothes
,
&c.
then
anon
he
begs
again
:
though
he
do
not
always
continue
begging
,
yet
he
always
continues
his
sute
,
Oh
that
some
within
would
give
me
an
alms
!
so
should
the
soul
at
the
throne
of
grace
.
Persevering
prayer
is
the
building
of
the
soul
towards
heaven
.
Holy
men
should
pray
as
builders
build
,
first
they
lay
the
foundation
,
next
day
make
the
walls
,
the
next
day
he
sets
up
timber-work
,
and
so
goes
on
till
the
house
be
finished
;
so
a
godly
soul
reaches
higher
and
higher
,
till
at
last
the
prayer
reaches
unto
heaven
,
2
Chron.
30.27
.
the
prayer
of
the
godly
Priests
came
up
to
his
holy
habitation
,
even
unto
heaven
.
We
should
do
with
our
hearts
in
prayer
,
as
in
the
winding
up
of
a
bucket
,
if
two
or
three
windings
will
not
fetch
it
up
,
we
will
winde
it
higher
and
higher
till
it
do
come
up
;
so
our
hearts
should
not
be
at
the
same
pin
,
but
we
should
winde
them
up
higher
and
higher
,
so
though
we
get
not
the
thing
wholly
that
we
desire
,
yet
we
should
get
our
hearts
nearer
God
.
Contrarily
hypocritical
men
will
not
,
cannot
pray
perseverantly
,
Will
he
always
call
upon
God
?
Job
27.9
.
q.
d.
he
will
not
.
Hence
their
prayers
are
,
1
Endless
.
That
for
which
a
thing
is
,
that
is
the
end
of
a
thing
,
now
the
end
of
prayer
is
to
speed
with
God
,
therefore
he
whose
prayers
speed
not
with
God
,
his
prayers
are
endless
.
Thou
prayest
against
Covetousnes
,
Pride
,
and
Passion
,
and
yet
remains
so
still
:
to
what
end
are
all
thy
prayers
when
thou
enjoys
not
the
end
of
thy
prayers
?
to
what
end
is
thy
servants
work
if
thy
business
be
not
dispatched
?
2
Fruitless
.
To
what
purpose
is
a
Beggars
begging
,
if
he
be
gone
before
the
alms
be
bestowed
,
so
if
thou
go
away
from
the
throne
of
grace
,
before
the
grace
be
given
thee
,
thy
begging
is
fruitless
.
The
blinde
man
said
,
Joh.
9.31
.
We
know
God
hears
not
sinners
.
How
do
you
know
that
?
may
some
say
,
Why
,
by
experience
,
and
example
.
A
drunkard
prays
against
drunkenness
that
God
would
heal
it
in
him
:
all
the
world
may
see
that
God
doth
not
hear
his
prayer
,
because
he
doth
not
cure
him
,
but
lets
him
go
on
in
his
sin
.
Seest
thou
a
man
go
on
in
his
sin
?
thou
mayest
see
God
hears
not
his
prayers
.
If
a
man
lye
upon
his
death-bed
,
and
send
for
all
the
Physicians
in
a
country
to
come
to
him
,
yet
we
know
he
is
not
cured
so
long
as
his
deadly
disease
remains
upon
him
,
so
when
I
see
a
mans
malice
,
pride
,
&c.
lye
upon
him
,
ordinarily
and
usually
,
notwithstanding
all
his
prayers
,
I
know
God
hears
not
his
prayers
.
For
application
,
see
then
that
you
pray
perseverantly
.
Imitate
the
woman
of
Cana
who
would
take
no
manner
of
denial
or
repulse
from
Christ
:
sometimes
he
was
silent
,
sometimes
he
did
as
it
were
deny
her
,
I
am
not
sent
save
to
the
lost
sheep
of
the
house
of
Israel
,
imitate
that
man
,
Lu.
11.5
,
6.
Properties
of
perseverant
prayer
.
1
It
wrastles
with
God
by
arguments
,
Job
.
23.4
.
I
will
fill
my
mouth
with
arguments
.
Men
when
they
are
perseverantly
earnest
for
a
thing
,
will
bring
all
arguments
to
effect
their
end
,
so
will
a
believer
to
obtain
his
end
;
Lord
it
's
a
grace
of
the
covenant
,
thou
art
my
father
,
whom
should
I
go
to
but
thee
?
this
is
for
thy
honour
,
and
what
wilt
thou
do
to
thy
great
name
,
Esa.
63.16
.
I
am
a
poor
creature
,
consider
my
frame
,
remember
I
am
dust
,
Psal.
103.14
,
15.
Our
near
approach
to
death
when
we
can
no
more
call
upon
God
,
Job
7.21
.
Why
dost
thou
not
pardon
my
sins
,
for
now
shall
I
sleep
in
the
dust
,
Psal.
115.17
.
So
from
our
own
extremities
,
Be
not
silent
to
me
,
lest
if
thou
be
silent
to
me
,
I
become
like
one
that
goes
down
to
the
pit
,
Psal.
28.1
.
Save
me
for
the
waters
are
come
into
my
soul
,
Psal.
69.1
.
from
our
own
helplesness
otherwise
,
Ps.
22.11
,
Be
not
far
from
me
,
trouble
is
near
,
and
there
is
none
to
help
.
Jer.
3.23
.
Esa.
63.5
.
from
the
greatness
of
scruples
and
tentations
that
lie
upon
our
souls
,
from
the
overwhelmings
of
spirit
by
sins
and
sorrows
,
from
the
necessity
of
such
a
blessing
for
the
discharge
of
our
callings
,
from
the
command
of
God
that
bids
us
ask
,
Jer.
33.
●
.
from
the
promise
of
God
who
hath
ingaged
his
faithfulness
,
Gen.
32.9
,
10
,
11.
from
our
confidence
in
him
.
Psal.
143.8
.
from
former
experiences
,
Psal.
44.1
.
O
God
we
have
heard
with
our
ears
the
great
works
thou
diddest
,
from
the
low
condition
of
Gods
people
,
Psal.
44.9
,
10
,
11
,
12.
from
their
constant
adherence
to
his
truth
,
ver.
17.18
,
19
,
20.
All
this
is
come
upon
us
,
yet
have
we
not
forgot
thee
,
from
our
own
not
living
in
sin
,
Psal.
86.2
.
hear
my
prayer
for
I
am
holy
,
from
our
perseverance
in
prayer
,
,
Psal.
86.3
.
be
merciful
unto
me
,
for
I
cry
unto
the
daily
.
From
the
plentiful
mercy
and
goodness
in
God
,
Ps.
86.5
.
2
Property
:
perseverant
Prayer
is
striving
.
Rom.
15.3
.
I
beseech
you
for
the
Lord
Jesus
sake
,
that
ye
strive
together
in
your
Prayers
to
God
for
me
.
So
did
Jacob
wrastle
with
God
,
Gen.
32.24
.
Especially
for
those
to
whom
we
are
related
,
a
pastour
for
the
flock
,
a
father
for
his
children
,
a
master
for
his
servants
,
an
husband
for
his
wife
,
&c.
as
if
we
were
to
wrastle-with
a
strong
man
,
we
put
to
all
our
strength
.
As
a
father
that
hath
an
apple
in
his
hand
,
the
childe
first
opens
one
finger
,
and
then
another
,
till
the
apple
drop
out
,
so
let
us
open
one
finger
,
and
then
another
to
get
sincerity
,
till
we
get
all
the
graces
of
Christ
upon
us
.
3
It
's
a
proceeding
Prayer
:
though
a
godly
man
do
not
get
the
thing
totally
that
he
desired
,
yet
he
is
nearer
God
than
he
was
at
the
first
beginning
,
he
grows
better
every
day
by
his
Prayers
,
Job
18.9
.
The
upright
shall
hold
on
his
way
,
and
he
that
hath
clean
hands
shall
grow
stronger
and
stronger
.
4
It
's
a
prevailing
Prayer
,
I
will
not
let
thee
go
except
thou
bless
me
,
Gen.
32.26
.
Shall
not
God
avenge
his
own
elect
that
cry
unto
him
day
and
night
?
I
tell
you
,
he
will
avenge
them
,
and
that
right
speedily
.
Luke
18.7
.
That
very
Parable
of
the
unjust
Judg
and
poor
Widow
was
spoken
that
men
should
pray
always
and
not
faint
,
Luke
18.1
,
&c.
Motives
to
pray
perseverantly
.
1
The
continual
intercession
of
Christ
in
Heaven
in
our
behalf
,
there
to
present
our
Requests
,
Heb.
4.14.7.25.9.24
.
So
that
sooner
or
later
they
will
speed
,
or
else
it
's
more
expedient
for
us
that
the
thing
be
not
granted
.
2
The
greatness
of
those
things
we
pray
for
,
which
concern
our
everlasting
estate
,
hence
we
had
need
put
forth
all
our
strength
to
beg
them
,
Col.
4.2
.
Continue
in
Prayer
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
is
derived
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
strength
,
by
the
transposition
of
a
Letter
,
so
that
the
word
signifies
to
ply
some
laborious
thing
with
all
our
might
,
till
we
have
brought
it
to
an
end
.
Object
.
But
I
have
prayed
long
,
and
finde
no
benefit
by
my
praying
,
Job
30.20
.
I
cry
unto
thee
and
thou
dost
not
hear
me
,
I
stand
up
and
thou
regardest
me
not
.
Answ.
1
God
sometimes
answers
the
Prayers
of
his
Servants
before
they
perceive
it
,
Dan.
9.23
.
At
the
beginning
of
thy
supplications
the
commandment
came
forth
,
yet
for
three
Weeks
he
chastened
himself
by
Prayer
and
Fasting
,
cap.
10.2
,
3.
v.
12.
From
the
first
day
thou
didst
set
thy
heart
to
chasten
thy self
before
thy
God
thy
words
were
heard
;
yet
Daniel
knew
not
of
it
,
else
would
he
not
have
further
supplicated
,
but
have
given
thanks
for
it
.
Sometimes
through
heedlesness
and
negligence
persons
look
not
after
their
Prayers
.
Sometimes
anguish
of
heart
makes
persons
not
perceive
it
,
Job
9.16
.
If
I
had
called
and
he
had
answered
me
,
yet
would
I
not
believe
that
he
had
hearkened
to
my
voice
.
2
Look
upon
it
as
a
great
affliction
,
to
cry
and
not
be
heard
,
Lam.
3.44
.
3
God
takes
notice
of
the
Prayers
of
his
people
,
Acts
9.11
.
Behold
he
prayeth
,
yea
delights
in
them
,
as
men
do
in
the
smell
of
sweet
Odours
and
Incense
,
Psalm
141.2
.
Revel.
5.8
.
and
if
not
yet
answered
,
wait
,
for
sooner
or
later
they
shall
be
answered
;
They
shall
not
be
ashamed
who
wait
for
God
,
Isai
49.23
.
9
Pray
with
watchfulness
,
Col.
4.2
.
Continue
in
Prayer
and
watch
.
Watch
and
pray
,
Matth.
26.41
.
Take
heed
,
watch
and
pray
.
Mark
13.33
.
Be
sober
and
watch
unto
Prayer
,
1
Peter
4.7
.
Watch
therefore
and
pray
always
,
that
ye
may
be
counted
worthy
to
escape
all
these
things
,
Luke
21.36
.
There
are
two
sorts
of
Watchings
.
1
Proper
.
2
Metaphorical
.
1
Proper
.
this
was
practised
,
1
Under
the
Old
Testament
,
when
holy
men
being
compassed
about
with
many
cares
,
distractions
and
business
,
could
not
sometimes
finde
fit
access
to
God
on
the
day
time
,
hence
were
forced
to
take
part
of
the
night
:
caeteris
paribus
,
the
thing
is
lawfull
now
,
if
a
Christian
unavoidably
hindered
on
the
day
time
,
do
take
part
of
the
night
for
Prayer
;
thus
David
,
Psalm
22.2
.
I
cry
unto
thee
in
the
night
season
and
am
not
silent
.
Psalm
6.6
.
All
the
night
make
I
my
bed
to
swim
.
Psalm
119.
At
midnight
I
will
rise
to
give
thanks
unto
thee
.
Or
if
a
soul
not
content
with
Prayer
in
the
day
time
,
shall
have
an
impulse
to
pray
in
the
night
,
thus
Christ
Matth.
26.38
.
Tarry
ye
here
and
watch
with
me
,
saith
Christ
.
So
the
godly
Levites
,
Psalm
134.1
.
2
Under
the
New
Testament
there
were
night-watchings
:
the
Christians
in
the
Apostles
times
were
compelled
when
they
would
either
hear
the
Word
publickly
,
or
pray
,
to
meet
in
the
night
,
Acts
12.12
.
Peter
in
the
night
came
to
the
house
of
Mary
,
where
many
were
gathered
together
praying
,
Acts
20
7.
John
20.19
.
Now
they
met
in
the
night
because
of
the
Pagans
among
whom
they
lived
,
to
avoid
their
fury
.
Afterwards
when
Emperours
became
Christians
,
whether
for
solemnity
,
custome
or
devotion
sake
,
I
know
not
,
Christians
still
retained
the
custome
of
wakings
,
and
these
Wakes
they
kept
when
a
solemn
Feast
or
Holy-day
came
on
,
which
Wake
they
spent
in
Prayer
and
in
the
Word
,
that
so
they
might
be
more
fitted
to
partake
of
the
Supper
of
the
Lord
;
hence
Tertullian
lib.
2.
to
his
Wife
,
brings
a
Reason
why
Christian
women
should
not
mary
heathen
Husbands
,
even
from
these
Wakes
,
for
saith
he
,
Quis
Ethnicus
nocturnis
convocationibus
,
&c.
What
Heathen
would
willingly
endure
his
Wife
to
be
from
his
side
at
these
night
assemblies
?
What
man
would
endure
without
trouble
that
his
Wife
should
go
abroad
in
the
night
at
the
Solemnities
of
Easter
?
wherein
it
's
like
they
had
divers
Wakes
.
From
this
custome
have
the
popish
Wakes
continued
in
the
Nations
to
this
day
,
but
quite
altered
from
their
primitive
institution
,
being
now
onely
kept
as
Festivals
for
the
most
horrid
drunkenness
,
dancings
and
licentiousness
.
2
There
is
a
metaphorical
watchfulness
.
This
is
,
1
Against
drowsiness
,
that
we
do
not
come
before
the
Lord
with
sleepy
Prayers
.
Thus
Peter
,
James
and
John
fell
asleep
even
as
Christ
was
at
Prayer
,
Matth.
26.40
.
They
had
a
willingness
to
have
watched
with
Christ
,
but
drowsisiness
seized
on
them
through
fleshly
weakness
,
v.
41.
See
also
v.
43.
A
sleepy
spirit
scarce
speaks
sense
to
God
in
Prayer
.
How
do
you
think
that
God
should
hear
drowsie
Prayers
which
your selves
do
not
hear
?
Will
Gods
ears
be
delighted
with
non-sense
?
Shouldest
thou
offer
such
blinde
halt
services
to
the
Prince
would
he
accept
them
?
Mal.
1.13
.
It
's
a
shame
to
speak
what
many
men
do
in
secret
,
which
they
have
confessed
after
conversion
,
yea
and
it
were
well
if
Christians
were
not
guilty
herein
.
If
it
so
fall
out
with
thee
that
thou
goest
late
to
Prayer
,
and
thine
eys
and
spirit
prove
drowsie
,
be
humbled
and
be
short
,
lest
thy
whole
Prayer
be
a
taking
of
Gods
Name
in
vain
.
Make
the
Lord
amends
some
other
time
when
thy
heart
is
in
a
better
temper
.
Let
us
be
like
Musicians
that
first
tune
their
Instruments
,
and
then
play
.
Or
like
Mariners
,
who
having
a
good
Gale
of
Winde
set
up
all
Sails
.
Psalm
57.7
.
2
Watchfulness
against
distractions
.
I
have
before
showen
the
causes
of
them
under
another
Head
,
onely
I
le
add
that
a
worldly
frame
of
spirit
is
a
great
cause
of
them
,
for
when
the
heart
comes
immediately
out
of
the
World
from
pleasures
and
worldly
business
,
no
wonder
if
the
soul
be
full
of
wandering
thoughts
in
duty
.
Also
disorderly
affections
of
fear
,
joy
,
desire
,
grief
,
anger
,
vain
hopes
,
will
be
ready
to
interpose
in
Prayer
.
Besides
,
a
spirit
of
slothfulness
,
when
we
do
not
press
our
hearts
to
the
Prayer
in
hand
,
will
open
a
door
for
distractions
;
besides
,
abundance
of
vain
impressions
upon
the
imagination
,
with
the
absence
of
holy
impressions
there
,
help
forward
distraction
.
Besides
,
many
remaining
lusts
draw
away
and
entice
the
soul
.
Remedies
against
these
Distractions
.
1
Be
humbled
for
them
and
desire
God
to
cleanse
thee
,
Psalm
19.12
.
2
Keep
thy
heart
with
diligence
,
Prov.
4.23
.
3
Practise
preparation
of
heart
,
that
thou
mayst
not
come
rushing
into
the
presence
of
God
,
Job
11.13
.
4
Remember
the
greatness
of
that
majesty
before
whom
thou
presents
thy self
.
The
Angels
cover
their
faces
before
him
,
Psalm
6.2
.
The
Mountains
quake
at
him
,
and
the
Earth
is
burnt
at
his
presence
,
Nah.
1.5
.
5
Keep
thine
eye
from
gazing
.
How
many
distractions
come
through
the
eye
?
That
the
Prophet
might
keep
his
heart
close
in
the
duty
,
he
desires
the
Lord
to
turn
away
his
eys
from
beholding
vanity
,
Psalm
119.
●7
.
The
eys
and
ears
are
as
the
gates
of
the
City
,
keep
them
well
,
that
the
Enemy
enter
not
.
6
Trim
thy
soul
.
There
's
a
twofold
preparation
.
1
Habitual
:
thus
the
wise
Virgins
had
Oyl
in
their
Lamps
,
hence
get
a
Principle
of
Grace
in
thine
heart
,
from
this
holy
motions
arise
in
thy
soul
.
2
Actual
,
as
the
wise
Virgins
had
not
onely
Oyl
in
their
Lamps
,
but
also
trimm'd
them
,
so
must
thou
do
,
act
every
grace
,
faith
,
love
,
joy
,
fear
,
grief
,
upon
a
right
object
.
7
Get
an
heavenly
frame
of
heart
,
Psalm
45.1
.
My
heart
boileth
up
good
matter
,
Eructat
.
Hence
the
tongue
is
as
the
Pen
of
a
ready
Writer
which
scantly
makes
a
dash
.
Where
the
heart
is
heavenly
,
the
heart
will
be
heaving
uptowards
Heaven
;
such
hearts
converse
in
Heaven
and
dwell
there
,
Phil.
●
.
20
.
Revel.
13.6
.
8
Bring
a
feeling
of
thy
wants
,
the
more
thou
feel'st
them
,
the
more
fixedly
thou
wilt
look
unto
God
for
supply
.
God
will
not
have
the
Prayer
of
a
sinner
that
feels
not
his
sins
,
because
he
doth
not
understand
nor
will
the
thing
that
he
prays
for
.
Luth.
Tom.
4.380
.
9
Fear
repulse
for
thy
careless
,
cold
and
slothfull
calling
upon
God
,
and
this
will
quicken
up
thy
attention
in
the
duty
.
Fear
is
a
very
wakefull
affection
,
as
being
conversant
about
danger
;
hence
in
our
service
we
are
bid
to
bring
fear
,
Psalm
2.11
.
Psalm
5.7
.
10
Get
love
to
God
,
this
makes
the
soul
follow
hard
after
God
,
Psalm
63.8
.
Quest.
Whether
do
distractions
in
Prayer
nullifie
the
acceptation
of
it
?
Answ.
There
are
two
sorts
of
distracted
Petitioners
,
1
Unregenerate
men
,
who
voluntarily
,
usually
and
contentedly
admit
roving
thoughts
in
duty
,
Prov
5.14
I
was
almost
in
all
evil
in
the
midst
of
the
congregation
and
assembly
,
Ezek.
33.31
.
These
despise
their
ways
and
shall
die
,
Prov.
19.16
.
2
Regenerate
men
,
who
groan
under
these
distractions
,
Rom.
7.15
,
16.
these
do
not
nullifie
the
fruit
of
Prayer
to
them
:
regenerate
men
herein
make
usually
resistance
,
it
matters
not
whence
they
come
,
whether
from
Satan
or
corruption
,
(
as
it
is
a
thing
very
difficult
,
if
possible
to
distinguish
them
)
provided
we
resist
them
and
mourn
under
them
,
they
are
not
imputed
to
us
.
Yet
may
even
Saints
sometimes
pray
so
carelesly
,
drowsily
,
and
distractedly
,
that
they
may
lose
the
comfort
of
this
or
that
particular
Prayer
,
as
when
the
distraction
arises
from
sloth
and
carelesness
.
But
if
the
distraction
arise
from
Satan
,
bodily
distemper
,
or
pain
,
God
is
very
pitifull
in
this
case
,
as
a
father
to
his
childe
,
Psalm
103.14
.
Quest.
Whether
may
not
the
Devil
and
corruption
distract
the
soul
in
Prayer
sometimes
with
unseasonable
good
motions
,
I
mean
such
motions
as
are
for
the
matter
good
,
but
not
good
at
that
time
?
Answ.
Yes
,
we
see
it
in
that
Pithonesse
,
Act.
16.16
,
17
when
Paul
and
his
company
were
going
to
prayer
,
she
cries
out
,
these
men
are
the
servants
of
the
most
high
God
,
which
shew
unto
us
the
way
of
salvation
:
this
was
a
good
motion
but
injected
by
Satan
,
that
his
lyes
might
be
believed
,
and
the
Saints
disturbed
in
prayer
,
Zach.
3.1
.
Satan
by
these
motions
intends
diversion
or
turning
away
the
soul
from
what
the
soul
is
upon
,
but
motions
that
tend
to
further
intention
in
the
duty
,
&
attentness
and
further
inlargement
,
are
of
God
.
The
spirit
moves
not
to
draw
us
out
of
the
way
but
to
put
us
into
it
,
and
being
in
it
to
move
us
to
keep
on
,
Rom.
8.14
,
15.
Esa.
30.21
.
These
motions
of
Satan
are
like
misplaced
words
and
letters
in
a
Printers
press
,
which
spoil
the
sence
.
10
Let
thy
prayer
be
full
:
prayer
is
a
powring
forth
of
the
heart
before
God
,
Psal.
62.8
.
1
Sam.
1.15
.
yea
we
are
to
powr
them
out
as
water
before
the
face
of
the
Lord
,
Lam.
2.19
.
It
may
be
thou
powrest
out
thy
prayer
like
tarre
out
of
a
tarre
box
,
half
sticking
by
the
sides
,
but
when
thou
prayes
thou
must
powr
out
all
before
God
,
provided
there
be
time
and
no
hindrance
,
powr
out
all
thy
wants
,
be
humbled
for
all
thy
evils
,
when
thou
givest
thanks
remember
all
Gods
benefits
,
Psal.
10●
.
2
.
Many
men
make
quick
dispatch
because
they
are
eager
to
be
about
their
business
,
hence
they
gallop
over
their
prayers
,
but
thy
prayer
must
have
its
full
growth
,
that
is
,
when
convenient
time
affords
,
we
must
powr
out
supplications
confessing
our
sins
,
petitions
desiring
pardon
,
healing
,
and
new
dispositions
of
heart
,
intercessions
to
turn
away
judgements
from
others
,
and
thanksgiving
for
benefits
on
our selves
and
others
,
1
Tim.
2.1
.
11
Pray
with
frequency
.
It
s
bad
when
the
soul
contents
it self
with
seldome
approaches
to
God
.
If
David
Psal.
55.17
.
and
Daniel
,
cap
,
6.10
.
could
finde
time
to
pray
three
times
a
day
,
what
shame
for
us
who
come
so
seldom
before
the
Lord
?
sometimes
David
praised
God
seven
times
a
day
,
Psal.
119.164
.
Anna
continued
in
prayer
night
and
day
,
Luk.
2.37
.
12
With
assurance
of
obtaining
whatsoever
things
ye
desire
:
when
you
pray
believe
that
you
receive
them
,
and
ye
shall
have
them
,
Mark
.
11.24
.
Matth.
7.7
.
ask
,
and
ye
shall
have
;
Matth.
21.22
.
Doubt
not
of
your
prayer
,
but
know
when
the
word
is
gone
out
of
your
mouth
,
your
prayer
is
writ
in
the
eyes
of
God
,
so
that
that
shall
be
done
which
is
desired
,
or
its
expedient
not
to
be
done
.
The
Lord
is
like
a
most
bountiful
king
,
that
signes
all
petitions
with
a
fiat
quod
petitur
,
13
Joyn
praise
with
prayer
,
Phil.
4.6
.
In
every
thing
by
prayer
and
supplication
with
thanksgiving
,
let
your
request
be
made
known
unto
God
.
Prayers
are
the
seeds
of
prayses
,
when
we
have
sown
we
may
look
to
reap
,
what
we
receive
as
a
a
fruit
of
our
prayer
is
more
sweet
then
what
we
receive
of
common
providence
.
Praise
is
that
imployment
we
shall
have
in
heaven
when
prayer
shall
be
no
more
,
mean
time
joyn
we
them
together
whiles
we
are
here
on
earth
,
and
so
much
more
in
that
we
have
but
a
drop
of
affliction
and
a
sea
of
benefits
.
14
Break
through
all
hindrances
and
use
all
furtherances
,
as
1
hindrance
is
multitudes
of
business
:
what
business
so
great
almost
but
should
give
way
to
this
?
2
Brokenness
in
expressions
,
why
God
hears
sighs
.
3
Dumbness
and
barrenness
,
if
this
come
from
unacquaintance
with
God
,
be
humbled
for
thy
coldness
,
and
by
stirring
thou
mayest
get
warmth
,
if
dumbness
come
from
overwhelming
temptations
,
it
's
no
otherwise
with
thee
then
it
was
with
Asaph
,
Psal.
77.3
,
4.
Green
wood
with
long
blowing
will
be
made
dry
and
take
fire
,
so
motion
in
prayer
fits
for
the
duty
.
4
Our
own
unworthiness
.
Who
acknowledged
his
own
unworthiness
more
then
Daniel
?
Dan.
9.7
,
8.
However
thou
art
unworthy
,
yet
must
thou
pray
,
for
God
hears
thee
,
not
for
thy
own
worth
,
but
of
his
meer
mercy
.
5
Prayer
will
take
up
much
of
our
time
;
to
this
I
say
remember
the
comfort
that
will
redound
to
the
conscience
in
time
so
spent
.
We
think
not
long
of
the
time
spent
in
the
refreshment
of
our
bodies
,
why
should
we
think
long
in
the
time
spent
in
refreshing
of
our
souls
?
of
four
and
twenty
hours
can
we
not
afford
God
one
or
two
?
who
took
more
time
in
prayer
then
David
and
Daniel
,
and
who
did
prosper
better
?
Time
spent
in
this
brings
a
blessing
on
our
affairs
.
6
That
many
do
well
enough
that
never
pray
,
as
those
do
that
use
to
pray
:
to
this
,
know
,
they
onely
receive
temporal
things
,
as
the
shining
of
the
sun
,
and
the
falling
of
rain
,
Matth.
5.44
,
45.
But
the
Saints
receive
the
Spirit
in
prayer
,
Luk.
11.13
.
Neither
can
prayerless
men
be
sure
to
have
earthly
things
when
they
want
them
,
nor
to
hold
them
when
they
have
them
,
Job
21.15
,
16.
What
profit
is
there
that
we
should
pray
unto
him
,
seeing
we
have
earthly
things
?
ver.
16.
Lo
,
their
good
is
not
in
their
hand
.
7
Because
the
soul
hath
lately
been
in
passion
of
anger
;
to
this
I
say
lay
aside
passion
,
and
then
come
,
1
Tim.
2.8
.
Lift
up
holy
hands
without
wrath
;
pray
for
the
party
with
whom
lately
thou
hast
been
angry
,
and
that
is
a
sign
thou
comes
with
a
new
disposition
.
8
Take
heed
of
Satans
temptations
,
who
will
be
ready
to
propose
businesses
then
to
hinder
thee
.
2
Use
furtherances
for
prayer
,
as
1
when
the
spirit
bespeaks
prayer
and
puts
the
soul
into
a
frame
to
long
to
be
alone
to
vent
it self
to
God
,
when
the
wind
and
tide
serves
its
good
then
to
hoyse
up
sails
,
Psal.
27.8
.
Seek
my
face
,
thy
face
will
I
seek
.
2
The
second
furtherance
is
when
the
soul
is
in
tribulation
.
Tribulation
sets
an
edge
on
prayer
,
hence
Psal.
50.15
.
we
are
bid
to
call
on
God
in
the
time
of
trouble
,
no
better
master
to
teach
a
man
to
pray
,
next
to
the
spirit
,
then
necessity
.
In
trouble
the
grace
of
prayer
is
much
revived
,
Esa.
26.17
.
Lord
in
trouble
they
have
visited
thee
,
they
powred
out
a
prayer
,
when
thy
chastning
was
upon
them
.
Look
upon
Passengers
in
a
storm
and
arrived
at
the
haven
,
look
upon
persons
in
prison
and
at
banquets
,
compare
persons
on
beds
of
sickness
,
and
the
same
persons
in
strength
of
health
,
and
abounding
with
outward
comforts
,
in
the
one
estate
they
are
full
of
contempt
of
God
and
security
,
in
the
other
prone
to
cry
earnestly
for
mercy
.
Hezekiah
when
Sennacherib
came
against
him
very
much
given
to
prayer
,
when
he
was
delivered
from
his
enemy
ready
to
be
lifted
up
.
David
in
adversity
gave
himself
to
prayer
,
Psal.
109.4
.
in
prosperity
falls
to
number
the
people
.
3
A
third
furtherance
,
is
,
calmeness
of
spirit
,
when
the
spirit
is
neither
in
a
hurry
of
passion
,
nor
a
hurry
of
business
;
for
unfinished
business
is
apt
to
run
in
the
mind
and
to
disturb
at
that
time
,
the
soul
having
so
many
bussings
in
its
ear
,
can
neither
hear
it self
speaking
to
God
,
nor
hear
God
speaking
to
the
soul
.
4
In
Gods
approaching
to
our
soul
,
Lam.
3.57
.
Thou
drewest
near
in
the
day
that
I
cryed
unto
thee
,
thou
saidest
fear
not
.
Esa.
55.6
.
call
upon
him
while
he
is
near
.
Noble
Princes
in
their
progress
are
wont
to
grant
petitioners
their
sutes
;
its
wisdom
then
to
petition
the
Lord
when
near
to
us
.
Psal.
145.18
.
one
time
or
other
God's
near
to
every
holy
heart
,
therefore
then
call
on
him
,
Psal.
34.18
.
Quicken
us
and
we
will
call
upon
thy
name
.
Psa.
80.18
.
5
When
promises
are
near
fulfilling
,
Psa.
102.13
.
Thou
shalt
arise
and
have
mercy
upon
Sion
,
for
the
time
to
favour
her
,
yea
the
set
time
is
come
,
meaning
of
seventy
years
.
This
is
some
good
hope
that
Christs
coming
is
near
,
because
the
Saints
are
stirred
up
so
generally
to
pray
for
it
.
The
reading
of
Jeremies
prophecy
,
Jer.
29.10
.
that
God
would
visit
his
people
after
seventy
years
,
put
Daniel
upon
praying
for
the
accomplishment
thereof
,
Dan.
9.2
,
3
,
4.
Object
.
I
would
thus
pray
,
but
I
finde
I
am
so
straitened
that
I
cannot
pray
.
Answ.
It
is
so
with
the
best
of
Saints
sometimes
,
that
their
souls
are
bound
up
,
they
are
like
poor
Infants
that
feel
pain
,
but
cannot
tell
where
their
pain
lies
,
hence
Psal.
51.15
.
Lord
open
thou
my
Lips
.
By
grieving
the
spirit
we
become
straitened
,
for
when
the
spirit
is
withdrawn
we
are
like
Mills
that
want
Winde
or
Water
,
and
cannot
grinde
.
In
such
times
it
is
persons
are
backward
to
stir
up
their
souls
to
take
hold
of
God
,
Isai
64.7
.
To
help
us
against
straitnings
,
1
Use
holy
motion
.
Motion
is
the
cause
of
heat
,
motion
brings
a
benummed
member
to
feeling
;
let
us
make
essays
even
when
deadness
is
upon
us
,
yea
when
most
straitened
,
a
gracious
heart
is
to
stir
up
it self
,
2
Tim.
1.6
.
Stir
up
the
gift
of
God
which
is
in
thee
,
Exod.
35.21
.
They
came
every
one
whose
heart
stirred
him
up
,
and
every
one
whom
his
spirit
made
willing
to
bring
the
Lords
offering
.
2
Complain
of
thy
straitness
;
say
,
Lord
I
am
in
Prison
and
cannot
come
forth
,
I
would
willingly
display
all
my
wants
to
thee
but
cannot
,
weep
over
my
unbelief
but
am
not
able
.
Why
withdrawest
thou
thy self
?
Why
art
thou
so
far
from
helping
me
and
from
the
words
of
my
roaring
?
Psal.
22.1
,
2
Isai
63
17.
3
Beg
enlargement
of
God
,
Psalm
119.32
.
I
will
run
in
the
way
of
this
Commandment
as
well
as
other
,
but
when
?
when
thou
shalt
enlarge
mine
heart
.
Isai
35.6
.
The
tongue
of
the
dumb
shall
sing
,
when
waters
break
forth
in
the
wilderness
.
4
Take
heed
thou
straiten
not
thy self
neither
for
time
nor
place
.
For
time
,
persons
often
causlesly
put
themselves
into
the
compass
of
so
little
time
,
that
they
cannot
enlarge
,
persons
frequently
inuring
themselves
to
straitning
,
in
the
end
begin
to
like
it
well
enough
.
So
for
straitness
of
place
,
they
do
not
use
their
voices
because
they
cannot
use
them
without
being
heard
of
others
:
let
it
be
your
wisdom
to
chuse
such
a
place
wherein
you
may
not
be
straitned
,
as
to
your
voice
or
otherwise
.
5
Consider
what
a
dangerous
thing
it
is
to
〈◊〉
taken
with
a
Palsey
in
the
tongue
,
that
a
man
cannot
tell
where
his
pain
lies
.
All
Imprisonment
is
comfortless
,
but
this
the
worst
;
in
other
Imprisonment
we
may
perhaps
have
much
access
to
God
,
but
not
in
this
;
many
men
have
enlargements
of
all
sorts
of
blessings
upon
them
,
as
Liberty
,
Estate
,
&c.
onely
as
it
was
said
of
the
Corinthians
,
2
Cor.
6.12
.
They
are
straitened
in
their
own
bowels
,
for
Prayer
and
Praise
,
and
yet
little
lay
it
to
their
hearts
.
Such
kinde
of
straitnings
when
they
are
long
they
are
dangerous
,
for
persons
that
have
lain
long
under
straitnings
are
ready
to
lay
aside
endeavours
for
their
liberty
,
because
they
have
often
used
it
to
no
effect
.
6
Usually
reade
the
word
before
thy
closet
prayer
,
and
meditate
of
it
,
in
the
use
whereof
the
fire
kindles
;
besides
those
good
things
which
thou
diddest
reade
out
of
the
Word
will
remain
in
thy
thoughts
,
and
conduce
to
season
thine
heart
.
7
Walk
humbly
under
straitnings
,
especially
when
they
are
of
any
long
continuance
;
so
the
Church
,
Song
cap.
5.
v.
5
,
6.
I
sought
him
,
but
I
could
not
finde
him
,
I
called
unto
him
but
he
gave
me
no
answer
.
Job
30.20
.
Job
cries
out
,
I
cry
unto
thee
,
but
thou
dost
not
hear
me
,
I
stand
up
,
but
thou
regardest
me
not
.
Quest.
But
seeing
Saints
are
sometimes
straitned
in
Prayer
,
as
well
as
carnal
men
,
wherein
is
the
difference
?
Answ.
Godly
persons
,
though
sometimes
they
have
straitnings
,
yet
have
they
also
enlargements
now
and
then
,
Lam.
3.44
.
compared
with
v.
57.
One
while
the
Church
saith
,
The
Lord
compassed
himself
with
a
cloud
that
her
Prayer
could
not
pass
through
,
anon
she
saith
,
Thou
drewest
near
in
the
day
that
I
cried
unto
thee
,
thou
saidst
,
Fear
not
,
Psalm
31.22
.
I
said
,
I
am
cast
out
of
thy
sight
:
here
was
the
Prophets
straitning
,
nevertheless
thou
heardest
the
voice
of
my
supplications
:
here
was
his
enlargement
,
see
Psalm
6.1
.
compared
with
v.
8.
Jon.
2.7
.
Carnal
men
they
may
sometimes
have
enlargement
of
words
in
Prayer
,
but
never
of
holy
affections
,
as
the
face
of
God
was
hid
from
Cain
,
Gen.
4.14
.
so
from
all
carnal
men
.
As
Haman's
great
misery
was
that
he
was
covered
from
beholding
the
Kings
face
,
Esther
7.8
.
so
it
is
with
these
.
2
The
godly
mourn
under
their
straitnings
,
Isai
63.17
.
Why
hast
thou
hardened
our
hearts
?
Psalm
13.1
.
How
long
wilt
thou
forget
me
,
O
Lord
,
how
long
wilt
thou
hide
thy
face
from
me
?
but
wicked
men
are
not
sensible
of
their
straitnings
,
because
they
never
had
any
holy
enlargements
.
3
The
godly
are
wont
to
rejoyce
in
the
removing
of
their
straitnings
,
as
a
man
that
was
a
close
Prisoner
is
glad
when
he
gets
his
liberty
.
Psalm
6.8
.
Carnal
men
never
have
them
removed
,
therefore
they
can
never
rejoyce
therein
.
Use
.
For
application
.
1
Be
exhorted
to
pray
.
2
To
pray
in
a
right
manner
.
Motives
to
Prayer
.
1
The
readiness
in
God
to
hear
our
Prayers
,
Psal.
65.2
.
and
his
readiness
to
help
our
wants
,
Psalm
50.15
.
Call
upon
me
in
the
day
of
trouble
,
and
I
will
deliver
thee
.
2
The
manifold
relations
Christ
stands
related
to
us
,
he
is
our
Advocate
,
1
John
2.1
.
He
is
the
great
Favourite
of
Heaven
;
if
we
had
a
Brother
so
near
related
in
a
Princes
Court
,
we
should
be
emboldened
to
present
our
Petitions
to
that
Prince
:
why
,
Christ
is
our
Brother
,
and
he
appears
at
the
right
hand
of
God
for
us
.
3
The
former
speedings
that
our selves
and
others
have
had
with
the
Lord
,
as
Jehosaphat
,
Hezekiah
,
&c.
4
Our
own
wants
.
A
Beggar
's
necessity
makes
him
full
of
expressions
,
Psalm
28.1.143.7
.
Luke
15.17
,
18.18.13
.
5
Our
hope
of
speeding
.
Where
a
Beggar
hopes
to
speed
he
begs
earnestly
,
but
if
the
Beggar
be
perswaded
that
he
shall
get
nothing
,
this
blunts
his
begging
,
and
makes
him
give
over
his
sute
:
so
will
it
do
with
the
soul
when
it
prays
without
hope
,
as
we
see
in
Judas
,
Matth.
27.5
.
Judas
had
no
heart
to
pray
for
mercy
,
because
he
thought
it
impossible
to
get
it
.
There
's
a
twofold
Despair
,
1
Of
extremity
,
as
a
Souldier
when
he
sees
nothing
but
kill
or
be
kill'd
,
this
makes
him
fight
eagerly
;
so
when
the
soul
sees
its
extremity
that
it
is
in
the
deeps
,
Psalm
130.1
,
Out
of
the
deeps
have
I
cried
,
that
it
must
either
get
grace
or
be
damned
for
ever
,
this
makes
a
man
pray
eagerly
.
2
There
's
a
Despair
of
Infidelity
,
when
a
man
becomes
heartless
in
Prayer
and
thinks
it
's
all
to
no
purpose
;
this
takes
away
endeavours
,
this
is
a
secret
soul-murderer
.
These
discouragements
are
hideous
cases
in
Prayer
,
and
a
man
may
perish
and
go
to
Hell
that
hath
them
,
yet
they
are
signs
that
a
man
doth
look
towards
God
a
little
,
else
he
could
not
know
what
they
mean
.
Nourish
then
your
hope
in
Prayer
,
Psalm
42.11
.
Let
thy
mercy
be
upon
us
according
as
we
hope
in
thee
,
Psalm
●3
.
22
.
onely
know
,
that
sometimes
gracious
hearts
may
in
temptation
cry
,
their
strength
and
hope
is
perished
from
the
Lord
,
and
yet
after
finde
grounds
for
their
hope
,
as
we
see
the
Church
did
,
Lam.
3.18
.
compared
with
v.
21.
6
Prayer
sets
God
awork
for
us
,
and
God
sets
all
the
Creatures
awork
.
I
will
hear
the
Heavens
,
and
the
Heavens
shall
hear
the
Earth
,
and
the
Earth
shall
hear
the
Corn
and
Wine
,
and
they
shall
hear
Jezreel
,
Hosea
2.21
.
Many
when
in
trouble
set
their
Friends
to
work
,
and
their
wealth
to
work
,
but
few
set
Prayer
on
work
.
Hezekiah
gave
to
the
King
of
Assyria
three
hundred
Talents
of
Silver
and
thirty
Talents
of
Gold
to
depart
from
the
City
of
Jerusalem
,
2
Kings
18.14
.
yet
did
it
not
help
him
,
for
in
a
short
time
he
came
and
besieged
it
again
,
but
when
he
sought
to
God
by
Prayer
God
did
utterly
remove
him
.
7
In
the
Ordinance
of
Prayer
God
is
wont
to
meet
his
people
both
to
the
turning
away
of
judgements
,
and
to
the
obtaining
mercies
.
To
the
turning
away
judgements
,
Psal.
106.23
.
Had
not
Moses
stood
in
the
breach
to
turn
away
his
wrath
he
had
destroyed
Israel
,
compared
with
Exod.
32.10
,
11.
Ezek.
22.30
.
in
Ezekiels
time
God
sought
for
a
man
to
stand
in
the
gap
,
and
to
make
up
the
breach
,
but
found
none
,
therefore
Gods
wrath
was
powred
on
them
.
So
to
the
bestowing
of
mercies
,
Jer.
33.3
.
Call
unto
me
,
and
I
will
answer
thee
,
and
shew
thee
great
and
mighty
things
,
Philimo●
22.
I
trust
through
your
prayers
I
shall
be
given
to
you
.
Matth.
7.7
,
8.
Psal.
4.4
.
I
sought
the
Lord
,
and
he
heard
me
,
and
delivered
me
from
all
my
fears
,
also
v.
6.
in
prayer
God
gives
the
spirit
,
Luk.
11.13
.
8
In
prayer
we
have
intercourse
and
communion
with
God
.
If
it
be
a
priviledge
to
have
communion
with
Princes
,
what
is
it
then
to
have
communion
with
God
?
Psal
,
73.28
.
9
The
desperate
cases
wherein
persons
have
been
heard
;
the
Jews
delivered
from
Hamans
cruelty
,
Peter
brought
out
of
prison
,
Acts
12.5
.
Daniel
brought
out
of
the
Lions
den
,
Jonah
out
of
the
Whales
belly
,
David
when
the
pestilence
raged
very
hot
,
2
Sam.
24.10
.
Jehosaphat
,
when
in
great
straits
,
2
Chron.
20.12
.
compared
with
v.
15
,
17.
10
The
delight
God
takes
in
his
peoples
prayers
,
Prov.
15.8
.
The
prayer
of
the
upright
is
his
delight
.
As
Princes
have
their
delights
so
God
,
Song
2.14
.
he
loves
the
voice
of
his
own
spirit
in
the
hearts
of
Saints
.
11
We
are
worthy
to
miss
good
things
,
if
we
will
not
ask
them
;
Spare
to
speak
,
spare
to
speed
.
When
God
bids
us
ask
and
have
,
how
unworthy
are
we
if
we
will
not
ask
?
12
The
dangers
we
expose
our
selvs
to
when
we
do
not
ask
.
Such
prayerless
persons
are
fit
objects
for
the
vengeance
of
God
,
Jer.
10.25
.
Powr
out
thy
wrath
upon
the
Nations
that
have
not
called
upon
thy
Name
,
Ezek.
23.30
.
There
died
14000.
of
the
Plague
,
Numb.
16
49.
but
had
not
Moses
and
Aaron
stood
betwixt
the
dead
and
living
to
intercede
,
the
whole
Congregation
had
been
consumed
in
a
moment
,
v.
45
,
46
,
47
,
48
,
49.
13
In
the
exercise
of
prayer
,
our
graces
are
exercised
to
send
out
a
sweet
smell
in
the
nostrils
of
God
,
our
faith
in
eying
Christ
,
our
love
and
desires
in
breathing
after
him
,
our
repentance
in
bewailing
sin
,
our
thankfulness
in
acknowledging
benefits
,
our
expectation
in
waiting
for
answers
.
As
sweet
perfumes
when
rubb'd
send
out
a
fragrant
smell
,
then
the
spirit
blowes
upon
the
soul
that
the
spices
thereof
may
flow
out
,
Song
.
4.11
.
to
the
end
especially
,
v.
16.
these
graces
are
compared
to
the
smell
of
sweet
flowers
in
a
garden
,
and
to
the
smell
of
perfumed
garments
,
and
to
the
smell
of
oyl
of
Spik●nard
,
Calamus
,
Cynamon
,
Frankincense
trees
,
Myrrhe
,
and
Aloes
,
and
all
chief
spices
.
14
Prayer
is
the
way
to
be
enabled
to
all
other
duties
,
and
to
become
successful
in
them
.
Eleazar
,
having
first
prayed
,
prospered
in
getting
a
wife
for
his
masters
son
.
15
Prayer
is
the
abridgement
of
divinity
;
therefore
to
call
fervently
on
the
name
of
the
Lord
is
to
be
a
godly
man
,
Rom
,
10.13
.
whosoever
shall
call
on
the
name
of
the
Lord
shall
be
saved
;
it
includes
repentance
,
humiliation
,
joy
in
Goods
goodness
,
1
Pet.
1.17
.
Psal.
72.20
.
the
prayers
of
David
are
ended
,
that
is
his
instructions
,
his
thanksgivings
,
his
confessions
,
his
humiliations
.
16
It
s
thy self
gains
by
prayer
,
God
gets
nothing
thereby
;
and
if
thou
omit
it
,
or
carelesly
perform
it
,
thy self
hast
the
loss
thereby
,
Job
.
22.3
.
17
It
s
one
of
Gods
titles
to
hear
prayer
,
Psal.
65.20
.
Thou
that
hearest
prayers
,
or
,
thou
that
art
hearing
prayers
,
as
some
translate
it
,
as
if
it
were
a
continual
work
in
God
to
hear
prayers
,
princes
will
not
lose
any
part
of
their
title
,
but
if
thou
calls
not
on
God
,
thou
doest
do
what
in
thee
lyes
to
deprive
God
of
one
of
his
titles
.
18
Prayer
is
in
some
sence
a
Christians
utmost
refuge
;
though
a
man
have
been
a
grievous
sinner
;
yea
a
relapsed
sinner
,
yet
if
he
can
pray
there
s
hope
:
A
beggar
that
hath
nothing
to
live
by
but
begging
,
had
need
begg
hard
,
so
we
have
nothing
to
live
on
but
praying
,
I
mean
nothing
to
be
done
on
our
part
to
obtain
mercies
;
the
promises
of
God
,
and
the
sence
of
Gods
love
are
made
over
to
us
in
the
use
of
prayer
.
When
a
man
hath
nothing
to
maintain
himself
,
his
wife
and
children
,
but
his
fingers
ends
,
will
he
not
be
toyling
all
the
day
?
Prayer
is
a
Christians
fingers
ends
.
19
It
s
the
hardest
of
all
works
,
harder
then
preaching
,
expounding
,
&c.
2
Be
exhorted
to
pray
in
a
right
manner
:
but
how
is
that
?
1
By
fixing
our
faith
aright
upon
God
,
as
1
behold
him
invisible
,
hence
he
used
a
voice
but
shewed
no
similitude
,
Deut.
4.15
.
because
a
voice
was
such
a
thing
as
could
not
be
pourtrayed
,
Esa.
40.18
.
2
Beholding
the
Father
subsisting
in
the
Son
,
and
the
Son
in
the
Father
,
and
the
Spirit
in
the
Father
and
in
the
Son
,
John
14.7
,
8.
3
Apprehend
the
fulness
of
the
Godhead
to
dwell
in
Christ
bodily
,
Col.
2.9
.
4
That
we
may
direct
our
prayers
either
to
Father
,
Son
or
Spirit
,
according
as
our
necessities
shall
require
,
yet
we
are
to
worship
the
Trinity
in
Unity
,
and
Unity
in
Trinity
,
they
are
Eternal
,
Almighty
,
and
Incomprehensible
,
yet
are
there
not
three
Eternals
,
Almighties
,
or
Incomprehensibles
.
There
is
one
God
,
of
this
are
all
things
known
,
known
in
Father
,
Son
and
holy
Spirit
;
for
why
did
the
Father
beget
the
Son
of
his
own
substance
,
and
out
of
the
same
brought
forth
the
Spirit
,
which
partake
of
one
and
the
same
essence
,
and
are
esteem'd
worthy
of
one
and
the
same
godhead
.
But
some
wil
say
doth
not
that
which
begets
differ
from
that
which
is
begotten
and
that
which
proceeds
from
that
whence
it
proceeds
?
because
the
Father
is
not
begotten
from
whom
the
Son
is
begotten
,
and
the
holy
Spirit
proceeds
,
therefore
the
Son
and
Spirit
are
not
the
same
with
the
Father
.
The
unbegotten
and
begotten
and
proceeding
are
not
names
of
essence
,
but
the
manners
of
existence
,
and
the
manner
of
existence
is
denoted
by
these
names
,
Justin
Martyr
,
expos.
fidei
,
p.
292.
We
are
to
look
upon
the
Father
that
he
is
made
of
none
,
neither
created
,
nor
begotten
,
the
Son
is
of
the
Father
alone
,
not
made
,
nor
created
,
but
begotten
.
The
holy
Ghost
is
of
the
Father
and
Son
,
neither
made
,
nor
begotten
,
but
proceeding
,
Joh.
15.26
.
So
there
is
one
Father
not
three
Fathers
,
one
Son
not
three
Sons
,
one
holy
Ghost
not
three
holy
Ghosts
.
And
in
this
Trinity
none
is
afore
or
after
another
,
none
is
greater
or
less
then
another
,
but
they
are
co-eternal
,
and
co-equal
,
co-essential
,
and
concausal
,
and
though
there
be
three
subsistences
yet
is
there
but
one
essence
.
We
are
to
profess
one
God
,
the
knowledge
of
whom
is
in
the
Father
and
Son
and
Spirit
,
wherein
the
Father
,
Son
and
Spirit
,
are
acknowledging
the
existences
of
one
godhead
,
but
whereby
God
doth
understand
the
communion
of
existences
,
according
to
nature
and
essence
,
for
the
unity
is
understood
in
the
Trinity
,
and
the
Trinity
is
acknowledged
in
the
unity
,
but
after
what
manner
that
is
,
I
will
neither
ask
it
of
others
,
neither
can
I
perswade
my self
the
manner
of
these
hid
and
unspeakable
things
that
I
dare
speak
them
with
my
filthy
flesh
.
Ib.
297.
1
Jo.
5.7
.
These
three
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
thing
or
essence
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
one
person
.
5
Do
not
so
direct
your
prayer
to
any
subsistence
in
the
Trinity
,
as
to
exclude
the
other
,
but
to
include
them
.
6
In
singling
out
any
one
subsistence
in
the
Trinity
,
we
are
to
pitch
most
usually
upon
the
Father
,
as
he
to
whom
we
direct
our
prayers
through
the
mediation
of
Christ
,
and
by
the
help
of
the
Spirit
,
Joh.
16.23
.
1
Pet.
1.17
.
If
you
call
upon
the
Father
,
&c.
not
in
respect
of
any
superiority
of
power
or
glory
,
but
in
respect
of
his
firstness
of
order
in
subsisting
.
Yet
even
then
will
it
be
very
safe
to
look
upon
the
Father
essentially
,
rather
then
personally
,
yet
in
respect
of
order
the
Father
is
first
mentioned
,
Matth.
28.19
.
1
John
5.7
.
7
Forasmuch
as
Christ
promiseth
to
grant
the
requests
of
his
people
,
John
14.13
,
14.
Whatsoever
ye
shall
ask
in
my
name
,
I
will
do
it
,
(
it
's
twice
repeated
for
futher
confirmation
)
hence
we
may
call
upon
Christ
.
The
Saints
are
described
by
this
note
,
that
they
call
on
the
name
of
Christ
,
Acts
9.14
.
1
Cor.
1.2
.
Acts
7.59
.
8
Forasmuch
as
we
are
baptized
into
the
name
of
the
Holy
Ghost
,
Matth.
28.19
.
and
he
it
is
that
sanctifies
us
,
Rom.
15.16
.
and
renews
us
,
Titus
3.5
.
and
makes
the
covenant
of
grace
with
us
,
Heb.
10.15
,
16
,
17.
and
is
not
a
bare
motion
or
inspiration
,
but
a
willing
working
subsistence
,
who
powrs
grace
into
our
hearts
,
Rom.
5.5
.
who
sends
forth
Apostles
,
Acts
13.2
,
4.
and
bindes
the
conscience
,
Acts
15.28
.
and
gives
his
gifts
as
he
pleaseth
,
1
Cor.
12.11
.
inabling
so
many
to
speak
with
tongues
which
they
had
never
learned
.
We
may
also
call
upon
the
Holy
Ghost
.
Thus
did
the
Seraphims
,
Esai
6.1
,
3.
Holy
,
holy
,
holy
,
is
the
Lord
of
hosts
,
also
Psal.
95.7
,
8.
compared
with
Heb.
3.7
.
him
whom
Paul
calls
the
Holy
Ghost
,
in
the
Psalm
is
called
God
,
and
the
Prophet
calls
,
Come
let
us
worship
and
kneel
down
before
the
Lord
our
maker
,
Revel.
1.4
,
5.
John
prayes
to
each
subsistence
in
the
Trinity
,
Grace
and
Peace
be
to
you
,
from
him
which
is
,
and
was
,
and
is
to
come
,
and
from
the
seven
spirits
of
God
,
and
from
Jesus
Christ
.
The
Spirit
is
called
by
the
name
of
seven
spirits
from
his
manifold
gifts
and
operations
:
by
spirits
cannot
be
meant
Angels
who
still
refused
worship
,
Apoc.
19.10
.
Rev.
22.8
,
9.
Besides
the
Spirit
hath
incommunicable
properties
of
God
,
as
to
search
all
things
,
yea
the
deep
things
of
God
,
yea
to
know
the
things
of
God
,
as
the
spirit
of
a
man
knowes
the
things
of
a
man
,
1
Cor.
2.10.11
.
also
the
Spirit
is
said
to
be
omnipresent
,
Psal.
139.7
.
Whither
shall
I
go
from
thy
spirit
?
The
Spirit
is
extended
as
far
as
the
presence
of
God
,
and
therefore
is
every
where
.
Yea
,
this
one
Spirit
dwells
in
all
the
Saints
where
ever
they
live
,
Eph.
2.18
.
as
in
a
Temple
,
1
Cor.
3.17.6.19
.
The
Spirit
dwels
not
onely
by
gifts
but
in
respect
of
substance
,
he
doth
not
so
give
his
gifts
that
he
should
be
elsewhere
,
but
he
is
present
to
the
gifts
of
his
creature
,
by
preserving
,
governing
,
adding
strength
,
Luth.
Tom.
4.
pag.
402.
Yea
the
actions
proper
to
God
are
ascribed
to
the
Spirit
,
as
to
create
,
Job
33.4
.
Psal.
33.6
.
and
to
inspire
the
Prophets
and
Apostles
pen-men
of
Scripture
,
Acts
28.15
.
the
Holy
Ghost
spake
by
Isaiah
the
Prophet
,
yea
,
Holy
men
of
God
spake
as
they
were
moved
by
the
Holy
Ghost
,
2
Pet.
1.21
.
Yea
the
Spirit
is
said
to
be
one
in
essence
with
the
Father
,
hence
the
Spirit
is
to
be
called
upon
.
9
This
God
whom
we
eye
in
praier
,
we
are
not
to
imagine
subject
to
composition
or
division
,
as
though
the
Father
had
one
part
of
the
god-head
,
the
Son
another
,
and
the
Holy
Ghost
a
third
,
but
the
whole
entire
god-head
is
communicated
from
the
Father
to
the
Son
,
and
from
Father
and
Son
to
the
Holy
Ghost
,
so
that
there
is
no
division
but
only
a
distinction
without
separation
,
Matth.
3.16
,
17.
The
Spirit
like
a
Dove
lighted
upon
him
,
and
a
voice
from
heaven
said
,
This
is
my
beloved
Son
.
2
We
must
rightly
apprehend
Jesus
Christ
,
that
as
in
the
Creed
of
Athanasius
we
believe
our
Lord
Jesus
Christ
to
be
the
Son
of
God
,
Rom.
8.3
,
32.
so
we
believe
him
to
be
God
and
man
,
God
of
the
substance
of
the
Father
,
begotten
before
the
worlds
,
and
man
of
the
substance
of
his
mother
,
born
in
the
world
,
perfect
God
and
perfect
man
,
of
a
reasonable
soul
and
humane
flesh
subsisting
,
equal
to
the
Father
as
touching
his
god-head
,
Phil.
2.6
.
and
inferiour
to
the
Father
touching
his
manhood
;
who
although
he
be
God
and
man
,
yet
he
is
not
two
but
one
Christ
,
one
,
not
by
conversion
of
the
god-head
into
flesh
,
but
by
taking
of
the
manhood
into
God
.
One
altogether
,
not
by
confusion
of
substance
,
but
by
unity
of
person
,
for
as
the
reasonable
soul
and
flesh
is
one
man
,
so
God
and
man
is
one
Christ
,
who
died
and
rose
again
,
and
appears
at
Gods
right
hand
in
our
behalf
,
Heb.
9.24
.
After
the
union
of
the
light
with
the
body
of
the
Sun
,
no
man
can
separate
one
from
another
,
to
call
this
severally
the
Sun
,
and
that
severally
the
light
,
but
we
call
one
Sun
the
light
:
so
after
the
union
no
man
will
call
this
the
Son
the
word
of
God
,
this
the
Son
,
to
wit
man
,
but
will
understand
both
to
be
one
and
the
same
,
as
one
light
and
one
Sun
:
now
as
one
light
and
one
Sun
are
two
natures
,
one
of
the
light
and
another
of
the
body
of
the
Sun
,
in
like
manner
this
Son
,
and
Lord
,
and
Christ
,
and
Onely
begotten
,
is
one
,
but
the
natures
are
two
,
one
which
is
above
us
,
the
other
ours
.
Just.
Mart.
expos
fidei
p.
302.
Through
this
Lord
Jesus
we
have
access
with
boldness
to
come
to
God
,
Joh.
14.6
.
Ephes.
3.12
.
Heb.
10.22
.
The
Sun
shines
alike
to
all
every
day
,
but
they
that
are
quick
of
sight
receive
more
of
its
beams
,
but
they
that
have
weak
eys
by
reason
of
their
weakness
cannot
behold
it
;
so
the
Sun
of
righteousness
communicates
his
substance
equally
to
all
,
as
God
near
at
hand
,
but
we
being
blinded
with
sins
,
by
reason
of
our
blindness
,
cannot
endure
the
presence
of
his
light
.
Just.
Mar.
ib.
305.
2
We
must
pray
in
a
right
order
,
first
for
spiritual
blessings
and
then
for
temporal
,
first
for
pardon
of
sin
,
then
for
removing
of
judgement
,
2
Sam.
24.10
.
first
for
the
Kingdome
of
God
and
it's
righteousness
,
and
then
for
other
things
,
Matth.
6.33
.
first
for
the
light
of
Gods
countenance
,
Psal.
4.6
.
then
for
corn
and
wine
.
3
Keep
your
heart
always
in
a
praying
frame
,
1
Thes
5.17
.
Pray
continually
,
that
is
,
if
any
present
occasion
shall
offer
it self
you
may
be
fit
for
the
duty
,
hence
have
your
hearts
so
set
upon
the
world
,
that
whensoever
there
shall
be
need
you
may
call
them
off
from
the
world
.
4
Come
with
shame
and
abasedness
of
spirit
into
the
presence
of
God
.
Ephraim
,
Jer.
34.19
,
20.
the
Prodigal
,
Luke
15.17
,
18.
the
Publican
,
Luke
18.13
.
Ezra
9.6
.
Ezra
blusheth
and
was
ashamed
when
he
came
before
the
Lord
in
prayer
.
Nehemiah
much
confounded
for
his
own
sins
and
the
sins
of
his
fathers
house
,
Neh.
1.6
,
7.
David
often
,
Psa.
51.2
,
3.
Psal.
130.1
,
2
,
3.143.2
.
God
is
wont
to
fill
such
empty
souls
with
comfort
,
Luke
1.48
.
Job
22.29
.
the
soul
is
then
in
the
most
praying
frame
when
most
abased
,
then
doth
the
soul
most
go
out
of
it self
and
magnifie
grace
.
Matth.
6.9
.
After
this
manner
therefore
pray
ye
,
Our
Father
which
art
in
heaven
,
hallowed
be
thy
name
.
After
this
manner
therefore
pray
ye
]
As
it
's
not
enough
for
a
Gardiner
to
weed
out
evil
weeds
,
but
also
he
plants
good
plants
and
flowers
;
or
for
a
workman
to
pull
down
a
ruinous
house
,
but
he
must
also
set
up
a
firm
house
;
so
Christ
doth
not
onely
taxe
the
faults
that
were
committed
in
prayer
,
but
also
prescribes
a
right
manner
of
prayer
.
Q.
But
seeing
you
have
laid
down
a
manner
of
prayer
,
and
Christ
sets
forth
another
,
and
there
is
but
one
manner
of
calling
upon
God
aright
,
how
can
this
manner
,
and
the
manner
laid
down
be
consistent
together
?
A.
In
the
manner
of
prayer
already
prescribed
,
prayer
hath
been
handled
as
to
the
particular
requisites
and
qualifications
thereof
,
which
Christ
doth
not
here
insist
upon
at
all
,
or
if
at
all
,
it
is
in
very
generals
,
which
I
have
endeavoured
to
digest
into
particulars
already
laid
down
:
But
here
Christ
sets
forth
the
manner
of
prayer
as
to
order
and
end
.
1
To
order
,
first
to
ask
those
things
which
concern
the
glory
of
God
,
as
in
the
three
first
Petitions
,
and
then
the
things
which
concern
our
good
in
the
three
last
.
2
To
end
:
there
are
two
ends
of
prayer
,
1
That
God
may
be
honoured
of
us
,
2
That
we
may
obtain
of
him
the
good
things
needfull
for
this
life
and
the
life
to
come
.
Q.
Whether
did
Christ
use
this
prescription
about
the
manner
of
prayer
twice
?
A.
It
's
likely
,
forasmuch
as
Matthew
and
Luke
set
forth
divers
occasions
,
that
Christ
delivered
it
twice
;
here
it
's
set
down
to
rectifie
prayer
from
the
Pharisees
corruptions
,
there
it
's
set
down
upon
the
request
of
a
certain
disciple
,
who
said
,
Lord
,
teach
us
to
pray
,
as
John
taught
his
disciples
,
Luke
11.1
,
2.
2
Q.
Whether
did
Christ
prescribe
this
as
a
rule
after
which
our
prayers
are
to
be
squared
,
or
did
he
prescribe
it
as
a
form
that
must
be
used
and
no
other
?
A.
Christ
prescribes
it
as
a
rule
according
to
which
our
petitions
are
to
be
directed
,
not
as
a
form
to
the
continual
use
whereof
we
are
obliged
.
I
will
not
take
upon
me
to
condemn
all
forms
,
seeing
we
read
of
sundry
in
Scripture
,
as
Psal.
102.
v.
1
,
&c.
Esai
63.15
.
to
the
end
of
cap.
64.
ult.
Numb.
6.24
.
Yet
to
use
a
form
doth
argue
thou
art
a
very
babe
,
who
go
by
a
form
because
they
cannot
go
alone
,
and
to
use
a
form
,
when
thou
art
able
to
powr
out
thine
own
heart
more
and
better
then
any
form
can
teach
thee
,
is
to
to
offer
to
the
Lord
a
corrupt
thing
,
when
thou
hast
a
male
in
thy
flock
.
Thou
art
a
very
babe
till
thou
art
able
to
express
thy
wants
in
conceived
prayer
:
what
man
is
there
that
is
sensible
of
his
wants
that
cannot
declare
them
to
man
,
and
canst
thou
not
declare
them
to
God
?
Christ
hath
given
us
this
breviary
of
prayer
as
a
looking-glass
to
see
our
wants
.
Himself
never
used
it
,
nor
could
he
in
truth
say
,
Forgive
us
our
trespasses
,
seeing
himself
had
none
.
We
never
read
the
Apostles
used
this
prayer
,
but
onely
framed
their
petitions
according
to
it
,
Acts
1.24
.
Matth.
26.39
.
We
ought
then
to
look
upon
this
as
a
pattern
without
which
we
might
have
wandred
in
our
requests
,
often
asking
things
hurtful
for
us
,
we
ought
then
hence
to
draw
the
matter
of
our
prayers
.
This
form
or
patern
is
usually
divided
into
three
p●rts
,
1
A
Preface
,
Our
Father
which
art
in
Heaven
.
2
Petitions
,
which
are
six
,
or
according
to
some
of
the
Ancients
,
seven
.
3
The
Conclusion
,
For
thine
is
the
Kingdom
,
&c.
1
The
Preface
,
Our
Father
which
art
in
Heaven
.
We
call
him
Father
,
1
To
shew
that
we
are
not
to
look
upon
him
as
a
Tyrant
,
or
a
Stranger
that
knows
us
not
,
or
as
an
hard
Master
but
as
a
Father
.
2
To
embolden
us
to
come
unto
him
.
3
To
shew
his
readiness
to
do
you
good
,
Luke
11.13
.
If
evil
fathers
will
do
good
to
their
children
,
will
not
our
Father
do
good
to
his
children
?
4
To
shew
that
we
believe
our
Election
and
Adoption
.
5
Assurance
of
his
readiness
and
willingness
to
help
us
,
whereas
formerly
we
durst
not
lift
up
our
eys
to
Heaven
,
Luke
15.18
.
Our
]
1
This
word
[
Our
]
teacheth
that
however
we
believe
for
our selves
,
yet
Charity
teacheth
us
to
pray
for
others
.
2
To
denote
unto
us
a
Communion
of
Saints
,
how
that
they
are
so
joyned
together
,
as
if
the
want
of
one
were
the
want
of
all
,
1
Cor.
12.26
.
If
one
member
suffer
,
all
the
members
suffer
with
it
.
3
That
we
may
not
disdain
the
meanest
Christian
from
being
our
Brother
in
Christ
,
if
God
have
adopted
him
for
his
,
Ephes.
4.5
.
yet
may
a
Christian
in
private
say
,
My
Father
,
Matth
26.39.27.46
.
4
To
keep
us
from
arrogating
to
our selves
above
others
,
remembring
we
are
of
the
company
of
sons
.
On
earth
some
Saints
have
more
noble
fathers
than
others
,
but
to
the
Father
in
Heaven
all
Believers
are
alike
related
.
5
To
encourage
the
weak
,
that
they
may
believe
that
God
is
no
less
their
Father
,
than
the
Father
of
Peter
,
Paul
,
&c.
6
That
we
should
not
onely
pray
for
our
own
necessities
,
but
also
for
the
necessities
of
others
,
James
5.16
.
applying
in
private
Prayer
that
common
Fatherhood
to
our selves
.
And
this
Father
we
call
upon
we
may
look
upon
some
times
personally
,
Ephes.
3.14
.
1
Cor.
8.6
.
sometimes
essentially
,
for
Father
,
Son
and
Spirit
;
so
Christ
is
called
the
everlasting
Father
,
Isai
9.6
.
7
To
teach
us
mutual
sympathy
,
1
Cor.
12.26
.
If
one
member
suffer
all
the
members
suffer
with
it
,
Heb.
13.3
.
8
To
teach
us
unity
and
agreement
with
our
Brethren
,
as
members
of
the
same
body
;
hence
before
we
bring
our
gift
we
are
to
agree
with
our
Brother
,
Matth.
5.24
.
Which
art
in
Heaven
]
1
To
shew
that
how
ever
earthly
parents
have
a
good
will
to
help
their
children
,
yet
want
power
,
yet
our
Father
being
in
Heaven
,
and
being
the
God
of
all
might
,
hath
power
to
do
for
us
above
all
that
we
can
ask
or
think
.
Ephes.
3.20
.
Psalm
115.3
.
2
To
take
away
erroneous
conceptions
of
God
,
wherein
carnal
men
are
ready
to
think
of
him
like
earthly
parents
.
3
To
denote
unto
us
his
special
presence
he
hath
in
Heaven
,
there
his
power
,
wisdom
,
goodness
do
most
shine
forth
,
and
from
thence
are
manifested
to
us
.
Psalm
19.1
.
The
Heavens
declare
the
glory
of
God
.
4
That
when
we
come
before
him
we
should
come
with
reverence
,
and
lifting
up
of
heart
,
Lam.
3.41
.
Let
us
lift
up
our
hearts
with
our
hands
to
God
in
the
Heavens
,
where
God
is
not
circumscriptively
,
as
the
body
of
man
bounded
by
such
a
place
,
nor
definitively
as
the
Angels
,
but
repletively
,
filling
all
place
,
for
the
Heaven
of
Heavens
is
not
able
to
contain
him
,
1
Kings
8.27
.
5
To
shew
to
us
,
that
though
God
be
every
where
,
Psalm
139.7
,
8
,
9.
Whither
shall
I
flee
from
thy
presence
?
If
I
ascend
up
into
Heaven
thou
art
there
,
if
I
make
my
bed
in
Hell
,
behold
thou
art
there
,
if
in
the
uttermost
parts
of
the
Sea
thou
art
there
.
Amos
9.1
,
2
,
3.
yet
he
is
said
to
dwell
in
the
Heavens
,
Psalm
2.4
.
Hear
from
Heaven
thy
dwelling
place
,
1
Kings
8.30
.
there
his
majesty
and
glory
most
shines
forth
,
Psalm
112.5.123.1
.
yet
doth
he
dwell
in
humble
and
holy
hearts
,
Isai
57.15
.
1
Cor.
3.16
.
As
the
soul
of
man
which
is
wholly
in
the
whole
,
and
in
every
part
,
yet
is
said
to
be
in
the
head
or
heart
,
more
than
elsewhere
,
because
there
more
than
elsewhere
it
exerciseth
his
power
and
effects
,
so
though
God
be
essentially
every
where
and
in
all
places
wholly
,
yet
he
works
not
grace
and
gifts
equally
in
all
parts
,
but
he
works
in
Heaven
more
than
in
Earth
,
in
the
godly
more
than
the
wicked
,
and
in
one
of
his
children
more
than
in
another
,
in
the
Saints
in
Heaven
〈◊〉
than
in
the
Saints
on
Earth
,
and
in
the
humane
nature
of
Christ
more
than
in
any
creature
.
Hallowed
be
thy
Name
]
This
is
the
first
Petition
,
and
Christ
his
meaning
is
,
1
That
Gods
glory
be
every
where
magnified
,
it
's
put
in
the
first
place
,
because
Gods
glory
must
be
preferred
before
all
things
,
Prov.
16.4
.
The
Lord
hath
made
all
things
for
himself
.
Thus
must
every
one
do
that
calls
God
Father
.
So
that
if
our
credit
or
profit
come
in
competition
therewith
we
are
willing
to
renounce
,
not
onely
them
,
but
every
thing
else
for
the
Lord
.
2
That
the
Name
of
God
which
is
God
himself
,
be
magnified
.
The
Name
of
God
is
not
so
many
Letters
but
God
himself
.
Holy
and
reverend
is
his
Name
,
Psalm
111.9
.
It
was
the
speech
of
the
men
of
Bethshemesh
,
Who
is
able
to
stand
before
this
holy
Lord
God
?
1
Sam.
6.20
.
God
is
glorious
in
holiness
,
Exod.
15.11
.
The
Trinity
is
said
to
be
holy
.
Isai
6.3
.
Holy
,
holy
,
holy
Lord
God
of
Hosts
.
The
Father
is
holy
,
John
17.11
.
The
Son
holy
,
Luke
1.35
.
Acts
4.27
.
The
Spirit
is
holy
,
Ephes
,
4.30
.
Grieve
not
the
holy
Spirit
of
God
.
God
is
not
onely
holy
,
but
holiness
in
the
very
abstract
,
Amos
4.2
.
The
Lord
hath
sworn
by
his
holiness
,
that
is
,
by
himself
.
Saints
are
holy
,
1
Peter
2.5
.
And
Angels
are
called
holy
,
Mark
8.38
.
but
there
is
none
holy
as
the
Lord
,
1
Sam.
2.2
.
Saints
and
Angels
are
holy
with
a
derivative
holiness
,
but
in
God
it
is
essential
.
Holiness
in
the
creature
is
a
quality
,
in
God
it
is
his
being
and
nature
;
in
the
creature
it
's
finite
and
in
such
a
measure
,
in
God
it
's
infinite
and
without
measure
.
Being
then
so
infinitely
and
essentially
holy
,
let
us
sanctifie
his
Name
by
,
1
Acknowledging
him
to
be
the
true
God
,
Psal.
103.1
.
The
gods
of
the
Heathen
were
impure
Lechers
.
2
By
being
abased
when
thou
comest
into
his
presence
:
after
Jobs
eye
had
seen
God
,
he
abhorred
himself
in
dust
and
ashes
,
Job
42.5.6
.
Peter
out
of
the
apprehension
of
that
great
vileness
in
himself
,
and
holiness
in
Christ
,
saith
,
Depart
from
me
,
for
I
am
a
sinfull
man
,
O
Lord
,
Luke
5.8
.
3
By
extolling
and
praising
this
holiness
in
God
.
Glorious
in
holiness
and
fearfull
in
praises
are
joyned
together
,
Exod.
15.11
.
Psalm
30.4
.
Give
thanks
at
the
remembrance
of
his
holiness
.
Without
Gods
holiness
what
were
his
wisdom
but
subtilty
?
his
will
but
wilfulness
?
his
power
but
oppression
?
his
love
but
dotage
?
his
justice
but
terrour
?
but
his
Holiness
declares
the
perfection
of
all
his
Attributes
.
4
By
removing
all
causality
of
sin
from
God
,
he
can
no
more
be
a
cause
of
sin
,
than
the
Sun
of
darkness
?
Shall
not
the
Judg
of
all
the
World
do
right
?
Gen.
18.25
.
God
may
will
the
being
of
sin
,
but
man
the
nature
of
it
,
as
in
a
Chain
that
breaks
none
is
in
fault
but
that
which
breaks
,
so
in
the
concurrent
causes
of
sio
,
none
is
to
be
faulted
but
the
immediate
cause
,
the
will
of
man
.
God
withdrawing
his
restraint
,
which
he
is
not
bound
to
give
,
corruption
boils
out
,
and
the
creature
sins
necessarily
but
voluntarily
.
He
that
drives
a
lame
Horse
is
the
cause
of
his
going
not
of
his
halting
,
God
is
the
cause
of
the
actions
of
the
sinner
,
for
in
him
we
live
and
move
,
Acts
17.28
.
but
not
of
the
corrupt
turning
of
the
will
.
5
By
avoiding
all
prophanation
of
his
holy
name
.
When
a
man
and
his
father
went
in
to
the
same
maid
,
they
prophaned
Gods
holy
name
among
the
heathen
,
Amos
2.7
.
so
the
Babylonians
seeing
the
unholy
lives
of
the
Jews
,
cryed
,
These
are
the
people
of
the
Lord
,
and
so
Gods
holy
name
was
prophaned
,
Ezek.
36.20
.
A
small
impeachment
to
the
name
of
a
Prince
,
stirrs
him
up
to
arms
,
and
will
not
the
Prince
of
Princes
be
jealous
for
his
holy
name
?
See
Ezek.
36
.
2●
.
Ezek.
39.25
.
Give
unto
the
Lord
the
glory
due
unto
his
name
,
Psal.
96.8
.
6
By
imitating
God
in
holiness
;
be
ye
holy
for
I
am
holy
,
1
Pet.
1.16
.
as
a
little
white
is
like
a
great
white
,
differing
onely
in
degrees
,
so
let
our
holiness
be
like
Gods
.
Are
we
not
Gods
temples
wherein
his
spirit
dwells
,
and
were
not
temples
severed
from
common
uses
?
Was
Belshazzar
so
punished
for
abusing
a
material
temple
,
and
shalt
thou
escape
if
thou
prophanes
a
spiritual
temple
?
The
lives
and
families
of
too
many
proves
that
they
live
the
lives
of
heathens
under
the
name
of
Christians
:
some
cry
out
as
Corah
,
Are
not
all
the
Lords
people
holy
?
Numb
.
16.3
.
others
think
there
's
none
holy
but
glorified
Saints
:
but
there
is
a
people
who
are
called
to
holiness
,
and
who
so
walk
,
making
holiness
their
Element
wherein
they
live
,
as
the
birds
in
the
aire
,
and
fishes
in
the
water
.
Hereunto
were
we
elected
that
we
should
be
holy
,
2
Thess.
2.13
.
we
cannot
climbe
up
into
heaven
to
behold
our
election
,
yet
may
we
read
it
in
our
sanctification
.
Without
holiness
we
cannot
prove
our
justification
,
seeing
the
water
and
spirit
witness
with
us
as
well
as
the
blood
,
1
Joh.
5.8
.
Ere
long
heaven
and
earth
will
be
on
fire
:
holiness
at
that
time
will
be
like
pure
gold
which
will
not
be
consumed
by
the
fire
,
2
Pet.
3.11
.
3
Gods
Name
is
his
Attributes
,
which
name
God
proclaimed
,
Exod.
33.19
.
compared
with
cap.
34
6.
I
will
proclaim
my
name
before
thee
,
and
the
Lord
passed
by
and
proclaimed
,
the
Lord
,
merciful
,
gracious
,
&c.
the
name
of
God
is
every
thing
which
is
truly
affirmed
of
him
.
Thou
shalt
fear
this
glorious
and
fearful
name
,
the
Lord
thy
God
,
Deut.
28.58
.
to
derogate
from
any
attribute
of
God
,
as
to
tax
his
justice
,
to
limit
his
power
,
to
question
his
faithfulness
,
to
ascribe
that
to
fortune
which
is
due
to
providence
,
is
a
prophaning
of
the
name
of
God
.
4
Gods
Name
is
his
ordinances
,
Mal.
10.14
.
as
the
word
,
Psal.
138.4
.
Prayer
,
Act.
9.14
.
The
supper
,
1
Cor.
11.29
.
There
ought
to
be
a
discerning
of
the
Lords
body
:
so
baptisme
,
Matth.
28.19
.
Baptizing
them
into
the
name
of
Father
,
Son
and
Spirit
,
onely
God
magnifies
his
word
above
all
his
name
,
Psal.
138.4
.
5
Gods
Name
is
taken
for
the
honour
of
God
,
and
credit
of
Religion
,
Rom.
2.
●4
.
My
Name
is
blasphemed
every
day
through
you
,
that
is
,
you
Jews
who
profess
my
name
and
live
loosly
,
Ezek.
36.
●0
.
the
loose
Jews
in
Babylon
prophaned
Gods
name
,
when
the
heathens
reported
,
These
are
the
people
of
the
Lord
,
Esa.
52.5
.
Hallowed
be
thy
name
]
To
hallow
is
taken
,
1
for
the
making
of
a
person
or
thing
that
was
unholy
to
become
holy
,
1
Cor.
6.10
.
thus
we
cannnot
hallow
Gods
name
.
2
For
the
declaration
or
for
an
appearing
to
be
holy
,
so
God
will
have
his
name
appear
to
the
whole
world
that
he
is
an
holy
God
,
not
onely
by
a
reverend
speaking
of
his
essence
and
Attributes
,
avoiding
all
swearing
,
cursing
,
&c.
but
also
by
a
holy
conversation
.
Thus
we
are
to
sanctifie
God
in
our
hearts
,
1
Pet.
3.15
.
and
in
our
lives
,
1
Pet.
1.16
.
Be
ye
holy
for
I
am
holy
.
We
by
our
holiness
should
show
forth
the
glory
of
Gods
holiness
,
that
if
there
be
so
much
holiness
in
poor
Saints
,
how
much
is
there
in
God
?
3
For
the
publishing
of
a
thing
to
be
holy
,
so
we
are
to
publish
the
name
of
God
to
be
holy
,
Ps.
105.3.111
,
9.
Holy
and
reverend
is
his
name
,
Psal.
30.4
.
4
For
the
manifestation
of
Gods
holiness
in
a
way
of
judgement
,
when
sinners
will
not
show
forth
his
holiness
in
a
way
of
practice
;
so
when
God
destroyed
Nadab
and
Abihu
,
he
saith
,
I
will
be
sanctified
in
them
that
come
nigh
unto
me
.
Levit.
10.3
.
so
God
was
sanctified
in
the
destruction
of
Zidon
,
Ezek.
28.22
.
so
God
will
be
sanctified
of
God
in
the
eyes
of
the
heathen
,
Ezek.
38.16
,
23.
Thy
kingdome
come
]
There
's
a
twofold
kingdome
,
1
of
grace
,
2
of
glory
.
1
Of
grace
,
this
kingdom
we
desire
may
come
,
-
1
By
casting
down
the
kingdome
of
Satan
in
us
,
2
Cor.
10.4
.
-
2
By
setting
up
Christ
to
raign
in
every
one
of
our
hearts
;
thus
the
kingdom
of
God
is
said
to
be
within
us
,
Luk.
17.21
.
governing
us
by
his
Word
and
Spirit
.
-
3
By
stablishing
all
means
towards
the
building
up
of
this
Kingdom
,
as
the
preaching
of
the
Word
,
which
is
called
the
Gospel
of
the
Kingdome
.
-
4
That
all
hinderances
that
stand
against
this
Kingdom
may
be
removed
,
as
sin
,
&c.
Rom.
6.15
sin
shall
not
have
dominion
over
you
,
Rom.
6.12
.
-
5
That
those
things
going
before
the
glorious
Kingdome
of
Christ
may
be
fulfilled
,
as
the
fall
of
Antichrist
,
the
conversion
of
the
Jews
,
and
the
bringing
in
of
the
fulness
of
the
Gentiles
.
-
6
That
Christ
would
gather
,
preserve
and
increase
his
Church
,
and
rule
therein
,
Psal.
2.6
.
Yet
have
I
set
my
King
upon
my
holy
hill
of
Sion
.
2
There
is
a
Kingdome
of
glory
;
we
desire
this
may
come
,
This
is
1
Temporary
.
2
Eternal
.
1
Temporary
on
earth
,
1
By
hastening
and
longing
for
his
final
appearance
,
2
Tim.
4.8
.
that
he
may
reign
and
all
his
Saints
with
him
,
Zach.
14.5
.
The
Lord
my
God
shall
come
,
and
all
the
Saints
with
thee
;
Concerning
which
King
dome
observe
,
-
1
The
beginning
of
it
,
which
will
begin
at
Christ
his
second
appearance
to
judge
the
world
,
2
Tim.
4.1
.
He
shall
the
quick
and
the
dead
at
his
appearance
and
his
Kingdome
.
-
2
For
the
end
of
this
Kingdome
,
it
shall
be
after
the
sum
of
a
thousand
years
,
Revel.
20.4
,
5.
Then
cometh
the
end
,
when
he
shall
have
delivered
up
the
Kingdome
to
the
Father
,
1
Cor.
15.24
.
and
it
shall
not
be
after
the
second
resurrection
,
for
it
is
bounded
with
two
resurrections
,
the
first
resurrection
being
the
beginning
thereof
,
and
the
second
the
conclusion
thereof
,
Revel.
20.5
.
for
then
it
shall
be
delivered
up
,
1
Cor.
15.24
.
-
3
The
gloriousness
of
this
Kingdome
set
down
,
1
By
similitudes
of
glistering
stones
,
Saphires
,
and
Carbuncles
,
Esai
54.11
.
streets
of
pure
gold
,
Revel.
21.18
.
of
a
Bride
trimmed
for
her
husband
,
Rev.
21.8
.
for
that
is
meant
of
a
Kings
o●●e
on
earth
,
because
this
descends
out
of
heaven
.
This
Bride
shall
have
her
wedding
garments
on
,
Rev.
19.8
.
all
that
are
called
to
this
mariage
are
blessed
,
Revel.
19.9
.
Rev.
21
5
6.
2
By
clear
Scriptures
:
peruse
Esai
11.
Esai
30.26
.
Esai
54.11
.
to
the
end
,
Esai
60.
throughout
,
Zach.
cap.
13
,
14.
Rev.
20.
also
cap.
21.
3
The
excellent
things
therein
,
as
1
The
restitution
of
all
things
in
order
,
as
at
the
beginning
before
the
fall
,
Acts
3.21
.
Whom
the
heavens
must
contain
till
the
time
of
the
restitution
of
all
things
,
Rom.
8.19
,
20
,
21
,
22.
Wait
for
manifestation
:
in
heaven
glory
is
hid
from
creatures
,
but
the
creatures
shall
be
restored
from
vanity
brought
on
them
by
mans
corruption
to
serve
man
in
perfection
,
the
creature
and
Saints
are
distinguished
,
v.
22
,
23.
2
The
subjects
of
this
Kingdome
shall
all
be
holy
,
not
onely
professionally
,
but
really
,
Esai
35.8.60.21
.
Zach.
14.20
,
21.
Rev.
21.27
.
Dan.
7.27
.
The
Kingdome
,
and
Dominion
,
and
the
greatness
of
the
Kingdome
under
the
whole
heaven
,
shall
be
given
to
the
people
of
the
Saints
of
the
most
high
.
3
The
exaltation
of
these
subjects
;
thrones
shall
be
placed
,
Dan.
7.9
,
10.
and
the
Saints
shall
sit
on
them
,
compared
with
Rev.
20.4
.
Matth.
19.28
.
They
that
have
followed
me
in
the
regeneration
,
when
the
Son
of
man
shall
sit
upon
his
throne
,
they
also
shall
sit
upon
thrones
.
2
Judgement
shall
be
given
to
them
,
Dan.
7.22
.
compared
with
Rev.
20.4
.
1
Cor.
6.2
.
3
The
Saints
possessed
the
Kingdome
,
Dan.
7.22
.
or
as
in
the
Revelations
,
cap.
20.4
.
the
Saints
reigned
with
Christ
a
thousand
years
.
4
The
place
of
this
Kingdome
.
It
is
this
world
that
now
is
,
formerly
divided
into
many
Kingdomes
,
shall
,
upon
the
sounding
of
the
seventh
Trumpet
,
become
the
Kingdomes
of
our
Lord
and
of
his
Christ
,
Rev.
11.15
.
and
this
is
just
when
the
time
of
the
dead
is
come
that
they
should
be
judged
,
v.
18.
he
speaks
not
,
they
shall
be
Christs
in
respect
of
his
Diety
,
for
so
they
were
always
his
,
but
in
respect
of
his
manhood
also
,
Rev.
5.10
.
5
From
the
length
.
It
shall
continue
a
thousand
years
.
They
lived
and
reigned
with
Christ
a
thousand
years
,
Rev.
20.4
.
the
life
of
regeneration
cannot
here
be
meant
,
for
here
1
They
all
begin
to
reign
at
once
,
not
so
in
regeneration
.
2
The
reign
of
regenerate
persons
in
heaven
is
for
Eternity
,
this
is
onely
for
a
thousand
years
and
that
upon
earth
.
6
From
the
quietness
and
peace
that
shall
be
in
this
Kingdome
,
as
1
Satan
bound
up
,
Rev.
20.1
,
2
,
3.
for
the
space
of
this
thousand
years
,
2
A
general
peace
over
the
world
,
that
they
shall
beat
their
swords
into
Plow-shares
and
spears
into
pruning
hooks
.
Esai
2.3
.
Mic.
4.2
.
3
Antipathies
taken
away
,
the
Wolf
shall
dwell
with
the
Lamb
,
and
the
Leopard
shall
lye
down
with
the
Kid
,
Esai
11.6
.
none
of
these
ever
was
fulfilled
.
4
Antichrist
thrown
down
and
destroyed
,
2
Thes.
2.8
.
5
Universal
peace
,
Ps.
72.3
,
7.
Esai
65.25
.
7
A
putting
down
of
all
rule
,
authority
and
power
in
the
Empires
and
Governments
of
the
world
,
1
Cor.
15.24
.
subjecting
all
enemies
,
v.
25.
see
Dan.
7.14
.
8
From
the
victories
that
Christ
shall
have
in
this
Kingdome
,
1
At
the
battle
of
Armagedon
,
Rev.
16.16
when
the
Kings
of
the
earth
are
gathering
together
from
all
parts
and
were
conjoyned
therein
before
they
could
make
their
general
randezvouse
,
Christ
makes
his
appearance
,
and
slayes
many
of
them
,
Esa.
66.16
.
Joel
3.14
.
Rev.
19.21
.
In
this
battel
are
not
onely
the
remainders
of
the
Papacy
,
but
even
Turks
and
Idolaters
.
2
At
the
end
of
the
thousand
years
,
Satan
being
let
loose
to
deceive
the
nations
,
gathers
Gog
and
Magog
,
an
innumerable
company
,
to
battel
,
whose
designe
will
be
to
compass
the
camp
of
the
Saints
about
,
and
the
beloved
city
,
and
fire
comes
down
from
Heaven
and
devours
them
,
Rev.
20.7
,
8
,
9.
And
the
Devil
that
deceived
them
was
cast
into
Hell
,
ver.
10.
upon
which
follows
the
judgment
of
small
and
great
,
see
ver.
12.13
,
14.
2
There
's
an
eternal
Kingdome
of
glory
,
1
Pet.
1.3
,
4
,
5.
When
after
the
Saints
reign
and
expiration
of
these
thousand
years
,
and
after
the
delivery
of
this
Kingdome
into
the
Fathers
hands
by
Christ
as
Mediatour
,
1
Cor.
15.24
.
God
shall
be
all
in
all
,
ver.
28.
Christ
as
Mediatour
administers
this
Kingdome
.
Now
as
Viceroyes
or
deputy
Princes
,
give
up
their
power
to
Emperors
or
Kings
that
send
them
,
so
at
the
end
of
the
thousand
years
shall
Christ
give
up
this
Kingdom
to
the
Father
,
that
is
essentially
considered
,
and
then
,
-
1
The
Son
himself
shall
be
subject
unto
him
that
put
all
things
under
him
,
1
Cor.
15.28
.
That
is
the
humane
nature
of
Christ
shall
be
a
glorious
creature
,
in
the
beholding
whereof
part
of
our
glory
will
consist
.
-
2
Then
God
will
be
all
in
all
,
1
Cor.
15.28
.
All
things
shall
be
full
of
God
,
the
Saints
shall
be
as
it
were
united
unto
God
,
as
the
beams
of
the
sun
to
the
body
of
the
sun
;
in
the
glorious
aspect
of
him
,
God
will
be
all
in
all
by
being
instead
of
all
things
to
the
Saints
,
as
life
,
glory
,
honour
,
peace
,
plenty
,
yea
the
very
wish
or
rather
satiety
and
satisfaction
of
all
our
desires
.
Now
God
is
not
all
in
all
,
but
part
in
every
one
;
for
example
,
goodness
in
David
,
wisdom
in
Solomon
,
patience
in
Job
,
zeal
in
Phineas
,
but
then
all
Saints
shall
have
all
graces
,
God
being
all
in
all
.
Then
God
shall
be
all
in
all
in
the
praises
of
glorified
Saints
,
they
shall
not
so
praise
one
another
as
praise
God
,
there
will
then
be
no
need
of
the
Sun
or
of
the
Moon
to
shine
there
,
for
the
glory
of
God
will
enlighten
it
,
Revel.
21.22
.
Thus
with
his
fulness
will
he
fill
all
in
all
,
Ephes.
1.23
.
He
will
be
a
perpetual
Light
without
interruption
,
Isai
60.19
.
-
3
We
shall
then
be
for
ever
with
the
〈◊〉
,
1
Thess.
4.16
.
Where
there
will
be
fulness
of
joy
,
and
p●●os●r●s
for
ever
more
,
Psalm
16.
ult.
Which
eye
hath
not
seen
,
●or
●ar
heard
,
nor
hath
entered
into
the
heart
of
man
to
conceive
,
1
Ger.
2.9
.
I
might
have
shewn
other
properties
of
the
former
Temporary
Kingdom
,
as
,
-
1
The
universality
,
The
stone
cut
out
without
hands
filled
the
whole
earth
,
Dan.
2.44
,
45.
See
Dan.
7.26
,
27.
Revel.
11.15
.
Isai
24.21
,
22
,
23.
and
no
Monarchy
shall
be
after
it
,
Isai
2.17
.
See
Zach.
14.9
.
the
Lord
,
i.e.
the
Lord
Christ
shall
be
King
of
all
the
Earth
.
Then
de
facto
all
will
be
the
Saints
,
1
Cor.
3.22
.
Revel.
217.
they
shall
inherit
all
things
.
2
Removing
of
miseries
,
as
,
1
Sin
,
Isai
35.8
.
Isai
60.21
.
Zeph.
3.13
.
2
Peter
3.13
.
In
this
new
Heaven
dwells
Righteousness
,
Revel.
21.1
,
2
,
3.
compared
with
v.
27.
-
2
Sorrow
.
Isai
14.1
,
2
,
3.
Isai
25.8
.
Tears
wiped
from
all
faces
,
Isai
54.13
,
14.
Isai
60.14
,
20.
The
days
of
thy
mourning
shall
be
ended
,
Isai
65.19
.
Revel.
7.16
,
17.
21.4
.
These
things
never
yet
fulfilled
.
Isai
65.19
.
Isai
35.9
,
10.
-
3
Fear
.
None
shall
make
them
afraid
,
Jeremiah
23.3
,
4.
Jeremiah
30.10
.
Ezek
,
28.24
.
Mic.
4.1
,
2
,
3.
Zeph.
3.13
,
14
,
15.
-
4
Death
.
This
shall
then
be
swallowed
up
in
victory
,
Isai
25.8
.
Hosea
1●
.
13
,
14.
Paul
cites
both
these
places
upon
this
occasion
,
1
Cor.
15.54
,
55.
Hence
there
will
be
no
sickness
,
nor
procreation
of
children
,
because
no
Mariage
,
Luke
20.35
,
36.
-
5
No
need
of
political
or
ecclesiastical
Government
,
because
free
from
sinfulness
,
yet
shall
Kings
bring
their
glory
hither
,
Rev.
21.24
.
-
6
No
wants
,
either
1
Of
Meat
or
Drink
,
Revel.
7.16
.
2
Nor
of
Gods
presence
,
Revel.
21.4
.
-
7
Freedom
from
Temptations
,
as
Christ
after
his
Resurrection
was
never
tempted
,
so
our
bodies
shall
be
like
his
,
Phil.
3.21
.
Satan
is
bound
up
that
he
should
not
seduce
the
Nations
any
more
.
Some
render
the
word
Seduce
to
wander
up
and
down
,
for
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
wander
,
as
Planets
.
Then
that
Promise
will
be
fulfilled
,
Rom.
16.20
.
3
The
obtaining
of
Privileges
,
as
,
1
Revelation
of
Mysteries
,
Revel.
11.19
.
The
Temple
of
God
was
opened
,
and
there
was
seen
in
his
Temple
the
Ark
of
his
Testament
.
This
was
after
the
seventh
Trumpet
sounded
.
That
is
,
God
in
Christ
,
who
is
typified
by
all
Temples
,
both
that
in
Ezekiel
and
elsewhere
,
opens
his
minde
,
and
mysteries
to
the
Saints
,
which
formerly
was
shut
up
as
the
Book
of
the
Law
was
in
the
Ark.
Christ
now
opens
something
to
us
by
his
Spirit
in
faithfull
Teachers
,
and
by
the
fallings
out
of
things
,
but
then
will
be
teach
us
in
plainness
to
conceive
Mysteries
.
They
shall
be
all
taught
of
God
.
2
Union
of
Saints
throughout
the
World
both
in
affection
and
judgment
,
Zach.
14.9
.
There
shall
be
one
Lord
and
his
Name
one
,
Zeph.
3.9
.
They
shall
serve
the
Lord
with
one
consent
.
3
Estimation
of
holy
persons
and
things
,
Isai
60.13
.
The
Church
shall
be
as
the
Stones
of
a
Crown
lifted
up
,
Zach.
9.16
.
That
is
,
highly
esteemed
as
the
Jewels
in
a
Princes
Crown
.
4
Glorious
contemplation
of
God
in
Christ
,
Rev.
22.4
.
beholding
his
face
accompanied
with
great
H●ll●●●●●hs
of
Praise
.
Revel
19.1
.
to
v.
9.
For
this
see
Doctour
Holms
his
elaborate
Discourse
,
where
you
will
see
much
of
this
additional
,
yet
with
divers
abbreviations
and
alterations
I
have
finisht
this
discouse
.
Of
this
twofold
Kingdom
forespoken
of
,
Justin
Martyr
saith
,
The
holy
Prophets
have
foretold
his
twofold
coming
.
1
One
given
,
as
of
a
man
despised
and
subject
to
passions
.
2
When
he
shall
come
from
Heaven
with
glory
and
with
his
angelical
Host
,
when
he
shall
raise
up
the
bodies
of
all
mortals
that
ever
were
,
and
shall
cloath
the
worthy
with
a
nature
void
of
all
corruption
,
but
shall
send
the
unrighteous
with
the
Devils
into
everlasting
fire
,
Apol.
2.
pag.
68.
also
in
his
Book
against
Tripho
,
pag.
19●
.
Tripho
having
alleged
that
sundry
Scriptures
,
as
that
of
Daniel
the
seventh
,
compelled
him
and
others
to
look
for
an
illustrious
and
great
one
,
who
from
the
ancient
of
dayes
,
as
the
Son
of
man
,
is
to
receive
an
everlasting
Kingdom
,
he
your
man
who
is
called
Christ
was
so
without
honour
and
glory
that
he
fell
into
the
utmost
curse
of
the
Law
of
God
,
for
he
was
crucified
;
to
which
Justin
answers
,
There
was
a
twofold
coming
,
one
when
he
was
prickt
of
you
,
another
when
ye
shall
acknowledg
whom
ye
have
prickt
,
and
your
Tribes
shall
lament
,
the
women
by
themselves
,
and
men
by
themselves
.
Thy
will
be
done
in
Earth
as
it
is
in
Heaven
]
In
this
is
required
,
1
A
denying
of
our
own
corrupt
wills
,
Matth.
16.26
.
Hereby
we
deny
our selves
,
Gal.
5.16
.
Walk
in
the
spirit
,
and
ye
shall
not
fulfill
the
lusts
of
the
flesh
,
Matth.
6.24
.
2
That
we
take
up
any
cross
the
providence
of
God
shall
lay
upon
us
without
fretting
or
murmuring
,
1
Sam.
3.17
.
It
is
the
Lord
,
let
him
do
what
seemeth
him
good
.
Job
1.21
.
The
Lord
giveth
and
the
Lord
taketh
away
,
blessed
be
the
Name
of
the
Lord
.
Acts
9.6
.
Matth.
16.23
.
3
That
we
follow
the
Lord
in
doing
what
he
shall
command
,
Mic.
6.8
.
He
hath
shewed
thee
,
O
man
,
what
is
good
,
1
Thess.
4.3
.
This
is
the
will
of
God
,
even
your
sanctification
.
Also
the
will
of
God
is
for
us
to
believe
on
his
Son
,
John
6.40
.
Grounds
to
do
the
will
of
Christ
.
-
1
It
's
a
good
will
,
Rom.
12.2
.
Eph.
1.5
.
Whatsoever
God
commands
is
grounded
upon
righteousness
,
yea
upon
most
perfect
reason
.
-
2
It
's
a
known
will
.
Had
God
kept
his
minde
in
his
own
breast
we
might
have
pleaded
for
our selves
,
and
might
have
had
a
cloak
,
John
15.22
.
but
now
we
know
it
,
therefore
our
sin
will
be
great
if
we
do
it
not
,
John
9.41
.
Luke
12.48
.
That
servant
that
knew
his
Lords
will
and
did
it
not
,
was
beaten
with
many
stripes
.
-
3
It
's
an
acceptable
will
.
The
Lord
onely
knowes
what
will
please
himself
,
Rom.
12.2
.
Voluntary
services
,
though
never
so
seemingly
glorious
,
are
not
regarded
of
him
,
because
not
commanded
,
Esai
1.11
,
12
,
13.
Esai
66.3
.
Amos
5.22
,
23.
-
4
The
pattern
of
Christ
,
who
was
still
ready
to
do
his
fathers
will
,
Father
not
my
will
,
but
thine
be
done
,
Matth.
26.39
,
42.
yet
was
it
in
a
most
hard
case
,
even
in
the
enduring
the
cursed
death
of
the
cross
.
Yea
,
saith
Christ
,
I
do
always
those
things
which
please
him
,
John
5.30.8.29
.
-
5
Possibility
of
doing
Gods
will
.
Some
men
are
hard
to
please
,
that
do
what
you
can
you
can
never
content
them
,
they
are
so
humerous
,
but
it
is
not
so
with
God
.
If
there
be
a
willing
minde
and
an
holy
sincere
endeavour
,
God
accepts
it
,
2
Cor.
8.12
.
If
God
should
require
obedience
in
rigour
we
could
not
please
him
,
Psal.
130.3
.
but
he
requires
obedience
on
easie
terms
,
even
Gospel
obedience
,
and
if
there
be
some
slips
the
Lord
will
be
well
pleased
for
his
righteousness
sake
,
Esai
42.21
.
Matth.
17.5
.
-
6
It
is
a
duty
sutable
to
our
consciences
,
for
when
we
do
the
will
of
God
,
how
doth
conscience
approve
of
it
,
and
how
doth
the
conscience
fill
us
with
comfort
herein
?
2
Cor.
1.12
.
when
Paul's
conscience
witnessed
that
he
endeavoured
in
godly
sincerity
to
do
Gods
will
,
it
filled
his
soul
with
rejoycing
.
-
7
No
formal
professions
are
regarded
of
God
,
how
glorious
soever
,
unless
we
do
Gods
will
,
Matth.
7.21
.
Not
every
one
that
saith
Lord
,
Lord
,
but
he
that
doth
the
will
of
my
Father
which
is
in
heaven
,
Mat.
21.29
,
31.
The
Father
there
had
two
sons
,
one
said
he
would
go
work
in
the
Vineyard
,
and
did
not
;
the
other
said
he
would
not
,
and
yet
did
,
and
he
is
said
to
do
the
will
of
God
.
Hence
Christ
saith
,
Whosoever
doth
the
will
of
my
Father
,
the
same
is
my
father
and
mother
,
sister
and
brother
,
Mark
3.35
.
-
8
It
's
an
everlasting
duty
.
When
we
come
in
heaven
we
must
still
be
doing
the
will
of
God
,
let
us
begin
it
then
on
earth
.
Some
duties
cease
when
we
die
,
as
prayer
,
repentance
,
mortification
,
but
this
duty
still
continues
for
ever
,
Ps.
19.9
.
Pray
we
that
God
would
grant
us
his
grace
,
not
as
to
the
wicked
,
to
do
his
will
in
being
unwilling
to
do
it
,
but
as
to
his
children
,
at
leastwise
to
be
willing
to
do
it
even
in
not
doing
it
.
Du
Ples
.
c.
13.
of
Christ
.
Relig.
-
9
This
is
the
way
to
be
stablished
in
conscience
.
What
is
the
will
of
God
when
we
inure
our selves
to
do
it
?
John
7.17
.
whereas
others
are
wavering
and
uncertain
.
-
10
It
hath
been
the
commendation
o●
Christians
,
that
they
have
done
the
will
of
God
.
It
was
Enech's
praise
that
he
pleased
God
,
Heb.
11.5
.
It
was
the
praise
of
Zachary
and
Elizabeth
,
Luk.
1.6
.
They
walked
in
all
the
Commandements
of
God
blameless
;
for
this
Epaphras
prayed
,
that
the
Celossians
might
stand
perfect
in
all
the
will
of
God
,
Col.
4.12
.
-
11
To
do
Gods
will
is
the
way
to
have
our
own
will
;
bring
your
will
to
Gods
,
and
so
you
shall
always
have
your
will
.
Because
wicked
men
will
not
bring
their
wils
to
Gods
they
shall
eternally
suffer
that
they
would
not
.
In
earth
as
it
is
in
heaven
]
Though
it
may
be
interpreted
of
the
course
of
the
Stars
that
in
a
continual
motion
obey
God
,
yet
Christ
means
it
of
the
Angels
,
Psal.
10
●
22
,
21
,
Praise
him
all
his
hosts
,
ye
ministers
of
his
that
do
his
pleasure
.
We
need
not
be
ashamed
of
doing
that
our
betters
will
do
.
Herein
we
desire
that
we
may
serve
the
Lord
on
earth
,
as
the
Angels
in
heaven
serve
him
;
they
do
his
will
1
Universally
.
2
Out
of
love
.
3
With
cheerfulness
.
4
Perpetually
,
so
ought
we
;
this
is
to
converse
in
heaven
,
or
to
dwell
in
heaven
,
to
be
like
the
Angels
of
heaven
.
5
Speedily
,
as
in
the
Angels
sent
to
destroy
Sennacheribs
host
,
and
the
seventy
thousand
in
Davids
time
,
and
young
and
old
in
Ezekiels
time
,
cap.
9.4
.
6
Faithfully
.
The
Angel
tells
the
Lord
,
I
have
done
as
thou
hast
commanded
me
,
Ezek.
11
9.
We
should
endeavour
to
be
●●ke
them
,
not
that
we
can
attain
such
perfection
,
but
that
we
should
follow
after
without
setting
any
measures
or
sc●●●●ings
to
our
holiness
.
In
order
to
which
patterns
of
holiness
,
let
us
not
onely
look
upon
the
Angels
who
are
ready
to
serve
us
,
because
the
Lord
bi●s
them
,
for
they
all
are
ministring
spirits
,
Heb.
1.14
.
but
we
must
use
all
means
whereby
we
may
more
and
more
come
to
such
an
end
,
which
are
the
leading
of
the
Spirit
,
Rom.
8.14
.
and
the
guidance
of
the
word
,
and
frequent
prayer
,
2
Cor.
10.5
.
From
all
this
four
inferences
,
-
1
That
not
onely
Angels
but
men
ought
to
take
notice
of
Gods
will
;
God
ought
not
onely
to
rule
in
heaven
but
in
the
world
.
-
2
To
mourn
under
our
natural
rebellion
,
and
long
that
God
would
heal
it
,
Rom.
7.15
,
16
,
17
,
23.
-
3
Pray
to
know
the
whole
will
of
God
,
Psal.
143.10
.
Teach
me
to
do
thy
will
,
O
God
.
And
that
God
would
incline
your
hearts
to
do
it
.
It
was
Solomons
prayer
,
1
Kin.
8.58
.
that
God
would
incline
the
peoples
hearts
to
walk
in
all
his
ways
.
-
4
That
it
's
not
enough
to
do
Gods
will
,
but
we
must
do
it
like
Angels
,
we
must
do
Gods
will
by
being
humble
in
conversation
,
stedfast
in
faith
,
gracious
in
words
,
righteous
in
deeds
,
exemplary
in
manners
,
living
peaceably
with
brethren
,
enduring
the
wrongs
of
enemies
,
and
not
retaliating
.
To
love
God
soveraignly
and
dearly
,
to
awe
him
reverently
,
yea
we
must
do
it
as
Angels
,
with
an
as
of
simitude
,
though
not
of
proportion
.
Give
us
this
day
our
daily
bread
]
Now
we
come
to
ask
things
which
concerns
our selves
.
This
Petition
shews
,
-
1
That
we
must
have
a
continual
dependance
upon
the
providence
of
God
for
earthly
things
,
Psal.
145.15
,
16
The
eyes
of
all
wait
on
thee
,
and
thou
givest
them
their
meat
in
due
season
,
as
the
Israelites
had
for
Manna
.
-
2
That
we
are
onely
to
pray
for
necessities
,
not
for
superfluities
;
to
pray
for
silk
garments
,
gold
rings
and
jewels
,
&c.
we
have
no
command
,
but
onely
for
bread
and
clothes
,
1
Tim.
6.8
.
Having
food
and
raiment
be
content
,
but
if
God
make
our
cup
run
over
,
we
owe
more
to
God
and
his
people
the
more
we
receive
.
Prov.
8.9
.
Feed
me
with
food
convenient
for
me
.
Therefore
some
Translations
render
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
agreeing
to
our
substance
,
or
the
bread
of
want
.
Jacob
desired
food
to
eat
,
and
raiment
to
put
on
,
Gen.
28.20
.
-
3
Christ
would
caution
us
herein
against
a
carking
sollicitude
for
to
morrow
,
Matth.
6.
ult.
yet
may
there
be
a
lawful
care
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
comes
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
the
following
day
,
day
after
,
and
under
day
is
not
meant
onely
one
day
,
but
after
the
manner
of
the
Hebrews
,
the
time
of
our
life
to
come
,
so
that
Christ
would
have
us
to
commit
the
care
to
God
,
that
so
long
as
life
lasts
he
would
give
us
nourishment
.
Christ
herein
would
remove
from
us
,
as
distrustfulness
,
as
not
to
doubt
of
Gods
care
of
us
,
so
greediness
,
whereby
some
pretend
the
expectation
of
old
age
for
their
covetousness
.
So
that
Christ
means
,
give
me
sufficient
for
all
my
life
following
,
if
thou
pleasest
not
to
give
yearly
,
give
monethly
,
if
not
monethly
,
give
daily
bread
,
and
what
ever
thou
givest
more
,
comes
in
over
and
above
.
-
4
Under
bread
is
meant
health
,
peace
,
and
all
temporal
blessings
,
Gen.
3.19
.
2
Kings
6.22
.
Job
42.11
.
houses
,
strength
.
-
5
It
showes
all
our
pains
and
care
is
nothing
,
unless
God
give
a
blessing
,
Psal.
127.1
,
2.
-
6
To
bridle
our
immoderate
covetousness
.
-
7
That
we
should
not
take
that
which
is
anothers
,
but
that
which
is
our
own
,
either
left
us
,
or
got
with
honest
labour
,
Psal.
128.2
.
-
8
To
acknowledge
our
own
beggery
and
want
,
Psal.
104.27
,
28.
Acts
14.17
.
and
that
what
we
have
becomes
ours
by
Gods
gift
,
Jam.
1.17
.
-
9
To
put
us
in
minde
of
our
frailty
,
in
that
every
day
we
are
a
new
to
beg
for
bread
.
Obj.
But
I
am
rich
,
what
need
I
ask
daily
bread
?
A.
The
greatest
heaps
you
have
without
Gods
blessing
will
not
profit
.
Deut.
8.3
.
Man
doth
not
live
by
bread
onely
,
but
by
Gods
word
.
In
vain
put
we
meat
into
our
stomacks
,
unless
God
give
meat
power
to
nourish
,
and
the
stomack
ability
to
digest
.
10
In
that
we
are
onely
to
pray
for
bread
,
we
are
to
learn
contentment
in
any
little
that
the
Lord
shall
send
,
Phil.
4.12.13
.
and
not
greedily
to
pray
for
wanton
abundance
.
Onely
know
that
this
bread
is
to
be
measured
according
to
mens
several
callings
and
charges
,
as
if
a
man
be
a
publike
person
,
a
Magistrate
or
Preacher
,
a
beggerly
maintenance
makes
their
callings
contemptible
,
so
where
there
is
great
charge
of
children
there
is
need
of
more
,
and
the
reason
why
abundance
is
not
to
be
prayed
for
,
is
,
because
in
abundance
we
are
apt
to
forget
God
,
Deut.
8.12
,
13
,
14.
See
it
in
Hezekiah
,
2
Chron.
32.26
.
David
,
2
Sam.
24.1
.
1
Tim.
6.17
.
In
respect
of
our
proneness
to
abuse
plenty
,
a
competency
is
the
safest
estate
to
pass
through
this
world
.
11
It
denoteth
to
us
that
we
must
pray
every
day
for
the
good
things
we
want
,
if
God
give
us
good
things
this
day
for
to
morrow
,
let
us
to
morrow
pray
for
supplies
for
the
3d.
day
.
Give
us
]
He
saith
not
me
,
but
us
,
1
To
show
that
we
must
not
onely
regard
our selves
in
our
estates
,
but
be
also
mindful
of
others
;
many
covetous
persons
instead
of
praying
for
a
supply
of
their
brethrens
wants
,
cry
,
give
me
all
,
give
them
none
.
2
We
are
hereby
taught
so
to
use
our
portion
,
that
others
may
have
part
with
us
.
God
makes
rich
men
Stewards
for
the
poor
.
Eat
the
fat
,
and
drink
the
sweet
,
and
send
portions
for
them
for
whom
nothing
is
prepared
,
Neh.
8.10
.
Stewards
receive
sometimes
the
wages
of
the
whole
family
,
not
to
keep
them
,
but
to
distribute
them
.
Job
31.17
.
Job
did
not
eat
his
morsels
himself
alone
,
but
the
fatherless
did
eat
with
him
also
,
v.
19.
And
forgive
us
our
trespasses
]
By
trespasses
Christ
means
sins
,
Luk.
11.4
.
Because
sin
is
the
greatest
debt
.
Hence
no
man
is
without
sin
,
contrary
to
the
Pelagians
,
who
said
righteous
men
pray
for
pardon
of
sin
for
others
,
not
for
themselves
,
or
if
they
said
so
,
for
themselves
,
it
was
not
in
truth
but
out
of
humility
,
and
modesty
;
but
to
say
that
which
is
false
is
not
humility
,
but
Hypocrisie
.
Now
we
see
there
's
none
so
holy
but
needs
pardon
,
and
pardon
of
sins
from
Christs
advocation
and
intercession
is
a
continued
act
in
God
.
This
word
[
Forgive
]
is
a
metaphor
taken
from
creditours
,
who
upon
occasion
forgive
debts
.
And
though
God
in
the
new
covenant
forgive
our
sins
,
Heb.
8.12
.
and
hath
promised
so
to
do
,
yet
would
he
not
deliver
us
from
eternal
death
,
but
upon
these
terms
,
that
whiles
we
are
in
this
life
we
should
humbly
acknowledge
before
God
,
our
sins
past
,
and
persevere
in
asking
pardon
for
them
.
The
Lords
prayer
teaches
us
that
we
are
daily
sinners
,
and
alwayes
sin
,
and
that
our
whole
life
is
a
repentance
,
Luth.
Tom.
1.301
.
Under
sins
Christ
means
original
and
actual
sins
.
Obj.
But
these
are
all
forgiven
to
Gods
children
,
Rom.
8.1
.
There
's
no
condemnation
to
them
that
are
in
Christ
.
Why
then
should
they
ask
pardon
?
Answ.
Because
there
is
not
a
justified
person
that
sins
not
,
Psal.
130.3.143.2
.
Enter
not
into
judgement
with
thy
servant
.
David
committed
Adultery
and
Murther
after
justification
,
and
Peter
denyed
Christ
.
This
petition
is
put
next
to
the
former
of
begging
daily
bread
,
that
after
we
have
got
a
natural
life
,
we
should
seek
for
a
life
of
justification
,
when
God
pardons
our
sins
we
are
thus
alive
;
as
malefactors
that
have
obtained
pardon
from
the
Prince
are
then
said
to
be
alive
.
Besides
we
could
not
begg
pardon
of
sin
,
if
God
should
not
continue
our
natural
life
,
and
this
petition
is
joyned
to
the
former
,
to
show
that
all
the
bread
or
outward
things
in
the
world
are
no
comfort
to
us
,
if
together
with
them
we
obtain
not
pardon
of
sin
.
In
desiring
forgivenness
we
see
,
1
There
must
be
an
acknowledgement
of
our
sins
,
Psal.
32.5
.
I
said
,
I
will
confess
my
transgressions
and
thou
forgavest
the
iniquity
of
my
sin
;
David
first
confessed
,
saying
I
have
sinned
,
and
then
Nathan
saith
,
the
Lord
hath
put
away
thy
sin
,
2
Sam.
12
,
13.
He
that
confesses
and
forsakes
shall
find
mercy
,
Prov.
28.13
.
1
Joh.
1.8
.
If
we
confess
our
sins
he
is
faithful
and
just
to
forgive
us
them
.
The
sick
sinner
,
Job
.
33
,
26.
confesses
,
I
have
sinned
,
and
perverted
that
which
was
right
,
and
it
profited
me
not
,
then
follows
,
ver.
58.
he
will
deliver
his
soul
from
going
into
the
pit
.
And
this
according
to
Christs
preaching
,
Mar.
1.15
,
Repent
ye
and
believe
the
Gospel
.
To
preach
remission
of
sins
to
faith
without
repentance
is
a
dangerous
doctrine
,
seeing
both
of
them
are
together
in
the
soul
,
Zach.
12.10
.
They
shall
look
on
the
Lord
as
crucified
,
and
mourn
,
and
in
that
day
when
there
is
such
mourning
(
which
alwayes
includes
confession
of
sins
in
it
)
there
is
a
Fountain
set
open
for
sin
and
for
uncleanness
.
1
As
to
obtain
pardon
there
must
be
the
blood
of
Christ
,
Heb.
9.22
.
without
shedding
of
blood
there
's
no
remission
,
and
with
the
blood
of
Christ
the
whole
Church
is
purchased
,
Act.
20.28
.
Rev.
1.5
.
Rev.
7.14
.
so
must
this
blood
be
applyed
to
every
individual
soul
that
hath
the
power
of
believing
;
this
blood
washes
white
,
yet
must
there
be
washing
before
whiteness
.
Pardon
must
be
had
,
not
onely
from
bloodshed
,
but
from
blood
sprinkled
.
See
Esa.
52.15
.
Ezek.
36.25
.
Heb.
9.13
,
14.10.22.12.24
.
1
Pet.
1.2
.
Yet
as
the
Spirit
must
besprinkle
thee
,
and
apply
this
blood
to
thee
,
so
must
thou
by
faith
wash
and
besprinkle
thy self
,
Rev.
7.14
.
They
have
washed
their
robes
and
made
them
white
in
the
blood
of
the
Lamb.
God
hath
fore-appointed
Christ
to
be
the
propitiation
for
our
sins
,
yet
is
it
not
before
believing
,
but
through
faith
in
his
blood
.
Rom.
3.25
.
Faith
is
the
hand
of
the
soul
,
and
the
soul
by
faith
puts
her
hand
into
Christs
blood
,
and
so
washes
off
its
guilt
,
Zach.
13.1
.
Christs
blood
is
resembled
to
a
Fountain
opened
for
sin
and
uncleanness
,
but
it
s
not
standing
by
the
Fountain
,
but
the
washing
with
the
water
thereof
that
will
cleanse
,
hence
Luk.
7.49
,
50.
Thy
faith
hath
saved
thee
,
go
in
peace
.
2
To
obtain
pardon
there
must
be
repentance
.
As
there
is
a
faith
unto
life
,
Joh.
6.47
.
A
justification
to
life
,
Rom.
5.18
.
So
is
there
repentance
unto
life
,
Act.
11.18
.
Ezek.
36.25
,
26.
With
Gods
sprinkling
clean
water
,
there
's
a
taking
away
the
stony
heart
:
where
God
gives
repentance
he
also
gives
forgiveness
,
and
appoints
his
Appostles
to
preach
repentance
and
remission
of
sins
together
,
Luk.
24.47
.
Some
doctrines
of
these
latter
times
suppose
a
forgiveness
,
not
onely
before
repentance
,
but
also
before
the
sinner
was
born
,
nay
some
go
as
high
as
to
say
from
eternity
,
if
it
was
so
,
to
what
purpose
was
it
then
for
Christ
to
preach
repentance
and
remission
together
?
Reasons
why
pardon
follows
upon
repentance
.
1
Faith
that
looks
on
Christs
blood
shed
for
us
,
looks
at
the
same
time
on
its
own
sin
,
as
the
cause
of
its
shedding
,
and
every
believing
sinner
is
at
the
same
time
a
repenting
sinner
,
Zach.
12.10
.
Thou
sayest
thou
hast
faith
that
apprehends
pardon
and
applyes
Christ
,
if
thou
doest
this
rightly
,
thy
faith
is
a
repenting
and
a
mourning
faith
,
Zach.
13.1
.
There
's
a
Fountain
set
open
in
that
day
,
in
what
day
?
not
simply
in
that
day
when
they
see
him
,
but
when
they
see
him
and
mourn
for
him
.
2
God
walks
by
his
own
rule
:
now
Christ
bids
that
upon
a
brothers
repentance
we
should
forgive
him
,
Luke
17.3
,
4.
So
upon
our
repentance
God
will
forgive
,
2
Sam.
12.12
,
13.
3
From
the
rule
of
justice
,
it
stands
not
with
justice
for
God
to
forgive
sin
to
a
man
that
goes
on
in
a
purpose
of
sin
,
therefore
at
the
time
God
gives
pardon
he
gives
repentance
.
4
The
want
of
assurance
of
pardon
doth
greatly
disquiet
,
as
well
as
the
want
of
pardon
.
Suppose
a
person
upon
believing
have
his
pardon
,
yet
is
it
but
dim
,
he
cannot
lightly
be
assured
of
it
until
he
do
repent
,
upon
repentance
God
gives
the
assurance
,
and
seals
it
to
the
conscience
,
Zach.
2.3
,
4.
As
the
Lord
takes
away
the
filthy
garments
from
Joshua
,
so
to
Joshua's
conscience
hespeaks
,
I
have
caused
thine
iniquity
to
pass
from
thee
.
Preachers
must
take
heed
,
they
do
not
preach
remission
to
faith
without
repentance
.
The
summe
of
the
Gospel
is
,
that
whereas
we
are
all
dead
men
in
Adam
,
remission
of
sins
is
tendered
to
all
that
do
believe
and
repent
,
this
is
signified
in
baptisme
and
the
supper
,
which
are
signes
on
Gods
part
to
confirme
unto
us
his
faithfulness
in
remission
,
and
signes
on
our
parts
to
binde
us
to
believe
and
repent
.
We
see
in
this
petition
,
1
who
forgives
,
even
God
.
He
to
whom
a
debt
is
own
can
onely
forgive
it
,
Esa.
43.25
.
I
,
even
I
am
he
that
blotteth
out
thy
sins
for
my
own
Name
sake
.
Others
may
remit
the
wrongs
that
concern
themselves
,
or
they
may
remit
declaratively
,
they
are
to
preach
deliverance
to
captives
,
Esa.
61.1
.
Luk.
4.18
.
The
state
of
a
man
unpardoned
is
like
the
state
of
a
man
imprisoned
,
as
the
words
,
shutting
and
opening
,
and
keyes
,
Matth.
16.19
.
import
:
now
when
persons
repent
,
preachers
say
to
souls
,
as
Nathan
to
David
,
2
Sam.
12.7
.
The
Lord
hath
put
away
thy
sin
.
The
Lord
hath
done
it
,
I
onely
declare
it
.
Christ
spake
to
his
Apostles
,
whose
sins
ye
remit
,
they
are
remitted
,
but
first
he
said
,
receive
ye
the
Holy
Ghost
,
for
it
is
the
Holy
Ghost
puts
away
sin
,
and
not
you
.
God
onely
forgives
authoritatively
.
Christ
gave
the
power
of
teaching
to
his
Disciples
,
but
kept
the
power
of
forgiveness
to
himself
.
Now
for
the
ground
upon
which
pardon
of
sin
is
founded
,
it
is
the
meer
mercy
of
God
,
it
s
for
his
own
Name
sake
,
the
graces
that
are
in
us
are
not
causes
that
God
forgives
fin
to
us
,
but
evidences
thereof
,
for
the
onely
groundis
mercy
,
which
is
seen
,
-
1
In
that
he
hath
found
out
and
appointed
a
way
to
satisfie
his
justice
,
even
Christs
satisfaction
,
Rom.
3.25
.
Esa.
53.6
.
-
2
In
his
acceptation
of
that
satisfaction
,
and
not
requiring
the
debt
of
us
,
Esa.
53.11
.
-
3
In
giving
us
to
Christ
,
Joh.
6.37
.
-
4
In
giving
us
grace
to
receive
Christ
so
tendered
in
the
Gospel
,
Joh.
1.12
.
-
5
In
that
there
was
nothing
in
us
to
move
him
thereto
but
our
misery
,
so
that
as
tender
hearts
show
mercy
to
persons
in
misery
,
so
did
God
.
What
was
there
in
Paul
when
he
was
going
to
Damascus
to
persecute
?
For
Application
,
1
begg
forgiveness
of
sins
of
God
.
Reprobate
men
may
have
other
mercies
,
this
onely
belongs
to
the
elect
,
Esa.
33.24
.
The
people
that
dwell
therein
shall
be
forgiven
their
iniquity
.
Though
Saints
have
prayed
for
removing
judgements
,
yet
have
they
specially
prayed
for
pardon
of
sin
,
2
Sam.
24.10
.
Grounds
of
begging
pardon
.
1
From
the
painfulness
and
anguish
that
is
in
unpardoned
sin
lying
on
the
conscience
,
compared
to
a
thorne
in
the
flesh
,
Ps.
38.3
.
There
's
no
rest
in
my
bones
because
of
my
sin
:
to
a
heavy
burthen
,
Psa.
38.4
.
To
the
breaking
of
the
bones
,
Psal.
51.12
.
To
a
Serpents
sting
,
1
Cor.
15.56
.
Yea
to
the
stinging
of
an
adder
.
Prov.
23.32
.
To
a
scorching
heat
.
Psal.
32.4.5
.
Freedom
from
wrath
,
law
,
sin
,
death
,
are
easily
spoken
,
but
to
feel
the
fruit
of
it
in
agony
of
conscience
,
and
to
apply
it
to
a
mans
self
,
is
very
hard
.
Luth.
Tom.
4.
Fol.
149.
2
The
comfort
and
content
that
is
in
the
soul
when
sin
is
pardoned
;
it
is
as
if
you
should
take
off
a
talent
of
lead
or
a
heavy
weight
from
the
soul
,
Matth.
9.2
.
Be
of
good
cheer
,
thy
sins
are
forgiven
thee
.
Look
upon
a
poor
debtor
that
ought
a
thousand
pound
and
was
ready
to
be
cast
in
prison
for
it
,
the
creditor
shall
not
onely
forgive
the
debt
but
cancell
the
bond
:
how
doth
this
cheer
the
debtor
?
so
did
Christ
for
us
.
Col.
2.14
.
Blotting
out
the
hand
writing
of
ordinances
that
was
against
us
,
he
took
it
out
of
of
the
way
and
nayled
it
to
his
Cross
,
so
that
it
can
never
be
pleaded
against
us
.
Hence
when
God
would
comfort
Mary
Magdalen
weeping
,
he
doth
it
from
this
ground
,
because
her
sins
were
forgiven
,
Luk.
7.38
,
9
,
49
,
50.
Matth.
9.2
.
To
the
Palsey
man
Christ
saith
,
Be
of
good
cheer
,
thy
sins
are
forgiven
thee
.
Esa.
40.
Comfort
ye
my
people
,
but
how
?
tell
them
their
iniquity
is
pardoned
.
Object
.
But
drooping
souls
cry
out
;
Hence
I
doubt
my
sins
are
not
pardoned
,
because
I
have
so
little
peace
in
my
soul
.
Answ.
1
Though
comfort
arise
from
pardon
,
yet
must
God
make
us
to
hear
the
voice
of
it
,
Psalm
51.8
.
Make
me
to
hear
the
voice
of
joy
and
gladness
.
God
makes
the
voice
to
speak
higher
or
lower
as
he
thinks
good
.
2
The
more
even
the
soul
walks
without
back
sliding
,
the
more
doth
the
Lord
speak
peace
to
the
soul
,
Psalm
85.8
.
The
Lord
will
speak
peace
unto
his
Saints
,
but
let
them
not
turn
again
to
folly
;
as
if
he
should
say
,
If
they
relapse
or
turn
to
folly
,
their
peace
will
be
interrupted
.
3
Observe
whether
thy
conscience
speak
truly
or
scrupulously
;
If
thy
trouble
come
from
thy
conscience
witnessing
that
thou
livest
in
sin
,
as
Cain's
conscience
did
,
Gen.
4.13
.
this
must
needs
destroy
all
comfort
and
peace
,
but
if
thy
conscience
speaks
onely
scrupulously
in
time
of
temptation
,
as
David's
conscience
did
,
Psalm
31.22
.
I
said
,
I
am
cast
out
of
thy
sight
.
Be
not
discouraged
when
thou
knowest
the
constant
tenour
of
thy
life
to
be
holy
.
4
According
to
our
care
of
keeping
our
Evidences
clear
;
so
peace
and
comfort
is
wont
to
abound
in
the
soul
,
and
fears
and
doubts
are
wont
to
vanish
,
Isai
48.18
.
O
that
thou
hadst
hearkened
to
my
Commandments
,
then
had
thy
peace
been
as
a
River
,
and
thy
righteousness
as
the
waves
of
the
Sea
.
By
Righteousness
the
Prophet
seems
to
mean
the
manifestation
of
righteousness
,
Isai
32.17
.
The
work
of
righteousness
shall
be
peace
,
and
the
effect
of
righteousness
shall
be
quietness
and
assurance
for
ever
.
5
Pour
out
thy
soul
to
the
Lord
in
melting
Prayers
,
for
in
such
God
in
wont
to
come
in
with
comfort
,
as
in
Hanna
,
1
Sam.
1.18
.
David
,
Psal.
6.8
.
6
Consider
what
it
is
that
turns
the
conscience
out
of
its
peace
,
and
removes
it
,
as
sometimes
thou
slightest
Prayer
.
It
may
be
some
injustice
is
upon
thy
conscience
,
committed
by
thee
in
thy
natural
state
,
for
which
thou
hast
not
made
restitution
,
confidence
in
thine
own
righteousness
,
conscience
calls
upon
thee
to
do
some
duty
,
and
thou
wilt
not
for
fear
or
shame
do
it
:
to
finde
out
what
that
is
and
to
remove
it
is
the
way
to
rejoycing
,
Gal.
6.4
.
but
if
upon
search
thou
canst
finde
nothing
,
then
chide
thy
heart
for
thy
causless
fears
and
doubts
,
and
say
,
Why
art
thou
cast
down
,
O
my
soul
?
and
why
art
thou
disquieted
within
me
?
Psal.
42.11
.
3
The
third
ground
to
be
earnest
in
begging
pardon
of
sin
,
is
taken
from
the
evils
of
sin
,
which
are
,
1
General
,
as
,
-
1
Filthiness
of
it
,
it
's
compared
to
Excrements
,
as
to
a
Dogs
vomit
,
2
Peter
2.22
.
to
a
menstruous
cloath
,
to
loathsomness
,
Prov.
13.5
.
-
2
Guiltiness
;
this
twinges
the
soul
like
so
many
Furies
,
whiles
it
bindes
over
the
soul
to
punishment
.
Guilt
is
compared
to
a
Dart
that
strikes
through
the
Liver
,
Prov.
7.23
.
Guilt
pursued
Adam
,
Gen.
3.10
.
it
's
like
bodily
sickness
which
will
never
let
a
man
be
in
ease
,
till
it
be
expelled
,
Isai
48.22
.
-
3
The
wearisomness
of
it
,
Jer.
9.5
.
Hab.
2.13
.
what
a
weariness
to
be
under
the
slavery
of
covetousness
,
pride
,
uncleanness
,
and
sometimes
to
have
contrary
lusts
domineering
in
us
that
the
soul
knows
not
which
to
satisfie
?
-
4
The
punishment
of
it
both
here
and
hereafter
.
Here
it
brings
sickness
,
poverty
,
disgrace
,
crosses
in
wives
,
children
and
servants
,
now
when
God
forgives
he
forgives
all
.
Papists
mistake
to
think
that
God
forgives
the
sin
,
but
the
sinner
must
suffer
the
punishment
,
which
is
changed
by
Christ
onely
from
an
eternal
to
a
temporary
punishment
,
which
must
be
suffered
here
or
in
Purgatory
:
but
we
see
the
contrary
,
the
King
frankly
forgave
all
that
the
Debtour
ought
,
even
though
they
were
ten
thousand
Talents
,
Matth.
18.32
.
that
is
,
both
sin
and
punishment
.
And
though
God
chasten
his
People
for
sins
after
Pardon
,
as
David's
childe
born
in
Adultery
died
,
2
Sam.
12.13
.
also
God
forgave
the
Peoples
sins
,
but
took
vengeance
of
their
Iaventions
,
Psalm
99.8
.
yet
these
punishments
were
not
satisfactions
to
divine
justice
,
but
cautions
to
themselves
and
others
,
that
whiles
they
smarted
so
bitterly
for
their
sins
,
they
might
not
dare
to
commit
them
,
1
Cor.
11.32
.
-
5
The
particular
evils
in
it
,
as
,
1
It
's
the
greatest
evil
,
because
if
not
pardoned
it
deprives
of
the
greatest
good
,
even
of
God
himself
,
Isai
59.1
.
2
Sin
is
more
filthy
than
the
Devil
,
because
sin
made
the
Devil
to
be
what
he
is
,
being
formerly
a
glorious
Angel
.
3
Sin
is
the
cause
of
all
inward
and
outward
troubles
.
4
Sin
turns
away
the
good
things
that
we
have
,
and
withholds
the
good
things
that
we
want
.
See
Jer.
5.25
.
5
Sin
is
that
that
takes
away
all
the
content
of
the
soul
,
and
fills
the
Soul
with
discontent
and
amazement
.
6
The
bitterness
of
sin
after
commission
is
infinitely
more
than
the
sweetness
thereof
in
and
at
the
commission
of
it
,
Job
1.20.12.13
.
7
The
shame
of
sin
,
sinners
are
ashamed
,
as
a
thief
is
ashamed
,
Jer.
2.26
.
See
it
in
Adam
,
Gen.
3.10
.
4
Ground
,
pardon
of
sin
eats
out
the
slavish
fear
of
death
.
That
death
which
is
as
the
king
of
terrours
to
ungodly
men
,
Job
18.14
.
becomes
less
and
less
to
pardoned
persons
,
Heb.
2.15
Luke
2.29
.
Psalm
91.5
,
6.
Not
affraid
of
the
arrow
that
flies
by
day
or
night
.
Death
to
Saints
is
like
Sampson's
Lion
out
of
which
came
sweetness
.
No
preparative
for
death
can
be
like
this
,
hence
Job
7.21
.
Job
saith
,
Why
dost
thou
not
pardon
mine
iniquity
?
for
now
shall
I
sleep
in
the
dust
.
Thou
wouldst
willingly
have
nothing
trouble
thee
when
thou
comest
to
die
,
O
get
then
thy
sin
pardoned
and
nothing
then
need
trouble
thee
.
5
Ground
,
the
suddenness
and
inexpectancy
of
death
,
by
it
men
are
taken
as
birds
in
a
snare
and
fishes
in
a
net
,
Eccles
4.12
.
Now
what
a
fearfull
thing
is
it
then
for
to
die
in
thy
sins
?
John
8.21
,
24.
It
's
a
fearfull
thing
to
die
in
a
Goal
,
yet
a
man
so
dying
may
go
to
Heaven
,
but
if
he
die
in
his
sins
the
soul
goes
to
Hell
.
6
Till
thou
gets
thy
sins
pardoned
thou
art
in
a
cursed
and
wofull
condition
,
Gal.
3.10
.
Consider
how
dreadfull
sin
unpardoned
was
in
the
conscience
of
Judas
and
Achitophel
,
so
will
it
be
in
thy
conscience
when
thou
comest
to
die
,
if
it
be
not
pardoned
.
I
say
,
if
conscience
be
enlightened
or
awakened
,
for
its
possible
for
some
men
from
a
stupid
and
ignorant
estate
,
though
their
sins
be
unpardoned
,
to
dye
in
peace
,
because
they
know
not
their
danger
,
Psal.
73.4
.
there
are
no
bands
in
their
death
.
Ignorance
of
a
danger
,
and
a
deliverance
from
a
danger
breed
a
like
confidence
but
not
a
like
safety
.
A
man
would
wonder
how
any
soul
that
is
awakened
can
dye
in
his
right
wits
,
when
he
knows
nothing
of
the
pardon
of
his
sin
,
seeing
the
day
that
he
dyes
he
goes
to
Hell
into
utter
darkness
,
Matth.
22.13
.
7
Pardon
of
sin
sweetens
all
other
things
,
1
Comforts
to
us
.
I
have
wife
and
children
,
and
credit
,
&c.
but
what
are
these
without
a
reconciled
God
?
what
comfort
hath
a
condemned
man
in
friends
,
relations
,
lands
,
dwellings
,
till
he
get
a
pardon
?
Psal.
32.1
.
2
It
sweetens
crosses
.
If
a
man
be
to
dye
at
a
stake
,
as
Steven
was
,
and
can
behold
Christ
by
faith
as
his
,
what
cares
he
for
the
stones
thrown
at
him
?
so
the
thief
on
the
Cross
,
Paul
and
Silas
when
they
were
in
the
stocks
,
praised
God
when
their
sins
were
pardoned
,
Act.
16.25
.
8
If
we
get
not
pardon
of
sin
now
,
we
shall
never
get
it
.
There
's
no
forgiveness
in
another
world
.
There
's
no
place
of
repentance
,
there
's
no
effect
of
satisfaction
then
,
as
Cyprian
saith
:
for
that
place
,
Matth.
12.32
.
Whosoever
speaketh
against
the
holy
Ghost
it
shall
not
be
forgiven
him
,
neither
in
this
world
,
nor
in
that
which
is
to
come
,
therefore
some
sins
are
forgiven
in
the
world
to
come
.
Answ.
Mark
expounds
it
that
such
a
one
hath
never
forgiveness
.
Mark
.
3.29
.
Matthew
,
to
aggravate
the
sin
against
the
holy
Ghost
,
uses
a
Periphrasis
,
as
if
we
should
speak
of
a
sick
man
,
he
can
sleep
neither
day
nor
night
,
that
is
never
,
or
as
if
we
should
say
the
grace
of
faith
can
never
be
bought
with
mony
,
neither
in
this
life
nor
in
the
life
to
come
,
that
is
never
.
For
that
place
,
1
Pet.
3.18
,
19
,
20.
Being
put
to
death
in
the
flesh
,
but
quickned
by
the
Spirit
,
by
which
also
he
went
to
preach
to
the
spirits
in
prison
,
which
sometimes
were
disobedient
,
when
once
the
long
suffering
of
God
waited
in
the
dayes
of
Noah
:
therefore
,
say
some
,
the
Gospel
was
preached
in
the
world
to
come
for
forgiveness
,
there
is
a
misunderstanding
of
three
things
in
this
text
.
1
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
which
they
understood
the
soul
of
Christ
,
as
by
flesh
his
body
;
the
body
they
held
to
dye
,
but
the
soul
to
remain
alive
,
in
which
soul
,
say
they
,
he
went
and
preached
,
but
by
the
flesh
of
Christ
is
meant
his
humanity
,
according
to
this
he
is
said
to
be
put
to
death
,
but
by
his
spirit
is
meant
his
divinity
,
Joh.
4.23
.
By
the
power
of
this
spirit
and
divinity
he
was
raised
from
the
dead
,
2
Cor.
13.4
.
A
second
word
misunderstood
is
this
[
to
the
Spirits
in
prison
]
Where
the
Word
[
are
]
is
to
be
understood
,
or
the
word
being
they
understood
[
were
or
had
been
]
which
words
are
referred
to
those
men
that
in
the
time
of
Noah
were
unbelievers
,
and
were
then
in
the
world
,
now
in
Peters
time
their
souls
were
in
Hell
,
for
by
the
prison
is
meant
Hell
,
Rev.
20.7
.
There
they
are
kept
to
the
day
of
judgement
.
The
third
word
which
almost
deceived
all
,
was
the
word
[
Going
or
went
]
which
they
understood
of
his
going
out
of
the
world
into
Hell
,
when
it
was
meant
of
his
going
out
of
Heaven
into
the
world
,
and
speaking
then
by
his
spirit
in
the
ministry
of
Noah
to
these
rebells
that
were
now
in
Hell
in
Saint
Peters
time
.
Now
that
no
sins
are
forgiven
in
the
world
to
come
,
appears
,
1
Because
in
this
life
onely
are
tenders
of
grace
2
Cor.
6.2
.
Behold
now
is
the
accepted
time
,
now
is
the
day
of
salvation
.
When
the
master
of
the
house
hath
shut
to
the
door
of
this
life
,
and
ye
stand
without
and
knock
,
and
say
,
Lord
,
Lord
,
Christ
will
say
,
Depart
from
me
,
I
know
you
not
,
Luk.
13.25
.
The
gate
of
grace
was
wholly
shut
unto
the
foolish
Virgins
,
Matth.
25.11
.
2
The
time
betwixt
this
and
death
is
the
time
for
repentance
,
patience
,
and
constancy
,
and
after
death
is
the
present
receiving
of
the
crown
.
Rev.
2.10
.
Be
thou
faithful
unto
death
and
I
will
give
thee
a
crown
of
life
.
The
godly
lamented
Stephen
at
his
death
,
but
never
prayed
for
him
,
Col.
1.14
.
9
The
grievousness
of
that
prison
whereinto
unpardoned
sins
will
cast
us
.
1
We
are
afraid
to
be
cast
into
a
stinking
prison
for
debt
,
yet
may
there
be
hope
one
way
or
other
to
get
out
,
by
satisfaction
,
or
compounding
,
or
the
creditours
pity
,
but
none
of
these
can
befall
thee
if
thou
dyest
in
thy
sins
,
and
be
cast
into
that
prison
:
thou
canst
not
come
out
by
satisfaction
,
because
that
is
of
force
onely
by
Christ
his
satisfaction
in
this
life
,
Act.
13.39
,
40.
Col.
1.13
,
14.
nor
yet
by
composition
,
for
thou
must
lye
there
till
thou
hast
paid
the
utmost
farthing
,
Luk.
12.59
.
nor
by
the
creditours
mercy
,
because
after
death
the
wicked
shall
have
judgement
without
mercy
,
Jam.
2.13
.
2
There
will
be
no
running
away
from
this
prison
,
because
the
prisoner
is
bound
hand
and
foot
,
Matth.
22.13
.
Bind
him
hand
and
foot
and
take
him
away
and
cast
him
into
outer
darkness
.
Kept
in
everlasting
chains
,
Jude
6.
Psal.
49.
Like
sheep
that
are
driven
into
the
fold
,
so
are
they
driven
into
Hell
,
ver.
14.
Luk.
16.26
.
3
In
other
prisons
we
have
friends
come
to
visit
us
,
but
here
not
onely
friends
,
4
The
perpetuity
of
it
:
to
be
condemn'd
to
perpetual
imprisonment
and
that
in
some
loathsom
dungeon
,
is
terrible
,
yet
death
may
set
us
free
thence
,
but
from
the
prison
of
Hell
there
's
no
getting
out
.
The
worm
never
dyes
,
nor
the
fire
never
goes
out
.
Mark
.
9.44
,
45
,
46
,
47
,
48.
It
s
five
times
set
down
[
the
fire
that
never
shall
be
quenched
]
which
are
not
idle
repetitions
,
but
to
ascertain
us
of
the
perpetuity
of
the
torment
.
If
the
damned
had
hope
after
some
millions
of
years
to
have
their
torments
ended
,
it
were
something
,
but
the
burnings
are
everlasting
,
Isai
33.14
.
Isai
30.33
.
the
Worm
everlasting
,
Isai
66.24
.
the
Fire
everlasting
,
Revel.
20.10
.
the
contempt
everlasting
,
Dan.
12.2
.
Object
.
But
by
what
right
will
God
punish
temporary
faults
with
eternal
punishments
?
Answ.
1.
Sin
is
committed
against
an
infinite
Majesty
,
and
so
deserves
infinite
punishment
;
now
because
man
is
a
finite
creature
,
and
cannot
suffer
for
it
at
once
,
therefore
he
must
suffer
for
it
successively
to
all
eternity
.
2
Because
in
unpardoned
sinners
so
dying
there
's
a
wicked
habit
,
that
should
they
live
ever
they
would
sin
ever
,
the
sinner
sins
in
his
eternity
and
God
punishes
in
his
eternity
.
3
Punishment
is
to
be
measured
,
not
by
length
of
time
the
offence
is
in
committing
,
but
by
the
greatness
of
the
offence
:
Murder
and
Adultery
are
soon
committed
,
shall
the
Offender
be
no
longer
punished
than
the
offence
is
committing
?
4
As
we
are
to
look
upon
the
perpetuity
of
this
Prison
,
so
upon
the
darkness
of
it
.
Jude
6.
the
rebellious
Angels
are
reserved
under
darkness
,
chains
of
darkness
,
2
Peter
2.4
.
to
the
wicked
the
mist
of
darkness
is
reserved
for
ever
,
2
Peter
2.17
.
Light
is
most
comfortable
,
but
in
Hell
there
's
fire
without
light
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
the
damned
see
not
.
10
Together
with
pardon
come
all
other
blessings
,
Ezek.
36.25
,
26
,
27.
I
will
sprinkle
clean
water
,
what
more
?
the
cleansing
from
filthiness
,
a
new
heart
,
the
putting
of
the
Spirit
within
us
,
writing
the
Law
in
the
heart
.
Power
over
sin
follows
pardon
of
sin
,
Rom.
7.15.8.2
.
yea
all
good
things
here
,
Rom.
8.32
.
and
glorification
in
Heaven
hereafter
;
Whom
he
justified
,
them
he
gloried
,
Rom.
8.30
.
11
True
happiness
consists
in
forgiveness
of
sins
:
the
World
counts
them
happy
that
have
great
Estates
,
that
have
the
Princes
ear
,
but
the
Lord
tells
us
those
are
happy
that
have
sins
pardoned
,
Psalm
32.1
.
Blessed
is
he
whose
transgression
is
forgiven
,
and
whose
sin
is
covered
.
I
am
covered
under
the
shadow
of
the
wings
of
Christ
,
and
live
secure
under
the
most
broad
heaven
of
Remission
of
sins
which
is
spread
over
me
,
Luth.
Tom.
4.76
.
Now
that
happiness
consists
in
forgiveness
appears
thus
,
1
Sin
exposes
us
to
all
misery
,
both
in
this
life
and
hereafter
,
Rom.
3.23
.
now
it
's
a
happiness
to
be
freed
from
this
misery
.
2
The
blessing
cannot
come
upon
us
,
till
the
curse
be
removed
,
Gal.
3
.
1●
,
14.
now
we
are
not
freed
from
the
curse
till
our
sins
be
forgiven
.
3
Where
God
forgives
there
's
none
can
condemn
,
Rom.
8.1.33.34
.
now
it
must
needs
be
a
state
of
happiness
to
be
free
from
condemnation
.
4
Without
forgiveness
there
's
no
reconciliation
,
now
we
can
never
be
happy
till
God
and
the
soul
be
reconciled
.
That
reconciliation
goes
with
forgiveness
,
appears
,
2
Cor.
5.19
.
God
was
in
Christ
reconciling
the
world
unto
himself
,
not
imputing
their
trespasses
unto
them
.
2
Use
.
Triall
whether
God
hath
forgiven
thy
sins
.
1
There
will
be
then
a
writing
of
Gods
Law
in
thy
heart
,
because
the
branches
of
the
new
covenant
are
inseparable
,
Heb.
8.10
,
12.
where
God
remembers
sin
no
more
he
so
writeth
Gods
Law
in
the
heart
.
2
The
sealing
of
the
Spirit
manifested
to
Gods
people
in
Prayer
,
Ephes.
1.13
.
After
ye
believed
ye
were
sealed
.
Every
comfortable
answer
in
Prayer
doth
help
to
clear
up
pardon
to
the
soul
.
3
A
thankfull
frame
of
heart
in
the
receipt
of
this
privilege
,
Psalm
103.1
,
2.
Bless
the
Lord
,
O
my
soul
,
why
?
who
forgiveth
all
thy
sins
.
Hezekiah
praises
God
for
this
mercy
,
Isai
38.17
.
Behold
for
peace
I
had
great
bitterness
,
but
thou
in
love
to
my
soul
hast
delivered
me
from
the
pit
of
corruption
,
for
thou
hast
cast
all
my
sins
behinde
thy
back
.
1
Tim.
1.13
,
14
,
15.
4
With
pardon
there
is
a
subdument
of
the
reigning
power
of
sin
,
Mic.
7.18
,
19
Rom.
6.14
.
Rom.
8.1
,
2.
Jebusites
will
dwell
in
the
Land
whether
you
will
or
no
,
onely
they
are
conquered
and
become
tributary
,
Josh.
17.11
,
12.
5
Pardon
of
sin
is
accompanied
with
sanctifying
grace
:
as
the
Lord
took
Joshua's
filthy
garments
off
,
so
he
gave
him
change
of
raiment
,
Josh.
3.3
,
4.
Ezek.
16.9
,
10
,
11.
There
's
ever
a
love
goes
to
the
Lord
.
Luke
7.47
.
speaking
of
Mary
Magdalen
he
saith
,
Her
sins
which
are
many
are
forgiven
her
,
for
she
loved
much
.
Her
love
was
not
the
cause
of
remission
,
but
a
declarative
sign
thereof
:
the
Pharisee
findes
fault
with
Christ
for
suffering
a
sinner
to
be
so
familiar
with
him
,
Christ
answers
,
She
is
no
sinner
,
he
proves
it
,
because
her
sins
were
forgiven
her
,
but
how
proves
he
that
?
why
,
she
loved
much
.
And
as
it
is
accompanied
with
the
grace
of
love
,
so
with
the
grace
of
fear
,
Jer.
32.40
.
6
Repentance
and
Forgiveness
goes
together
,
Luke
24.47
.
Acts
2.38
,
39.
Acts
3.19
.
Acts
5.31
.
Therefore
whatsoever
evidences
Repentance
evidences
Forgiveness
.
7
Pardon
of
sin
is
accompanied
with
sovereign
love
to
God
,
1
John
4.19
.
We
love
him
because
he
first
loved
us
,
and
for
the
degree
see
Matth.
10.37
.
so
Mary
Magdalen
,
Luke
7.38
.
compared
with
v.
47.
Love
is
in
true
Faith
as
the
Fruit
in
the
Root
.
8
Peace
of
Conscience
is
an
evidence
,
Rom.
5.1
.
being
justified
by
Faith
we
have
Peace
with
God
.
I
mean
such
a
Peace
as
arises
after
trouble
or
deliverance
from
danger
,
and
frees
the
soul
from
slavish
fears
.
9
A
desire
of
more
and
more
assurance
.
This
is
an
Argument
that
we
have
tasted
the
sweetness
of
Pardon
in
some
measure
.
There
are
three
things
proper
to
Saints
,
they
think
they
can
never
be
humbled
enough
,
nor
thankfull
enough
,
nor
assured
of
Gods
love
enough
.
Hence
David
,
after
Nathan
had
come
to
him
and
assured
him
of
pardon
,
prays
,
Psalm
51.8
.
Make
me
to
hear
joy
and
gladness
that
the
bones
which
thou
hast
broken
may
rejoyce
,
and
not
being
satisfied
herewith
v.
12.
he
prays
,
Restore
unto
me
the
joy
of
thy
salvation
.
Onely
if
the
evidence
of
the
Spirit
shew
not
it self
always
in
the
same
measure
,
we
must
have
recourse
to
those
Evidences
God
gives
sometimes
,
knowing
that
these
Evidences
which
come
from
the
Spirit
,
as
a
cause
,
and
the
fruits
of
sanctification
,
as
effects
,
are
occasional
refreshings
for
the
soul
in
its
way
to
Heaven
,
but
not
daily
food
for
the
soul
to
feed
upon
.
Feasting
is
not
for
every
day
,
except
the
Feast
of
a
good
Conscience
,
that
the
Conscience
witnesses
we
live
not
in
the
omission
of
a
known
duty
,
nor
in
the
commission
of
a
known
iniquity
.
10
We
know
it
by
these
three
witnesses
,
the
blood
of
Christ
pacifying
the
conscience
.
1
Joh.
5.9
.
the
witness
of
water
altering
our
natures
,
and
the
testimony
of
the
Spirit
saying
,
I
am
thy
salvation
,
thy
sins
are
pardoned
:
such
testimonies
ought
to
be
carefully
kept
,
even
as
a
malefactor
carefully
keeps
a
pardon
under
seal
,
which
he
means
to
produce
for
his
life
at
the
next
assizes
:
between
the
Lord
and
a
true
believer
,
there
is
as
it
were
a
mutual
contract
,
Faith
sets
to
its
feat
that
God
is
true
in
that
he
promiseth
,
Joh.
3
.
3●
.
And
God
by
his
Spirit
seals
unto
the
believer
that
he
shall
be
undoubtedly
brought
to
the
salvation
he
hath
bel●●●ed
.
11
When
thou
canst
produce
some
promise
that
doth
discharge
〈◊〉
,
which
the
Spirit
●●th
made
over
to
thy
soul
,
as
that
Esa.
43.25
.
Joh.
3.16
.
It
s
not
bare
remembring
promises
is
so
comfortable
,
as
those
promises
made
over
to
thy
soul
,
wherein
thy
soul
rests
and
received
comfort
.
If
a
man
have
paid
his
debts
,
he
is
able
to
produce
his
acquittance
that
they
are
paid
.
When
we
have
such
promises
so
made
over
to
produce
,
they
are
as
it
were
acquittances
under
hand
and
seal
.
Suppose
that
without
the
in-come
of
the
Spirit
in
the
promise
thou
shouldest
believe
(
which
I
doubt
of
)
yet
through
the
in-come
of
the
Spirit
in
the
promise
thou
mayest
know
that
thou
dost
believe
.
As
the
pipes
of
a
conduit
convey
water
hither
and
thither
,
so
doth
the
Spirit
in
the
promise
believed
convey
grace
and
comfort
into
our
hearts
.
Yet
some
think
that
when
God
gives
a
particular
promise
,
it
is
not
to
measure
our
condition
by
,
but
to
uphold
the
soul
in
the
condition
of
desertion
or
temptation
.
Hence
though
Hezekiah
had
a
particular
word
for
deliverance
,
the
three
children
had
not
.
3
Use
,
to
believe
the
forgiveness
of
sins
,
and
labour
after
assurance
thereof
.
Wherefore
came
Christ
into
the
world
?
Wherefore
hath
he
carried
our
nature
into
heaven
and
there
appears
for
us
?
Why
hath
he
given
us
his
oath
?
Heb.
6.
Why
hath
he
given
us
the
signes
of
the
Covenant
?
Why
have
we
so
many
commands
to
believing
and
so
many
reproofs
of
unbelief
?
Why
have
we
,
besides
the
sealing
of
the
promise
with
the
bloud
of
the
testator
,
the
sealing
with
the
spirit
of
promise
,
as
a
pledge
,
a
pawn
and
an
earnest
,
but
onely
to
urge
us
to
believe
?
Though
we
will
not
believe
a
mans
word
or
bond
,
yet
upon
sufficient
pawn
we
will
deal
,
though
the
man
be
but
weak
,
and
shall
we
not
trust
God
for
that
for
which
we
have
so
good
a
pawn
as
his
Spirit
?
And
in
order
to
this
thy
assurance
of
thy
pardon
get
more
and
more
earnest
of
the
Spirit
.
Men
that
deal
in
great
matters
love
to
get
as
good
earnest
as
they
can
;
the
fuller
earnest
the
more
security
.
Again
,
people
keep
and
esteem
an
earnest
more
then
other
mony
,
because
it
hath
reference
to
further
matters
which
other
mony
hath
not
:
So
should
we
esteem
the
Spirits
testimony
as
sealing
us
up
unto
the
future
inheritance
in
heaven
,
at
which
day
it
shall
cease
to
be
any
further
an
earnest
,
as
earnest
mony
ceases
to
be
earnest
when
the
whole
sum
is
paid
.
Mean
time
till
we
come
into
that
glory
,
the
Spirit
though
it
do
not
always
confirm
us
to
present
sence
,
yet
doth
it
confirm
us
to
present
experience
from
the
former
workings
thereof
which
we
have
felt
,
as
the
former
movings
of
the
infant
in
the
mothers
womb
confirm
the
mother
that
she
is
with
childe
,
though
at
the
present
she
feel
no
moving
at
all
thereof
.
Obj.
But
the
heart
is
deceitful
.
Ans.
The
Spirit
in
us
is
too
holy
to
deceive
,
and
too
wise
to
be
deceived
.
When
there
is
an
object
to
be
seen
,
and
an
eye
to
see
,
and
light
to
discover
the
object
to
the
eye
,
sight
must
needs
follow
,
so
in
a
believer
there
is
grace
to
be
seen
,
and
an
eye
of
faith
to
see
it
,
so
is
there
a
light
of
the
Spirit
discovering
that
grace
to
the
soul
.
Obj.
But
some
,
as
Papists
and
others
,
think
there
can
be
no
assurance
of
remission
of
sins
and
of
salvation
.
A.
That
we
may
be
assured
herein
,
appears
,
1
The
Word
bids
us
make
our
pardon
and
salvation
sure
:
2
Pet.
1.10
.
Heb.
6.11.10.22
.
which
were
in
vain
if
such
a
thing
could
not
be
.
2
The
Saints
have
been
assured
hereof
.
Job
saith
,
c.
19.25
.
I
know
that
my
Redeemer
liveth
,
and
that
I
shall
stand
up
with
him
on
the
earth
at
the
last
day
,
and
I
shall
see
him
,
not
with
other
,
but
with
the
same
eys
.
2
Cor.
5.1
.
Paul
saith
,
We
know
if
our
earthly
tabernacle
were
dissolved
we
have
a
building
of
God
.
Abraham
,
Rom.
4.21
,
22.
1
John
3.14
1
John
5.14
,
15.
We
know
we
are
translated
from
death
to
life
;
we
know
we
have
the
petitions
desired
.
1
Pet.
5.1
.
I
am
also
a
partaker
of
the
glory
that
shall
be
revealed
.
Peter
speaks
of
himself
in
this
life
.
Obj.
But
what
these
Saints
had
they
had
by
special
revelation
.
Answ.
No.
For
the
Saints
Peter
writes
to
,
had
obtained
like
precious
faith
with
himself
,
2
Pet.
1.1
.
And
Paul
saith
,
I
am
perswaded
that
neither
life
,
nor
death
,
—
shall
be
able
to
separate
us
from
the
love
of
God
.
See
he
names
other
believers
as
well
as
himself
.
Rom.
8.38
,
39.
2
All
the
Saints
have
the
same
Spirit
of
faith
,
2
Cor.
4.13
.
though
not
in
the
same
degree
.
Timothy
saith
,
I
know
whom
I
have
trusted
,
2
Tim.
1.12
.
See
there
is
a
certainty
in
knowledge
.
The
Hebrews
knew
in
themselves
they
had
a
better
and
enduring
substance
,
which
was
the
ground
they
not
only
patiently
suffered
,
but
also
joyfully
endured
the
spoyling
of
their
temporal
substance
,
Heb.
10.34
.
They
did
not
onely
conjecture
it
,
but
knew
it
in
themselves
.
Peter
when
Christ
asked
him
whether
or
no
he
loved
him
,
he
did
not
answer
,
Lord
thou
knowest
we
cannot
tell
truly
,
whether
or
no
we
love
thee
,
but
appeals
unto
Christ
saying
,
Thou
knowest
all
things
,
thou
knowest
that
I
love
thee
,
John
21.15
,
16
,
17.
Peter
mentions
it
three
times
,
shewing
the
undoubted
assurance
he
had
thereof
.
3
The
Scripture
bids
us
prove
our selves
as
concerning
our
estate
to
God
ward
,
Gal.
6.4
.
Let
a
man
prove
himself
that
he
may
have
rejoycing
in
himself
alone
.
1
Cor.
11.28
.
Let
a
man
examine
himself
and
so
let
him
eat
.
2
Cor.
13.5
.
Examine
your selves
whether
you
be
in
the
faith
.
This
bidding
us
search
our
conscience
according
to
the
rule
,
and
the
declaring
that
rejoycing
followes
thereon
,
doth
denote
unto
us
that
assurance
of
remission
of
sins
may
be
had
.
It
is
ridiculous
to
think
that
the
Spirit
should
bid
us
search
for
that
which
cannot
be
found
.
4
That
certainty
and
assurance
of
salvation
may
be
had
,
appears
from
the
many
signes
and
evidences
the
word
of
God
sets
down
of
our
being
in
Christ
,
of
our
having
the
Spirit
of
our
regeneration
,
uprightness
,
confidence
:
to
say
that
he
that
hath
these
graces
is
not
sure
whether
he
have
them
or
no
is
a
great
mistake
,
for
do
not
I
know
that
I
love
the
Lord
better
then
any
thing
,
that
I
love
my
brother
,
yea
mine
enemies
,
that
I
combate
against
all
sin
,
hunger
after
righteousnesse
,
that
my
heart
closeth
with
every
command
of
God
,
that
I
hate
all
sin
?
do
not
I
know
that
I
have
comfottable
answers
from
God
in
prayer
,
when
I
have
them
?
Comfortlesse
is
the
assurance
of
hope
arising
from
humane
conjecture
allowed
by
Papists
,
and
differs
from
Theological
or
divine
hope
arising
from
faith
.
5
The
doctrine
of
doubting
of
remission
of
sins
,
or
conjectural
hoping
for
salvation
is
a
comfortlesse
doctrine
,
for
,
1
It
kills
our
joy
and
thankfulness
;
for
how
can
I
joy
in
,
or
be
thankfull
to
him
,
who
,
for
ought
I
know
,
may
damn
me
another
day
;
and
how
can
I
joy
in
a
thing
which
I
know
not
whether
I
shall
have
or
no
?
2
This
doctrine
of
doubting
stuns
and
hinders
our
proceeding
in
a
godly
course
.
How
can
a
man
have
a
heart
to
go
on
,
when
he
cannot
tell
whether
all
he
doth
will
come
to
any
thing
yea
or
no
?
The
Scripture
ordinarily
exhorts
to
duty
from
the
knowledge
we
have
that
our
labour
will
not
be
in
vain
,
Gal.
6.9
.
Be
not
weary
in
well
doing
,
knowing
in
due
season
you
shall
reap
,
if
ye
faint
not
,
1
Cor.
15.28
.
Be
ye
alwayes
abounding
in
the
work
of
the
Lord
,
forasmuch
as
you
know
your
labour
will
not
be
in
vain
.
3
The
doctrine
of
doubting
must
needs
fill
the
conscience
with
much
anguish
and
anxiety
.
A
man
that
is
condemned
and
hath
no
way
to
escape
but
by
a
pardon
must
needs
be
in
perplexity
of
mind
till
he
know
of
his
pardon
,
so
must
the
soul
needs
be
,
that
sees
its
own
lost
estate
,
and
knows
nothing
of
the
pardon
of
his
sins
.
6
From
experimental
feeling
;
when
I
trust
to
a
person
promising
to
give
or
lend
me
any
thing
,
I
know
I
trust
to
him
and
rest
on
him
,
for
what
he
hath
promised
,
and
shal
I
by
faith
rest
on
Christ
and
know
no
such
thing
?
7
From
the
testimony
of
the
renewed
conscience
,
for
our
spirits
regenerate
witness
our
good
estate
,
Rom.
8.16
.
Yea
even
this
is
witnessed
,
even
in
weak
Christians
,
though
with
some
fear
of
the
contrary
,
the
poor
man
cryed
out
,
Mark
.
9
.
2●
.
Lord
I
believe
,
help
my
unbelief
.
How
could
we
say
we
believe
,
if
we
could
not
know
it
?
we
cannot
speak
that
truly
whereof
we
can
have
no
certainty
.
8
From
the
seal
of
the
Spirit
witnessing
with
our
spirits
,
Now
we
may
know
this
voice
of
the
Spirit
from
delusion
because
it
is
given
to
us
when
the
soul
is
humbled
and
melts
in
prayer
,
or
forsakes
some
dear
enjoyment
for
God
,
and
it
leaves
behind
it
a
holy
self
abasement
in
respect
of
our
unthankfulness
and
our
ill
requiting
the
Lord
,
and
a
lifting
up
the
head
to
think
upon
death
and
judgement
as
dayes
of
redemption
.
We
see
then
that
besides
the
acts
of
faith
,
which
is
to
take
Christ
and
to
cast
our selves
upon
the
mercy
of
God
,
there
is
the
fruit
of
faith
to
be
assured
hereof
:
in
order
thereto
the
Spirit
first
gives
us
those
graces
and
workings
which
are
our
evidences
,
then
helps
us
to
feel
those
evidences
in
our selves
,
and
then
raises
comfort
in
the
soul
upon
those
discoveries
.
Obj.
But
doth
not
the
doctrine
of
assurance
breed
security
,
loosness
,
presumption
?
Answ.
The
favour
of
God
believed
breedeth
love
of
God
:
where
there
is
love
there
is
a
fear
of
every
thing
that
may
divide
betwixt
the
soul
and
God
.
Nothing
more
quickens
a
soul
to
chearful
obedience
,
then
the
assurance
of
Gods
love
,
2
Cor.
5.1
.
compared
with
ver.
15.
He
is
a
graceless
child
that
will
venture
to
offend
his
father
,
because
he
knows
he
neither
will
nor
can
disinherit
him
.
So
graceless
should
we
be
,
if
knowing
of
Gods
love
to
our
souls
,
we
should
presume
to
sin
against
him
,
Rom.
6.1
.
compared
with
ver.
15.
Shall
we
sin
because
we
are
under
Grace
?
God
forbid
.
2
Those
that
are
sure
of
salvation
,
though
they
need
not
fear
damnation
,
yet
may
they
fear
to
bring
upon
themselves
wrath
,
as
sickness
,
trouble
of
conscience
,
&c.
Obj.
But
we
cannot
be
sure
of
perseverance
,
without
which
what
is
assurance
?
Answ.
Yes
,
from
these
promises
,
Joh.
10.28
,
29.
None
shall
pluck
them
out
of
my
hands
,
Joh.
10.28
,
29.
and
from
Christ
his
prayer
,
Luk.
22.31
,
3●
.
God
will
not
suffer
us
to
be
tempted
above
the
power
of
grace
to
unsettle
any
habit
,
though
to
the
unsettlement
of
some
act
,
Rom.
8.38
,
39.
4
Use
Seeing
God
forgives
sins
,
1
pray
for
sensibleness
and
sight
of
thy
sins
,
Lam.
3.39
.
For
daily
we
fall
into
,
not
onely
sin
,
but
sins
.
2
For
humiliation
under
them
,
1
Cor.
11.31
.
4
For
forgiveness
of
others
.
Eph.
4.32
.
5
Seeing
God
forgives
sins
,
1
Take
notice
of
Gods
patience
,
that
bears
with
our
sins
from
day
to
day
,
2
Pet
,
3.9
.
2
Note
that
humane
satisfactions
can
be
of
no
force
.
3
That
we
should
not
onely
have
a
care
of
our
own
salvation
,
but
of
the
salvation
of
our
brethren
,
in
asking
pardon
for
them
,
if
we
see
them
sin
a
sin
that
is
not
unto
death
,
1
John
5.16
.
4
That
even
righteous
and
justified
persons
stand
need
of
being
justified
still
,
Rev.
22.11
.
5
That
our
sins
being
called
debts
,
we
may
see
that
all
sorts
of
punishments
are
owing
unto
us
for
our
sins
,
till
God
forgive
them
in
Christ
,
and
the
sin
being
forgiven
the
punishment
also
is
forgiven
;
hence
that
which
Luke
calls
Sins
,
Luke
11.4
.
Matthew
calls
Debts
.
6
Seeing
God
forgives
sins
and
assures
thereof
,
do
not
you
from
Satans
temptations
misdoubt
those
Evidences
which
you
have
seriously
examined
and
found
to
be
true
.
Suppose
your
Friend
give
you
an
Inheritance
,
and
good
Evidences
to
assure
you
of
it
,
and
a
cavilling
fellow
shall
come
and
tell
you
your
Evidence
is
naught
,
will
you
upon
his
prattle
judg
your
Title
nothing
?
So
the
Lord
hath
forgiven
your
sins
,
and
you
have
good
Evidences
thereof
,
will
you
then
upon
Satans
cavils
judg
your
Evidences
nothing
?
When
I
die
,
I
descend
into
Hell
,
I
am
undone
,
what
shall
I
do
?
no
help
remains
besides
the
Word
,
I
believe
in
God
,
&c.
We
were
created
of
the
Word
,
and
it
behoves
us
to
be
returned
into
the
Word
.
Luth.
in
Gen.
37.
9
If
we
have
not
this
assurance
,
we
shall
be
in
no
better
condition
than
Heathens
,
who
have
no
hope
,
1
Thess
4.13
.
Ephes.
2.12
.
So
Justin
Martyr
speaks
of
Socrates
these
words
,
Now
is
the
hour
of
going
away
at
hand
,
for
me
to
death
,
for
you
to
a
longer
life
,
but
whether
of
us
go
to
a
better
estate
is
unknown
unto
all
,
save
to
God
.
Cohort
.
ad
Graecos
,
pag.
26.
How
much
better
spoke
holy
Luther
?
The
Devil
in
the
hour
of
death
will
shew
thee
all
thy
wicked
life
,
do
not
despair
(
which
Satan
desires
)
but
believe
,
and
say
,
I
know
all
my
life
is
damnable
,
if
it
should
be
judged
,
but
God
hath
commanded
me
to
trust
,
not
in
my
life
but
in
his
mercy
.
This
wisdom
we
ought
to
follow
in
the
hour
of
death
,
there
the
flesh
trembles
that
it
must
go
into
a
new
life
,
and
doubts
of
salvation
,
if
thou
follows
these
thoughts
thou
art
undone
,
here
thine
eys
are
to
be
shut
,
and
say
with
Stephen
,
Jesus
,
into
thine
hands
I
commend
my
spirit
,
then
certainly
will
Jesus
be
present
with
his
Angels
,
and
be
the
guide
of
the
way
.
Bernard
,
when
sometimes
he
was
sick
to
death
,
sounded
no
other
thing
than
this
,
I
have
lost
my
time
,
because
I
have
lived
wickedly
,
but
one
thing
comforts
me
,
thou
wilt
not
despise
a
broken
and
a
contrite
heart
.
Also
,
Lord
Jesus
,
thou
holds
the
Kingdom
of
Heaven
by
a
double
right
,
1
Because
thou
art
the
Son
of
God
,
2
Because
thou
hast
purchased
it
by
thy
Death
,
this
thou
keepest
for
thy self
by
right
of
nativity
,
that
thou
givest
me
,
not
by
the
law
of
works
,
but
of
grace
.
As
we
forgive
our
Debtours
]
This
is
a
motive
,
or
,
as
some
call
it
,
a
sign
,
because
we
frankly
forgive
our
Debtours
,
therefore
we
desire
God
to
forgive
us
.
From
hence
learn
,
1
That
unless
we
pardon
the
wrongs
done
to
us
,
we
desire
Gods
vengeance
against
our selves
.
2
That
wrongs
done
by
others
to
us
make
them
Debtours
to
us
,
which
though
,
in
respect
of
the
sin
against
us
,
we
are
bound
to
forgive
,
yet
in
respect
of
the
damage
we
sustain
in
our
Estates
,
we
may
require
satisfaction
.
3
It
's
an
evidence
that
God
hath
and
will
forgive
us
,
if
we
do
freely
without
exercising
private
revenge
forgive
others
,
Col.
3.13
.
Forgiving
one
another
,
if
any
man
have
a
quarrel
against
any
,
as
God
for
Christs
sake
hath
forgiven
you
.
In
nothing
do
we
more
resemble
God
,
than
in
forgiveness
of
offences
,
and
so
much
more
when
we
do
it
readily
,
Psal.
86.5
.
4
See
a
motive
to
pray
to
God
for
pardon
with
confidence
;
because
we
finde
our
hearts
inclining
to
pardon
others
who
have
damnified
us
in
our
Bodies
,
goods
and
Reputation
.
5
This
word
[
As
]
doth
not
denote
the
cause
,
degree
,
price
or
equ●lity
,
but
onely
the
kinde
of
remission
,
as
Faius
well
observes
,
or
it
's
a
Law
whereto
he
will
have
all
men
bound
,
that
〈◊〉
for
pardon
from
God
.
For
Christ
is
the
cause
of
remission
.
It
's
a
qualification
wherewith
the
children
of
God
must
come
before
God
in
Prayer
,
if
they
would
have
pardon
of
God
they
must
bring
a
minde
to
pardon
others
.
6
We
may
see
our
natural
proneness
to
revenge
,
in
that
as
often
as
we
desire
forgiveness
of
God
,
we
must
bring
forgiveness
of
our
Brother
.
7
It
's
a
way
to
true
peace
to
obtain
forgiveness
of
God
,
and
to
forgive
others
;
there
is
therefore
a
necessity
of
union
among
Christians
,
without
which
we
can
never
open
our
mouths
to
God
.
8
That
there
must
be
universal
forgiveness
of
all
wrongs
how
great
soever
,
for
,
if
we
keep
some
one
wrong
in
the
corner
of
our
hearts
,
we
desire
that
God
would
do
the
same
against
us
,
which
if
he
should
,
how
wofull
would
it
be
for
us
.
It
's
to
be
feared
by
the
carriages
of
many
,
that
many
who
profess
to
forgive
and
shake
hands
,
wait
onely
for
an
opportunity
to
vent
their
malice
,
hereby
calling
for
the
vengeance
of
God
to
fall
upon
them
.
Quest.
But
are
we
absolutely
commanded
to
forgive
all
wrongs
?
Answ.
As
Christ
in
the
fifth
of
Matthew
,
commanding
to
give
like
for
like
,
informs
his
Disciples
of
their
private
duty
,
so
here
he
doth
not
bid
us
forgive
civil
or
natural
Debts
.
If
a
man
take
away
my
goods
or
the
life
of
my
friend
,
I
may
prosecute
against
him
,
laying
aside
private
and
club-like
revenge
,
except
when
publick
good
,
or
right
reason
require
it
.
Quest.
Whether
are
Suits
in
Law
here
condemned
?
Answ.
1
Such
as
proceed
from
malice
,
and
private
revenge
,
Rom.
12.19
,
20.
2
Such
as
tend
to
scandal
,
as
to
go
to
Law
for
trifles
,
1
Cor.
6.1
.
Contrarily
we
may
go
to
Law
,
1
In
Justice
and
Charity
,
to
get
our
own
right
,
provided
it
be
not
for
trifles
.
We
reade
of
Zenas
a
Lawyer
,
a
good
man
,
who
was
never
bid
to
change
his
calling
.
2
That
the
party
offending
may
be
chastized
and
brought
to
repentance
for
his
fault
.
3
Law
must
be
the
last
remedy
,
as
Physicians
use
desperate
Physick
when
weaker
will
not
serve
,
or
as
War
is
the
last
Refuge
in
a
State
.
4
If
Paul
appealed
unto
Caesar
,
who
was
a
wicked
Tyrant
,
much
more
may
we
to
Judges
,
who
though
not
so
good
,
yet
perhaps
not
so
bad
as
he
.
Use
.
For
application
.
Learn
heartily
forgiveness
of
offences
done
against
you
,
for
,
1
It
's
a
matter
of
great
difficulty
;
hence
when
Christ
proposes
this
duty
,
Luke
17.13
.
to
forgive
trespassing
brethren
,
the
Disciples
pray
,
Lord
increase
our
Faith
.
As
if
they
should
say
,
without
faith
we
can
never
do
it
.
2
All
the
Ordinances
are
profaned
unto
thee
,
if
thou
come
to
them
with
a
revengefull
heart
.
The
Corinthians
having
strife
among
them
,
came
together
for
the
worse
,
1
Cor.
11.17
.
Wrath
and
Revenge
in
Prayer
condemned
,
1
Tim.
2.8
.
hence
Christ
saith
,
When
you
stand
praying
,
forgive
,
Mark
11.25
.
3
There
can
be
no
forgiveness
with
God
,
unless
we
forgive
our
Brother
,
Matth.
6.14
,
15.
Matth.
18.24
,
28
,
29
,
33.
q.
d.
if
thou
forgives
,
I
will
forgive
,
if
thou
dost
not
forgive
,
I
will
not
forgive
.
4
Our selves
stand
in
need
of
daily
forgiveness
,
both
from
God
and
men
;
from
God
,
for
we
sin
against
him
daily
;
from
men
,
Col.
3.13
.
Forgiving
one
another
,
as
he
stands
need
of
thy
forgiveness
,
so
dost
thou
of
thy
Brothers
.
5
Unless
thy
forgiveness
of
thy
Brother
be
from
thy
heart
,
God
respects
it
not
,
Matth.
18.35
.
so
likewise
shall
my
heavenly
Father
do
,
if
ye
from
your
heart
forgive
not
every
man
his
Brother
his
trespasses
.
Neither
will
it
serve
the
turn
,
that
perhaps
thou
never
usest
this
Petition
in
any
of
thy
Prayers
,
for
fear
of
calling
vengeance
upon
thine
own
head
,
yet
still
the
Sentence
of
God
remains
firm
,
that
if
ye
forgive
not
men
their
trespasses
,
your
heavenly
Father
will
not
forgive
you
.
Object
.
But
who
are
my
Debtours
whom
I
am
to
forgive
?
Answ.
Any
one
in
the
World
thou
hast
a
quarrel
against
,
that
is
,
a
just
cause
of
complaint
,
as
Paul
tells
us
,
Col.
3.13
.
yea
even
civil
Debts
,
when
men
ow
us
Money
,
if
they
cannot
be
required
without
the
destruction
of
our
Neighbour
,
we
are
to
forgive
them
,
and
so
much
more
readily
when
the
Debtour
is
cast
into
this
poor
condition
,
not
through
sloth
,
prodigality
,
or
vicious
practices
,
but
meerly
by
the
Lords
hand
.
Cursed
is
that
speech
when
the
Creditour
shall
say
,
he
will
make
Dice
of
such
a
Debtours
bones
.
6
It
's
a
victory
of
an
high
nature
to
forgive
offences
.
Many
think
they
are
bound
to
revenge
themselves
in
point
of
honour
;
whiles
they
study
to
retain
the
name
of
Gentlemen
,
they
fear
not
by
God
to
be
branded
for
Murderers
,
being
ready
to
revenge
even
wrongs
of
a
small
nature
by
Duels
,
&c.
V.
13.
And
lead
us
not
into
temptation
,
but
deliver
us
from
evil
.
And
lead
us
not
into
temptation
]
In
this
Petition
Christ
teaches
us
to
pray
,
1
That
we
may
not
be
brought
into
temptation
;
we
know
not
what
weakness
we
may
shew
therein
.
God
leads
into
temptation
,
1
By
bringing
us
where
there
are
occasions
of
sin
and
objects
,
through
the
corruptions
of
our
hearts
that
become
temptations
,
Deut.
13.1
,
2
,
3.
A
false
Prophet
works
a
sign
to
draw
to
strange
gods
,
but
thou
shalt
not
hearken
to
him
,
for
herein
the
Lord
thy
God
proves
thee
.
The
Lord
set
Wine
before
the
Rechabites
to
try
whether
they
would
obey
their
fathers
command
,
Jer.
35.5
.
2
God
removes
Impediments
that
kept
from
sin
,
so
he
removes
such
a
friend
that
was
an
example
of
good
,
or
a
reprover
,
to
disswade
us
from
sin
,
such
a
Magistrate
,
such
a
Father
.
Obj.
But
James
,
c.
1.13
.
saith
,
Let
no
man
say
,
I
am
tempted
of
God
,
for
God
tempteth
not
any
man
.
Answ.
It
's
one
thing
to
tempt
,
another
thing
to
be
led
into
temptation
.
God
tempts
not
to
evil
;
For
1
it
's
our
own
lusts
that
tempt
us
,
v.
14.
2
Every
good
gift
comes
from
God
,
therefore
no
evil
,
v.
17.
Now
to
counsel
,
perswade
or
advise
to
evil
were
sin
;
neither
doth
God
tempt
us
by
powring
in
wicked
thoughts
,
nor
by
inclining
our
hearts
to
wickedness
.
2
To
be
lead
into
temptation
is
an
act
of
God
,
whereby
he
,
by
his
providence
,
leads
us
where
there
are
objects
and
occasions
of
sin
,
without
any
sollicitation
from
God
thereto
,
so
that
Gods
leading
into
temptation
is
nothing
else
,
but
a
proof
whether
we
will
stand
in
our
obedience
,
or
no.
So
God
tempted
Abraham
,
whether
he
would
part
with
his
dearest
comfort
for
God
,
Gen.
22.1
.
of
this
Exod.
16.4
.
Deut.
8.2
.
Judg.
2.22
.
2
Chron.
32.31
.
God
left
Hezekiah
to
try
him
,
that
he
might
know
all
that
was
in
his
heart
.
2
We
in
this
Petition
desire
that
if
God
do
lead
us
into
temptation
we
may
not
be
overcome
of
it
,
nor
catch'd
by
it
.
Many
are
like
fishes
and
birds
,
which
when
a
bait
is
set
before
them
,
fall
to
nibling
at
it
,
and
so
are
ensnared
in
the
net
;
for
when
God
leaves
the
creature
to
a
temptation
,
the
creature
sins
necessarily
but
voluntarily
.
If
God
take
away
his
restraint
and
assistance
,
corruption
boyls
out
and
we
are
ensnared
and
taken
.
It
's
dangerous
upon
presumption
of
our
own
strength
to
desire
temptations
,
but
rather
pray
against
them
,
but
if
we
cannot
prevail
so
far
,
but
that
we
must
encounter
with
them
,
then
that
God
would
not
leave
us
to
be
overcome
of
them
,
and
Christ
herein
both
warns
us
of
our
own
weakness
,
and
cautions
us
not
to
throw
our selves
into
temptation
.
Temptations
are
,
1
Good
,
when
God
by
proving
a
man
makes
manifest
unto
him
what
is
in
his
heart
,
Jam.
1.2
.
Job
23.10
.
2
Evil
,
which
is
a
motion
to
sin
,
as
in
straits
to
use
unlawfull
means
.
There
's
a
twofold
temptation
,
1
Of
trial
.
2
Of
seducement
.
1
Of
Trial
,
so
God
rain'd
Manna
upon
the
people
,
to
prove
them
whether
they
would
walk
in
his
Law
or
no
,
Exod.
16.4
.
Thou
shalt
remember
the
way
that
God
led
thee
in
,
to
humble
thee
and
to
prove
thee
,
and
to
try
what
was
in
thy
heart
,
Deut.
8.2
.
2
Of
Seduction
;
Thus
Satan
tempted
David
,
1
Chron.
21.1
.
and
thus
corruption
tempts
,
Esai
44.20
.
a
deceived
heart
hath
turn'd
him
aside
that
he
cannot
say
,
Is
there
not
a
lye
in
my
right
hand
?
The
former
of
these
ways
both
God
and
Satan
tempts
us
.
Gods
temptations
of
Trial
are
,
1
By
abstaining
,
when
an
object
is
set
before
us
,
that
may
be
an
occasion
of
sin
,
whether
we
will
refrain
from
that
occasion
:
and
so
Joseph
being
tempted
by
his
Mistress
withstood
it
.
Peter
refused
Magus
his
money
,
Acts
8.20
.
2
By
enduring
and
suffering
,
when
though
we
be
tempted
with
threatnings
of
banishment
,
imprisonment
,
loss
of
goods
,
yet
we
will
not
violate
our
consciences
for
the
escaping
any
such
evils
,
Rev.
2.10
.
the
devil
shall
cast
some
of
you
into
prison
ten
days
,
that
ye
may
be
tried
,
But
be
thou
faithfull
unto
death
and
I
will
give
thee
a
crown
of
life
,
Jam.
1.12
.
Blessed
is
the
man
that
endureth
temptation
,
for
when
he
is
tried
he
shall
receive
a
crown
of
life
,
Heb.
11.35
,
36
,
37.
Now
God
in
trying
of
us
doth
it
not
to
better
his
experience
of
us
,
but
1
that
the
lustre
of
our
graces
may
shine
forth
to
others
,
so
Abraham
,
Gen.
22.12
.
and
Job
.
2
That
a
man
may
see
what
is
in
his
own
heart
,
and
so
Hezekiah
was
tempted
to
show
his
treasures
to
the
Embassadours
of
Babylon
,
that
he
might
know
all
that
was
in
his
own
heart
.
3
We
know
not
the
measure
of
our
graces
,
nor
the
measure
of
our
weaknesses
,
till
God
discover
them
by
temptations
.
No
man
is
so
good
but
God
will
let
him
sometime
fall
into
evil
,
for
his
further
humbling
,
as
we
see
in
Josiah
;
and
no
man
so
evil
but
God
conveys
goodness
into
him
for
his
greater
condemnation
,
Greenham
grave
Counsels
,
p.
7.
4
Moreover
,
this
trial
of
us
arises
from
the
mixture
of
grace
and
corruption
in
regenerate
men
;
for
the
purging
away
the
drosse
of
our
natures
,
and
for
more
and
more
purifying
the
principle
of
grace
in
us
,
we
are
cast
into
the
furnace
of
temptation
.
It
will
be
our
happiness
in
heaven
that
we
shall
there
have
no
trials
,
because
there
will
be
nothing
to
purge
out
.
5
This
also
is
the
end
God
hath
in
our
trials
,
that
we
being
foiled
in
our
trials
may
get
ground
of
our
corruptions
by
our
falls
,
as
we
see
in
the
foils
that
befell
David
,
Hezekiah
,
Peter
,
and
others
,
and
after
we
have
got
ground
more
and
more
to
come
to
that
measure
of
refinement
that
God
would
have
us
to
come
to
;
we
may
come
to
that
state
of
glory
where
there
will
be
no
fear
of
being
miserable
,
because
no
possibility
of
being
sinfull
.
Temptations
are
Gods
embraces
,
without
which
we
should
not
seek
God
;
but
these
temptations
are
so
heavie
to
the
flesh
,
that
oft
they
force
tears
,
Luth.
Tom.
3.489
.
And
as
God
tempts
for
trial
,
so
doth
Satan
,
for
could
he
know
our
thoughts
(
which
are
onely
known
to
God
,
1
Kings
8
39.
)
he
would
come
directly
upon
us
,
but
because
he
knowes
them
not
,
he
frames
his
temptation
according
to
our
temperatures
and
inclinations
;
the
cholerick
man
he
tempts
to
wrath
,
the
phlegmatick
man
to
sloth
,
the
melancholy
man
to
sadness
,
the
sanguine
to
mirth
and
jollity
.
He
notes
our
callings
,
and
tempts
us
with
sutable
baits
,
the
learned
man
he
tempts
to
vain-glory
,
the
poor
man
to
distrust
,
the
rich
man
to
pride
,
the
mighty
man
or
prince
to
oppression
,
the
subject
to
tumultuousness
,
the
single
man
to
lustfull
desires
,
the
maried
man
to
carking
cares
,
the
sincere
Christian
,
from
by-ends
in
duty
,
to
judge
himself
an
hypocrite
.
If
we
do
good
,
he
tempts
us
to
be
proud
of
it
,
if
we
do
evil
he
tempts
us
either
to
slight
it
,
or
to
be
discouraged
under
it
.
Satans
temptations
are
like
the
assaults
of
souldiers
that
storm
a
City
in
several
places
at
once
,
where
he
espies
any
weakness
of
defence
,
and
though
he
have
been
once
and
again
driven
back
,
yet
will
he
give
a
further
onset
:
sometimes
he
assaults
the
senses
,
sometimes
the
reason
,
sometimes
the
understanding
,
sometimes
the
judgement
,
sometimes
the
fancy
,
and
whensoever
he
assaults
any
of
these
faculties
he
doth
withal
assault
the
will
.
The
scope
of
all
Satans
temptations
is
,
to
draw
us
away
from
our
duty
,
as
we
see
in
those
temptations
wherewith
Satan
assaulted
Eve
,
Gen.
3.1
.
and
David
,
1
Chron.
21.1
.
and
Christ
,
Matth.
4.
and
Ananias
,
Act.
5.3
.
and
Judas
,
13.2
.
Besides
temptations
arise
from
men
both
wicked
and
godly
:
Christ
was
tempted
by
Peter
,
Matth.
16.22
.
and
from
ungodly
men
,
Prov.
1.10
.
1
by
wicked
examples
,
1
Cor.
8.10
.
2
by
wicked
perswasions
,
Prov.
7.13
.
to
ver.
22.
Moreover
we
are
tempted
from
our
own
corruptions
,
Sam.
1.14
.
2
Cor.
12.7
.
Now
in
this
petition
we
desire
,
that
God
would
either
keep
temptations
from
us
,
whether
they
come
from
himself
or
others
,
or
keep
us
from
being
tempted
above
our
strength
,
according
to
that
promise
,
1
Cor.
10.13
.
Remedies
against
temptations
.
1
Our
Lord
Christ
was
tempted
in
all
points
like
as
we
,
yet
without
sin
,
Heb.
4.15
.
Matth.
4.3
,
4.
and
one
tempted
Christian
is
more
profitable
then
a
hundred
not
tempted
,
Luth.
in
Gen.
27.
2
That
Christ
is
not
onely
able
to
succour
tempted
souls
,
Heb.
2.18
.
for
that
he
himself
hath
suffered
being
tempted
,
he
is
able
to
succour
them
that
are
tempted
,
but
also
is
willing
and
ready
,
Luk.
22.31
.
Satan
hath
desired
to
have
you
,
that
he
may
sift
you
as
wheat
,
but
I
have
prayed
for
thee
,
Rom.
16.20
.
His
promise
is
,
the
God
of
peace
shall
shortly
tread
Satan
under
your
feet
.
Now
he
succours
us
,
1
by
letting
the
soul
see
that
what
the
soul
is
assaulted
with
is
nothing
else
but
a
temptation
.
2
By
bringing
in
some
promise
to
stay
the
soul
,
as
Gen.
3.15
.
The
seed
of
the
woman
shall
break
the
Serpents
head
,
this
is
as
an
anchor
and
cable
in
a
storme
,
Heb.
6.18
,
19.
3
By
rebuking
the
tempter
,
Zach.
3.2
.
The
Lord
rebuke
thee
,
O
Satan
,
yea
the
Lord
rebuke
thee
.
4
Comforting
the
tempted
,
making
over
some
Scripture
to
stay
the
soul
against
the
temptation
,
1
Pet.
5.8
.
5
By
causing
the
temptation
to
grow
less
and
less
,
till
it
be
quite
gone
;
as
in
temptations
of
blasphemy
,
self-murther
,
&c.
in
the
children
of
God
.
3
Set
faith
on
work
,
to
believe
that
Angels
,
nor
principalities
,
cannot
sever
you
from
Christ
,
Rom.
8.38
.
4
Make
resistance
,
Jam.
4.6
.
Resist
the
Devil
and
he
will
flye
.
Were
we
in
a
city
besieged
,
and
knew
that
relief
were
near
at
hand
,
who
would
not
stand
it
out
?
Satan
besieges
,
but
our
God
hath
promised
to
be
a
present
help
in
trouble
.
5
Beware
in
time
of
temptation
of
concluding
against
your
souls
,
as
if
you
were
not
the
Lords
,
because
tempted
;
who
more
holy
then
Christ
yet
who
more
tempted
?
Peter
tempted
,
Luk.
22.30
.
Paul
tempted
,
2
Cor.
12.7
.
Yea
these
afflictions
of
temptations
are
accomplished
among
all
Saints
,
1
Pet.
5.8
.
Satan
lets
many
wicked
men
go
without
temptation
,
because
he
hath
them
sure
.
6
Make
no
preparations
for
temptation
,
neither
by
running
your selves
into
harmes
way
,
nor
into
wicked
company
,
as
Peter
did
in
the
High
Priests
Hall
,
nor
in
time
of
Satanical
temptations
to
go
into
places
or
conditions
wherein
you
may
give
advantage
to
the
tempter
,
either
by
being
solitary
,
idle
or
ill
imployed
.
Many
persons
by
not
acting
their
graces
,
as
faith
in
the
promises
,
and
hope
in
the
thing
promised
give
way
to
temptations
.
7
Be
not
discouraged
with
the
length
of
the
temptation
;
for
this
Satan
doth
to
weary
poor
souls
,
he
shoots
his
darts
again
and
again
,
hoping
in
the
end
to
weary
us
.
As
we
see
in
Christ
tempted
three
several
times
,
and
yet
when
all
came
to
all
,
Satan
left
him
not
altogether
,
but
onely
for
a
season
,
Matth.
4.10
.
Every
temptation
is
an
affliction
,
Gal.
4.14
.
And
in
affliction
we
ought
to
be
humbled
,
but
not
to
be
discouraged
,
how
long
soever
it
remain
upon
us
.
Never
say
,
My
strength
and
my
hope
is
perished
from
the
Lord
.
8
Keep
in
the
compass
of
your
callings
;
for
want
of
this
Peter
was
tempted
by
a
silly
maid
.
We
may
look
for
protection
in
the
wayes
of
our
calling
,
Psal.
91
,
●1
.
Not
out
of
those
wayes
,
but
in
them
,
have
the
Angels
charge
to
keep
us
.
Whereas
it
is
said
,
1
Joh
5.18
.
A
godly
man
keepeth
himself
,
and
the
wicked
one
toucheth
him
not
,
it
s
meant
either
when
he
is
in
holy
wayes
,
or
if
he
then
touch
him
,
it
is
not
to
a
prevailing
.
9
Consider
what
Satan
by
himself
and
his
instruments
aimes
at
in
temptations
,
which
is
,
the
surprizing
of
our
faith
:
when
Satan
combated
so
with
Job
,
what
did
he
aime
at
?
was
it
Jobs
goods
?
nay
,
it
was
to
make
an
onset
on
Jobs
faith
.
The
like
he
did
with
Christ
,
Mat.
4.
First
Satan
tempts
us
to
break
Gods
commands
,
and
then
tempts
the
soul
to
unbelief
,
as
if
there
were
no
pardon
for
such
a
sinner
.
Satan
knows
if
he
can
overcome
our
faith
he
hath
taken
our
armour
from
us
,
1
Pet.
5.8
.
Eph.
6.
Hence
sometimes
he
draws
souls
away
from
the
means
of
faith
,
if
he
cannot
prevail
so
far
,
then
to
question
the
truth
of
what
is
spoken
,
if
he
cannot
prevail
to
this
,
then
he
strives
to
bring
souls
to
put
off
promises
,
as
belonging
to
others
and
not
to
themselves
,
and
to
take
all
comfortable
places
of
Scripture
from
us
in
an
hour
of
temptation
.
Remember
,
not
onely
Satan
is
resisted
by
our
stedfastness
in
the
faith
,
1
Peter
5.8
.
but
also
Christ
hath
prayed
that
the
Faith
of
Believers
fail
not
,
Luke
22.30
,
31.
Faith
is
that
piece
of
Armour
which
before
all
others
we
should
hold
,
Ephes.
6.16
.
Above
all
taking
the
Shield
of
Faith
,
by
this
Shield
we
shall
hold
out
against
all
temptations
arising
from
imperfection
of
obedience
,
the
weight
and
number
of
our
sins
,
the
want
of
outward
things
,
&c.
Satans
temptations
are
compared
to
fiery
or
poysonous
Darts
,
whose
Poyson
lies
burning
in
the
flesh
,
till
they
have
destroyed
a
man
,
if
they
be
not
cured
;
even
so
do
Satans
temptations
,
as
we
see
in
Judas
,
Matth.
27.5
.
To
keep
off
these
Darts
we
must
have
a
Shield
,
and
,
as
they
are
fiery
,
the
Shield
of
Faith
in
Christ
,
drawing
strength
against
them
from
Christ
his
Death
,
Resurrection
and
Intercession
.
10
Labour
to
discern
a
temptation
to
be
a
temptation
,
and
that
it
is
not
the
true
state
of
thy
soul
which
Satan
tells
thee
:
he
will
tell
thee
thou
hast
no
grace
,
because
thy
grace
doth
not
grow
to
a
hundred-fold
,
that
thy
Prayers
are
not
heard
,
because
they
are
not
every
time
evidenced
to
be
heard
,
that
thy
faith
fails
,
because
thou
hast
sometimes
intermitted
the
acts
thereof
,
though
the
habit
remain
;
sometimes
he
pretends
to
release
thee
from
all
thy
troubles
.
Satan
does
as
Fowlers
,
who
in
Frost
and
Snow
shew
Meat
to
the
Birds
that
they
may
come
to
their
own
destruction
.
So
Satan
endeavours
to
bring
souls
out
of
poverty
by
injustice
and
deceit
,
out
of
trouble
of
conscience
by
self-murder
,
out
of
Prison
by
denying
the
Truth
,
or
deceitfull
distinguishing
thereof
.
When
a
tempted
soul
can
see
no
way
of
escape
,
let
him
shut
his
eys
and
answer
nothing
,
but
commend
his
cause
to
God
.
11
Complain
to
God
against
them
,
and
pray
for
patience
and
power
against
them
.
If
you
cannot
pray
away
the
suggestion
,
yet
strive
to
pray
away
the
consent
and
delight
.
Condemned
men
make
not
suit
to
the
Jailour
but
to
the
Judg
,
so
in
temptation
go
not
to
Satan
but
to
the
Lord
,
in
whose
hand
is
the
entrance
,
the
continuance
,
and
the
issue
of
the
temptation
.
When
Satan
and
his
messenger
came
against
Paul
,
he
besought
the
Lord
thrice
,
2
Cor.
12.7
.
12
Take
heed
of
security
;
sometimes
Lusts
tempt
when
we
are
secure
,
as
Lot
to
drunkenness
,
when
gone
from
Sodom
.
So
doth
Satan
,
when
the
Husbandmen
slept
the
Enemy
sowed
Tares
.
As
in
civil
affairs
nothing
more
exposeth
a
State
to
danger
than
security
,
as
we
see
in
the
affairs
of
divers
States
and
Cities
,
so
nothing
more
exposeth
the
soul
to
danger
than
security
.
Security
hath
overcome
them
whom
the
opposition
of
temptation
could
not
overcome
.
Our
whole
life
is
a
temptation
till
we
come
in
Heaven
,
therefore
be
not
secure
.
Travellers
are
in
continual
danger
to
fall
into
the
hands
of
Thieves
,
therefore
not
secure
,
so
should
we
.
While
Noah
,
David
,
Peter
have
through
security
been
so
overcome
,
let
us
fear
always
,
Prov.
28.13
.
Blessed
is
the
man
that
feareth
always
.
It
's
yet
a
day
of
Battel
,
not
of
Victory
;
we
are
yet
at
Sea
not
in
the
Haven
.
13
Take
heed
of
spiritual
pride
,
which
is
ordinarily
cured
with
a
spiritual
Fall
.
Hence
the
Devil
prevail'd
against
Eve
,
Gen.
3.5
.
When
David
grew
proud
of
his
Multitude
of
Subjects
,
he
was
left
to
fall
to
numbring
them
,
2
Sam.
24.
When
we
fall
to
admire
our selves
,
whether
parts
or
graces
,
we
are
near
a
Fall
.
14
Set
against
the
motions
that
come
from
corruptions
,
and
the
suggestion
that
comes
from
Satan
severally
and
apart
,
before
they
joyn
their
forces
together
,
and
that
you
may
do
this
take
the
temptation
in
the
beginning
.
United
Enemies
become
more
hard
to
resist
.
15
Be
well
informed
in
the
methods
and
devices
of
sin
and
Satan
,
2
Cor.
2.11
.
The
Devil
methodizes
his
temptations
:
when
he
came
to
the
first
Adam
,
Gen.
3.
first
he
comes
to
the
Woman
not
to
the
Man
,
next
he
tells
her
by
eating
the
forbidden
Fruit
she
should
be
as
God
,
next
breeds
a
jealousie
that
God
meant
not
so
well
to
her
as
he
,
and
next
by
the
desirableness
to
the
eye
and
taste
he
tempts
her
to
eat
thereof
.
And
as
he
hath
methods
so
hath
he
devices
,
he
is
like
a
crafty
man
that
with
a
Plum
or
a
Counter
will
cozen
a
childe
of
all
he
hath
.
And
so
hath
corruption
devices
;
this
is
a
little
sin
,
thou
must
do
this
or
else
thou
canst
not
live
in
the
World
.
First
corruption
drew
Peter
into
a
place
of
temptation
,
into
the
high
Priests
Hall
,
then
to
deny
Christ
:
corruption
drew
David
to
sloth
,
then
to
wanton
gazings
,
then
to
carnal
lustings
,
then
to
Adultery
,
and
then
to
Murder
.
Had
corruption
tempted
David
to
Murder
at
first
he
would
have
trembled
at
it
.
Besides
our
corruptions
are
like
Touch-wood
and
Tinder
that
presently
takes
fire
.
16
Strive
to
get
a
distaste
of
temptations
,
they
seldom
or
never
prevail
against
a
soul
that
distastes
them
;
so
long
as
the
soul
distastes
them
,
the
will
is
averse
unto
them
,
and
where
the
will
is
averse
they
can
do
us
no
hurt
.
As
Christ
said
to
Satan
,
Get
thee
behind
me
Satan
,
Matth.
16.
so
let
us
.
Distasted
Meats
and
Drinks
are
seldom
received
,
no
more
will
temptations
when
distasted
.
17
Put
on
Christian
Armour
,
even
the
whole
Armour
of
God
;
why
?
we
wrastle
not
onely
against
flesh
and
bloud
,
but
against
principalities
and
powers
,
Ephes.
6.11
.
as
,
1
The
Girdle
of
Truth
,
that
is
a
sincere
purpose
of
heart
in
opposition
to
hypocrisie
,
which
as
a
girdle
bindes
our
cloaths
to
us
,
which
else
the
winde
would
blow
about
,
so
sincerity
holds
together
our
graces
which
else
would
be
carried
away
in
time
of
temptation
,
Luke
8.
●3
.
Unsound
men
in
time
of
temptation
fall
away
.
2
The
breast
plate
of
righteousness
,
that
is
of
a
holy
conversation
,
this
hath
three
branches
.
1
For
time
past
a
testimony
of
conscience
excusing
us
,
that
our
conversation
hath
not
been
in
fleshly
wisdom
,
but
godly
sincerity
,
2
Cor.
1
,
12.
2
For
time
to
come
,
a
purpose
to
avoid
all
evil
,
and
do
that
which
is
good
.
Psal.
119.106
.
Act.
11.23
.
3
For
time
present
,
an
humiliation
in
respect
of
daily
wants
,
when
Satan
tempts
us
to
sin
,
we
being
covered
with
this
breast
plate
his
temptations
fall
down
.
Though
there
be
armour
for
the
breast
,
yet
is
there
none
for
the
back
,
run-aways
that
fly
from
the
cause
of
Christ
and
duty
,
are
cut
down
by
Satan
and
wicked
men
.
3
Get
your
feet
shod
with
the
preparation
of
the
Gospel
,
that
is
,
get
an
intention
to
confess
Gods
truth
,
notwith
standing
sufferings
,
this
is
called
a
preparation
of
the
Gospel
,
because
by
it
a
Christian
is
prepared
to
repell
all
temptations
to
the
denial
of
Christ
.
Now
because
sufferings
are
to
our
souls
,
as
stones
,
thorns
,
and
gravel
are
to
our
naked
feet
,
let
the
affections
of
our
souls
be
shod
with
this
preparation
:
as
leg-harness
is
useful
in
war
,
where
the
enemy
sticks
stubs
of
iron
,
or
iron
harrows
in
the
way
,
so
is
this
intention
of
confession
of
Christ
needful
,
as
part
of
our
armour
,
where
Satan
in
our
way
to
heaven
sets
so
many
pricks
and
crosses
,
as
reproaches
,
persecutions
,
loss
of
goods
,
liberty
and
life
.
4
The
shield
of
faith
,
that
is
a
lively
faith
trusting
on
God
for
justification
,
sanctification
,
and
earthly
things
,
Psal.
84.11
.
Also
faith
eying
threatnings
,
promises
,
and
commandments
;
this
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
door
or
gate
.
It
's
a
long
broad
shield
like
a
door
,
which
was
to
cover
the
whole
body
from
pushes
,
darts
,
and
arrows
,
such
must
our
faith
be
against
all
temptations
:
this
raised
up
to
Jesus
Christ
,
and
acted
aright
against
the
tempter
,
is
like
a
cordial
to
a
fainting
soul
.
5
The
helmet
of
salvation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
covers
the
head
all
about
;
now
when
the
head
is
well
fenced
we
fear
not
arrows
nor
darts
.
Such
is
Christian
hope
to
the
soul
,
when
Satan
shall
tempt
thee
to
discouragement
,
and
tells
thee
thy
sins
are
unpardonable
,
because
so
great
and
many
,
and
tells
thee
it
will
never
be
otherwise
then
at
present
it
is
,
and
tempts
thee
to
wish
thy self
dead
,
and
tells
thee
thou
art
cast
out
of
Gods
sight
,
and
that
thou
shalt
never
overcome
this
lust
,
nor
get
out
of
this
desertion
,
nor
be
delivered
from
this
temptation
,
all
that
I
do
will
but
further
my
damnation
,
I
have
no
mind
any
longer
to
use
the
means
;
against
all
these
hopeless
,
hartless
voyces
raise
up
thy
hope
in
God
,
hope
for
day
though
at
present
it
be
midnight
.
6
Get
the
sword
of
the
Spirit
,
the
Word
of
God
,
which
as
an
armory
hath
all
sorts
of
weapons
in
it
.
Were
we
to
go
where
enemies
were
,
we
would
not
go
without
our
sword
,
onely
think
not
to
out-brave
Satan
by
saying
a
piece
of
Scripture
in
an
hartless
manner
,
but
produce
it
believingly
.
18
If
temptations
be
violent
,
conferre
with
some
Christian
friend
,
wise
,
and
faithful
,
and
able
to
retain
a
secret
both
from
their
wives
and
others
,
and
discover
to
them
that
which
perplexes
your
conscience
;
and
such
a
person
will
be
ready
to
discover
to
you
the
same
,
or
like
temptations
:
and
this
is
meant
by
confessing
our
faults
one
to
another
,
Jam
,
5.16
.
Onely
if
we
can
have
ease
from
God
,
we
need
not
confess
our
temptations
to
men
.
God
sometimes
speaks
by
a
poor
brother
.
19
Make
good
your
ground
against
the
tempter
,
you
must
be
able
to
stand
against
the
wiles
of
the
Devil
,
and
having
done
all
to
stand
,
Eph.
6.11
,
13.
As
soldiers
stand
orderly
in
the
fight
,
and
neither
run
forth
to
danger
,
nor
retire
cowardly
,
so
do
ye
.
Cowards
in
battle
are
most
commonly
cut
off
,
and
there
will
be
no
mercy
in
Satan
,
if
he
overcome
,
nothing
less
then
the
blood
of
your
souls
will
serve
him
;
in
order
to
this
resistance
,
beg
help
of
the
spirit
who
infuses
good
motions
,
and
excites
the
soul
therewith
,
as
Satan
doth
to
evil
.
But
deliver
us
from
evil
]
That
is
from
the
evil
of
the
temptations
which
the
Devil
,
World
,
or
flesh
,
worketh
against
us
.
Hence
observe
,
1
That
deliverance
from
evil
ariseth
not
from
our
own
power
or
might
,
but
from
the
Lord
,
2
Cor.
1.10
.
2
Our
own
weakness
;
we
are
not
able
to
deliver
our selves
in
temptation
,
but
Gods
grace
is
sufficient
for
us
,
2
Cor.
12.9
,
10.
For
his
strength
is
made
perfect
in
our
weakness
.
3
To
learn
watchfulness
against
Satans
temptations
,
and
against
all
temptations
,
1
Cor.
16.13
.
Watch
ye
,
stand
fast
in
the
faith
,
quit
you
like
men
,
be
strong
.
4
See
the
providence
bridling
tempters
and
temptations
,
that
though
they
come
never
so
violently
upon
us
,
they
cannot
prevail
further
then
God
permits
:
for
Satans
temptations
,
see
Luk.
22.30
,
31.
Satan
hath
desired
to
have
you
,
that
he
may
sift
you
,
but
I
have
prayed
for
thee
,
Job
.
1.12
.
Rev.
2.10
.
And
as
Gods
providence
bridles
Satans
temptations
,
so
doth
it
the
temptations
of
wicked
men
,
1
Cor.
10.13
.
5
We
do
not
onely
pray
against
Satan
,
who
is
the
great
artificer
of
temptations
,
and
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
wicked
one
,
1
Joh.
2.
1
Joh.
5.
but
also
against
every
thing
that
may
either
draw
us
to
sin
,
or
hinders
us
from
godliness
,
Satan
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
great
Burgomaster
of
Hell
.
6
We
are
here
taught
that
we
are
not
yet
in
that
estate
,
wherein
we
shall
be
free
from
all
temptations
:
it
will
be
the
happiness
of
Heaven
that
we
shall
neither
have
Devil
nor
lust
to
combat
with
.
7
That
God
would
temper
all
temptations
according
to
the
strength
we
receive
,
either
by
increasing
our
strength
,
or
lessening
the
force
of
the
temptation
,
Rev.
3.10
.
I
will
keep
thee
from
the
hour
of
temptation
.
2
Pet.
2.9
.
The
Lord
knowes
how
to
deliver
the
godly
in
time
of
temptation
,
for
want
of
which
assistance
unsound
men
in
time
of
temptation
fall
away
,
Luke
8.13
.
8
See
who
are
most
apt
to
be
tempted
,
even
Gods
children
,
who
call
him
Father
.
The
devil
hath
carnal
men
sure
,
and
so
never
tempts
them
,
Luke
11.21
.
When
a
strong
man
armed
keepeth
his
palace
his
goods
are
in
peace
.
9
See
what
a
filthy
nature
we
have
which
is
ready
to
betray
us
to
every
temptation
:
If
God
withdraw
his
grace
we
are
presently
ready
to
fall
,
as
the
staffe
doth
when
it
is
forsaken
of
the
hand
that
held
it
.
We
see
it
in
Gods
children
,
Sampson
,
David
,
Solomon
,
Hezekiah
,
Peter
,
Noah
,
Lot
.
Nay
they
forsaken
of
God
not
onely
fall
into
sin
,
but
lye
in
it
:
how
much
more
wicked
men
?
10
That
as
we
desire
to
be
delivered
by
God
from
the
evil
of
temptation
,
so
it
should
be
our
care
not
to
run
into
provocations
and
occasions
.
Joseph
,
Gen.
39.10
.
though
Potiphars
wife
tempted
him
from
day
to
day
,
yet
he
hearkened
not
to
lye
by
,
or
to
be
with
her
,
so
not
to
go
into
houses
hanted
with
the
devil
upon
any
pretence
of
the
strength
of
our
faith
.
This
is
as
if
we
should
go
within
the
reach
of
a
Lion
or
mad
Dog
.
Remember
the
sons
of
Sceva
,
Acts
19.14
,
16.
who
going
in
the
devils
reach
without
a
call
,
the
devil
both
tore
off
their
cloaths
,
and
wounded
their
bodies
,
and
therefore
if
godly
people
shall
be
invited
to
pray
in
such
a
place
,
let
them
know
they
have
no
call
to
it
.
11
We
desire
not
onely
to
be
delivered
from
evils
of
wicked
things
,
but
that
even
good
things
,
as
riches
,
strength
,
health
,
beauty
,
friends
,
may
not
become
a
snare
to
us
.
For
thine
is
the
Kingdome
,
the
power
and
the
glory
,
for
ever
and
ever
]
These
words
are
the
conclusion
,
not
expressed
by
Luke
.
It
contains
three
motives
or
encouragements
to
come
to
God
in
prayer
,
as
,
1
Thine
is
the
Kingdome
,
that
is
,
all
Kingdomes
are
thine
,
the
Kingdome
of
providence
or
government
of
the
world
,
the
Kingdome
of
grace
and
glory
,
as
if
it
were
said
,
Thou
,
O
Lord
,
hast
all
Kingdomes
in
thy
own
hand
,
and
therefore
thou
art
able
to
give
all
good
things
to
thy
subjects
,
whether
grace
or
glory
,
even
all
things
necessary
for
soul
and
body
,
and
to
deliver
them
from
all
evils
,
and
to
bring
them
to
eternal
redemption
.
Under
the
name
of
Kingdome
is
meant
the
power
of
right
.
Now
the
Kingdomes
are
Gods
,
1
Proprietarily
,
that
none
can
lay
claim
to
it
in
this
manner
but
himself
,
also
efficiently
,
Psal.
95.3
,
4.
2
Derivatively
or
hereditarily
,
so
the
Kingdoms
of
the
world
are
given
to
carnal
men
,
Dan.
4.25
.
and
the
Kingdomes
of
grace
and
glory
to
Saints
;
so
Satan
is
called
the
Prince
of
the
power
of
the
ayr
,
Eph.
2.2
.
because
devils
are
suffered
there
to
rule
and
tempt
,
and
to
speak
to
our
spirits
,
but
yet
with
subordination
to
the
Lords
providence
.
The
power
]
Here
's
another
argument
to
strengthen
our
faith
in
prayer
,
as
his
fatherly
affection
on
the
one
hand
,
so
his
kingly
power
on
the
other
may
assure
us
that
he
is
both
willing
and
able
to
grant
our
requests
.
There
is
such
power
in
God
that
there
is
nothing
too
hard
for
him
:
thou
hast
not
onely
potestas
or
authority
of
all
things
as
a
King
,
but
thou
hast
power
,
that
is
a
working
power
,
thou
alone
canst
grant
us
these
things
and
no
other
can
grant
them
,
thou
hindering
them
,
therefore
we
come
to
thee
for
them
.
Also
saying
,
Thine
is
the
power
,
we
learn
that
his
power
is
not
derived
from
any
other
:
the
power
of
creation
is
thine
,
and
the
power
of
sustentation
of
all
things
,
Heb.
1.3
.
and
in
particular
the
power
whereby
he
sustains
his
Church
,
1
Chr.
29.11
,
12.
Thine
,
O
Lord
,
is
the
greatness
,
and
power
,
thou
raignest
over
all
,
and
in
thy
hand
is
power
.
The
power
of
God
is
seen
in
these
things
.
1
In
making
Heaven
and
Earth
,
Psalm
124.8
.
2
In
that
he
made
it
without
matter
.
Man
cannot
work
without
matter
,
God
made
the
World
of
no
matter
that
doth
appear
,
Heb.
11.3
.
3
In
making
them
so
easily
,
even
by
the
word
of
his
mouth
,
Gen.
1.
4
This
power
in
God
is
seen
in
raising
up
the
Body
of
Christ
,
and
the
bodies
of
Saints
,
which
rose
with
him
,
and
the
bodies
of
Saints
which
shall
arise
,
John
5.28
.
Ephes.
1.
5
In
bringing
over
a
soul
to
believe
.
Ephes.
1.19
.
God
inclines
our
wills
whither
he
willeth
,
having
them
more
in
his
power
than
we
our selves
.
A
man
may
sit
under
Ordinances
all
his
life
and
not
be
converted
if
this
power
put
not
forth
it self
.
This
power
in
God
is
twofold
,
1
Absolute
,
and
that
is
twofold
,
1
Independent
,
in
that
none
hath
power
to
call
him
to
account
,
Job
33.13
.
He
giveth
not
account
of
any
of
his
matters
.
None
hath
power
to
ask
him
why
he
makes
one
crooked
another
straight
,
why
he
calls
one
and
passes
by
another
,
why
he
gifts
one
and
not
another
,
why
one
is
a
King
and
another
a
Slave
,
this
power
is
authority
.
2
Infinite
and
unlimited
,
whereby
God
is
able
to
do
more
than
he
doth
:
he
never
so
puts
forth
his
power
but
he
could
put
it
forth
further
if
he
pleased
,
Matth.
9.
God
is
able
of
stones
to
raise
up
children
to
Abraham
,
he
hath
made
a
World
and
could
make
more
if
he
pleased
,
Matth.
26.55
.
Thinkest
thou
not
that
I
could
have
prayed
to
my
Father
,
and
he
would
have
given
me
more
than
twelve
Legions
of
Angels
?
2
There
is
an
actual
power
in
God
whereby
he
is
able
to
do
whatsoever
he
will
,
as
to
beget
a
Son
equal
to
himself
in
all
things
,
and
could
he
not
do
this
he
were
not
omnipotent
,
this
he
doth
,
1
Immediately
,
Psalm
115.3
.
2
Mediately
,
using
the
means
of
his
own
appointing
.
Use
.
For
application
.
1
To
blame
our
darkness
that
cannot
conceive
this
power
of
God
.
Object
.
But
if
there
be
such
a
power
in
God
,
why
do
we
not
perceive
it
as
we
do
bodily
force
?
Answ.
Because
it
works
invisibly
,
as
the
influence
of
the
Heavens
doth
upon
the
bodies
of
men
and
beasts
.
2
The
brightest
Light
while
it
shineth
in
a
thick
Cloud
is
not
beheld
,
so
the
power
of
God
whiles
it
worketh
in
our
weakness
is
not
beheld
so
powerfull
as
it
is
in
it self
.
2
To
tax
them
who
limit
this
power
,
Psalm
78.18
,
19
,
20.
Israel
angred
God
,
saying
,
Can
God
prepare
a
Table
in
the
Wilderness
?
Can
he
give
Bread
?
Can
he
provide
Flesh
?
They
did
not
say
,
he
could
not
,
but
onely
questioned
his
power
,
They
limited
the
Holy
One
of
Israel
,
v.
41.
This
was
Moses
sin
,
Num.
11.19
.
to
24.
when
God
said
he
would
feed
600000
men
with
flesh
a
whole
moneth
,
he
could
not
believe
it
.
Martha
could
not
believe
Christ
was
able
to
raise
up
Lazarus
being
dead
four
days
,
John
11.39
.
So
when
Elisha
prophesied
of
such
a
plenty
,
next
day
,
the
Noble-man
said
,
If
the
Lord
would
make
Windows
in
Heaven
,
might
this
thing
be
?
2
Kings
7.19
,
20.
2
Information
,
1
That
there
's
nothing
too
hard
for
God
,
Gen.
18.14
.
He
hath
brought
Light
out
of
Darkness
,
2
Cor.
4.6
.
Good
out
of
Evil
,
Gen.
50.20
.
Men
may
make
good
out
of
natural
evil
,
as
out
of
poysonous
Ingredients
,
but
not
out
of
moral
evil
.
We
are
too
apt
to
draw
a
scantling
of
God
by
our selves
.
3
Consolation
to
Gods
people
,
1
In
straits
,
Gen.
22.10
.
When
Abraham
was
ready
to
slay
Isaac
God
appears
to
him
out
of
Heaven
and
bids
him
hold
his
hand
,
Gen.
22.14
.
When
Esau
came
against
Jacob
,
Gods
power
was
seen
in
turning
his
heart
to
Jacob
,
Gen.
33.10
.
I
have
seen
thy
face
as
the
face
of
God
,
that
is
,
I
have
seen
God
in
thy
loving
looks
.
So
in
Queen
Hesters
time
.
God
still
puts
forth
his
power
in
behalf
of
upright
men
,
2
Chron.
16.9
.
2
In
sad
and
forlorn
conditions
.
Are
you
in
danger
?
He
is
a
present
help
,
Psalm
46.1
.
Are
you
indisposed
to
good
?
He
that
can
bring
beautifull
flowers
out
of
ground
seemingly
sapless
in
Winter
,
can
do
so
in
grace
.
Are
lusts
strong
?
God
can
subdue
them
,
Mic.
7.18
.
Are
Enemies
potent
?
God
can
make
them
Friends
,
Prov.
16.7
.
4
Terrour
to
wicked
men
that
have
such
a
powerfull
God
against
them
.
God
can
arm
all
creatures
against
thee
;
Worms
to
eat
up
Herod
,
Acts
12.23
.
Flies
and
Lice
to
infest
Pharaoh
,
Though
hand
joyn
in
hand
the
wicked
shall
not
be
unpunished
,
Prov.
11.21
.
See
Judges
2.15
.
Whither
soever
they
went
the
hand
of
God
was
against
them
for
evil
,
but
especially
in
another
World
,
Rom
9.17
,
22.
There
God
will
make
his
powerfull
wrath
known
,
Psalm
90.11
.
5
Exhortation
,
1
To
make
this
powerfull
God
thy
Friend
.
Men
strive
to
make
powerfull
men
their
Friends
,
make
God
thy
Friend
,
Psalm
27.1
.
Isai
51.12
,
13.
and
fear
to
offend
him
.
We
are
affraid
to
offend
men
of
power
,
much
more
fear
to
offend
this
powerfull
God
.
See
a
notable
place
,
Josh.
4.23
,
24.
2
To
go
about
all
your
actions
in
the
power
of
God
.
In
this
power
Asa
went
against
a
million
of
men
,
2
Chron.
14.11
.
It
's
all
one
with
thee
to
save
,
whether
with
many
or
few
.
Jehosaphat
,
2
Chron.
20.12
.
We
know
not
what
to
do
,
but
our
eys
are
upon
thee
against
spiritual
Enemies
:
also
be
strong
in
the
power
of
his
might
,
Ephes.
6.10
.
Phil.
4.13
.
Psalm
71.16
.
3
Labour
to
know
this
power
.
We
love
to
know
the
strength
of
persons
or
things
to
which
we
trust
,
2
Tim.
1.12
.
I
know
whom
I
have
trusted
.
4
Believe
this
power
,
without
belief
hereof
we
cannot
believe
the
Creation
of
the
World
,
the
forgiveness
of
sins
,
Resurrection
of
the
Body
.
His
power
is
seen
,
1
In
that
he
can
do
whatsoever
is
possible
to
be
done
.
An
Angel
can
do
what
belongs
to
an
Angel
,
an
Ox
or
Horse
what
belongs
to
them
,
but
they
cannot
do
the
works
of
a
man
,
but
God
can
do
what
is
possible
.
2
He
can
do
what
he
will
,
Psalm
115.3
.
Whatsoever
the
Lord
pleased
that
did
he
,
Isai
46.10
.
Matth
8.2
.
3
He
can
put
forth
his
power
more
in
one
than
in
another
,
as
he
puts
forth
his
power
more
in
scalding
Oyl
,
that
it
burns
more
strongly
than
scalding
Water
,
the
Fire
is
more
in
the
Oyl
than
in
the
Water
,
so
the
power
of
God
is
more
in
Saints
than
wicked
men
,
more
in
one
Saint
at
one
time
than
another
,
more
in
Paul
than
in
the
rest
of
the
Apostles
,
more
in
some
part
of
a
duty
than
another
part
of
it
.
4
His
power
is
not
tyed
to
means
.
He
works
without
means
,
at
the
blowing
of
Rams
horns
the
Walls
of
Jericho
fell
,
Josh.
6.20
.
Judges
6.12
.
Gideon
by
three
hundred
men
overcame
an
Army
of
above
an
hundred
and
twenty
thousand
,
yea
,
he
works
against
means
,
bringing
his
people
through
the
Red
Sea
,
Exod.
14.21
.
5
Whatsoever
he
doth
he
doth
it
without
labour
or
weariness
,
Isai
40.28
.
The
Creatour
of
the
ends
of
the
Earth
fainteth
not
,
neither
is
weary
.
6
He
is
always
powerfull
.
Princes
are
powerfull
but
they
may
die
,
or
their
power
be
diminished
or
resisted
,
not
so
with
God
,
Deut.
32.39
.
None
can
deliver
out
of
his
hands
.
7
All
the
power
that
any
Creature
hath
is
in
God
,
whether
power
of
authority
,
or
power
of
force
,
John
19.11
.
Thou
couldst
have
no
power
,
neither
of
authority
nor
force
,
unless
it
were
given
thee
from
above
,
said
Christ
to
Pilate
.
When
an
Enemy
lifts
up
his
hand
to
hurt
us
he
hath
the
power
of
his
strength
from
God
;
if
we
saw
a
Bear
or
Lion
in
the
hand
of
our
father
we
need
not
be
affraid
.
8
His
power
can
frustrate
and
annihilate
all
other
power
,
as
the
Babel-builders
.
The
Egyptians
,
God
took
off
their
Charet-wheels
,
Exod.
14.25
.
and
the
Sea
over-whelmed
them
,
v.
26.
Haman's
combination
against
the
Church
,
all
power
coming
against
God
,
his
cause
,
and
people
is
as
if
a
Pitcher
should
rise
against
a
stone-wall
,
or
as
if
the
Thorns
and
Briars
should
put
themselves
in
arms
against
the
Fire
,
Isai
27.4
.
Job
9.4
.
1
Cor.
10.21
.
Object
.
But
I
doubt
not
of
his
power
but
of
his
will
.
Answ.
His
will
is
seen
in
his
promise
.
If
we
be
confirmed
of
his
power
and
believe
his
promise
,
you
need
not
be
troubled
.
Object
.
But
if
this
power
be
so
comfortable
,
how
should
I
know
it
?
Answ.
Believe
it
.
Christ
would
not
shew
miraculous
power
where
unbelief
hindered
,
Matth.
13.58
.
2
See
God
in
the
Glass
of
his
Word
,
Jer.
32.17
.
and
works
,
as
in
making
the
World
,
Rom.
1.20
.
in
binding
in
the
Sea
,
Jer.
5.22
.
by
the
Sand.
3
Pray
God
to
open
thine
eys
to
behold
it
,
as
Elisha
prayed
for
his
Servant
that
he
might
behold
Gods
power
,
2
Kings
6.15
,
16
,
17.
4
Look
on
thine
own
weakness
,
2
Cor.
12.9
,
10.
Col.
1.
ult.
5
Have
recourse
to
experience
when
this
power
helped
us
in
a
fatherless
and
friendless
condition
,
Psal.
27.10
.
When
father
and
mother
forsook
us
he
took
us
up
,
delivered
us
from
a
Bear
and
a
Lion
,
1
Sam.
17.34
.
to
38.
6
Get
into
covenant
with
God
.
When
persons
are
so
in
covenant
together
then
follows
their
power
to
be
imployed
for
one
another
,
as
in
Ahab
and
Jehosaphat
,
I
am
as
thou
art
,
my
people
as
thy
people
.
7
If
we
would
have
Gods
power
improved
for
us
we
must
serve
him
with
all
our
power
,
1
Chron.
29.2
.
David
saith
,
I
have
prepared
with
all
my
might
for
the
house
of
my
God
:
he
improving
his
might
and
power
for
God
,
God
assisted
him
in
all
his
Battels
with
his
power
and
might
.
8
Consider
the
belief
of
the
power
of
God
is
a
means
to
stablish
us
in
the
belief
of
the
promise
;
if
a
man
promise
never
so
much
to
us
,
if
he
have
not
power
,
we
regard
not
his
promise
:
hence
when
God
would
strengthen
Sarahs
faith
,
he
saith
,
Is
there
any
thing
too
hard
for
the
Lord
?
Gen.
18.14
.
Object
.
But
my
case
is
like
no
mans
,
I
am
in
Prison
and
cannot
come
forth
.
Answ.
1
Thou
art
not
yet
in
the
Lions
Den
,
nor
in
the
Whales
Belly
,
nor
fiery
Fornace
,
others
have
been
lower
than
thou
.
2
What
is
not
that
God
able
to
do
,
that
's
able
to
make
a
World
?
3
Persons
that
have
been
at
the
point
of
despair
,
have
been
helpt
,
2
Cor.
1.8
,
9
,
10.
Some
that
have
lost
their
Estate
,
and
Health
,
and
Friends
,
and
Children
,
as
Job
,
cap.
6.9
,
10.
others
that
have
lost
their
credit
,
as
Joseph
,
and
David
,
1
Chron.
29.28
.
And
the
glory
]
Here
's
a
third
argument
or
motive
for
God
to
grant
the
things
we
pray
for
,
viz.
because
it
makes
for
his
own
glory
,
q.
d.
thou
alone
oughtest
to
be
worshipped
and
called
upon
:
children
should
seek
their
fathers
glory
,
thy
glory
is
perfect
in
it self
,
but
thou
requirest
that
we
hereby
declare
it
by
acknowledging
thee
the
fountain
of
all
our
happiness
.
We
may
see
,
1
To
refer
all
things
to
Gods
glory
,
1
Cor.
10.31
.
Rom.
11.31
.
Rev.
4.9
.
2
To
stir
up
our
Faith
in
prayer
,
that
God
will
grant
what
we
ask
,
because
it
is
for
his
own
glory
.
3
See
that
as
it
is
the
glory
of
God
to
hear
the
prayers
of
his
people
,
Psal.
65.2
.
O
thou
that
hearest
Prayers
,
so
should
we
give
him
the
glory
hereof
.
4
To
ascribe
all
glory
to
him
,
as
a
God
of
such
power
and
majesty
,
and
not
to
glory
in
our selves
,
or
any
thing
we
have
,
whether
wisdome
,
strength
,
or
wealth
,
Jer.
9.23
.
1
Cor.
1.29
,
31.
2
Cor.
10.17
.
give
him
the
glory
of
his
faithfulness
,
as
Abraham
did
,
Rom.
4.20
.
and
of
his
mercy
and
free
grace
,
which
we
behold
in
the
glass
of
the
Gospel
,
2
Cor.
3.18
.
and
of
our
parts
,
1
Cor.
4.7
.
which
we
have
received
from
him
.
For
ever
and
ever
]
This
showes
1
That
God
hath
,
had
,
and
shall
have
all
glory
due
unto
him
from
everlasting
to
everlasting
,
Psal.
90.1
.
2
To
distinguish
the
glory
of
God
from
the
glory
of
earthly
Princes
,
that
shines
for
a
few
years
and
then
the
light
goes
out
and
is
removed
to
others
,
and
withers
like
a
flower
,
but
this
is
everlasting
.
Amen
]
For
this
word
see
my
observations
on
Matth.
5.22
.
It
's
as
it
were
a
desire
whereby
we
desire
these
things
to
be
done
and
our selves
to
be
heard
.
It
's
a
profession
of
our
confidence
that
God
hears
our
prayer
.
Also
a
wish
that
thus
it
may
be
what
our
tongues
and
heart
hath
requested
.
The
Septuagints
on
Psal.
72.
ult.
render
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
let
it
be
done
,
as
our
desires
were
formerly
exprest
:
so
here
is
our
seal
whereby
we
believe
the
grant
of
them
in
gene●●●
,
and
to
each
of
them
in
particular
we
also
set
our
seal
.
Hence
prayer
should
be
in
a
language
that
we
understand
,
that
all
may
say
Amen
,
1
Cor.
14.16
.
Yea
there
ought
to
be
care
in
him
,
that
is
the
mouth
,
not
to
powr
out
any
requests
of
his
private
spirit
and
principles
,
but
that
to
which
all
believers
may
say
Amen
,
and
prayers
being
so
powred
out
,
let
us
all
say
,
Amen
,
with
a
loud
voice
,
and
therefore
none
should
pray
in
a
Church
but
those
that
know
how
to
powr
out
requests
aright
for
matter
.
V.
14.
For
if
you
forgive
men
their
trespasses
,
your
heavenly
Father
will
also
forgive
you
;
V.
15.
But
if
ye
forgive
not
men
their
trespasses
,
neither
will
your
heavenly
Father
also
forgive
you
.
Christ
shows
here
that
pardon
of
sin
is
given
and
continued
unto
us
,
upon
the
condition
of
repentance
and
new
obedience
,
one
branch
whereof
consists
in
gentleness
in
forgiving
wrongs
,
which
men
do
against
us
,
and
so
much
more
because
we
are
ready
to
aggravate
other
mens
faults
,
as
slow
to
confess
our
own
;
therefore
that
we
may
be
pitifull
herein
Christ
bids
us
set
our
own
faults
before
our
eys
.
Christians
ought
greatly
to
endeavour
after
peace
,
that
they
may
not
offend
one
another
,
or
if
it
fall
out
that
they
do
offend
one
another
,
that
they
be
ready
to
forgive
.
This
command
doth
not
destroy
the
discipline
of
families
towards
children
and
stubborn
servants
,
nor
doth
it
hinder
Magistrates
from
punishing
Malefactors
,
though
in
all
execution
of
judgement
gentleness
should
appear
,
but
the
Lord
herein
would
have
our
hearts
free
from
revenge
,
Stephen
,
Acts
7.59
,
60.
and
Joseph
to
his
brethren
.
Now
this
remission
of
men
their
wrongs
is
not
a
cause
,
or
price
,
or
merit
of
our
remission
at
Gods
hand
,
but
a
signe
or
testimony
of
our
remission
,
and
in
some
sence
an
antecedent
,
though
in
other
sence
a
consequent
of
remission
:
it
's
a
consequent
or
an
effect
,
because
we
cannot
forgive
any
man
his
sins
till
we
be
warm'd
with
the
sence
of
Gods
love
to
us
in
forgiveness
,
and
it
's
an
antecedent
to
continued
and
renewed
forgivenesses
which
we
have
daily
through
Christ
his
advocation
in
heaven
.
Christ
doth
not
receive
us
to
pardon
,
but
on
this
condition
,
that
we
forgive
men
their
offences
.
Men
that
will
not
forgive
do
what
in
them
lies
to
make
God
implacable
towards
them
.
Our
forgiveness
is
not
a
cause
but
a
condition
.
That
therefore
we
may
lay
aside
our
revenge
,
Christ
brings
two
reasons
,
1
From
the
profit
,
If
we
forgive
,
God
will
forgive
,
v.
14.
2
From
the
danger
or
loss
.
If
we
forgive
not
,
neither
will
God
forgive
.
To
conclude
,
our
forgiveness
of
men
is
not
a
cause
of
Gods
forgiveness
of
us
but
a
condition
,
hence
the
words
in
the
text
are
not
,
Because
you
forgive
men
their
trespasses
your
father
will
forgive
you
,
but
,
If
you
forgive
men
their
trespasses
.
Obj.
But
,
if
forgiveness
of
our
brother
be
a
condition
of
our
forgiveness
with
God
,
then
the
merits
of
Christ
are
not
the
alone
condition
upon
which
forgiveness
depends
.
Answ.
There
is
a
two-fold
condition
,
1
Antecedent
,
which
goes
before
justification
.
Christs
merits
are
this
condition
.
2
Consequent
,
which
followes
after
justification
,
Joh.
15.14
.
Ye
are
my
friends
,
if
ye
do
whatsoever
I
command
you
.
Or
2
there
's
a
two-fold
condition
,
1
For
which
we
are
forgiven
,
this
onely
is
Christs
righteousness
,
and
thus
we
say
neither
repentance
,
restitution
,
forgiveness
of
men
,
nor
universal
obedience
are
conditions
,
that
for
these
we
do
obtain
pardon
.
2
There
is
a
condition
without
which
,
so
Christ
saith
not
,
you
shall
live
for
your
repentance
,
but
,
Unless
you
repent
you
shall
dye
,
Luk.
13.5
.
If
a
King
offer
to
thee
,
both
a
poor
man
and
his
enemy
,
both
his
grace
and
Kingdome
for
a
gift
,
requiring
some
things
of
thee
,
viz.
that
thou
wilt
be
sorry
for
the
wrongs
which
thou
hast
done
to
him
,
and
that
thou
wouldest
forgive
others
which
have
offended
thee
,
and
if
thou
hast
offended
any
one
that
thou
ask
them
forgiveness
,
will
you
say
that
this
King
hath
forgiven
you
your
offences
and
given
you
this
Kingdome
for
your
deserts
or
of
his
meer
grace
?
surely
of
grace
.
So
is
it
in
this
case
.
To
conclude
,
we
must
consider
forgiveness
two
ways
,
1
As
it
was
a
secret
agreement
betwixt
the
Trinity
that
Christ
his
atonement
should
be
for
the
sins
of
such
and
such
persons
:
this
is
before
our
forgiveness
.
2
There
is
the
forgiveness
in
our
conscience
,
before
this
our
forgiveness
may
go
.
But
I
rather
incline
to
the
first
,
that
pardon
of
sin
is
held
to
us
upon
condition
of
repentance
;
now
that
person
that
hath
an
absolute
purpose
of
revenge
against
his
neighbour
doth
not
repent
,
because
he
goes
on
in
a
purpose
of
sin
,
and
so
no
pardon
can
belong
to
him
;
neither
is
there
any
true
faith
in
any
such
soul
where
there
is
a
purpose
of
sin
.
V.
16.
Moreover
,
when
ye
fast
,
be
not
as
the
hypocrites
,
of
a
sad
countenance
,
for
they
disfigure
their
faces
,
that
they
may
appear
unto
men
to
fast
.
Here
Christ
reforms
a
third
corruption
of
the
Pharisees
,
wherein
,
1
A
reprehension
of
their
fasting
,
2
A
direction
to
a
right
fasting
.
Christ
here
treats
not
of
publick
fasts
,
but
of
private
.
Grotius
observes
that
some
of
the
Pharisees
fasted
two
days
in
a
week
,
some
four
dayes
,
and
did
not
eat
any
thing
till
the
setting
of
the
Sun
,
and
then
they
onely
fed
upon
hearbs
or
eggs
:
they
lay
hard
in
their
beds
.
Now
forasmuch
as
they
aim'd
at
the
glory
and
praise
of
men
herein
,
Christ
doth
not
disallow
their
fasting
,
but
onely
the
vain-glory
therein
sought
for
.
That
is
not
fasting
when
a
person
out
of
poverty
suffers
hunger
,
or
by
reason
of
sickness
cannot
eat
,
nor
to
refrain
from
flesh
is
fasting
.
But
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fasting
,
is
derived
of
the
privative
particle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
to
eat
,
so
that
to
fast
is
,
not
to
take
meat
;
or
to
refrain
from
meat
,
that
we
may
serve
God
in
spiritual
services
.
Without
which
holy
end
,
or
the
like
,
as
the
weakning
of
the
flesh
,
&c.
it
comes
under
the
kinde
of
bodily
services
which
profit
not
,
1
Tim.
4.7
,
8.
So
that
Christ
condemns
not
fasting
as
a
Levitical
cereremony
,
being
several
times
practised
in
the
New
Testament
,
Matth.
17.21
.
Acts
14.23
.
1
Cor.
7.5
.
2
Cor.
11.26
.
but
onely
taxes
the
superstition
and
hypocrisie
of
the
Pharisees
,
who
did
not
refer
fasting
to
its
right
end
,
but
either
rested
in
it
,
as
counting
godliness
to
consist
in
pinching
and
pining
the
body
,
and
referring
it
to
their
ambitious
ends
,
to
gain
an
opinion
of
holiness
,
and
not
to
stir
up
fervency
in
prayer
,
or
to
chasten
the
flesh
.
When
ye
fast
]
Christ
establishes
fasting
.
Christians
,
that
prayer
may
be
more
fervent
,
may
and
ought
to
use
fasting
.
Be
ye
not
as
the
hypocrites
,
of
a
sad
countenance
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sad
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
in
countenance
.
Fasting
dryes
up
the
body
,
and
makes
men
melancholick
,
but
eating
makes
men
sweet
and
pleasant
;
therefore
they
that
would
perswade
hard
things
to
others
,
do
not
go
to
them
fasting
,
but
after
dinner
,
because
then
they
are
pleasant
and
merry
,
now
these
hypocritical
Pharisees
would
put
on
a
sad
countenance
that
they
might
seemto
have
fasted
,
but
Christ
warnes
them
to
lay
aside
all
such
disfiguring
,
whether
by
bending
their
brows
,
hanging
down
their
eyes
,
or
blacking
their
faces
,
and
that
they
would
show
pleasant
countenances
,
which
was
a
token
of
mirth
.
The
word
used
for
disfigure
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
English
they
darken
,
by
affecting
severity
,
paleness
and
grief
in
their
countenances
.
Carnal
men
wil
give
much
bodily
service
to
God
,
yet
wil
they
not
part
with
their
sins
,
so
they
may
but
retain
their
sins
they
will
do
any
thing
.
So
that
Christ
his
meaning
is
,
not
that
on
a
fasting
day
,
we
should
carry
our selves
as
on
a
feasting
day
,
Esa.
22.12
,
13.
Neither
means
he
that
in
private
fasts
we
should
carry
the
matter
so
closely
that
none
of
the
family
should
know
it
,
for
that
can
hardly
be
,
but
Christ
means
that
when
God
calls
to
fasting
we
should
be
far
from
seeking
praise
of
men
herein
,
as
if
we
were
not
at
all
about
such
a
business
.
V.
17.
But
thou
,
when
thou
fastest
,
anoint
thy
head
,
and
wash
thy
face
,
that
thou
appear
not
unto
men
to
fast
,
but
unto
thy
father
which
is
in
secret
,
and
thy
father
which
seeth
in
secret
,
shall
reward
thee
openly
.
But
thou
,
when
thou
fastest
,
anoint
thy
head
and
wash
thy
face
]
Against
the
Pharisees
boasting
of
their
fasting
,
Christ
shows
that
our
gestures
in
a
private
fast
are
so
to
be
composed
that
men
may
not
mark
us
to
fast
:
he
names
these
gestures
of
anointing
the
head
from
the
manner
of
that
country
,
Ruth
,
3
,
3.
Ruth
anointed
her self
when
she
went
to
Boaz
,
Psal.
23.5
.
Thou
anointest
my
head
with
Oyl
.
Luk.
7.46
.
My
head
with
Oyl
didst
thou
not
anoint
.
Much
less
must
we
think
as
if
fasting
under
the
New
Testament
consisted
in
pleasures
and
delights
,
or
as
if
pride
could
not
lye
hid
under
mean
apparrel
.
Not
as
if
indeed
we
should
anoint
our
head
,
but
that
we
should
avoid
all
boasting
in
fasting
,
and
that
we
should
do
as
they
who
anoint
their
head
,
who
rather
hold
forth
mirth
and
gladness
,
then
grief
and
sadness
.
The
scope
of
Christ
herein
is
to
teach
us
to
conceal
our
private
fasts
from
men
,
and
to
approve
our
hearts
to
God
in
our
fasting
,
and
as
all
other
exercises
of
devotion
betwixt
God
and
us
ought
to
be
kept
private
,
so
ought
this
.
Thy
father
which
seeth
in
secret
shall
reward
thee
openly
]
These
words
are
a
reason
of
the
performance
of
the
duty
,
i.
e.
thy
Father
sees
in
secret
,
and
will
one
day
acknowledge
thy
sincerity
.
Esa.
38.3
,
5.
He
saw
Ezekiahs
tears
,
and
Cornelius
his
prayers
,
Act.
10.4
.
2
As
he
sees
thy
secret
fasting
,
so
he
will
reward
thee
openly
,
not
by
way
of
desert
,
which
is
onely
proper
to
Christs
obedience
,
but
he
by
his
Spirit
will
in
the
sincere
performance
of
this
duty
stirre
up
in
thee
mortification
of
the
flesh
,
and
affliction
of
the
Spirit
,
together
with
a
devout
intention
in
the
exercise
of
repentance
,
and
we
shall
understand
this
,
not
onely
at
present
,
but
specially
at
the
day
of
judgement
.
Mean
time
know
,
God
is
not
a
debtor
to
thee
,
for
thou
canst
deserve
nothing
at
his
hand
,
Luk.
17.10
.
Rom.
11.35
.
The
same
way
that
a
reward
is
given
to
him
that
prayes
,
it
is
given
to
him
that
fasts
,
but
the
reward
is
promised
to
him
that
prayes
,
of
grace
,
not
of
desert
,
Therefore
so
it
is
given
to
him
that
fasts
,
and
that
not
simply
to
him
that
fasts
,
but
to
him
that
joyns
prayer
with
his
fasting
.
Thus
we
see
how
Christ
reprehends
the
Pharises
Hypocritical
fasting
,
who
did
institute
their
fasts
as
to
the
outward
part
of
it
,
in
imitation
of
the
Fathers
and
holy
people
,
who
were
wont
to
sit
on
the
ground
,
and
to
be
covered
with
sackcloth
and
ashes
,
which
were
signes
of
their
true
sorrow
,
but
to
the
inward
part
,
which
was
hearty
grief
for
sin
,
and
an
earnest
breathing
after
reconciliation
,
this
the
Pharisees
altogether
omitted
.
From
the
words
thus
expounded
,
Observe
,
that
Gods
people
ought
,
as
in
other
duties
,
so
in
fasting
,
to
avoid
corruptions
,
and
to
perform
it
in
a
right
manner
.
I
will
open
,
1
The
kindes
,
2
The
manner
.
There
's
a
twofold
fast
,
1
publick
,
which
is
when
Gods
people
meet
together
,
either
to
desire
pardon
for
some
great
sin
committed
,
or
to
turn
away
judgement
,
as
in
Jezabels
time
they
met
together
in
respect
of
a
supposed
blasphemy
,
so
when
the
men
of
Ai
had
smit
thirty
six
men
,
Joshua
and
the
elders
of
Israel
fasted
,
Josh.
7.6
,
7.
So
the
men
of
Israel
having
lost
two
set
battles
against
the
men
of
Benjamin
,
Judg.
20.26
.
fasted
untill
the
even
;
so
when
there
was
a
famine
coming
,
the
Lord
calls
to
the
Priests
to
gather
all
the
people
of
the
land
to
fasting
and
prayer
,
Joel
.
1.14
.
so
when
Moab
,
Ammon
and
Mount
Seir
came
against
Jehoshaphat
,
he
seeks
to
God
by
prayer
and
fasting
,
2
Chr.
20.3
.
2
Private
when
we
humble
our selves
,
for
some
evils
lying
upon
our
persons
or
family
.
So
David
humbled
himself
for
the
child
,
2
Sam.
12.16
.
Of
this
Christ
speaks
,
when
the
bridegroom
shall
be
taken
away
from
them
then
shall
they
fast
,
Matth.
9.15
.
So
when
in
private
we
humble
our selves
for
some
evil
lying
upon
the
Church
,
so
did
Nehemiah
,
cap.
1.4
.
for
the
affliction
of
the
Jews
.
And
Daniel
sought
the
Lord
for
the
Jews
,
that
God
would
bring
them
out
of
their
seventy
years
captivity
,
Dan.
9.3
.
Sometimes
one
friend
fasts
for
another
,
so
Jobs
friends
,
Job
.
2.12
.
sometimes
for
enemies
,
Psal.
35.13
.
And
so
David
fasted
for
the
recovery
of
the
health
of
his
enemies
.
2
The
manner
of
fasting
,
1
it
must
be
with
preparation
to
get
off
the
hardness
of
the
heart
;
as
in
all
prayer
preparation
is
to
be
used
before
it
,
so
much
more
in
this
solemn
duty
,
Levit.
23.29
,
32.
2
It
must
be
with
humiliation
and
affliction
of
Spirit
,
Psal.
35.15
.
Levit.
23.29
.
Ezra
.
8.21
.
3
Removed
from
hypocrisie
.
Anoint
thy
head
,
and
wash
thy
face
.
As
in
the
text
.
Thou
art
not
to
be
proud
,
because
thou
hast
been
humbled
,
but
to
be
humbled
because
thou
hast
been
proud
.
4
Free
from
censoriousness
of
others
that
fast
not
when
thou
fastest
.
Johns
Disciples
when
they
fasted
censured
the
Disciples
of
Christ
for
their
not
fasting
,
Mat.
9.14
.
In
the
same
family
one
may
have
cause
of
fasting
when
another
hath
cause
of
rejoycing
,
1
Cor.
7.5
.
5
In
performance
of
reading
and
expounding
the
Word
.
Nehem.
9.3
.
one
fourth
part
of
the
day
was
spent
in
reading
the
word
and
opening
the
same
.
Baruch
on
the
fasting
day
read
the
Word
of
the
Lord
by
Jeremiah
,
Jer.
36.6
.
Another
fourth
part
of
the
day
they
spent
in
prayer
,
wherein
confession
of
sins
was
most
insisted
upon
,
Neh.
9.3
.
6
In
separation
of
the
soul
and
body
from
sundry
comforts
,
wherewith
at
other
times
we
do
refresh
our selves
,
as
from
stately
apparrel
:
the
King
of
Niniveh
laid
aside
his
princely
robes
,
Jon.
3.6
.
Such
apparrel
is
fittest
at
a
fast
as
most
shows
the
abasement
of
our
Spirits
,
onely
let
it
not
be
affected
,
also
then
refrain
from
pleasures
which
are
then
both
unlawful
,
Esa.
58.3
.
Joel
.
2.16
.
The
bridegroom
then
must
go
forth
of
his
chamber
,
and
the
bride
out
of
her
closet
,
also
they
are
unsutable
;
God
complains
that
when
he
called
to
weeping
,
mourning
,
and
girding
with
sackcloth
,
then
behold
joy
and
gladness
,
Esa.
22.12
,
13.
Yea
on
a
fasting
day
we
are
to
refrain
from
the
ordinary
works
of
our
calling
,
Esa.
58.3
.
Behold
,
in
the
day
of
your
fast
ye
exact
all
your
labours
.
Also
abstinence
from
Meat
and
Drink
,
2
Sam.
3.35
.
David
did
not
taste
Bread
or
ought
else
till
the
going
down
of
the
Sun
.
Onely
note
this
abstinence
is
so
far
forth
requisite
as
it
helps
forward
our
inward
humiliation
.
If
the
forbearance
of
food
prove
an
hinderance
to
humiliation
it
is
not
to
be
used
,
and
such
as
cannot
abstain
,
though
through
weakness
they
cannot
keep
a
fast
,
yet
may
they
keep
a
day
of
humiliation
and
prayer
.
Onely
,
1
Beware
of
a
pretended
necessity
instead
of
a
true
,
for
if
it
be
pretended
God
findes
out
pretences
,
Prov.
24.12
.
Doth
not
he
that
pondereth
the
heart
consider
?
If
it
be
a
real
necessity
,
then
God
will
have
mercy
rather
than
sacrifice
.
2
Though
thou
canst
not
abstain
wholly
,
yet
abstain
from
so
much
as
usual
,
or
from
food
of
such
a
kinde
.
Daniel
ate
no
pleasant
bread
for
three
weeks
,
Dan.
10.3
.
A
tanto
,
à
toto
,
or
à
tali
,
in
such
bodily
abstinence
we
judg
our selves
unworthy
of
the
creatures
.
7
Consider
the
petitions
you
would
commend
to
God
in
prayer
,
and
the
sins
you
desire
to
acknowledg
,
and
the
judgments
you
desire
to
have
removed
,
and
the
mercies
you
desire
to
obtain
,
and
insist
especially
upon
them
;
when
the
Church
would
have
a
blessing
upon
Paul's
Ministry
they
used
fasting
,
Acts
13.2
.
so
for
a
blessing
upon
stated
Elders
,
prayer
and
fasting
was
used
.
Ezra
to
have
a
right
direction
for
the
people
in
their
coming
from
Babylon
,
sought
God
by
fasting
and
prayer
,
Simon
Magus
,
the
Roman
Church
on
the
Sabbath-day
fasted
.
Augustine
when
he
saw
his
City
besieged
by
the
Vandals
gave
himself
to
prayer
and
fasting
,
and
died
in
that
Siege
,
as
Possidonius
mentions
.
8
Beware
that
thou
turn
not
thy
fast
into
a
matter
of
penance
.
Persons
when
they
do
penance
in
formal
and
idolatrous
Churches
are
glad
when
it
is
over
,
though
they
never
shew
any
true
repentance
;
so
persons
are
glad
when
the
fasting
is
over
,
though
their
hearts
have
never
melted
throughout
the
duty
.
The
end
of
a
thing
is
that
for
which
a
thing
is
,
the
end
of
fasting
is
to
get
off
hardness
of
heart
,
and
to
get
a
melting
frame
and
communion
with
God
:
now
to
what
end
is
thy
fasting
,
if
you
attain
not
the
proper
end
thereof
?
9
Beware
of
the
Rocks
thou
mayst
dash
thy self
against
in
thy
fasting
,
as
,
1
To
think
thy
fasting
any
satisfaction
to
divine
justice
,
as
some
Hypocrites
seem
to
make
it
,
Isai
58.3
.
2
Beware
that
thou
make
not
that
a
matter
of
gain
which
God
hath
made
a
matter
of
punishment
,
hence
what
thou
savest
from
thy
family
give
to
the
poor
.
Isai
58.6
,
7.
The
fast
that
God
hath
chosen
is
,
To
lose
the
bands
of
wickedness
,
and
to
deal
thy
bread
to
the
hungry
,
and
bring
the
poor
that
are
cast
out
to
thy
house
.
3
In
thy
fasts
look
not
primarily
at
the
removing
of
judgments
and
obtaining
of
mercies
,
but
primarily
look
at
the
return
of
Gods
face
and
favour
to
thy
soul
,
and
then
at
these
benefits
in
the
second
place
.
4
If
God
in
thy
fasting
shall
at
any
time
give
thee
enlargement
of
heart
,
beware
thou
be
not
lifted
up
with
it
,
and
so
thou
grow
careless
,
and
thine
heart
harden
upon
a
presumptuous
conceitedness
that
thou
hast
found
favour
with
God
.
This
was
Hezekiah's
case
,
2
Kings
19.15
.
compared
with
2
Chron.
32.25
.
5
Think
not
fasting
to
be
enough
without
turning
from
thy
particular
iniquity
,
Isai
58.6
.
Thou
must
loose
the
bonds
of
wickedness
.
In
not
turning
from
sin
with
thy
fasting
,
but
retaining
it
,
thou
must
look
to
be
plagued
as
Jezabel
was
after
the
fast
in
Jezreel
,
2
Kings
10.
who
profaning
such
an
Ordinance
came
to
have
a
more
seared
conscience
and
hardened
heart
after
her
fasting
than
before
.
6
Beware
of
feeding
thy self
without
fear
,
before
or
after
a
fast
,
for
Satan
may
lay
snares
both
ways
.
7
Seen
not
to
men
to
fast
,
but
to
thy
Father
who
sees
in
secret
,
and
will
reward
thee
openly
,
by
granting
thee
that
which
thou
prayest
for
,
and
a
Crown
of
Glory
hereafter
.
8
Do
not
forbear
the
duty
because
of
the
painfulness
of
it
when
God
calls
thee
to
it
.
Augustine
saith
,
What
Storms
are
merchants
exposed
to
to
get
wealth
?
what
Heats
,
and
Colds
,
and
Dangers
do
Hunters
suffer
,
from
Horses
,
Ditches
,
Precipices
,
from
Rivers
and
wilde
Beasts
?
what
hunger
and
thirst
?
what
straits
of
most
mean
meat
and
drink
that
they
may
take
the
beast
?
and
sometimes
the
flesh
of
the
beast
proves
not
fit
to
eat
.
To
what
torments
almost
of
daily
strokes
is
the
tender
age
of
boys
subject
?
with
what
troubles
of
watching
and
abstinence
are
they
exercised
in
their
Schools
,
not
for
to
learn
wisdom
,
but
for
wealth
,
that
they
may
learn
numbers
?
he
means
figuring
and
cyphering
.
I
say
,
if
men
will
suffer
such
hardships
for
earthly
things
,
shall
not
we
follow
the
Lord
in
painfull
duties
?
Aug.
de
verbis
Domini
.
Serm.
9.
V.
18.
Lay
not
up
for
your selves
treasures
on
earth
,
where
Moth
and
Rust
doth
corrupt
,
and
where
Thinges
break
thorow
and
steal
;
but
lay
up
for
your selves
treasures
in
heaven
,
where
neither
Moth
nor
Rust
doth
corrupt
,
and
where
Thieves
do
not
break
thorow
nor
steal
;
for
where
your
treasure
is
there
will
your
hearts
be
also
.
In
the
words
two
things
,
1
A
prohibition
,
v.
18.
Lay
not
up
for
your selves
treasure
upon
earth
.
2
A
precept
,
but
lay
up
for
your selves
treasures
in
Heaven
.
For
both
which
there
are
three
Reasons
,
1
From
the
corruptibility
of
all
earthly
things
:
Rust
and
Moth
corrupts
them
,
and
Thieves
steal
them
.
2
From
the
incorruptibility
and
certainty
of
heavenly
things
,
neither
Moth
nor
Rust
doth
corrupt
them
,
nor
Thieves
steal
them
.
3
From
the
proneness
of
the
heart
to
be
where
the
treasure
is
,
v.
20.
Lay
not
up
for
your selves
treasure
on
earth
]
Not
as
if
Christ
forbad
the
enjoyment
of
riches
,
houshold-stuff
,
apparel
,
but
he
here
condemns
,
1
A
love
of
earthly
things
immoderately
,
either
by
setting
the
heart
upon
them
,
Psal.
62.10
.
If
riches
increase
set
not
your
heart
upon
them
,
or
delighting
,
Job
31.25
.
and
rejoycing
in
the
bare
possession
of
them
,
Luke
12.19
,
20.
or
tenaciously
holding
from
good
uses
,
as
the
rich
man
that
fared
sumptuously
every
day
,
but
had
nothing
for
Lazarus
,
or
through
unbelief
,
not
disposing
them
to
good
uses
for
fear
our selves
or
ours
should
come
to
want
.
1
Where
moth
and
rust
doth
corrupt
]
Here
's
the
first
reason
why
we
should
not
there
lay
up
treasure
on
earth
but
in
heaven
,
because
earthly
treasures
can
hardly
be
kept
,
but
heavenly
treasures
will
easily
be
kept
;
earthly
things
can
hardly
be
safe
there
are
so
many
casualties
to
destroy
them
,
rust
,
moth
,
thieves
,
Jam.
5.2
,
3.
Your
riches
are
corrupt
,
and
your
garments
moth
eaten
,
your
gold
and
silver
is
cankred
,
and
the
rust
of
them
shall
be
a
witness
against
you
.
But
lay
up
for
your selves
treasure
in
Heaven
]
That
is
God
,
and
Christ
,
and
good
works
,
1
Tim.
6.17
,
18.
Ready
to
distribute
,
laying
up
in
store
a
good
foundation
against
time
to
come
,
Luk.
12.33
.
Sell
that
you
have
and
give
alms
,
provide
for
your selves
bags
that
wax
not
old
,
a
treasure
in
the
Heaven
that
fades
not
.
It
's
a
folly
for
a
man
to
lay
up
treasure
there
whence
he
is
to
go
,
and
not
to
send
it
thither
whither
he
is
to
go
.
It
will
appear
that
our
treasure
is
not
on
earth
,
but
in
Heaven
,
1
when
our
consciences
witness
with
us
that
we
love
God
soveraignly
,
Psal.
73.25
.
Whom
have
I
in
heaven
but
thee
?
whom
is
there
on
earth
I
desire
in
comparison
of
thee
.
2
When
the
heart
is
ever
and
anon
at
spare
hours
running
after
God
,
Psal.
73.28
.
It
's
good
for
me
to
draw
near
to
God
.
3
By
the
dissatisfaction
the
soul
hath
in
any
thing
without
God
,
but
when
God
comes
into
the
soul
,
the
soul
as
it
were
runs
over
,
Eccles.
5.10
.
He
that
loveth
silver
,
shall
not
be
satisfied
with
silver
,
give
such
a
man
all
the
world
he
is
not
satisfied
till
God
come
in
:
the
souls
of
good
and
bad
men
rest
in
their
treasures
.
4
By
the
tendency
of
our
endeavours
,
as
carnal
men
are
still
laying
up
one
pound
after
another
,
one
field
after
another
,
so
a
Christian
is
laying
up
one
good
work
after
another
,
fruits
that
may
abound
in
the
day
of
account
,
Phil.
4.17
.
And
these
not
one
or
two
,
or
a
few
good
works
,
but
many
,
for
a
treasure
is
made
up
of
much
riches
heaped
together
.
5
By
our
vast
desires
after
God
:
when
we
can
never
have
enough
of
him
,
we
never
are
satisfied
with
assurance
enough
,
we
never
have
answers
of
prayers
enough
,
we
can
never
have
communion
with
God
enough
.
Carnal
men
have
vast
desires
after
the
world
,
because
their
treasures
are
there
,
Psal.
42.1
,
2.
6
By
the
consolation
the
soul
takes
in
God
and
heavenly
things
.
Psal.
4.6
.
Wordly
men
say
,
who
will
shew
them
any
good
?
But
a
gracious
heart
saith
,
Lord
,
lift
up
the
light
of
thy
countenance
upon
me
.
As
carnal
men
draw
their
chief
comfort
because
they
have
so
much
goods
,
so
much
in
gold
and
silver
,
so
much
in
Bills
and
Bonds
,
so
a
Christian
drawes
his
comfort
from
his
spiritual
treasure
.
I
(
saith
he
)
have
so
many
answers
from
God
,
such
a
measure
of
the
spirits
sealing
,
so
much
peace
of
conscience
,
such
and
such
promises
made
over
to
my
soul
.
7
By
your
pains
in
getting
,
care
in
keeping
,
and
fear
of
losing
.
Gods
people
spend
much
pains
to
get
this
heavenly
treasure
,
Joh.
6.27
.
They
labour
for
the
food
that
endureth
to
everlasting
,
they
will
take
pains
with
their
souls
and
bodies
,
they
go
from
strength
to
strength
till
they
appear
before
God
in
Sion
,
Psal.
84.7
.
Also
they
have
a
care
to
keep
this
treasure
,
as
men
hide
here
and
there
,
and
put
lock
upon
lock
for
to
guard
it
.
Achan
he
hid
his
two
hundred
shekels
of
silver
and
wedge
of
gold
in
the
earth
,
Josh.
7.21
.
So
Saints
carefully
keep
their
consciences
pure
,
carefully
nourish
communion
with
God
,
carefully
eschew
sin
,
Psal.
119.11
.
called
the
hidden
man
,
1
Pet.
3.
So
they
are
afraid
of
losing
their
treasure
,
lest
any
lust
should
rob
them
of
God
or
of
peace
of
conscience
.
8
By
the
longings
of
the
soul
.
Whatsoever
is
the
souls
treasure
the
heart
longs
after
it
,
whether
it
be
riches
,
honour
,
praise
;
so
if
heavenly
things
be
thy
treasure
thy
soul
will
vehemently
long
after
them
;
if
the
Lord
be
thy
treasure
thy
soul
will
long
for
him
.
Psal.
63.1
.
My
soul
thirsteth
for
thee
,
my
flesh
longeth
for
thee
,
in
a
dry
and
barren
land
wherein
no
water
is
.
The
whole
earth
is
as
a
barren
land
when
the
soul
cannot
enjoy
God
.
9
By
the
references
of
the
soul
.
Men
usually
make
all
their
references
serve
for
their
treasure
,
their
buying
,
selling
,
chopping
,
changing
:
so
if
heavenly
things
,
as
Christ
,
〈◊〉
grace
,
be
thy
treasure
,
all
will
be
refer'd
to
these
,
Rom.
〈…〉
,
8.
1
Cor.
10.
●1
.
10
Treasures
are
prefer'd
before
all
other
things
.
In
any
straits
or
difficulties
persons
are
carefull
to
preserve
these
,
though
with
the
loss
of
all
their
goods
,
so
if
Christ
and
grace
be
thy
treasure
,
thou
wilt
sell
all
for
him
.
Matth.
13.44
.
The
Kingdome
of
heaven
is
like
a
treasure
hid
in
a
field
,
the
which
when
a
man
hath
found
,
he
hideth
,
and
for
joy
thereof
goeth
and
selleth
all
that
he
hath
and
buyeth
that
field
.
Paul
counted
all
things
dung
in
comparison
of
Christ
.
Phil.
3.8
.
Gal.
6.14
.
God
forbid
I
should
rejoyce
in
any
thing
save
in
the
cross
of
Jesus
Christ
.
11
By
the
contentation
the
soul
findes
in
it
.
Whatsoever
treasure
the
soul
hath
it
is
contented
in
it
,
and
not
without
it
,
so
if
the
Lord
and
heavenly
things
be
thy
treasure
,
thou
wilt
be
content
with
him
and
them
,
Psal.
16.3
,
4.
The
Lord
is
the
portion
of
mine
inheritance
and
my
cup
,
thou
maintainest
my
lot
:
the
lines
are
fallen
unto
me
in
pleasant
places
,
yea
I
have
a
goodly
heritage
.
See
how
contented
he
was
in
having
God
for
his
treasure
,
Lam.
3.24
.
2
Use
,
And
as
it
serves
for
Trial
,
so
,
2
for
Caution
,
not
to
lay
up
treasures
on
earth
.
Not
that
earthly
treasure
is
simply
unlawfull
,
Pro.
21.20
.
There
is
treasure
to
be
desired
in
the
dwelling
of
the
wise
,
but
a
foolish
man
spendeth
it
up
.
Christ
had
his
bag
,
which
Judas
bare
.
There
was
treasures
in
the
house
of
God
,
1
Kin.
15.18
.
We
finde
sundry
godly
Princes
have
had
treasures
,
as
David
,
1
Chro.
29.3
,
4.
and
Asa
,
1
Kin.
15.18
.
There
was
a
treasury
into
which
the
poor
Widow
threw
her
mite
,
Luk.
21.1
.
the
Wise
men
that
came
to
Christ
had
treasures
of
gold
and
other
precious
things
:
But
Christ
here
taxes
the
inordinate
treasuring
up
of
earthly
things
,
as
,
1
an
unboundedly
immense
and
exceeding
large
multiplying
of
earthly
things
.
The
Prince
himself
was
commanded
not
greatly
to
multiply
to
himself
silver
and
gold
,
Deut.
17.17
.
much
less
must
private
persons
,
that
have
not
half
those
wants
that
Princes
have
.
Jam.
5.3
.
Some
rich
men
had
so
much
gold
and
silver
lying
by
them
,
that
it
cankered
and
rusted
,
yea
they
heaped
up
treasure
together
to
the
last
day
.
Some
persons
having
but
one
or
never
a
childe
heap
up
earthly
things
in
as
great
a
measure
as
if
they
had
twenty
children
.
2
The
loving
of
earthly
things
soveraignly
,
as
the
young
man
who
left
Christ
rather
then
his
estate
,
Matth.
19.22
.
and
Demas
,
who
forsook
Paul
to
embrace
this
present
world
.
3
When
we
shall
seek
earthly
treasures
primarily
,
Matth.
6.33
.
First
seek
the
Kingdome
of
God
.
4
When
we
treasure
them
up
ultimately
or
restingly
,
as
that
wherein
our
souls
rest
.
The
Glutton
thus
fill'd
his
Barns
and
his
soul
rested
in
them
,
Luk.
12.19
.
Soul
thou
hast
much
goods
laid
up
for
many
years
,
take
thine
ease
,
eat
,
drink
,
and
be
merry
.
The
Apostle
bids
,
love
not
the
world
,
1
Joh.
2.16
.
The
word
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
greatly
to
rest
in
it
.
5
When
we
treasure
them
up
unnecessarily
;
for
we
are
onely
to
desire
things
necessary
for
the
state
and
condition
wherein
God
hath
placed
us
for
us
and
ours
,
for
the
present
and
for
future
,
1
Tim.
6.8
.
Having
food
and
raiment
let
us
therewith
be
content
.
Against
this
the
Wise
man
speaks
,
Eccles.
4.8
.
There
is
one
alone
,
and
there
is
not
a
second
,
yea
he
hath
neither
childe
nor
brother
,
yet
is
there
no
end
of
all
his
labour
,
neither
is
his
eye
satisfied
with
riches
,
neither
saith
he
for
whom
do
I
labour
and
bereave
my
soul
of
good
?
Men
that
thirst
for
abundance
can
hardly
keep
conscience
pure
.
6
Lay
not
up
treasures
on
earth
with
neglect
of
spiritual
graces
and
comforts
.
The
wicked
had
abundance
of
wealth
,
Job
21.10
,
13.
Hence
v.
14.
Therefore
they
say
unto
God
,
depart
from
us
,
for
we
desire
not
the
knowledge
of
thy
wayes
.
7
When
we
onely
lay
up
treasure
to
our selves
.
Men
that
labour
with
their
hands
are
not
onely
to
treasure
up
for
themselves
and
families
,
but
also
to
give
to
him
that
lacketh
,
Eph.
4.28
.
much
more
others
.
Men
that
lay
up
treasure
to
themselves
and
theirs
onely
are
called
fools
,
Luke
12.21
.
so
is
he
that
layeth
up
treasure
for
himself
and
is
not
rich
towards
God
.
We
ought
to
have
the
cause
of
God
,
and
poor
Saints
,
and
godly
uses
to
lye
upon
us
as
well
as
family
wants
:
the
same
commandement
of
God
that
tyes
us
to
our
children
,
tyes
us
to
the
poor
and
to
other
good
uses
,
though
not
in
the
same
measure
of
ministration
.
Grounds
why
we
should
not
lay
up
treasure
on
earth
.
1
Those
that
have
had
the
most
of
them
have
confest
a
vanity
in
them
,
Eccles.
2.8
.
Solomon
gathered
Silver
and
Gold
,
and
had
peculiar
Treasures
,
yea
v.
9.
he
was
increased
more
than
all
that
were
before
him
in
Jerusalem
,
yet
v.
11.
he
saith
,
All
was
vanity
and
vexation
of
spirit
.
2
Earthly
Treasures
are
liable
to
consume
and
perish
,
Thieves
,
Moth
,
Rust
consume
them
.
It
is
not
our
calling
them
Fee-simples
,
Inheritances
,
Perpetuities
,
or
the
Conveyance
of
them
to
us
and
our
heirs
for
ever
that
will
make
them
durable
.
They
are
like
fugitive
Servants
which
oft
run
from
one
Master
to
another
.
For
all
the
Babylonians
had
Gates
of
Brass
and
Bars
of
Iron
,
to
defend
their
Treasures
,
yet
says
the
Lord
to
Cyrus
,
I
will
break
in
pieces
these
Gates
,
and
cut
asunder
these
Bars
,
and
I
will
give
thee
the
Treasures
of
darkness
,
and
hidden
riches
of
secret
places
.
Isai
45.2
,
3.
If
your
treasure
be
in
Silver
and
Gold
,
Thieves
may
spoil
them
,
if
in
Garments
Moths
may
eat
them
,
if
in
Ships
Sea
may
swallow
them
,
if
in
Cattel
Rot
may
seize
them
,
if
in
Buildings
and
Furniture
Fire
may
burn
them
,
if
in
Lands
War
may
dispossess
them
,
when
a
War
comes
if
you
fall
not
on
the
right
side
your
Lands
are
gone
;
besides
crackt
Titles
,
Inundations
of
Waters
spoil
some
men
of
their
Lands
.
Job
saith
of
goods
in
the
general
,
that
they
flow
away
in
the
day
of
Gods
wrath
,
Job
20.28
.
3
From
the
inability
of
earthly
things
,
as
,
1
They
cannot
bring
us
sundry
goods
,
not
pardon
to
the
soul
,
nor
health
to
the
body
,
nor
a
good
nights
rest
,
not
a
good
repute
in
the
hearts
of
good
men
,
they
cannot
redeem
a
soul
,
nor
give
to
God
a
ransom
for
it
.
Psalm
49.7
.
A
man
may
gain
the
whole
world
and
yet
lose
his
soul
,
Matth.
16.26
.
2
There
are
many
evils
they
cannot
remove
.
Earthly
treasure
can
neither
drive
away
diseases
from
the
body
,
nor
disquiet
from
the
conscience
,
nor
can
they
secure
against
poverty
,
as
appears
in
Adoni-bezek
,
and
other
Princes
,
who
have
come
to
poverty
before
they
died
:
yea
,
when
not
sanctified
,
earthly
treasures
drown
the
soul
in
perdition
,
as
the
Ship
when
it
's
overladen
sinks
,
unless
unburdened
of
some
of
its
lading
.
3
Use
.
Exhortation
to
lay
up
treasure
in
Heaven
.
Consider
,
1
The
excellency
of
the
object
.
As
it
's
a
mans
misery
to
have
his
treasure
here
below
,
to
be
like
Eels
mudling
in
mud
,
so
it
's
the
souls
happiness
to
mount
up
to
have
his
treasure
in
Heaven
;
as
the
Sun
draws
up
the
vapours
,
so
should
the
glorious
things
of
Heaven
draw
up
our
hearts
.
We
should
be
like
those
fishes
that
having
fins
swim
above
the
water
.
Amor
meus
pondus
meum
,
illuc
feror
,
quocunque
feror
.
My
love
is
my
weight
,
thither
I
am
carried
where
ever
I
am
carried
.
2
The
unchangeableness
of
it
;
neither
Moth
nor
Rust
corrupts
it
.
Grace
is
incorruptible
,
the
hidden
man
of
the
heart
is
incorruptible
,
1
Peter
3.4
.
and
so
is
the
Kingdom
of
Heaven
,
1
Peter
1.4
.
and
so
much
more
is
God
himself
,
Heb.
1.12
.
They
shall
wax
old
as
doth
a
Garment
,
but
thou
art
the
same
.
3
The
eternal
wofulness
to
be
mistaken
in
the
chief
treasures
.
Persons
reflect
upon
their
folly
when
they
have
been
cheated
to
think
they
have
had
treasure
from
Witches
,
and
it
hath
proved
nothing
but
Leaves
and
Chips
:
what
will
it
be
then
to
be
mistaken
in
this
treasure
?
yet
it
's
the
misery
of
all
worldly
men
.
See
Psalm
4.6
.
Who
will
shew
us
any
good
?
4
The
exceeding
happiness
of
having
God
for
our
treasure
.
When
Friends
fails
,
life
fails
,
he
knows
where
to
go
for
comfort
,
and
he
being
our
treasure
can
make
up
all
our
wants
.
V.
20.
For
where
your
treasure
is
,
there
will
your
heart
be
also
.
Heart
is
taken
,
1
For
the
desire
of
the
heart
,
Deut.
24.25
.
The
hireling
sets
his
heart
upon
his
hire
,
that
is
,
his
desire
.
2
Heart
is
taken
for
the
affections
of
the
heart
,
as
love
,
joy
,
delight
,
and
so
here
,
Psalm
57.1
.
3
Heart
is
taken
for
the
light
of
the
understanding
and
consent
of
the
will
,
Joel
2.12
.
Turn
to
me
with
all
your
heart
,
that
is
,
not
onely
that
you
understand
what
is
your
duty
,
but
that
you
consent
to
give
your
wills
to
me
.
4
For
the
devices
of
the
heart
,
Isai
32.6
.
the
Prophet
saith
,
A
wicked
mans
heart
worketh
wickedness
,
that
is
,
the
devices
of
the
heart
are
for
it
.
5
For
the
thoughts
of
the
heart
,
Psalm
139.23
.
Try
me
,
and
know
my
heart
,
search
me
and
know
my
thoughts
.
Sampson
told
Dalilah
all
his
heart
,
that
is
,
all
his
thoughts
,
Judges
16.17
.
Psalm
45.1
.
My
heart
is
inditing
a
good
matter
,
that
is
,
the
thoughts
of
my
heart
are
inditing
.
6
Heart
is
taken
for
the
purposes
of
the
heart
,
1
Kings
8.17
.
It
was
in
the
heart
of
my
father
David
to
build
a
house
for
the
Name
of
God
,
that
is
,
it
was
in
the
purposes
of
my
heart
.
The
meaning
is
,
if
God
and
Christ
be
our
Treasure
,
then
our
desires
,
yea
the
whole
stream
of
affections
will
be
for
him
,
as
our
love
,
joy
,
yea
our
understandings
to
conceive
,
and
our
wills
to
make
choice
of
him
as
the
chiefest
good
,
yea
the
contrivances
of
the
heart
will
run
Heaven-ward
,
yea
the
thoughts
of
the
heart
will
be
often
with
God
,
and
the
purposes
of
the
heart
always
with
him
.
But
if
the
World
,
or
some
darling
lust
be
our
chief
Treasure
,
the
stream
of
the
will
and
affections
,
devices
,
thoughts
and
purposes
will
go
after
that
.
V.
22
,
23.
The
light
of
the
body
is
the
eye
,
if
thine
eye
be
single
thy
whole
body
shall
be
full
of
light
;
But
,
if
thine
eye
be
evil
,
thy
whole
body
shall
be
full
of
darkness
.
If
therefore
the
light
that
is
in
thee
be
darkness
,
how
great
is
that
darkness
?
The
words
are
an
Allegory
.
Quest.
What
is
meant
by
the
light
of
the
body
.
Answ.
Some
by
eye
understand
the
light
of
reason
,
and
by
the
body
all
the
actions
of
the
body
,
then
the
sense
will
be
that
we
should
not
in
a
blinde
course
follow
onely
our
sense
but
act
according
to
right
reason
.
Others
by
eye
understand
a
sincere
intention
eying
God
,
and
singling
out
God
from
all
other
objects
,
if
that
be
right
the
whole
body
will
be
full
of
light
,
but
if
thy
intention
be
hypocritical
and
wicked
,
thy
whole
body
shall
be
full
of
darkness
.
Others
by
eye
understand
an
enlightened
understanding
.
Look
as
the
body
is
guided
by
the
eye
,
so
are
all
the
actions
of
the
soul
by
an
enlightened
understanding
,
but
where
the
understanding
is
vicious
,
all
a
mans
practise
is
corrupt
;
a
corrupt
understanding
is
as
a
false
Looking-glass
.
If
the
minde
be
blinded
with
earthly
things
,
as
Gold
,
Silver
,
treasures
,
&c.
to
think
them
the
chief
good
,
then
will
men
think
that
to
be
lawfull
which
is
unlawfull
,
and
that
to
be
profitable
which
is
hurtfull
.
Others
by
eye
understand
the
judgment
,
and
by
the
body
understand
the
minde
,
if
this
Light
be
dark
,
blinde
affections
,
and
unbridled
passions
,
and
corrupt
actions
must
needs
follow
such
a
judgment
.
I
take
it
the
two
last
are
here
meant
,
where
the
understanding
is
enlightened
to
discern
aright
of
heavenly
treasure
,
that
it
's
the
onely
precious
and
incorruptible
treasure
,
and
the
judgment
determines
and
gives
sentence
herein
,
there
follows
an
holy
and
heavenly
conversation
,
but
where
the
understanding
is
clouded
,
and
the
judgment
misguided
,
all
our
actions
are
full
of
darkness
.
We
should
have
no
less
care
to
have
a
clear
discerning
understanding
and
judgment
,
than
to
have
our
natural
eys
kept
clear
,
for
as
we
cannot
go
without
stumbling
,
if
we
want
bodily
sight
,
no
more
can
we
go
in
the
way
of
salvation
unless
our
understandings
be
enlightened
.
Obs.
An
enlightened
understanding
,
and
a
sanctified
judgment
are
of
absolute
necessity
to
guide
us
in
an
holy
practise
,
without
these
we
cannot
discern
the
excellency
of
heavenly
treasure
above
earthly
treasure
,
without
these
we
shall
make
Martha's
choice
and
not
Maries
,
Luke
10.41
.
Mary
hath
chosen
that
good
part
.
Reas.
The
Reason
is
,
1
Because
without
these
we
can
neither
see
sin
nor
grace
in
their
right
colours
,
we
shall
be
ready
to
call
evil
good
and
good
evil
,
we
shall
put
darkness
for
light
and
light
for
darkness
,
bitter
for
sweet
and
sweet
for
bitter
,
Isai
5.20
.
we
shall
be
ready
to
call
sanctification
singularity
,
zeal
preciseness
,
holiness
hypocrisie
,
sincerity
scrupulousness
.
2
Because
an
enlightened
understanding
and
a
sanctified
judgment
do
not
onely
propose
unto
us
duty
,
but
also
direct
us
to
the
practise
thereof
;
hence
it
's
compared
to
the
guidance
of
the
eye
to
the
body
,
and
without
these
we
know
not
whither
we
go
,
John
12.35
.
Use
1
Pitty
those
who
want
both
an
inlightened
understanding
and
a
sanctified
judgement
;
so
Christ
was
moved
herein
,
Matth.
9.37
.
2
Beware
you
follow
not
in
your
practice
false
guides
,
the
light
that
leads
most
men
is
meer
darkness
:
in
their
religion
they
are
led
by
the
examples
of
others
,
Joh.
7.48
.
Have
any
of
the
Rulers
or
Pharisees
believed
on
him
?
Or
by
the
laws
of
the
land
and
command
of
the
Prince
,
Dan.
3.7
.
As
soon
as
the
King
commanded
they
all
fell
down
to
worship
,
in
their
eating
and
drinking
they
are
led
by
their
cheer
,
in
buying
and
selling
led
by
their
gain
,
others
are
led
by
their
good
meanings
,
Joh.
16.2
.
They
meant
to
do
good
service
when
they
killed
his
Saints
,
sometimes
by
opinion
,
1
King
.
18.21
.
Paul
meant
well
when
he
compelled
persons
to
blaspheme
Christ
,
Act
,
26.9
.
Oh
then
get
an
inlightened
understanding
,
and
in
order
to
it
study
the
Word
,
which
when
thou
goest
it
shall
lead
thee
,
when
thou
awakest
it
shall
talk
with
thee
,
Prov.
6.22
,
23.
It
s
resembled
to
a
lantern
which
shows
us
the
way
,
Psal.
119.105
.
and
to
a
counsellor
,
Psal.
119.24
.
3
Follow
after
an
inlightened
understanding
and
a
sanctified
judgement
,
without
these
we
can
no
more
guide
our
course
towards
heaven
then
the
sea
travailer
can
guide
his
course
without
his
compass
,
or
the
land
travailer
without
sun
or
moon
.
For
want
of
these
many
men
are
like
a
Mill-horse
that
goes
round
round
,
thinking
he
is
in
the
rode
way
when
he
is
but
where
he
was
:
without
this
illumination
we
are
ready
to
think
all
things
alike
lawful
,
as
in
the
King
of
Moab
who
sacrificed
his
Son
,
and
in
Manasses
who
built
altars
to
all
the
host
of
heaven
,
2
King
.
3.26
.
2
Chron.
33.5
,
6.
It
s
the
wisdom
of
the
prudent
to
understand
his
way
.
Prov.
14.8
.
4
Cease
to
wonder
why
so
few
wise
and
learned
men
seek
after
heavenly
things
,
1
Cor.
1.26
,
27.
They
want
an
inlightened
understanding
and
a
sanctified
judgement
.
As
the
bruit
beasts
knowing
no
higher
then
things
sutable
to
their
own
nature
and
so
savour
onely
such
,
so
do
Carnal
men
,
they
savour
onely
the
things
of
the
flesh
,
because
they
know
no
higher
,
Rom.
8.5
.
5
Learn
a
rule
how
to
lay
up
your
treasure
aright
,
both
here
and
hereafter
,
get
an
inlightened
understanding
and
a
sanctified
judgement
,
Psal.
4.6
,
7.
without
this
we
shall
be
ready
upon
pretence
of
lawful
cares
to
be
swallowed
up
of
the
world
.
6
Joyn
to
an
inlightened
minde
a
discerning
judgement
,
in
order
to
a
regular
government
of
your
conversations
.
Job
.
6.30
.
Cannot
my
taste
discerne
perverse
things
?
that
is
godly
men
have
an
ability
to
discern
holy
actions
from
perverse
and
crooked
actions
.
A
wise
mans
heart
discerneth
both
time
and
judgement
,
Eccles.
8.5
.
without
this
sanctified
judgement
,
notwithstanding
all
brain
knowledge
,
we
shall
never
be
able
to
discerne
spiritual
things
,
1
Cor.
2.14
.
for
want
of
these
both
Christ
and
his
wayes
are
condemned
of
the
world
,
Job
,
21.13
,
14.
and
by
these
chosen
of
Christians
,
Phil.
3.7
,
8.
Motives
.
1
This
inlightened
understanding
and
sanctified
judgement
will
be
as
useful
to
thy
practice
as
a
bright
shining
light
,
whether
torch
or
candle
,
will
be
to
thy
foot-steps
,
which
keeps
thee
from
stumbling
,
Luk.
11.36
.
If
thy
whole
body
be
full
of
light
having
no
part
darke
,
the
whole
shall
be
full
of
light
,
as
when
the
bright
shining
of
a
candle
doth
give
thee
light
:
for
want
of
light
we
are
apt
to
stumble
,
Joh.
11.9
.
but
where
we
have
this
light
there
's
none
occasion
of
stumbling
because
we
abide
in
the
light
,
1
Joh.
2.10
.
Wisdom
is
rightly
to
understand
the
knowledge
of
faith
and
doctrine
of
Christ
,
understanding
is
to
take
heed
of
the
snares
of
the
devil
,
hereticks
,
&c.
and
all
deceits
proposed
under
the
name
of
the
word
,
Luth.
Tom.
4.324
.
2
The
woful
falls
we
are
exposed
unto
;
being
without
this
light
,
we
stand
at
the
devils
mercy
.
Judge
what
the
great
world
would
be
were
it
deprived
of
the
light
of
the
sun
,
so
forlorne
are
our
souls
deprived
of
this
spiritual
light
.
Original
sin
hath
done
with
us
as
the
Philistins
with
Sampson
,
who
put
out
his
eyes
,
and
then
led
him
to
the
basest
drudgery
,
and
this
is
the
case
of
all
till
a
new
light
be
set
up
in
their
hearts
.
3
The
gradual
proceedings
both
of
light
in
the
mind
,
and
discerning
in
the
judgement
,
alas
they
are
at
first
very
small
;
we
see
the
things
of
God
,
as
the
blind
man
,
Mar.
8.24
.
who
saw
men
like
trees
,
hence
the
Apostle
prayes
for
the
Ephesians
,
who
had
these
in
some
measure
,
that
they
might
have
more
of
them
,
Eph.
1.17
,
18.
so
doth
he
for
the
Philippians
,
cap.
1.9
,
10.
the
sight
of
an
infant
is
not
so
strong
as
the
sight
of
a
grown
man
,
so
the
light
in
weak
Christians
is
not
so
strong
as
in
grown
Christians
.
Means
to
inlightning
.
1
Remove
the
hindrances
:
the
devil
and
world
casts
dust
in
our
eyes
that
we
cannot
see
,
2
Cor.
4.4
.
The
God
of
this
World
blindes
many
,
the
glory
of
the
World
dazles
our
sight
,
clouding
mists
,
distilling
humours
and
skins
growing
over
,
hinder
sight
,
so
do
mists
of
ignorance
and
hardness
of
heart
hinder
sight
.
2
Cry
mightily
to
God
for
light
,
Psalm
119.18
.
Prov.
2.4
,
5
,
6.
and
be
wail
thy
ignorance
,
as
Hagur
,
I
am
more
brutish
than
any
man
,
Prov.
30
,
2.
3
Be
often
asking
questions
.
A
good
Scholar
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
questionist
.
The
woman
of
Samaria
perceiving
Christs
abilities
asks
him
diverse
questions
,
Joh.
4.19
.
People
should
be
like
the
Queen
of
Sheba
who
posed
Solomon
with
hard
questions
,
1
Kin.
10.1
.
4
Cast
up
thy
gains
thou
hast
made
,
when
ever
thou
hears
or
reads
the
Word
;
look
as
you
do
when
you
have
been
at
a
market
,
you
consider
what
you
have
got
.
Good
hearers
should
be
like
sieves
that
lets
chaff
go
but
retains
the
wheat
.
Many
are
a
like
a
sieve
in
the
water
at
hearing
or
reading
,
when
in
the
water
its
full
,
when
it
s
out
of
the
water
nothing
remains
in
it
.
5
Meditate
of
what
thou
reads
or
hears
,
so
do
godly
men
,
Psal.
1.1
.
So
did
Joshua
,
cap.
1.8
.
and
David
,
Psal.
119.15.148
.
Those
that
read
and
hear
much
,
and
meditate
little
,
are
like
those
that
have
a
sharp
appetite
after
food
,
but
by
reason
of
a
cold
stomack
they
cannot
digest
it
.
Meditation
is
to
the
soul
as
digestion
to
the
stomach
,
for
want
of
which
the
word
heard
is
as
a
writing
writ
in
the
sand
,
which
the
first
blast
of
wind
doth
utterly
deface
.
6
As
the
light
of
the
sun
or
some
other
light
must
meet
with
the
light
of
the
eye
before
sight
can
follow
,
so
in
order
to
spiritual
light
God
must
shine
in
our
hearts
,
2
Cor.
4.6
.
Besides
the
light
of
wisdom
in
the
soul
,
there
must
be
the
light
of
divine
revelation
.
The
inspiration
of
the
Almighty
gives
understanding
,
Job
,
32.8
.
I
will
make
known
my
words
unto
you
,
Prov.
1.23
.
Matth.
16.17
.
Flesh
and
blood
hath
not
revealed
this
unto
thee
,
but
my
Father
which
is
in
Heaven
.
V.
24.
No
man
can
serve
two
Masters
,
for
either
he
will
hate
the
one
and
love
the
other
,
or
else
he
will
hold
to
the
one
and
despise
the
other
;
yee
cannot
serve
God
and
Mammon
.
Christ
to
the
end
of
the
chapter
sets
down
2
things
,
1
a
dehortation
from
worldliness
and
carking
cares
,
from
ver.
24.
to
ver.
33.
2
an
exhortation
to
true
carefulness
,
ver.
33.
For
the
dehortation
,
it
is
confirmed
by
divers
reasons
,
the
first
is
from
the
impossibility
of
serving
God
and
the
world
,
or
loving
God
soveraignly
,
and
the
world
soveraignly
.
No
man
can
serve
two
masters
]
Mammon
,
as
Aretius
and
many
others
observe
,
is
a
Syriack
word
,
and
signifies
wealth
,
or
as
Hesichius
interprets
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
treasure
.
This
Mammon
or
wealth
is
said
to
be
a
Lord
or
Master
,
not
as
if
it
were
so
by
nature
or
in
deed
,
but
onely
in
the
estimation
of
men
,
and
because
it
possesses
the
chief
seat
in
the
hearts
of
earthly
minded
men
.
Not
as
if
it
were
unlawful
to
have
Mammon
or
wealth
,
for
Christ
bids
us
make
to
our selves
friends
of
the
Mammon
of
unrighteousness
,
Luk.
16.9
.
But
he
bids
we
should
not
make
an
Idol
of
it
,
to
serve
it
as
covetous
men
do
,
who
set
their
hearts
upon
their
wealth
and
make
a
God
of
it
.
Abram
,
Isaac
,
David
,
Solomon
,
had
wealth
,
but
set
not
their
hearts
on
it
.
We
may
see
what
it
is
to
serve
Mammon
,
by
considering
what
it
is
to
serve
God
.
To
serve
God
is
to
acknowledg
him
,
to
reverence
him
as
our
Lord
and
Saviour
,
to
obey
him
,
to
trust
in
him
alone
,
to
lift
him
up
in
our
hearts
above
all
creatures
and
enjoyments
,
when
he
and
they
shall
come
in
competition
,
to
seek
and
promote
his
glory
onely
;
all
or
most
of
this
covetous
and
earthly
men
ascribe
to
wealth
,
now
God
will
be
worshipped
alone
or
not
at
all
.
Now
whereas
covetous
men
object
,
we
can
serve
God
and
the
World
together
,
we
can
have
leasure
for
Gods
worship
and
our
own
gain
.
I
confess
I
am
eager
to
get
wealth
,
but
I
will
not
omit
the
worship
of
God
.
To
this
Christ
answers
,
No
man
can
serve
two
Masters
,
for
either
he
will
love
the
one
and
hate
the
other
.
This
Proverb
means
it
of
Masters
in
the
whole
,
as
the
Lawyers
say
,
there
cannot
be
two
Lords
or
Masters
of
one
and
the
same
thing
.
2
No
man
can
serve
two
Masters
,
that
is
,
commanding
contrary
things
at
one
and
the
same
time
,
for
else
we
may
serve
divers
Masters
subordinate
one
to
another
,
as
the
Council
here
and
those
that
derive
power
from
them
,
and
those
who
derive
power
to
them
.
1
Peter
2.12
,
13.
and
two
Masters
that
are
in
equal
power
.
Besides
immoderate
love
of
the
World
will
alienate
the
heart
from
God
,
yea
,
getting
a
reign
in
our
heart
it
will
throw
God
out
of
government
there
.
Ye
cannot
serve
God
and
Mammon
]
Irenaeus
derives
Mammon
of
Mum
,
that
is
,
a
spot
,
and
Hon
,
that
is
,
Riches
;
so
that
Mammon
is
the
spot
of
Riches
,
such
is
covetousness
,
which
hides
Riches
up
that
they
are
eaten
up
of
Rust
and
Moth.
From
the
words
I
le
gather
one
Observation
.
Obs.
The
love
of
God
and
the
love
of
the
World
cannot
in
any
sovereign
and
eminent
degree
be
in
one
and
the
same
soul
at
one
and
the
same
time
,
James
4.4
.
O
ye
adulterers
and
adulteresses
,
know
ye
not
that
the
friendship
of
the
world
is
enmity
with
God
?
1
John
2.16
.
If
any
man
love
the
world
the
love
of
the
Father
cannot
abide
in
him
.
Reas.
1
From
the
contrariety
of
one
to
the
other
.
2
Because
God
,
among
all
the
affections
of
the
soul
,
challenges
our
love
,
Matth.
22.38
.
yea
,
and
that
in
a
sovereign
degree
,
Matth.
10.37
.
therefore
the
World
cannot
have
it
.
When
we
give
up
our
sovereign
love
to
him
,
then
he
gives
us
back
some
of
it
that
we
may
bestow
it
upon
Wives
,
Children
,
Estate
;
with
this
intention
,
that
we
love
them
subordinately
to
himself
.
3
From
the
absurdity
of
placing
God
and
the
World
in
one
and
the
same
Throne
.
It
's
all
one
as
to
joyn
light
and
darkness
together
,
which
cannot
have
communion
,
2
Cor.
4.14
.
To
be
translated
out
of
the
World
,
and
to
love
the
World
cannot
be
together
in
one
and
the
same
subject
;
it
's
an
argument
à
repugnantibus
.
Use
.
1
For
information
.
See
how
far
they
are
from
Christianity
whose
hearts
are
knit
to
any
earthly
thing
more
than
God
.
1
These
earthly
things
thou
so
affects
are
not
able
to
fill
thy
soul
.
God
onely
fills
the
soul
,
Eccles.
5.10
.
He
that
loveth
Silver
shall
not
be
satisfied
with
Silver
.
He
spake
like
a
Fool
that
said
,
Soul
take
thine
ease
,
eat
,
drink
,
and
be
merry
.
You
may
as
soon
fill
a
Chest
with
Grace
,
as
a
Soul
with
Gold
.
2
Consider
for
whom
God
placed
the
affection
of
love
in
thee
,
was
it
not
for
himself
?
As
the
eye
was
made
for
colour
,
so
was
our
love
for
God
.
To
fall
in
love
with
the
World
and
not
with
God
is
as
if
a
man
having
a
beautifull
,
virtuous
,
noble
and
rich
virgin
offered
him
,
he
should
slight
her
and
fall
in
love
with
some
base
and
beggerly
strumpet
.
3
The
love
of
the
World
will
eat
out
the
love
of
God
,
2
Tim.
3.4
.
Lovers
of
pleasures
more
than
lovers
of
God
.
The
more
love
to
God
the
more
remiss
about
earthly
things
,
and
the
more
love
to
earthly
things
,
the
more
remiss
to
God
and
his
service
.
4
All
earthly
things
thou
so
affects
are
not
the
true
good
,
Matth.
19.17
.
Why
callest
thou
me
good
?
there
is
none
good
save
one
,
that
is
God
.
Christ
himself
,
though
nearer
to
good
than
any
creature
,
yet
if
men
had
set
their
affections
on
him
as
a
creature
,
they
had
done
amiss
.
When
worldly
men
say
,
who
will
shew
us
any
good
?
meaning
from
Corn
and
Wine
,
the
Prophet
judging
these
not
to
be
the
true
good
,
saith
,
Lord
lift
up
the
light
of
thy
countenance
upon
me
,
Psalm
4.6
,
7.
as
if
he
should
say
,
The
Lord
and
the
light
of
his
countenance
is
onely
the
true
good
.
5
Earthly
things
cannot
make
us
happy
,
but
God
can
.
That
God
can
make
the
soul
happy
appears
,
Psalm
16.11
.
In
his
presence
is
fulness
of
joy
.
Psalm
17.15
.
I
shall
be
satisfied
,
when
I
awake
,
with
thy
likeness
.
Psalm
30.5
.
In
his
favour
is
life
.
Acts
2.28
.
Thou
wilt
make
me
full
of
joy
with
thy
countenance
.
Now
fulness
of
joy
must
needs
procure
satisfaction
.
Now
earthly
things
cannot
make
us
happy
.
1
They
cannot
free
us
from
misery
.
Belshazzar
,
Dan.
5.6
.
for
all
he
had
wealth
and
honour
in
abundance
,
yet
seeing
the
hand-writing
he
was
startled
,
his
knees
smote
one
against
another
.
When
the
rich
mans
Barns
could
not
hold
his
Corn
,
the
Devils
carried
his
soul
to
Hell
.
So
the
rich
man
Luke
16.
who
lived
like
a
Gentleman
yet
died
and
went
to
Hell
;
and
for
temporal
evils
,
there
are
some
evils
earthly
things
cannot
turn
away
,
as
War
,
trouble
of
conscience
:
suppose
they
turn
away
some
evils
,
what
avails
it
to
have
one
evil
turned
away
,
and
another
as
bad
lying
upon
us
?
2
Earthly
things
are
not
proportionable
:
nothing
fits
the
ear
but
sounds
,
nothing
fits
the
smell
but
odours
,
nothing
is
proportionable
and
fit
for
the
soul
save
God
.
Hence
God
to
Abraham
,
Gen.
15.1
.
I
am
thy
exceeding
great
reward
.
Men
that
have
the
most
of
earthly
things
,
God
puts
sometimes
a
secret
disproportion
betwixt
them
and
their
estates
,
that
they
have
no
comfort
therein
.
3
They
are
not
everlasting
:
nothing
can
be
called
happiness
which
is
not
everlasting
.
Now
earthly
things
are
like
a
flock
of
birds
in
your
backside
which
on
a
suddain
take
wing
,
Pro.
23.4
,
5.
Crowns
and
scepters
are
not
for
ever
,
Prov.
27.24
.
Riches
are
not
for
ever
,
and
the
crown
doth
not
endure
to
every
generation
.
Adonibezek
,
Belshazzar
,
and
many
others
have
lost
their
kingdoms
:
he
that
rides
the
multitude
rides
a
skittish
horse
that
knows
not
how
soon
it
may
fling
him
.
The
world
passeth
away
and
the
lusts
thereof
,
1
Joh.
2.17
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
word
is
,
like
a
swift
flowing
river
.
That
all
earthly
things
are
perishing
food
,
Joh.
6.27
.
appears
in
Hamans
honour
,
Jobs
riches
and
Aegypts
pleasures
,
called
onely
pleasures
for
a
season
,
Heb.
11.25
.
and
such
are
all
your
pleasures
and
delightful
acts
,
any
of
you
have
had
in
uncleanness
,
revenge
and
drunkenness
,
for
not
onely
the
world
passes
away
but
the
lusts
thereof
,
1
John
1.17
.
2
Reprehension
of
the
inordinate
love
,
men
have
to
the
world
,
seen
,
1
In
their
exceeding
joy
in
the
having
of
them
,
and
their
exceeding
sorrow
in
the
loss
of
them
.
Laban
when
he
saw
the
bracelets
and
ear-rings
Eleazar
had
put
on
Rebekkahs
arme
,
saith
he
to
a
stranger
he
never
saw
before
,
Come
in
thou
blessed
of
the
Lord
,
Gen.
24.30
,
31.
Job
did
not
thus
rejoyce
in
his
goods
,
cap.
31.25
.
thus
to
rejoyce
is
to
rejoyce
in
a
thing
of
nought
,
Amos.
6.13
.
like
Jonas
in
a
gourd
.
We
have
a
command
for
remisseness
of
joy
herein
,
1
Cor.
7.30
,
31.
These
excessive
joys
procure
excessive
sorrows
.
Jobs
wife
having
lost
her
goods
falls
to
rating
her
husband
for
his
uprightness
,
and
provokes
him
to
curse
God
.
2
In
that
they
can
rejoyce
to
see
their
children
worldly
,
to
see
them
inclined
to
any
other
vice
they
are
grieved
at
it
,
not
for
this
.
3
In
their
eager
pursuit
of
earthly
things
.
How
eager
was
Balaam
for
the
rewards
of
divination
for
Balaks
gold
?
such
were
those
wicked
teachers
,
Jude
ver.
11.
who
ran
greedily
after
the
error
of
Balaam
:
now
what
is
this
wealth
men
so
run
after
?
What
is
gold
and
silver
but
white
and
red
earth
called
thick
clay
?
Hab.
2.6
.
What
are
Diamonds
but
the
beams
of
the
sun
(
as
some
think
)
inclosed
in
a
piece
of
earth
?
What
are
Margarites
but
the
excrements
of
shell-fishes
?
What
is
purple
but
the
blood
of
a
fish
of
that
name
called
purple
?
What
is
silk
,
but
onely
the
spinnings
and
webs
of
wormes
?
Bern.
Balaam
had
a
denial
from
God
to
curse
the
people
of
God
,
yet
the
desire
of
gold
so
transported
him
that
he
would
make
one
essay
more
,
to
see
whether
he
might
curse
Israel
,
Numb.
22.10
,
11
,
12.
compared
with
ver.
18
,
19
,
20.
4
In
their
penurious
pinching
and
scraping
,
as
the
Emper
Vespasian
,
who
made
a
gain
of
urine
:
hence
came
the
proverb
,
sweet
is
the
smell
of
gain
,
that
comes
from
any
thing
.
Some
call
such
men
cuminoprestas
,
that
is
such
as
will
not
give
a
whole
cummin
seed
,
but
divide
it
in
two
.
These
persons
basely
withhold
from
themselves
and
families
;
There
is
a
man
(
saith
Solomon
)
that
wanteth
nothing
for
his
soul
of
all
that
he
desireth
,
yet
God
giveth
him
not
power
to
eat
thereof
,
Eccles.
6.2
.
How
much
more
do
such
withhold
from
good
uses
?
The
Lord
hath
need
of
their
asse
,
but
they
will
not
let
him
go
,
Matth.
21.3
.
The
poor
want
their
dues
,
Prov.
3.27
.
but
they
are
like
unfaithful
stewards
that
keep
the
servants
wages
in
their
hands
.
5
In
their
multitudes
of
imployments
above
the
reach
of
,
1
their
capacity
:
no
man
in
the
world
,
his
parts
never
so
large
,
is
able
to
go
through
that
business
which
some
one
man
of
meaner
parts
hath
,
and
retain
communion
with
God
;
how
then
can
he
of
mean
parts
retain
his
communion
?
Every
mans
soul
is
like
a
vessel
which
being
once
full
is
able
to
hold
no
more
.
2
Above
the
reach
of
their
time
,
as
Pharaohs
seven
lean
kine
did
eat
up
the
fat
,
so
their
time
for
worldly
imployments
eats
up
the
time
due
for
Gods
service
.
As
he
is
a
lover
of
pleasures
more
then
a
lover
of
God
,
who
suffers
pastimes
to
devour
his
time
for
holy
duties
;
so
he
is
a
worldling
,
who
suffers
worldly
imployments
ordinarily
and
usually
to
hinder
him
from
religious
exercises
.
Such
were
the
old
world
,
and
the
Sodomites
,
Luk.
17.27
,
28.
They
did
eat
and
drink
,
they
married
and
were
given
in
marriage
,
they
bought
,
they
sold
,
they
builded
,
they
planted
.
Why
?
are
not
all
these
things
lawful
?
Yes
,
but
when
mens
hearts
are
swallowed
up
of
these
,
when
men
follow
these
with
the
exclusion
of
religious
duties
,
as
they
did
the
preaching
of
Noah
and
Lot
,
then
they
become
unlawful
and
forerunners
of
great
hardness
and
destruction
.
3
Above
the
reach
of
Christian
liberty
.
The
utmost
of
Christian
liberty
is
that
we
provide
for
us
and
ours
in
reference
to
an
everlasting
life
,
having
our
hearts
remiss
and
loose
to
earthly
things
,
1
Cor.
7.29
,
30.
6
In
their
sollicitous
cares
for
living
:
one
saith
what
shall
I
do
when
I
am
old
?
another
saith
,
husband
,
what
shall
I
and
my
five
children
do
when
you
are
dead
?
what
shall
I
do
in
a
dear
year
,
and
from
hence
to
be
set
on
work
to
provide
excessively
?
some
have
but
one
child
or
two
,
yet
are
they
as
full
of
carking
,
as
if
they
had
twenty
;
nay
some
have
never
a
child
,
yet
are
they
more
scraping
and
more
full
of
carking
cares
,
then
many
that
have
a
charge
.
3
Use
To
diswade
us
from
inordinate
love
of
earthly
things
.
Grounds
to
diswade
you
.
1
This
inordinate
love
makes
means
of
grace
become
fruitless
.
When
the
King
had
made
his
feast
,
farmes
and
Oxen
kept
the
persons
invited
from
coming
.
Luk.
14.18
.
when
Ezekiel
preached
unto
miracle
,
that
his
voice
was
as
the
sound
of
a
Musical
instrument
,
Ezek.
33.31
.
yet
his
hearers
profited
not
by
it
,
because
their
hearts
ran
after
their
covetousness
,
the
thorny
ground
hearers
brought
no
fruit
to
perfection
,
why
?
the
thorns
of
earthly
cares
sucking
out
the
state
of
their
hearts
choked
it
,
as
weeds
let
among
corn
suck
out
the
state
of
the
ground
,
Matth.
13.22
.
Yea
worldliness
makes
men
scoff
at
the
Word
.
Luk.
16.14
.
The
Pharisees
,
who
were
covetous
,
heard
all
these
things
,
and
they
derided
him
,
or
blew
their
noses
at
him
,
as
the
Word
signifies
.
Yea
though
they
hear
the
Word
,
and
consent
both
to
the
truth
and
goodness
of
it
,
yet
worldliness
keeps
men
from
closing
with
it
,
in
the
great
duty
of
self-denial
,
as
in
the
young
man
,
Math.
19.
who
went
away
,
being
sorry
he
could
not
keep
Christ
and
his
possessions
together
.
2
It
makes
us
dis-relish
heaven
and
heavenly
things
,
and
this
is
a
wofull
frame
of
heart
,
Rom.
8.5
.
Contraries
cannot
subsist
together
in
any
eminent
degree
in
one
and
the
same
subject
.
3
It
pierces
the
soul
thorow
with
many
sorrows
,
1
Tim.
6.10
.
pinching
the
poor
,
griping
the
widow
and
fatherless
,
getting
wealth
unjustly
or
holding
it
unjustly
,
these
pierce
the
soul
as
if
a
dagger
went
to
a
mans
heart
:
How
did
Judas
thirty
pieces
gall
his
conscience
?
This
especially
in
an
evil
day
,
Eccles.
5.17
.
he
hath
much
sorrow
with
his
sickness
.
Such
men
in
the
day
of
death
are
like
a
carriers
horse
,
which
having
carried
gold
and
silver
all
the
day
,
is
disburthened
of
them
at
night
,
and
put
into
the
stable
with
a
galled
back
:
so
shalt
thou
be
in
death
disburthened
of
all
thy
gold
and
silver
,
and
cast
into
hell
with
a
galled
conscience
.
4
Love
of
the
world
inordinately
will
make
us
cast
off
religion
in
time
of
trial
.
The
Apostle
saith
,
1
Tim.
6.10
.
That
some
,
having
coveted
after
money
,
they
have
erred
from
the
faith
:
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
have
erred
like
wandring
stars
from
the
faith
,
and
so
Jude
calls
them
:
how
difficult
,
nay
impossible
,
is
the
command
of
self-denial
to
a
worldly
heart
?
how
would
such
turn
to
any
religion
to
save
their
estates
,
as
one
Ecebolius
,
that
in
the
reign
of
Constantine
was
a
Christian
,
under
Julian
an
heathen
,
under
Jovinian
a
Christian
.
God
being
a
Christians
end
,
whatsoever
intercepts
communion
betwixt
God
and
the
soul
is
to
be
cast
off
.
5
Inordinate
love
of
the
world
exposes
a
man
to
many
lusts
and
tentations
,
1
Tim.
6.9
.
They
that
will
be
rich
they
fall
into
a
snare
and
temptation
,
that
is
the
snare
of
tentation
:
they
will
be
rich
,
it
s
their
onely
study
,
hence
they
fall
into
many
foolish
and
hurtful
lusts
,
as
stealing
,
witness
Achan
,
lying
as
Gehezi
,
Ananias
,
Saphira
,
Prov.
21.6
.
hence
called
Mammon
of
unrighteousness
,
deceitful
riches
.
Every
creature
naturally
fears
the
snare
,
and
shall
not
we
fear
such
a
condition
as
will
insnare
the
conscience
?
Earthly
things
are
compared
to
thick
clay
,
Hab.
2.6
.
As
our
feet
are
apt
to
stick
in
the
clay
,
so
are
our
affections
on
earthly
things
.
6
These
things
thou
loves
so
inordinately
cannot
stand
thee
in
stead
in
another
world
.
When
thou
comes
at
Christs
Tribunal
,
what
will
it
profit
thee
that
thou
hast
left
so
much
for
every
child
?
or
that
thy
children
ruffle
up
and
down
in
silk
and
satten
?
or
that
thy
posterity
have
stately
houses
,
rich
furniture
,
fare
deliciously
,
and
have
a
mighty
train
?
will
this
mitigate
thy
torments
when
thou
art
in
Hell
?
Perhaps
they
drink
wine
every
day
,
and
thou
canst
not
get
a
drop
of
water
to
cool
thy
tongue
.
Mightest
thou
carry
thy
baggs
,
thy
lands
,
thy
all
into
another
world
,
it
were
something
;
but
as
a
certain
Martyr
in
Queen
Maryes
time
,
when
some
offered
her
money
,
she
refused
it
,
saying
,
I
am
going
to
a
country
where
money
will
bear
no
price
,
1
Tim.
6.18
,
19.
Paul
bids
us
to
be
ready
to
distribute
,
willing
to
communicate
,
laying
up
in
store
,
or
as
the
word
is
,
They
treasure
up
unto
themselves
a
good
foundation
for
time
to
come
.
Works
of
mercy
are
called
a
foundation
,
because
as
the
one
is
hid
,
so
is
the
other
;
and
as
from
the
foundation
the
house
rises
up
on
high
,
so
from
these
good
works
proceeding
from
faith
the
crown
arises
so
much
the
higher
.
7
Thy
life
consists
not
in
these
earthly
things
thou
doest
so
inordinately
affect
,
but
in
God
,
Luk.
12.15
.
Take
heed
and
beware
of
covetousness
,
for
a
mans
life
consisteth
not
in
the
abundance
of
things
he
possesseth
.
Thy
temporal
life
consists
not
in
them
,
for
thou
shalt
not
live
a
day
the
longer
,
because
thou
hast
a
vast
estate
;
nor
thy
spiritual
life
consists
not
in
it
,
for
what
duty
is
it
but
thou
mayest
do
without
them
.
Thou
sayest
thou
canst
not
shew
mercy
.
Largeness
of
affection
rather
then
large
gifts
shows
what
the
heart
is
,
as
in
the
widow
that
cast
in
two
mites
into
the
treasury
.
Thy
eternal
life
consists
not
in
them
,
for
all
the
treasures
in
the
world
will
not
bring
a
soul
to
heaven
.
Nay
by
these
earthly
things
many
times
life
is
shortened
,
especially
if
gotten
by
indirect
means
,
Jer.
17.11
.
As
the
Partrich
sitteth
upon
Eggs
and
hatcheth
them
not
,
so
he
that
getteth
riches
,
and
not
by
right
,
shall
leave
them
in
the
midst
of
his
days
,
and
in
the
end
shall
die
a
Fool.
The
abundance
of
the
rich
will
not
suffer
him
to
sleep
,
Eccles.
5.12
.
Taking
away
sleep
they
take
away
life
,
and
thus
are
riches
kept
for
the
owners
thereof
to
their
hurt
,
v.
13.
It
is
with
worldly
men
,
as
with
the
Bee●
,
that
goes
from
flower
to
flower
to
gather
Honey
,
which
when
they
have
gotten
they
carry
it
to
the
Hive
,
in
fine
the
Husbandman
comes
to
take
the
Hive
and
Honey
,
and
drowns
all
the
Bees
or
some
way
destroys
them
.
So
the
sons
of
men
are
as
busie
as
Bees
in
sucking
earthly
things
,
in
fine
death
comes
and
takes
them
,
and
another
enjoys
the
Honey
.
To
conclude
,
thy
life
and
happiness
then
is
in
God
,
thy
wealth
is
in
and
from
God
.
What
is
thy
wealth
without
God
,
but
Rust
and
Canker
?
Thy
honour
without
God
,
but
an
heavy
burden
,
which
in
the
day
of
account
will
press
thy
soul
?
Thy
ease
without
God
,
but
a
future
destruction
?
Ease
slays
the
wicked
,
Prov.
1.32
.
All
the
good
and
comfort
that
is
in
any
worldly
enjoyment
is
from
God
,
as
the
light
of
a
candle
is
from
the
fire
,
or
as
a
cistern
of
water
is
from
the
fountain
.
He
that
hath
God
wants
not
any
good
thing
,
Psal.
84.11
.
In
having
God
we
have
all
things
,
because
we
have
him
that
hath
all
things
,
without
whom
the
whole
World
,
if
you
had
it
,
is
like
the
Air
without
the
Sun
,
a
darksom
,
comfortless
body
:
to
enjoy
good
in
any
thing
we
must
enjoy
God
:
for
every
creature
is
good
to
us
onely
as
God
comes
in
with
it
,
not
otherwise
.
8
Thou
shalt
never
finde
rest
in
affecting
earthly
things
inordinately
.
Rest
is
the
centre
at
which
all
intellectual
natures
,
as
well
as
natural
bodies
,
aims
at
;
but
worldly
men
finde
no
rest
.
Other
sinners
sometimes
finde
rest
from
their
lusts
,
the
Drunkard
is
not
always
drunk
,
nor
the
unclean
person
always
commits
uncleanness
,
but
the
worldling
is
still
in
the
World
morn
and
night
;
the
desires
of
such
are
compared
to
Hell
,
Hab.
2.5
.
It
's
there
spoken
of
the
King
of
Babylon
,
who
though
he
had
gathered
to
him
all
nations
and
people
,
yea
and
their
treasures
,
Esa.
10.13
.
as
one
gathereth
eggs
that
are
left
,
yet
was
his
desire
enlarged
as
Hell
,
and
could
not
be
satisfied
;
a
true
character
of
the
worldlings
desire
,
which
is
boundless
and
endless
.
Quest.
But
may
we
not
lawfully
desire
earthly
things
?
Answ.
I
'le
show
how
far
we
may
desire
them
,
2
How
far
not
.
1
We
may
desire
them
with
a
desire
of
reference
,
so
far
as
they
may
be
furtherances
of
us
in
our
journey
to
heaven
,
as
Mr.
Tindall
the
Martyr
said
,
I
desire
these
earthly
things
so
far
as
they
may
be
helps
to
the
keeping
of
thy
commandements
.
As
a
passenger
when
he
comes
to
a
river
,
he
desires
a
boat
,
not
simply
for
it self
,
but
to
passe
over
,
for
could
he
pass
over
any
other
way
he
would
not
regard
a
boat
.
As
the
travailer
desires
his
Inne
,
not
in
reference
to
his
Inne
,
but
to
his
home
,
and
as
the
Patient
desires
Physick
,
in
reference
to
health
,
so
we
may
desire
earthly
things
,
in
reference
to
God
and
a
good
conscience
,
and
that
we
may
have
more
freedom
to
Gods
service
,
and
that
we
may
bring
up
our
children
as
hopeful
plants
,
and
that
we
may
do
more
good
to
the
Church
of
God
.
2
With
a
desire
of
subordination
.
Lord
,
saith
the
gracious
soul
,
give
me
earthly
things
,
yet
not
my
will
but
thine
be
done
.
God
as
a
wise
Physician
thinks
it
expedient
to
keep
his
patient
with
a
short
dyet
in
order
to
cure
his
disease
,
so
the
Lord
sometimes
keeps
his
people
low
to
cure
their
pride
and
try
their
faith
.
2
We
may
not
desire
earthly
things
,
1
In
reference
to
our
lusts
,
Jam.
4.3
.
Ye
ask
amiss
that
ye
may
consume
it
upon
your
lusts
.
Some
desire
them
in
reference
to
the
lust
of
pride
to
bear
down
others
,
to
have
what
they
will
,
and
do
what
they
list
,
that
they
may
have
sumptuous
buildings
,
and
magnificent
titles
,
or
in
reference
to
revenge
,
to
crush
those
that
shall
affront
them
,
or
in
reference
to
excess
and
delicacy
,
that
they
may
fare
deliciously
every
day
.
2
We
may
not
desire
them
with
vehement
desires
.
Many
are
so
a
Gog
for
the
world
,
as
Balaam
was
for
Balaks
gold
,
and
Ahab
was
for
Naboths
Vineyard
,
such
desires
are
often
granted
in
fearful
judgement
,
as
the
Israelites
had
the
quailes
which
they
lusted
after
,
He
gave
them
their
hearts
desire
,
but
sent
leanness
into
their
soul
,
Psal.
106.15
.
They
were
not
estranged
from
their
lusts
,
but
while
their
meat
was
yet
in
their
mouths
the
wrath
of
God
came
upon
them
,
Psal.
78.30
,
31.
Such
desires
stand
need
of
purging
,
not
of
satisfying
.
This
is
a
woful
frame
of
heart
.
Of
such
the
Apostle
speaks
,
1
Tim.
6.9
.
that
they
will
be
rich
.
The
rich
hath
nothing
of
his
riches
but
what
the
poor
asks
of
him
,
food
,
and
rayment
;
but
I
eat
dainties
,
the
poor
eats
base
,
but
are
not
both
fill'd
,
the
poor
with
base
meat
as
the
rich
with
dainties
?
But
,
saith
the
rich
,
mine
rellishes
better
:
thou
knows
not
how
that
savours
which
hunger
inflames
.
I
say
not
this
to
compel
rich
and
poor
to
eat
alike
;
rich
men
use
choice
meats
,
because
thou
hast
been
accustomed
thereto
,
use
thou
superfluities
,
give
necessaries
to
the
poor
,
Aug.
de
verbis
Dom.
Ser.
6.
3
We
must
desire
necessities
to
superfluities
.
Pro.
30.8
,
9.
Give
me
neither
poverty
nor
riches
,
feed
me
with
food
convenient
for
me
.
1
Tim.
6.8
.
Having
food
and
rayment
,
let
us
therewith
be
content
;
but
in
this
provision
we
may
have
respect
to
the
condition
wherein
we
are
set
,
as
Magistrate
,
Prince
,
Gentleman
,
&c.
yet
if
God
shall
adde
superfluities
,
as
the
Prophet
saith
the
Lord
did
to
him
,
Psal.
23.5
.
Thou
anointest
my
head
with
Oyl
,
and
my
cup
runs
over
,
as
liberal
Hosts
in
Judea
were
wont
to
entertain
their
guests
;
we
may
receive
these
superfluities
with
thankfulness
,
and
are
bound
to
do
the
more
good
therewith
:
and
withall
know
,
that
many
a
gracious
heart
that
onely
desired
necessities
from
God
,
God
in
just
wayes
hath
given
superfluities
to
him
.
Quest.
But
what
remedies
against
this
love
of
the
world
?
Answ.
Taste
the
sweetness
,
1
of
God
,
2
and
of
the
water
of
life
.
1
Of
God
:
all
comfort
is
primarily
,
causally
and
originally
in
him
;
in
the
creature
it
s
effectively
,
secondarily
and
derivatively
,
Hab.
3.16
.
Though
the
Figg-tree
should
not
blossom
,
&c.
Yet
will
I
rejoyce
in
the
Lord
.
The
cause
why
men
step
out
to
every
creature
,
is
because
they
see
not
a
fulness
in
God
,
they
are
eager
to
lay
up
treasure
here
,
because
they
see
not
treasure
there
.
The
creatures
,
if
God
come
not
along
with
them
,
are
but
as
a
member
cut
off
from
the
body
.
2
Taste
the
sweetness
of
the
water
of
life
,
Joh.
4.14
.
Whosoever
drinketh
of
the
water
that
I
shall
give
him
shall
never
thirst
;
He
means
not
a
natural
thirst
,
but
a
thirsting
after
the
things
of
the
world
,
that
is
so
greedily
,
savorly
,
and
unboundedly
as
worldlings
do
.
A
man
that
thinks
he
hath
his
sins
pardoned
,
and
cannot
be
content
therewith
,
it
's
a
question
whether
ever
he
had
it
.
Mary
having
tasted
the
sweetness
of
grace
grew
remiss
to
the
world
,
Luk.
10.40
,
41.
Was
Solomon
content
with
wisdom
,
and
we
not
content
with
grace
?
and
yet
though
God
hath
not
promsed
to
make
any
individual
man
rich
,
yet
sometimes
he
casts
in
a
portion
of
wealth
to
better
the
bargain
.
You
found
your selves
companions
in
the
way
,
he
carries
nothing
,
thou
art
overburthened
,
give
him
of
that
which
thou
hast
,
and
thou
lessens
the
weight
,
Aug.
ibid.
2
Look
upon
the
uncertainty
of
worldly
things
.
Solomon
left
Rehoboam
a
flourishing
Kingdom
,
in
a
matter
of
three
or
four
dayes
time
he
lost
about
two
parts
of
three
or
more
.
Eli
was
a
rich
man
,
a
Priest
and
a
Magistrate
,
his
Posterity
was
driven
to
crouch
for
a
piece
of
silver
,
and
a
morsel
of
bread
,
1
Sam.
2.36
.
Men
come
to
the
world
as
to
a
lottery
,
there
's
many
blanks
for
one
prize
;
for
one
man
that
gets
the
things
of
the
world
,
ten
miss
.
3
Beware
of
Satans
temptations
,
who
is
wont
to
let
us
see
the
glory
of
the
world
,
but
conceals
the
cares
and
troubles
that
attend
outward
things
;
so
he
did
to
Christ
,
Matth.
4.8
.
All
the
glory
of
the
world
,
as
building
,
furniture
,
retinue
,
brave
apparrel
,
Princes
Courts
,
are
but
as
the
flower
of
the
grass
,
or
like
the
transfigured
glory
upon
the
mount
,
which
the
disciples
beginning
to
affect
,
were
overshadowed
with
a
cloud
.
How
many
fine
houses
,
pleasant
gardens
,
and
costly
apparrel
hath
the
late
cloud
of
war
overshadowed
?
Esa.
23.9
.
The
Lord
hath
stained
the
pride
of
all
glory
,
and
brought
into
contempt
all
the
honourable
of
the
earth
.
But
could
Satan
give
the
glory
he
pretends
,
yet
should
you
have
it
upon
exceeding
hard
terms
.
He
said
to
Christ
,
Fall
down
and
worship
me
,
and
all
shall
be
thine
.
4
As
the
Lines
meet
in
the
centre
,
and
the
beams
of
the
Sun
in
a
burning-glass
,
so
let
your
scattered
affections
meet
in
God
.
Solomon
having
let
his
affections
go
out
to
pleasures
,
mirth
,
wine
,
buildings
,
vineyards
,
gardens
,
pools
of
water
,
possessions
of
cattel
,
treasures
of
gold
and
silver
,
musick
,
&c.
Eccles.
2.1
,
2
,
3
,
4
,
5
,
6
,
7.
came
to
see
the
vanity
,
and
to
centre
himself
in
the
fear
of
God
,
and
keeping
his
commandments
,
Eccles.
12.1
.
5
Consider
,
the
things
of
the
world
which
are
sutable
to
others
,
God
can
make
them
disproportionable
to
thee
.
Ahab
had
a
Kingdom
,
but
could
take
no
comfort
in
it
,
but
was
sick
for
one
poor
Vineyard
.
Haman
had
wealth
,
honour
,
and
the
favour
of
the
Prince
in
abundance
,
yet
the
want
of
a
cringe
from
Mordecai
,
(
a
small
matter
one
would
think
)
made
all
bitter
.
If
inferiour
causes
can
bring
forth
contrary
effects
,
as
the
Sun
can
soften
Wax
and
harden
Clay
,
cannot
the
highest
cause
much
more
produce
it
?
Many
have
vast
Estates
,
but
an
unequal
yoke-fellow
,
or
the
reproach
of
some
sin
they
have
committed
,
or
a
guilty
conscience
,
takes
away
the
comforts
of
them
.
6
Consider
,
it
's
a
Christians
duty
always
to
have
a
disposition
to
leave
all
for
Christ
,
Luke
14.26
.
Now
how
can
we
perform
this
duty
,
if
our
hearts
be
set
upon
the
World
?
Thou
sayest
thou
canst
not
leave
thy
stately
dwelling
and
accommodations
,
thou
dost
in
effect
say
,
I
cannot
be
a
Christian
.
Paul
saith
,
Gal.
6.14
.
God
forbid
that
I
should
rejoyce
,
save
in
the
Cross
of
Christ
.
7
Be
convinced
of
the
vanity
in
all
earthly
things
.
Practise
often
follows
conviction
;
there
's
a
mask
upon
riches
,
pleasures
,
honours
,
which
is
false
opinion
,
which
must
be
pulled
off
.
How
was
Achan
cozened
with
a
Wedg
of
Gold
?
and
Gehezi
with
two
Talents
of
Silver
?
The
Labours
of
worldly
men
are
not
unfitly
by
some
resembled
to
the
sports
of
children
,
their
buildings
to
the
houses
children
make
of
cards
and
trenchers
,
their
gathering
wealth
to
the
others
gathering
sticks
,
their
immoderate
sorrow
in
the
loss
of
them
,
to
the
cry
of
children
when
their
houses
are
cast
down
.
Whether
it
be
a
thing
more
to
be
laughed
at
or
pitied
,
I
shall
not
determine
,
to
see
man
that
hath
an
eternal
soul
and
eternal
objects
to
look
at
upon
the
terms
of
highest
necessity
,
his
eternal
weal
or
wo
,
to
spend
the
strength
of
his
spirit
upon
earthly
vanities
.
We
count
them
mad
men
who
leaving
serious
things
,
are
disposed
to
play
with
pins
and
straws
,
such
are
worldly
men
.
The
Prophet
said
,
He
saw
an
end
of
all
perfections
,
Psalm
119.96
.
May
we
not
say
the
same
,
we
have
seen
an
end
of
all
perfection
,
of
beauty
,
save
of
Gods
image
Holiness
,
of
all
perfection
of
pedegree
,
save
spiritual
adoption
,
of
all
perfection
of
wealth
,
save
of
riches
laid
up
in
Heaven
,
of
all
perfection
of
buildings
,
save
of
that
City
whose
Builder
and
Maker
is
God
,
of
all
perfections
of
joy
,
save
the
joy
of
a
good
conscience
,
which
is
a
continual
feast
?
8
Beware
of
being
deluded
by
worldly
pretences
,
as
,
1
the
hardness
of
the
times
;
in
hard
times
let
us
be
less
worldly
,
then
should
we
open
our
hands
freely
.
2
The
greatness
of
their
charge
;
true
,
we
are
to
provide
for
our
charge
,
else
we
are
worse
then
Infidels
,
but
thou
provides
for
thy self
,
being
loath
to
part
with
any
thing
,
till
death
put
thy
children
in
possession
whether
thou
wilt
or
not
,
nay
if
God
take
half
their
charge
away
,
they
are
not
more
lib
eral
?
3
The
great
necessities
of
the
Church
,
a
faire
pretence
,
if
true
;
but
consider
,
what
hast
thou
done
for
the
Church
,
do
not
thy
proportions
come
short
,
not
onely
of
others
but
also
of
thy
own
ability
?
we
read
of
some
,
who
parted
with
all
for
the
Church
,
but
they
were
not
men
of
this
temper
,
Acts
4.34
,
35.
9
Be
much
in
prayer
,
that
God
would
cure
thy
worldly
frame
of
heart
;
say
,
Lord
,
I
can
savour
nothing
,
but
oxen
and
farms
.
If
any
man
speak
a
word
of
any
heavenly
discourse
,
it
's
unsavory
:
I
have
a
heart
just
like
the
Inn
at
Bethlehem
,
room
enough
for
others
,
none
for
thee
.
Be
large
in
thy
confessions
;
say
,
Lord
,
this
is
a
sin
that
makes
me
sometimes
neglect
duties
of
religion
,
and
commonly
chop
them
off
:
that
makes
me
so
many
times
in
a
week
go
to
bed
prayerless
,
and
abroad
in
the
morning
prayerless
.
This
sin
hath
oft
exposed
me
to
lying
,
over-reaching
;
for
which
I
doubt
I
have
not
made
full
restitution
;
my
own
interest
hath
made
me
seek
the
ruine
of
the
whole
;
this
hath
made
me
take
a
bribe
in
my
office
,
to
sell
justice
in
my
magistracy
,
cheat
in
my
weights
and
measures
,
flatter
in
my
ministry
,
sell
things
unlawful
to
be
sold
;
as
the
Christians
in
Tertulian's
time
,
sold
images
to
the
heathens
.
As
a
Land-lord
I
have
rackt
my
Tenants
,
grinding
their
faces
,
because
I
knew
they
must
have
my
farms
:
as
a
labourer
I
have
extorted
,
because
I
knew
they
could
not
get
another
:
As
a
servant
I
have
cozened
my
Master
now
and
then
of
a
penny
;
as
a
Master
,
I
have
griped
my
Workmen
,
making
them
take
so
much
in
commodity
at
a
racking
price
,
because
I
knew
thy
were
tied
to
my
Work
:
these
confessions
when
they
are
feeling
and
not
historical
,
will
much
take
off
the
heart
from
the
World
.
10
Set
your
affections
in
Heaven
:
when
a
man
is
upon
an
high
Pinacle
,
things
below
seem
very
small
;
so
get
your
spirits
up
on
high
,
and
the
things
below
will
seem
small
:
The
Christians
in
Justin
Martyr's
time
(
in
his
Epistle
to
Diognetus
)
inhabited
their
own
countreys
as
strangers
,
they
had
all
things
common
with
others
as
Citizens
,
but
suffered
all
things
as
strangers
;
every
strange
countrey
is
their
countrey
,
and
every
countrey
is
strange
to
them
;
they
live
in
the
earth
,
but
have
their
conversation
in
heaven
.
That
which
is
the
soul
in
the
body
,
that
are
Christians
in
the
World
;
the
soul
is
dispersed
through
all
the
members
of
the
body
,
and
Christians
are
dispersed
through
the
Cities
of
the
World
;
the
soul
dwells
in
the
body
but
is
not
of
the
body
,
so
Christians
dwell
in
the
World
but
are
not
of
the
World
.
Then
are
our
affections
in
Heaven
,
when
the
soul
is
longing
after
the
presence
of
God
;
the
soul
is
not
so
much
there
where
it
lives
as
where
it
loves
.
The
soul
,
looking
upon
better
things
than
the
World
,
can
easily
bid
adieu
unto
the
World
.
It
was
a
Christian
speech
of
a
certain
Bishop
mentioned
by
Augustine
,
that
when
the
Gothes
had
taken
the
City
and
spoil
,
he
said
,
I
am
not
sorry
for
my
Gold
and
Silver
,
thou
knowest
where
my
treasure
is
.
11
Believe
the
promises
,
in
which
God
promiseth
,
that
nothing
good
for
us
shall
be
wanting
unto
us
,
Psalm
34.10.37.3.84.11
.
Matth.
6.32
.
1
Tim
6.8
.
Heb.
13.5
.
God
knows
what
a
charge
of
children
you
have
,
how
hard
the
times
are
,
how
dear
commodities
are
.
Either
earthly
things
are
good
for
thee
,
or
not
;
if
they
be
good
,
God
hath
promised
them
;
if
they
be
not
good
,
why
dost
thou
cark
for
them
,
nay
,
why
dost
thou
not
pray
against
them
?
that
every
thing
that
hinders
the
perfecting
of
thy
inward
man
may
be
removed
.
Besides
,
is
not
Gods
faithfulness
as
fully
engaged
for
things
of
this
life
,
as
for
things
of
a
better
?
If
we
believe
his
faithfulness
for
eternal
things
,
we
tell
an
apparent
Lye
if
we
believe
him
not
also
for
temporal
things
,
wherein
his
faithfulness
is
no
less
engaged
.
4
Use
.
Triall
,
whether
our
hearts
go
out
inordinately
after
the
World
,
onely
I
will
lay
down
some
cautions
,
1
That
there
's
too
much
worldliness
in
the
best
of
us
;
hence
John
writes
to
young
men
,
old
men
,
that
they
should
not
love
the
World
,
1
John
2.16
.
2
It
is
a
very
difficult
thing
to
distinguish
worldliness
in
the
reliques
,
from
wordliness
in
the
reign
,
because
of
the
necessary
cares
and
provision
for
us
and
ours
required
,
and
because
of
divers
virtues
that
intrench
upon
it
,
as
frugality
,
thrift
.
3
That
tender
consciences
may
not
be
scrupled
,
know
that
though
there
may
be
too
much
worldliness
in
thee
,
yet
when
thou
mournest
under
it
,
and
groanest
to
God
against
it
,
and
prayest
earnestly
for
,
and
hungers
after
a
liberal
and
an
heavenly
minde
,
this
wordliness
in
thee
is
onely
in
the
reliques
not
in
the
reign
.
Trials
hereof
.
1
A
constant
and
usual
savouring
of
earthly
things
,
with
a
constant
and
usual
disgusting
and
disrelishing
of
heavenly
things
,
Rom.
8.5
.
They
that
are
after
the
flesh
do
savour
the
things
of
the
flesh
,
and
they
that
are
after
the
Spirit
do
savour
the
things
of
the
Spirit
.
Such
men
are
presently
jaded
in
thinking
of
heavenly
things
.
2
A
disposition
to
hold
the
things
of
the
World
,
notwithstanding
duty
and
a
good
conscience
call
us
to
leave
them
;
such
was
the
young
man
,
Matth.
19.22
.
the
stony
ground
,
Matth.
13.21
.
The
stony
ground
,
though
they
had
not
a
purpose
to
leave
Christ
when
tribulation
came
,
yet
they
had
not
a
purpose
to
stick
to
Christ
,
if
tribulation
should
come
.
We
often
,
upon
false
grounds
,
count
men
worldly
,
as
because
we
see
them
laborious
in
their
callings
,
when
our selves
are
idle
,
when
we
see
them
have
much
business
when
our selves
have
little
,
or
when
they
use
moderation
and
frugality
in
their
apparrel
and
house
keeping
,
when
perhaps
our selves
are
too
profuse
,
or
because
they
will
not
bestow
upon
such
objects
as
we
would
have
them
,
or
because
they
have
a
diligent
hand
to
provide
for
them
and
theirs
;
but
these
are
not
signes
of
a
worldly
heart
,
but
contrarily
when
a
man
clasps
his
heart
about
his
estate
,
and
saith
,
I
will
not
leave
thee
,
I
will
not
go
from
an
high
condition
to
a
low
,
this
argues
a
worldly
heart
:
for
as
he
is
an
heavenly
Christian
who
hath
a
disposition
to
hold
Christ
though
he
lose
all
,
Phil.
3.8
.
So
he
is
an
earthly
man
,
who
resolves
to
hold
what
he
hath
,
though
he
lose
Christ
.
3
By
the
hearts
running
habitually
upon
the
world
,
Phil.
3.19
.
Whose
end
is
destruction
,
who
minde
earthly
things
.
Some
men
so
minde
earthly
things
,
that
their
end
will
be
destruction
.
No
speech
but
of
the
world
,
no
delight
but
in
the
world
,
Amos
,
8.5
.
Even
on
the
day
of
worship
they
cryed
,
when
will
the
Sabboth
be
gone
,
that
we
may
sell
wheat
?
Their
hearts
run
upon
bargains
,
upon
purchases
,
high
places
,
&c.
Ahabs
heart
still
ran
on
Naboths
Vineyard
,
Hamans
heart
ran
upon
honour
,
he
thought
he
should
be
the
man
whom
the
King
would
honour
,
Hest.
6.
1
Joh.
4.5
.
They
are
of
the
world
,
therefore
speak
they
of
the
world
.
Thus
the
glutton
,
Luk.
12.19
.
his
soul
ran
upon
his
goods
,
thinking
he
had
much
goods
laid
up
for
many
years
.
A
poor
condemned
man
should
not
be
thinking
so
much
of
meat
and
drink
,
as
how
to
escape
the
sword
of
the
executioner
;
Thou
comes
into
the
world
a
condemned
man
;
though
thy
thoughts
may
be
of
thy
particular
calling
,
how
thou
increases
or
decreases
,
yet
specially
should
thy
heart
run
upon
heavenly
things
,
and
how
thou
mayest
escape
the
wrath
to
come
.
4
When
the
heart
is
exercised
in
covetous
practices
,
2
Pet.
2.14
.
Cursed
children
,
and
an
heart
exercised
with
covetous
practices
are
joyned
together
,
as
if
he
should
say
,
such
men
,
how
ever
magnified
of
men
yet
are
cursed
children
.
Thou
thoughtest
perhaps
God
would
never
have
given
thee
riches
,
had
he
not
loved
thee
;
oh
!
but
if
ye
be
covetous
,
you
are
cursed
children
,
and
God
abhors
you
.
Now
the
covetous
practices
of
these
men
are
many
,
as
1
haling
and
tearing
away
from
others
by
any
indirect
means
,
as
Ahab
and
Jezebel
,
Achan
,
Judas
,
and
those
Jam.
5.2
.
Who
defrauded
those
of
their
wages
who
reapt
their
fields
,
Hab.
2.6
.
Wo
to
him
that
increaseth
that
which
is
not
his
.
2
By
ordinary
saving
:
when
God
calls
them
to
spend
,
they
will
give
good
words
,
be
warme
,
be
filled
,
but
give
not
those
things
which
are
needfull
to
the
body
,
Jam.
2.15
,
16.
as
their
hands
are
shut
up
,
so
are
their
bowels
,
1
John
3.17
.
It
was
a
speech
of
Chrysostom
,
Hom.
34.
to
the
people
of
Antioch
,
Whatsoever
thou
hast
above
necessary
relief
for
thy self
and
family
(
and
Godly
moderate
,
not
unsuitable
and
endless
care
)
of
providing
honestly
for
our
families
,
(
which
who
so
doth
not
is
worse
then
an
Infidel
)
is
not
ours
now
,
but
the
goods
of
the
poor
,
and
who
so
depriveth
them
of
it
,
is
a
thief
and
a
murtherer
.
I
will
not
deny
nor
maintain
this
assertion
,
but
leave
it
as
I
found
it
,
but
this
I
say
,
It
s
a
signe
of
a
covetous
heart
when
thou
hast
superfluities
,
and
thou
shuts
up
thy
heart
to
him
which
is
in
necessities
,
yea
,
which
is
worse
,
to
him
that
is
in
extremities
.
Another
covetous
practice
is
,
making
bargains
,
so
that
still
they
will
have
an
hole
to
creep
out
at
.
Another
is
in
their
entertainment
of
others
.
Eat
and
drink
say
they
,
but
their
heart
is
not
with
thee
,
Prov.
23.7
,
8.
Another
is
witty
carnal
excuses
to
save
their
purses
,
as
that
they
cannot
get
in
money
owing
to
them
,
they
have
such
poor
relations
lying
upon
them
,
they
have
had
such
losses
,
such
a
charge
,
a
hard
farme
,
they
have
done
as
much
as
others
,
the
parish
or
Church
must
look
to
them
,
thousands
of
excuses
people
have
.
So
that
as
the
liberal
heart
deviseth
liberal
things
,
and
by
liberal
things
shall
he
stand
,
Esa.
32.7
,
8.
So
these
covetous
churles
devise
covetous
devices
,
and
by
his
covetous
devices
shall
he
fall
in
the
day
of
account
.
5
When
the
heart
is
full
of
carkings
how
to
live
here
,
but
few
or
no
cares
how
to
live
eternally
.
What
shall
I
do
in
old
age
when
my
limbs
are
gone
;
when
a
dear
year
comes
?
many
souls
are
so
haunted
with
these
cares
that
they
can
take
little
comfort
in
any
thing
they
have
,
and
these
carkings
are
so
much
worse
,
when
they
are
in
them
who
have
either
a
competency
,
or
abundance
.
This
doth
not
directly
prove
the
reign
of
worldliness
,
but
is
a
ground
for
the
heart
to
suspect
it self
.
Against
these
carkings
oppose
the
care
God
hath
for
beasts
and
fowls
,
and
much
more
for
men
;
he
that
cares
for
his
enemies
will
much
more
care
for
his
friends
and
children
,
if
for
his
children
when
they
sought
him
not
,
much
more
when
they
seek
him
and
find
him
.
Carke
not
for
future
times
,
this
day
may
conclude
thy
life
.
On
the
contrary
I
'le
give
you
some
signs
this
sin
reigns
not
.
1
When
we
hunger
and
thirst
after
an
heavenly
frame
of
heart
,
and
groan
under
the
frequency
of
earthly
thoughts
,
and
fewness
of
heavenly
;
here
worldliness
reigns
not
,
but
the
soul
may
be
blessed
,
though
it
be
too
worldly
.
Blessed
are
they
that
hunger
and
thirst
after
righteousness
,
Mat.
5.6
.
2
When
,
though
we
have
too
much
worldliness
in
us
,
yet
upon
serious
examination
we
find
an
habit
to
part
with
all
lands
and
goods
for
the
Lord
,
if
they
come
in
competition
.
Thus
the
disciples
,
Matth.
19.27
.
But
the
Young
man
could
not
do
this
,
ver.
22.
3
When
we
can
come
cheerfully
and
willingly
to
a
work
of
mercy
,
to
the
ability
God
gives
us
,
2
Cor.
8.2
,
3.
The
Macedonians
were
ready
,
to
and
beyond
their
power
,
praying
Paul
with
much
intreaty
to
take
the
care
hereof
.
4
When
our
soveraign
affection
and
conversation
is
in
heaven
,
Phil.
3.20
.
Col.
3.1
.
In
all
our
conversings
let
Saints
look
to
heaven
as
the
city
whereto
they
belong
.
All
earthly
things
are
desired
by
such
in
reference
to
Heaven
and
a
good
conscience
.
5
When
we
disaffect
Worldly
affections
.
The
flesh
sometimes
puts
a
godly
man
upon
too
eager
pursuement
of
earthly
things
,
and
sometimes
upon
some
unworthy
covetous
prank
,
or
penurious
scraping
;
now
when
we
can
go
to
God
and
pray
against
these
affections
with
a
real
hatred
of
them
,
as
David
did
,
Psalm
119.36
.
Incline
not
my
heart
to
covetousness
,
here
worldliness
reigns
not
.
6
When
we
desire
to
be
convinced
of
the
Quantum
or
measure
that
God
would
have
us
to
forgo
,
for
such
a
godly
use
or
good
cause
;
for
example
,
in
such
cause
of
Religion
,
as
to
the
late
Distresses
of
the
poor
Protestants
in
Piedmont
,
I
part
with
so
much
as
my
proportion
comes
to
and
the
generality
of
godly
people
give
,
yet
,
could
I
be
convinced
that
God
required
a
greater
proportion
of
me
,
I
would
chearfully
let
it
go
even
to
the
last
Groat
;
and
what
though
my
children
have
so
much
less
,
yet
Gods
blessing
is
enough
for
them
,
and
I
will
not
damn
my
soul
in
the
omission
of
any
known
duty
to
make
them
rich
.
Moreover
,
the
same
command
that
bindes
me
to
my
children
,
ties
me
to
other
relations
,
to
succour
them
,
though
not
in
such
a
measure
.
Matth.
6.25
.
Therefore
I
say
unto
you
,
Take
no
thought
for
your
life
,
what
ye
shall
eat
,
or
what
ye
shall
drink
,
nor
yet
for
your
body
,
what
ye
shall
put
on
.
Is
not
the
Life
more
than
Meat
,
and
the
Body
than
Raiment
?
Here
is
a
second
argument
against
worldliness
and
carking
cares
,
taken
from
the
greater
to
the
less
;
he
that
hath
given
the
greater
will
give
the
less
;
now
your
Father
hath
given
you
the
greater
,
he
hath
given
you
your
life
and
body
,
therefore
will
he
give
you
the
less
,
which
is
meat
and
raiment
.
He
gave
the
greater
without
thy
care
,
therefore
without
thy
carking
he
will
give
the
latter
.
Withall
Christ
puts
us
in
minde
of
the
Authour
of
our
Life
and
Body
,
we
are
to
look
beyond
our
Parents
.
We
are
not
to
think
as
if
Christ
forbad
here
a
provident
diligence
and
labour
to
procure
things
needfull
for
us
and
ours
,
as
the
ancient
Euchites
,
who
would
always
pray
,
but
never
work
;
but
he
forbids
a
fearfull
distrustfull
heart-dividing
care
,
Psalm
34.9
,
10.
Fear
the
Lord
,
ye
his
Saints
,
for
there
is
no
want
to
them
that
fear
him
,
Psalm
84.11
.
1
Tim.
4.8
.
Hence
Christ
useth
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
the
desire
of
gathering
riches
divides
the
minde
,
and
as
it
were
distracts
it
,
and
cuts
it
into
divers
thoughts
.
This
is
that
Luke
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
hang
like
a
Meteor
in
the
Air
,
to
hang
betwixt
Heaven
and
Earth
.
In
the
words
also
there
is
a
silent
Objection
thus
.
Though
I
must
not
labour
for
superfluities
,
yet
must
I
labour
for
things
which
nature
desires
,
and
which
must
serve
me
for
my
life
,
and
then
when
I
have
got
that
I
will
be
no
more
desirous
of
outward
things
.
To
this
Christ
answers
,
You
think
too
meanly
of
Gods
goodness
,
he
both
can
and
will
provide
us
of
things
needfull
though
we
should
onely
by
the
by
look
at
those
things
we
want
,
and
should
give
our
mindes
wholly
or
for
the
greater
part
to
godliness
,
John
6.27
.
Obs.
Christians
ought
to
lay
aside
all
distrustfull
heart-dividing
carking
and
sollicitude
for
the
things
of
this
life
.
Reas.
1
Because
we
have
God
that
cares
for
us
,
1
Peter
5.7
.
Casting
all
your
care
upon
him
,
for
he
careth
for
you
.
Children
cast
their
care
upon
their
fathers
,
who
lay
up
for
their
children
,
2
Cor.
12.14
.
So
let
us
,
Phil.
2.20
,
21.
Thus
is
it
done
with
us
in
all
our
life
,
we
sleeping
and
being
quiet
and
secure
,
all
things
are
given
us
;
we
caring
and
being
sollicitous
nothing
is
given
,
Luth.
Tom.
3.383
.
2
From
our
experience
we
have
had
of
Gods
goodness
:
he
that
hath
given
us
the
greater
will
also
give
us
the
less
,
he
hath
given
us
a
body
,
therefore
he
will
give
us
meat
to
sustain
it
,
and
raiment
to
cover
it
from
the
cold
.
The
allegement
of
maintenance
for
life
is
but
too
oft
a
specious
pretence
for
our
covetousness
.
Object
.
But
there
are
lawfull
cares
we
must
have
.
Answ.
True
,
there
are
,
1
For
spirituals
,
such
a
care
had
Mary
,
Luke
10.41
.
Paul
had
the
care
of
all
the
Churches
upon
him
,
2
Cor.
11.28
.
The
Philippians
had
care
to
minister
to
Paul
,
Phil.
4.10
.
A
godly
Bishop
is
to
take
care
of
the
Church
,
1
Tim.
3.5
.
yea
every
Christian
must
be
full
of
care
to
maintain
good
works
,
Titus
3.8
.
yea
this
care
is
a
fruit
of
repentance
,
2
Cor.
7.12
.
None
so
full
of
these
cares
as
a
Christian
,
1
Cor.
7.32
.
Who
cares
for
the
things
of
the
Lord
.
2
There
are
cares
for
temporals
,
1
Cor.
7.33
.
He
that
is
maried
careth
for
the
World
,
how
he
may
please
his
Wise
.
Joseph
took
care
to
provide
Corn
for
Egypt
.
If
we
have
not
a
lawfull
care
,
we
are
worse
than
Infidels
,
1
Tim.
5.8
.
God
teaches
us
this
care
from
the
silly
Pismire
,
Prov.
6.6
.
Who
provides
her
Meat
in
the
Summer
and
Harvest
.
Quest.
But
what
cares
are
they
which
are
unlawfull
?
Answ.
Distracting
heart-dividing
cares
.
Paul
would
have
us
attend
upon
the
Lord
without
distraction
,
1
Cor.
7.35
.
These
distracting
cares
consist
in
three
things
.
1
In
a
doubtfulness
of
the
success
,
notwithstanding
we
use
lawfull
endeavours
;
the
Promise
is
,
In
all
thy
ways
acknowledg
him
,
and
he
shall
direct
thy
steps
,
Prov.
3.6
.
2
When
earthly
cares
shall
crowd
in
in
holy
duties
,
Luke
8.14
.
The
cares
of
the
World
choak
the
Word
,
or
cause
us
to
neglect
holy
duties
,
as
in
Martha
,
Luke
10.40
.
3
When
we
shall
be
immoderately
thoughfull
for
livelihood
for
us
and
ours
,
so
that
our
hearts
become
troubled
with
fear
of
want
.
Use
1
Humiliation
to
Saints
who
have
so
many
distracting
cares
upon
them
.
Would
we
compare
our
few
cares
for
Heaven
,
and
our
many
cares
for
a
livelihood
,
how
should
we
be
cloathed
with
shame
?
These
seize
on
us
in
the
morning
and
go
to
bed
with
us
at
night
.
God
takes
care
of
thee
,
who
made
thee
,
who
cared
for
thee
before
thou
wast
.
We
care
for
our selves
,
as
if
he
that
made
us
presently
went
away
,
leaving
us
in
our
own
hands
.
Aug.
1
These
dividing
cares
of
thine
arise
from
remainders
of
unbelief
in
thee
,
for
men
of
eminent
faith
have
been
little
troubled
therewith
,
Dan.
3.17
.
We
are
not
carefull
to
answer
thee
,
O
King
,
in
this
matter
,
if
it
be
so
,
our
God
whom
we
serve
is
able
to
deliver
us
,
said
the
Three
Children
.
2
Whatever
burden
thou
hast
thou
art
commanded
to
cast
it
upon
God
,
Psalm
37.5
.
Commit
thy
way
unto
the
Lord
,
trust
also
in
him
,
and
he
shall
bring
it
to
pass
.
Thou
art
not
to
take
Gods
work
from
him
;
thy
work
is
dependance
,
Gods
work
is
provision
.
Psalm
55.18
.
Cast
thy
burden
on
the
Lord
,
he
shall
sustain
thee
.
3
The
care
and
provision
God
makes
for
all
creatures
,
Psalm
104.10
.
to
v.
31.
he
sends
Springs
into
Valleys
,
causes
Grass
to
grow
for
Cattel
,
makes
Trees
for
Birds
to
nest
in
,
the
Rocks
and
Hills
a
Refuge
for
Goats
and
Conies
.
Lions
seek
their
Meat
from
God
,
v.
27
,
28.
These
wait
all
upon
thee
that
thou
mayest
give
them
their
Meat
in
due
season
;
that
thou
givest
them
they
gather
,
Psalm
147.9
.
He
giveth
to
the
Beast
his
Food
,
and
to
the
young
Ravens
which
cry
.
Matth.
10.29
,
30.
4
It
's
Gods
good
pleasure
to
give
you
the
Kingdom
of
Heaven
,
much
more
will
he
give
you
things
of
this
life
,
Luke
12.32
.
Fear
not
,
little
Flock
,
it
's
your
Fathers
good
pleasure
to
give
you
the
Kingdom
.
5
The
vanity
and
mischief
of
distracting
cares
:
the
vanity
of
them
is
seen
,
because
all
our
carking
will
not
better
our
condition
.
Do
what
thou
canst
thou
shalt
not
be
rich
,
whom
God
will
have
to
be
poor
,
Luth.
Tom.
3.266
.
And
their
mischief
is
seen
in
that
they
surcharge
the
heart
,
as
Meat
and
Drink
immoderately
taken
do
the
stomach
,
Luke
21.34
.
2
Exhortation
.
To
endeavour
the
riddance
of
these
sinfull
cares
.
Means
.
1
Commit
all
your
endeavours
to
God
in
Prayer
,
to
be
prospered
and
succeeded
by
him
,
Phil.
4.6
.
In
nothing
be
carefull
but
in
every
thing
let
your
request
be
made
known
to
him
.
When
you
have
commended
the
matter
to
God
in
Prayer
,
then
let
the
peace
of
God
keep
your
hearts
,
v.
7.
Prov.
16.3
.
Commit
thy
work
unto
the
Lord
,
and
thy
thoughts
shall
be
established
.
2
Exercise
faith
in
the
promises
,
Heb.
13.5
.
I
will
never
leave
thee
,
nor
forsake
thee
,
1
Tim.
4.8
.
3
Covet
not
multitudes
of
business
,
for
much
business
creates
many
cares
,
and
so
much
the
more
when
thy
charge
is
but
little
.
4
Consider
,
though
God
taketh
care
for
all
creatures
,
Psalm
104.27
.
145.15
.
147.8
,
9.
He
giveth
to
the
beast
his
food
,
and
to
the
young
Ravens
which
cry
,
yet
his
care
for
them
not
comparable
to
the
care
he
hath
for
his
children
.
1
Cor.
9.9
.
Doth
God
take
care
of
Oxen
?
Yes
he
doth
,
but
not
comparatively
.
See
Deut.
11.12
.
5
The
vanity
and
unprofitableness
of
all
our
carking
cares
;
which
of
you
by
taking
thought
can
adde
one
cubit
to
his
stature
?
Matth.
6.17
.
Psal.
127.2
.
It
's
in
vain
to
rise
early
and
go
to
bed
late
:
Except
the
Lord
build
the
house
,
and
except
the
Lord
keep
the
city
the
watchman
waketh
but
in
vain
.
6
Consider
the
uncessancy
of
Gods
care
for
us
.
The
Land
whither
ye
go
to
possess
is
a
Land
of
Hills
and
Valleyes
,
and
drinketh
water
of
the
rain
of
Heaven
.
A
Land
which
the
Lord
thy
God
careth
for
,
the
eyes
of
the
Lord
thy
God
are
alwayes
upon
it
from
the
beginning
of
the
year
unto
the
end
of
the
year
,
Deut.
11.11
,
12.
Psal.
40.5
.
Thy
thoughts
which
are
to
us-ward
they
cannot
be
reckoned
up
in
order
unto
thee
.
If
I
would
declare
and
speak
of
them
they
are
more
then
can
be
numbred
,
1
Pet.
5.7
.
Casting
not
onely
some
,
but
,
all
your
care
upon
him
,
why
?
He
careth
for
you
.
V.
26.
Behold
the
fowls
of
the
ayr
,
for
they
sow
not
,
neither
do
they
reap
,
nor
gather
into
barnes
,
yet
your
heavenly
Father
feedeth
them
.
Are
ye
not
much
better
then
they
?
Here
's
a
second
Argument
to
disswade
from
carking
care
,
from
the
less
to
the
greater
;
your
Father
nourishes
the
fowls
,
much
more
will
he
nourish
you
.
Behold
the
fowls
of
the
Ayre
.
He
makes
a
distinction
betwixt
poultry
and
house
fowls
which
are
cared
for
by
men
,
and
fowls
of
the
Ayr
which
are
not
cared
for
by
men
,
Psal.
147.9
.
Job
,
39.3
.
Luke
instanceth
in
the
Ravens
,
which
men
are
so
far
from
caring
for
,
that
they
hate
them
,
Luk.
12.24
.
Christ
compares
men
,
not
to
Oxen
but
to
Birds
,
that
he
may
teach
us
as
birds
to
fly
from
earth
to
heaven
.
They
neither
sow
,
nor
reap
,
nor
gather
into
barnes
]
They
neither
sowing
,
nor
reaping
,
are
directed
by
the
providence
of
God
where
there
is
food
,
and
they
thrive
more
then
those
which
are
nourished
by
the
care
of
man
.
Yet
is
this
no
ground
to
patronize
idleness
,
that
because
the
fowls
neither
plow
nor
sow
,
therefore
we
must
not
,
for
the
proportion
is
not
in
this
,
that
they
labour
not
,
but
in
this
,
if
God
take
care
for
more
base
creatures
,
much
more
for
those
which
are
more
excellent
.
In
all
likelihood
the
fowls
making
no
provision
in
summer
,
should
starve
in
winter
,
yet
experience
teaches
that
they
are
fatter
in
winter
then
in
summer
.
Obs.
It
s
our
duty
now
and
then
to
look
upon
the
creatures
.
2
It
s
no
disparagement
to
the
providence
of
God
to
have
a
care
of
the
fowls
of
Heaven
,
Matth.
10.29
,
30.
3
As
the
care
of
God
reaches
to
the
fowls
of
heaven
,
so
much
more
to
his
children
,
for
he
that
is
their
Creator
,
is
thy
Father
.
V.
27.
Which
of
you
by
taking
thought
can
adde
one
cubit
to
his
stature
?
Here
is
a
third
reason
against
carking
care
taken
from
the
vanity
of
all
such
carking
:
we
by
all
our
caring
cannot
adde
any
thing
to
the
stature
of
our
body
,
no
more
can
we
adde
any
thing
to
the
measure
of
our
estates
which
providence
hath
appointed
us
to
come
to
.
Besides
,
men
through
their
pride
are
ready
to
ascribe
all
their
gettings
to
their
care
and
diligence
,
hence
Christ
shows
that
all
our
care
without
Gods
blessing
is
as
vain
as
if
a
dwarf
should
think
to
adde
to
himself
the
stature
of
a
tall
man
.
As
God
hath
measured
every
man
the
measure
of
the
stature
of
his
body
,
so
hath
he
measured
to
every
man
the
stature
and
measure
of
his
estate
.
By
taking
thought
]
Thought-taking
or
sollicitude
is
the
sickness
or
disquietness
of
the
mind
by
immoderate
thinking
.
Can
adde
to
his
stature
one
cubit
]
A
cubit
is
the
length
of
the
arme
from
the
bending
of
it
to
the
end
of
the
middle
finger
:
now
every
man
rightly
formed
,
as
some
observe
,
is
four
Cubits
of
his
own
Cubits
high
,
and
four
Cubits
broad
:
if
he
stretch
forth
himself
in
breadth
,
he
is
as
it
were
four
square
,
now
by
all
his
carking
he
is
not
able
to
adde
a
fifth
.
Obs.
1
God
hath
set
down
the
measure
of
estate
which
he
hath
appointed
for
us
.
Prov.
22.2
.
2
We
by
all
our
carking
cannot
go
beyond
this
measure
,
Psal.
75.6
,
7.
3
Immoderate
carking
thoughts
do
not
better
us
as
to
our
outward
condition
.
V.
28
,
29
,
30.
And
why
take
ye
thought
for
rayment
?
Consider
the
Lillies
of
the
field
how
they
grow
,
they
toyl
not
,
neither
do
they
spin
,
and
yet
I
say
unto
you
,
that
Solomon
in
all
his
glory
was
not
arrayed
like
one
of
these
.
Wherefore
if
God
so
cloth
the
grass
of
the
field
,
which
to
day
is
,
and
to
morrow
is
cast
into
the
oven
,
shall
he
not
much
more
cloth
you
,
O
ye
of
little
faith
?
A
fourth
reason
against
carking
,
which
is
,
God
hath
no
less
care
of
clothing
us
then
of
feeding
us
,
therefore
let
us
not
carke
.
Christ
proves
it
from
the
Lillies
and
flowers
which
are
beautifully
adorned
,
not
by
their
own
care
or
labour
,
for
they
neither
toil
nor
spin
,
yet
are
they
yearly
new
clad
.
Therefore
will
he
much
more
cloath
his
children
.
If
he
cloath
the
grass
so
,
which
is
made
to
grow
onely
for
the
cattel
,
or
for
the
oven
or
fire
,
or
for
dung
,
how
much
more
will
he
cloath
man
,
which
is
born
to
great
things
,
to
worship
God
,
to
hold
forth
his
name
,
and
to
have
an
everlasting
life
?
Note
Christ
speaks
not
of
garden
Lillies
and
flowers
,
which
have
mans
industry
bestowed
upon
them
,
but
of
field
Lillies
.
Solomon
in
all
his
glory
was
not
arrayed
like
one
of
these
]
Meaning
when
he
sat
upon
his
Ivory
Throne
covered
over
with
gold
,
2
Chron.
9.17
,
18.
1
Because
Solomons
glory
was
artificial
,
the
rayment
of
Lillies
and
flowers
was
natural
.
Christ
mentions
Solomons
garments
,
because
probably
it
was
white
and
pourtrayed
with
Lillies
,
for
Princes
used
to
wear
white
garments
,
Eccles.
9.8
.
and
for
sculpture
of
garments
with
Lillies
,
see
it
in
Pausanias
in
Eliacis
,
cap.
5.
Marcellinus
,
lib
14.
So
that
Christ
preferrs
the
beauty
of
Lillies
before
Solomons
cloth
of
silver
garments
which
were
woven
with
Lillies
,
because
the
one
was
natural
and
the
other
artificial
.
Art
is
onely
natures
ape
,
now
as
an
ape
imitates
a
man
,
but
can
never
do
actions
so
perfectly
as
a
man
,
no
more
can
art
equal
nature
.
Art
is
as
it
were
the
point
or
shadow
of
nature
.
Besides
,
what
hath
such
an
orient
colour
as
some
kindes
of
gilly-flowers
,
and
Tulips
?
What
Purple
comes
near
the
Violet
,
and
what
so
white
as
the
Lillie
?
What
Princes
garments
like
the
Peacocks
ta●l
?
But
that
wherein
all
artificial
things
come
short
in
is
that
they
want
life
.
So
excellent
doth
Christ
judg
these
,
that
he
compares
himself
to
the
Rose
of
Sharon
and
Lilly
of
the
Valleys
.
Song
2.1
.
By
the
way
Christ
lets
us
see
what
mean
things
,
silken
,
golden
and
purple
Garments
are
;
wherein
many
pride
themselves
.
Shall
he
not
much
more
cloath
you
,
O
ye
of
little
faith
]
q.
d.
If
he
cloath
such
base
creatures
with
such
glorious
array
,
will
he
not
then
cloath
you
?
And
therefore
it
argues
your
faith
to
be
weak
that
so
much
cark
about
these
things
;
seeing
Gods
promise
is
no
less
true
concerning
food
and
raiment
than
concerning
remission
of
sins
.
Quest.
Whether
from
Christ
his
vilifying
of
Apparel
it
be
lawfull
to
wear
any
costly
Apparel
,
such
as
Solomon
did
?
Answ.
If
these
ornaments
might
not
be
worn
,
why
hath
the
Lord
given
them
?
for
persons
of
great
quality
it
is
.
Joseph
had
a
ring
on
his
finger
,
and
a
chain
of
gold
about
his
neck
,
Gen.
41.42
.
Mordecai
was
arrayed
in
violet
colour
,
as
the
margin
reads
it
,
and
white
,
and
with
a
great
Crown
of
gold
,
and
with
a
garment
of
fine
linnen
and
Purple
.
Esth.
8.15
.
Daniel
was
cloathed
with
Scarlet
,
and
with
a
Chain
of
Gold
about
his
Neck
,
Dan.
5.19
.
Also
they
that
are
in
Kings
houses
wear
soft
cloathing
,
Matth.
11.8
.
The
Angels
appear
in
shining
Garments
,
Luke
24.4
.
Christ
in
the
Transfiguration
,
Matth.
17.2
.
We
must
not
therefore
throw
down
distinctions
of
degrees
,
yea
even
among
Christians
.
Whereas
the
Apostle
seems
to
forbid
Gold
,
Pearls
and
costly
array
to
Christians
,
it
seems
to
me
not
as
if
these
things
were
universally
unlawfull
,
but
,
1.
Because
many
hereby
are
disabled
from
works
of
mercy
.
2.
Costliness
above
their
degree
,
when
Tradesmen
are
as
fine
as
Gentlemen
,
Maid-servants
as
their
Mistresses
.
3.
Unsutableness
,
for
Christians
in
those
times
,
1
Because
mostly
poor
,
2
Because
the
wants
of
the
Church
did
exceedingly
call
for
Relief
,
3
Because
Christians
in
those
times
were
exposed
to
Persecution
,
and
consequently
unsutable
for
such
times
to
the
Worlds
end
,
when
Christians
are
exposed
to
the
like
condition
.
4
All
array
is
costly
in
some
measure
,
if
a
man
cloath
himself
in
Leather
,
therefore
the
costliness
here
meant
must
be
high-prized
Apparel
,
the
costliness
whereof
must
be
judged
from
the
person
that
wears
it
and
the
In-comes
he
hath
to
maintain
it
,
and
the
place
and
station
he
hath
that
wears
it
.
5
Look
to
expediency
,
as
well
as
lawfulness
.
Now
whereas
some
bring
Reasons
for
Saints
to
put
upon
their
Garments
no
superfluous
Trimmings
and
Ornaments
,
as
,
1
From
the
present
wants
and
straits
of
Saints
,
the
feeding
of
whom
is
the
feeding
of
Christ
.
2
By
their
plainness
of
Apparel
they
would
convince
the
World
and
adorn
the
Doctrine
of
Christ
.
3
Else
instead
of
honouring
God
with
their
Substance
they
will
honour
themselves
,
Prov.
3.9
.
4
Costly
Apparel
exposes
to
the
temptations
of
Covetousness
,
Deceit
and
Injustice
,
with
other
Snares
of
Pride
,
as
stately
Houses
,
rich
Furniture
,
whiles
they
endeavour
to
have
every
thing
sutable
.
And
hereby
Christian
assembling
together
and
visiting
is
neglected
,
and
much
time
is
spent
in
providing
and
putting
such
Garments
on
.
5
The
present
affliction
of
the
times
wherein
God
calls
to
girding
and
sack-cloath
,
Isai
22.12
,
13.
Amos
6.5
,
6
,
7.
6
Pride
is
a
reigning
sin
in
the
Land
,
which
Saints
are
to
witness
against
,
which
they
cannot
do
but
by
a
contrary
practise
.
7
From
the
scandal
and
offence
which
such
costly
Apparel
gives
to
some
Saints
,
in
which
case
Paul
would
not
eat
flesh
,
nor
drink
Wines
,
1
Cor.
8.13
.
Rom.
14.2
.
I
hold
these
Arguments
very
considerable
to
perswade
all
Christians
to
great
moderation
in
Apparel
,
and
likewise
I
acknowledg
Pride
in
Apparel
is
a
very
great
sin
in
many
Professours
,
and
that
against
many
all
the
cited
Arguments
fight
,
who
hereby
give
offence
and
justifie
Pride
of
Apparel
by
their
proud
Examples
,
and
are
hereby
much
disabled
from
works
of
mercy
.
1
But
these
Arguments
seem
not
to
me
to
take
away
my
Assertion
,
which
is
,
that
Apparel
is
made
,
not
onely
to
fence
us
from
the
cold
,
but
for
distinction
of
Degrees
,
and
that
persons
may
wear
Apparel
sutable
to
their
degree
,
provided
they
be
not
proud
of
it
,
and
that
it
be
not
to
the
disablement
of
them
to
any
work
of
mercy
:
onely
in
case
of
scandal
I
incline
to
think
that
Ornaments
and
fine
Apparel
are
to
give
place
,
and
I
much
desire
all
Christians
to
shew
much
moderation
herein
,
that
they
may
not
become
offensive
,
neither
to
those
that
are
within
or
without
:
for
the
abuse
herein
my
soul
is
grieved
as
well
as
the
souls
of
others
.
2
The
excess
of
Apparel
in
Christians
hath
given
advantage
to
the
deluding
Quakers
,
1
By
having
so
visible
an
evil
to
reprove
,
as
there
is
in
too
many
Professours
.
2
By
a
seeming
mortification
of
Apparel
to
delude
ignorant
people
,
whiles
the
pride
of
their
words
and
carriages
declares
to
judicious
Christians
the
unmortified
pride
of
their
hearts
.
Object
.
But
what
are
the
Superfluities
you
would
perswade
to
?
Answ.
The
abatements
of
Superfluities
,
as
to
Ribbons
,
silver
Laces
,
&c.
Obs.
1
God
hath
as
great
a
care
to
cloath
us
as
to
feed
us
.
2
For
immoderate
thought-taking
for
earthly
things
we
cannot
comfortably
give
a
Reason
to
the
Lord
.
3
It
's
an
Argument
that
our
Faith
is
but
small
to
be
very
sollicitous
and
anxiously
carefull
for
outward
things
.
4
That
there
are
degrees
of
faith
,
little
and
great
,
Matth.
8.10
,
26.
Matth.
15.26
.
Matth.
16.8
.
1
Little
or
weak
faith
,
which
is
when
a
man
goes
out
of
himself
to
lay
hold
on
Christ's
righteousness
,
yet
not
without
some
doubtings
about
remission
of
sins
and
outward
things
,
Mark
9.24
.
As
there
are
differences
of
bodily
stature
,
some
are
big
some
little
,
so
in
the
stature
of
grace
.
This
weakness
arises
,
1
From
weakness
of
knowledg
,
Rom.
14.2
.
Some
from
weakness
of
knowledg
feed
upon
herbs
onely
.
2
From
a
weak
apprehension
of
promises
of
forgiveness
,
Mark
9.24
.
Lord
I
believe
,
help
my
unbelief
.
3
From
infancy
in
Christianity
or
conversion
.
A
Babe
cannot
be
strong
as
a
grown
person
.
4
Want
of
experiences
of
Gods
dealings
,
for
experience
breeds
confidence
,
2
Cor.
1.10
.
2
Great
or
strong
faith
is
when
a
man
is
full
of
knowledg
of
the
Scriptures
,
and
strong
to
apprehend
Gods
love
and
to
resist
temptations
,
and
to
cleave
unto
God
in
difficulties
,
2
Chron.
14.10
,
11.
Hester
4.14
.
Dan.
3.17
.
Psalm
23.4.27.1
.
Matth.
8.10
.
Matth.
15.28
.
Rom.
4.20.8.9
.
The
growth
of
this
strong
faith
is
like
the
growth
of
a
strong
man
,
which
is
by
degrees
,
after
a
good
continuance
and
use
of
the
means
,
after
frequent
witnessing
of
the
Spirit
,
after
many
experiences
of
the
truth
of
our
own
hearts
to
God
in
resisting
pleasing
and
profitable
sins
,
and
doing
painfull
and
costly
duties
constantly
,
and
such
as
oft
we
had
no
thanks
for
of
men
.
The
least
degree
of
faith
is
that
which
makes
us
willing
to
take
Christ
notwithstanding
all
crosses
,
losses
and
persecutions
.
Now
if
a
man
stand
questioning
whether
he
had
best
take
Christ
or
no
,
this
is
not
faith
.
Now
faith
admits
of
degrees
in
six
respects
.
1
In
further
perswasions
of
truths
.
I
have
Reasons
to
perswade
such
things
are
truths
,
and
these
overcome
me
,
yet
may
I
be
further
perswaded
by
more
Reasons
.
We
see
an
object
by
the
light
of
one
candle
,
but
when
more
candles
come
,
we
see
it
the
plainlier
.
2
In
the
difficulty
of
things
to
be
believed
.
As
for
Abraham
to
believe
he
should
have
a
Son
,
and
after
to
believe
that
God
was
able
to
raise
him
up
from
the
grave
,
as
from
a
dead
womb
.
Martha
could
believe
the
general
Resurrection
,
but
not
the
particular
Resurrection
of
Lazarus
.
3
In
respect
of
means
,
when
a
man
hath
but
little
means
and
yet
believes
much
:
so
the
Centurion
,
Matth.
8.10
.
and
Nathaniel
John
1.48
.
4
In
respect
of
things
revealed
.
The
Apostles
when
Christ
was
on
earth
had
a
degree
of
faith
,
but
when
Christ
was
ascended
,
they
grew
to
an
higher
,
not
onely
because
the
habit
was
then
more
increased
,
but
because
the
revelations
and
objects
were
more
.
5
In
the
the
fruits
of
it
,
as
sense
of
Gods
love
,
power
to
subdue
passions
,
patience
and
joy
in
tribulations
,
conquests
over
temptations
.
6
In
respect
of
assent
and
consent
in
closing
with
Christ
;
as
in
the
act
of
Mariage
,
two
Women
take
two
Husbands
,
yet
one
takes
an
Husband
with
greater
greediness
according
as
her
understanding
closes
with
his
proportionable
fitness
.
Use
.
Exhortation
to
grow
from
a
weak
faith
to
a
strong
.
Nicodemus
first
came
to
Christ
secretly
,
after
witnessed
truth
openly
.
The
least
degree
of
Faith
is
Faith
,
as
a
little
man
is
a
man
as
well
as
the
greatest
;
a
little
water
is
water
as
well
as
the
Ocean
;
the
least
bud
drawes
sap
from
the
root
,
as
well
as
the
greatest
branch
,
so
doth
weak
Faith
as
well
as
strong
draw
sap
from
Christ
.
It
's
not
the
strength
of
Faith
that
saves
,
but
the
truth
of
it
,
nor
the
weakness
of
Faith
that
damns
,
but
the
want
of
it
.
We
are
not
saved
by
the
worth
or
quantity
of
our
Faith
,
but
by
Christ
who
is
laid
hold
upon
by
a
weak
Faith
as
well
as
a
strong
.
All
that
looked
on
the
Brazen
Serpent
were
healed
,
yet
some
lookt
with
a
strong
eye
,
some
with
a
weak
,
in
like
manner
do
we
behold
Christ
,
John
3.14
,
15
,
16.
Obs.
But
if
a
little
Faith
be
so
good
;
what
matters
it
for
a
great
?
Answ.
Though
none
are
rejected
for
it
,
yet
some
are
reproved
.
It
's
a
blemish
to
have
little
faith
after
great
means
.
A
weak
faith
gets
to
Heaven
,
but
it
's
with
difficulty
,
especially
if
God
send
great
trials
.
Two
men
go
up
an
hill
,
one
of
them
in
a
Consumption
goes
up
pantingly
,
the
other
without
panting
;
two
ships
come
into
a
haven
,
one
tatter'd
and
weather-beaten
ready
to
sink
,
the
other
with
full
sail
:
so
weak
faith
brings
to
Heaven
,
but
with
many
doubts
and
fears
.
Besides
,
we
may
have
greater
temptations
than
yet
we
have
had
,
even
fiery
trials
.
What
then
will
a
weak
faith
do
?
Finally
,
the
more
we
grow
in
faith
the
more
we
shall
grow
in
peace
and
joy
,
Rom.
15.13
.
and
have
a
fuller
audience
in
Heaven
.
2
Use
.
Labour
after
a
strong
faith
.
Weak
faith
is
a
precious
Jewel
,
1
Peter
1.7
.
but
strong
faith
carries
a
man
through
the
World
as
a
Conquerour
.
Quest.
What
notes
of
it
?
Answ.
1
It
contemns
the
temptations
of
multitudes
,
customes
and
examples
.
Let
never
so
many
be
contrary-minded
it
moves
not
him
.
Eliah
stood
against
four
hundred
.
2
Strong
faith
is
not
shaken
with
the
apostasie
of
great
men
,
though
Professours
,
Preachers
.
Paul
was
not
moved
from
the
faith
a
jot
,
though
all
they
of
Asia
turned
away
from
him
,
2
Tim.
1.15
.
and
though
at
his
first
answer
before
Nero
all
men
forsook
him
.
3
Holy
boldness
in
time
of
danger
,
Psalm
3.5
,
6.
I
will
not
fear
ten
thousands
that
have
set
themselves
against
me
,
Psalm
27.1
,
2.46.1
,
2.
4
A
mighty
spirit
of
Prayer
that
will
take
no
denial
from
God
,
Matth.
15.28
.
The
Woman
of
Cana
would
take
no
denial
from
Christ
,
hence
Christ
says
,
O
woman
great
is
thy
faith
.
5
A
comfortable
apprehension
of
Death
and
Judgment
,
which
days
are
feared
by
weak
Christians
,
Luke
2.29
.
Phil.
1.23
.
6
To
have
a
clear
manifestation
of
Gods
love
without
any
questioning
of
his
Estate
,
Rom.
8.38
,
39.
and
thereupon
to
triumph
in
Gods
love
over
all
both
sin
,
Satan
,
and
afflictions
,
Rom.
8.33
,
34
,
35
,
36
,
37.
Quest.
Whether
may
not
a
man
of
great
faith
so
decline
that
his
faith
may
become
weak
?
Answ.
As
some
of
weak
have
become
strong
,
so
some
of
strong
have
become
weak
,
Heb.
11.34
.
Asa
had
a
great
faith
that
he
feared
not
a
Million
of
Ethiopians
,
yet
after
became
weak
.
See
2
Chron.
16.7
,
8.
yea
,
so
weak
that
we
might
question
his
grace
,
did
not
the
Scripture
say
,
His
heart
was
perfect
with
God
all
his
days
,
1
Kings
15.14
.
This
is
caused
,
partly
from
want
of
the
means
of
grace
,
or
disuse
of
them
,
as
want
of
Preaching
,
Prayer
and
good
company
.
Shut
up
a
strong
man
from
food
and
diet
him
thus
,
and
his
strength
will
decay
.
Partly
from
falling
into
some
sin
against
conscience
,
Psalm
51.10
,
11.
or
a
frequent
giving
way
to
ones
daily
corruptions
without
lamenting
and
reforming
of
them
,
and
partly
from
love
of
the
World
and
multitude
of
worldly
businesses
;
hence
many
who
have
shewn
much
forwardness
in
their
youth
,
have
decayed
in
their
affections
to
the
Lord
and
to
his
people
.
V.
31.
Therefore
take
no
thought
,
saying
,
what
shall
we
eat
?
or
what
shall
we
drink
?
or
wherewith
shall
we
be
clothed
?
32
For
all
these
things
do
the
nations
of
the
world
seek
after
.
Here
is
a
fifth
argument
against
earthly
sollicitude
,
or
carking
,
because
this
inordinate
carking
for
meat
,
drink
,
and
apparel
is
proper
to
heathens
,
which
are
ignorant
of
God
and
his
providence
,
and
not
to
Christians
who
acknowledge
and
experience
both
.
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifies
a
certain
vehement
desire
.
As
ye
my
disciples
differ
in
your
profession
from
the
Gentiles
,
see
that
ye
differ
also
in
your
practice
;
they
are
still
carking
what
they
shall
eat
,
drink
,
put
on
,
but
let
your
questions
be
,
how
shall
we
live
for
ever
?
Few
of
the
heathens
look
for
any
happiness
after
death
,
and
therefore
no
wonder
they
are
so
eager
after
the
things
of
this
life
;
but
you
are
born
to
better
things
,
and
called
out
from
them
,
therefore
though
you
have
great
charge
,
and
perhaps
but
little
means
to
maintain
them
,
though
you
have
now
and
then
a
cross
in
the
world
,
do
not
you
distrustfully
say
,
as
they
say
,
What
shall
we
eat
,
&c.
For
your
heavenly
Father
knoweth
that
ye
have
need
of
all
these
things
]
This
is
a
sixth
argument
against
earthly
sollicitude
,
taken
from
Gods
fatherly
care
of
you
;
he
knowes
what
your
means
and
charge
is
,
what
the
hardness
of
the
times
;
the
contingent
charges
that
befall
you
;
he
is
a
Father
,
and
therefore
will
not
neglect
his
children
,
an
heavenly
Father
,
and
therefore
will
give
you
the
best
of
blessings
:
he
is
also
your
Father
,
one
in
whom
you
have
a
property
,
what
need
you
then
doubt
?
what
childe
is
there
that
casts
not
his
care
upon
his
father
?
It
's
the
fathers
reproach
if
he
either
will
not
or
cannot
provide
for
his
children
:
will
it
not
redound
to
Gods
reproach
when
we
shall
be
carking
for
our selves
,
as
if
we
had
no
God
to
care
for
us
,
Psal.
23.1
.
The
Lord
is
my
shepherd
I
shall
not
want
.
If
we
could
conceive
God
were
our
Father
and
we
his
children
,
the
world
would
be
base
to
us
,
with
all
its
glory
,
wealth
,
and
pleasures
,
we
would
not
be
sollicitous
for
livelihood
,
we
would
not
be
so
confident
earthly
things
being
present
,
nor
cast
away
our
confidence
,
they
being
taken
away
.
Luth.
Tom.
4.127
.
V.
33.
But
seek
ye
first
the
Kingdom
of
God
,
and
his
righteousness
,
and
all
these
things
shall
be
added
unto
you
.
We
have
heard
of
Christs
dehortation
from
worldliness
and
carking
,
now
followes
the
exhortation
to
true
care
,
but
seek
ye
first
the
Kingdom
of
God
.
In
the
words
,
2
things
,
1
a
duty
,
Seek
ye
first
the
Kingdom
of
God
.
2
The
promise
,
All
these
things
shall
be
added
.
Seek
ye
first
]
Threefold
firstness
,
1
of
time
,
2
of
estimation
,
3
of
opportunity
.
He
that
forsakes
opportunity
,
shall
be
forsaken
of
it
.
Opportunity
is
like
a
ship
under
sail
,
to
which
you
must
call
presently
,
else
it
is
gone
.
Hannibal
when
he
could
,
would
not
destroy
Rome
,
after
he
could
not
when
he
would
.
Though
we
are
to
give
God
our
youth
,
Exod.
22.29
.
Thou
shalt
not
delay
to
offer
the
first
of
thy
ripe
fruits
,
Prov.
3
9.
Honour
the
Lord
with
the
first-fruits
of
thy
increase
.
Eccles.
12.1
.
Remember
thy
Creator
in
the
days
of
thy
youth
,
And
those
that
have
been
most
eminent
in
grace
,
have
been
wrought
upon
young
.
Obadiah
feared
the
Lord
from
his
youth
.
Samuel
was
called
when
a
childe
,
Timothy
and
many
others
,
and
it
is
a
mans
honor
to
begin
to
know
God
betimes
:
Yet
this
firstness
is
not
all
,
but
we
must
understand
a
firstness
of
dignity
and
estimation
,
that
we
prize
spiritual
things
above
temporal
,
those
temporal
things
are
to
be
sought
in
order
to
the
Kingdom
of
God
.
Carnal
men
say
,
seek
money
first
,
and
vertue
afterwards
:
But
Christ
sayes
,
seek
grace
first
,
if
not
,
we
shall
be
as
foolish
virgins
who
too
late
sought
for
oyl
,
Mat.
25.
So
that
here
is
a
seventh
argument
against
distrustful
care
,
viz.
all
temporal
good
things
are
the
rewards
of
godliness
,
therefore
cark
not
for
them
,
Psal.
34.9
,
10.
There
is
no
want
to
them
that
fear
him
,
they
that
seek
the
Lord
shall
not
want
any
good
thing
,
1
Tim.
4.8
.
Earthly
things
are
added
over
and
above
,
alluding
to
that
,
1
Kings
3.11
.
Because
Solomon
asked
an
understanding
heart
,
and
not
long
life
,
riches
,
or
the
lives
of
enemies
,
God
gave
him
that
which
he
did
not
ask
over
and
above
riches
and
honour
.
The
Kingdom
of
God
,
and
his
righteousness
]
The
Kingdom
of
God
as
the
mark
,
righteousness
as
the
way
.
So
Matth.
5.20
.
Except
your
righteousness
exceed
the
righteousness
of
the
Scribes
and
Pharisees
,
ye
shall
not
enter
into
the
Kingdom
of
God
.
He
that
seeks
the
Kingdom
of
God
above
all
other
things
,
and
all
other
things
for
it
,
need
not
be
sollicitous
for
other
things
,
for
they
shall
be
added
.
Also
by
Kingdom
of
God
,
understand
right
and
title
to
the
Kingdom
of
God
.
And
his
righteousness
]
which
is
,
1
Imputative
righteousness
of
Christ
,
which
is
also
called
the
righteousness
of
God
,
Rom.
1.17
.
Rom.
3.21
.
Rom.
10.3
.
2
The
righteousness
of
sanctification
,
as
integrity
of
love
,
hunger
and
thirst
after
doing
Gods
will
,
innocency
,
charity
,
and
all
other
graces
.
Now
that
sanctification
is
called
righteousness
,
appears
,
Deut.
6.25
.
It
shall
be
our
righteousness
if
we
observe
to
do
all
these
commandments
,
Job
27.6
.
My
righteousness
I
hold
fast
and
will
not
let
it
go
.
That
is
,
my
sanctification
and
uprightness
:
but
in
this
sence
righteousness
is
onely
an
intentional
conformity
to
the
law
of
God
,
and
no
satisfaction
to
divine
justice
.
Many
seek
the
Kingdom
of
God
,
but
few
seek
the
righteousness
thereof
:
but
it
's
said
of
Joseph
of
Arimathea
,
he
was
a
good
man
and
a
just
,
and
he
waited
for
the
Kingdom
of
God
,
Luke
23.50
,
51.
and
Zachary
and
Elizabeth
,
Luke
1.6
.
And
all
these
things
shall
be
added
unto
you
,
]
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
,
shall
be
added
as
over
measure
.
Godliness
hath
the
promises
of
this
life
,
and
that
which
is
to
come
,
Mark
10.30
.
1
Tim.
4.8
.
It
's
a
metaphor
taken
from
cheap
things
which
are
given
in
in
the
buying
of
costly
things
,
as
paper
and
packthread
are
given
in
by
Shop-keepers
,
when
we
onely
buy
Stuffs
or
such
commodities
,
Psal.
111.5
.
He
hath
given
meat
to
them
that
fear
him
,
he
will
ever
be
mindefull
of
his
covenant
.
Quest.
But
we
see
divers
Godly
persons
are
scanted
as
to
outward
things
.
Answ.
God
hath
promised
outward
things
to
us
,
but
its
onely
when
they
are
good
for
us
.
Psal.
34.11
.
They
that
seek
the
Lord
shall
not
want
any
good
thing
;
sometimes
God
sees
outward
things
in
any
measure
not
so
good
for
us
:
as
a
Physician
that
hath
seen
our
water
,
or
felt
our
pulse
,
takes
away
such
and
such
meat
from
us
,
because
he
sees
it
not
good
for
us
,
so
doth
God
;
or
as
a
father
takes
away
a
knife
from
his
child
,
because
he
sees
he
is
in
danger
to
cut
his
fingers
therewith
.
2
Gods
people
sometimes
abuse
his
blessings
to
pride
,
prodigality
and
excess
:
such
children
of
God
may
justly
fear
to
be
pinched
.
God
doth
not
by
promise
bind
himself
to
give
us
outward
things
when
we
shall
spend
them
upon
our
lusts
,
for
so
God
should
bind
himself
to
unjust
things
;
but
though
we
begg
such
things
of
him
,
he
denyes
them
,
Jam.
4.3
.
3
All
promise
of
outward
things
is
with
the
exception
of
the
Cross
;
so
the
cause
of
God
standing
need
of
witnesses
,
and
for
the
exercise
of
the
faith
and
patience
of
his
people
,
sometimes
precious
Saints
of
eminent
holiness
have
been
scanted
,
Heb.
11.37
.
Such
of
whom
the
world
was
not
worthy
,
wandred
about
in
sheep
skins
,
and
Goat
skins
,
being
destitute
,
afflicted
,
tormented
,
but
their
wants
have
been
made
up
abundantly
with
inward
comfort
.
See
Mar.
10.30
.
4
Unbelief
(
as
to
Gods
promise
for
outward
things
)
sometimes
straitens
Gods
hand
.
We
are
bid
to
pray
in
faith
for
daily
bread
,
now
how
can
we
do
this
unless
Gods
promise
be
certain
and
absolute
.
According
to
the
faith
of
men
it
will
be
unto
them
,
Gen.
3.19
.
In
the
sweat
of
thy
brows
thou
shalt
eat
thy
bread
.
As
it
was
a
threatning
and
a
command
,
so
was
it
a
promise
,
that
we
sweating
and
taking
pains
shall
eat
our
bread
.
The
persons
that
are
beggars
and
extream
poor
are
wicked
persons
,
who
joyn
not
themselves
to
any
Church
but
are
dissolute
in
life
.
5
Though
for
abuse
of
mercies
,
God
sometimes
pinches
his
children
,
yet
usually
he
keeps
them
from
famishing
,
for
the
absoluteness
of
his
promise
in
temporal
things
,
which
are
no
less
absolute
then
spiritual
things
(
as
I
judge
,
leaving
others
to
their
light
herein
)
as
we
see
in
sundry
temporal
promises
which
are
set
down
without
any
restriction
.
Psal.
1.3
.
Psal.
37.3
.
Trust
in
the
Lord
and
do
good
,
dwell
in
the
land
,
and
in
truth
and
stableness
thou
shalt
be
fed
,
as
the
Margin
out
of
the
Hebrew
reads
it
.
See
also
ver.
25.
Rom.
8.32
.
How
shall
he
not
with
him
give
us
all
things
also
?
First
mary
Christ
,
then
have
all
things
with
him
.
See
many
absolute
promises
,
Psal.
84.11
.
No
good
thing
will
he
with-hold
from
them
that
walk
uprightly
,
Prov.
28.10
.
The
upright
shall
have
good
things
in
possession
,
and
see
the
three
large
promises
in
the
New
Testament
,
this
in
the
Text
,
and
that
,
1
Tim.
4.8
.
and
that
Heb.
13.5
.
Quest.
But
what
will
you
say
to
poor
Christians
?
will
you
conclude
them
unbelievers
?
Ans.
In
no
wise
,
but
rather
conclude
they
have
failed
in
the
condition
,
in
the
belief
of
the
absoluteness
of
temporal
promises
,
or
else
they
have
failed
in
their
duty
,
not
working
in
their
youth
,
but
being
negligent
in
their
callings
after
they
have
been
converted
,
or
else
they
had
an
high
mind
and
God
was
forced
to
pull
them
down
,
or
else
they
have
lived
out
of
a
calling
,
or
been
idle
therein
,
and
as
God
would
not
have
his
Church
to
relieve
them
that
will
not
work
,
so
neither
will
he
himself
relieve
them
,
2
Thess.
3.10
.
If
any
man
will
not
work
neither
shall
he
eat
.
Use
.
Reprehension
of
those
who
say
they
trust
God
with
their
souls
,
but
dare
not
trust
him
with
their
bodies
,
but
they
will
use
indirect
means
,
but
why
are
they
so
confident
?
Surely
because
their
faith
is
not
so
assaulted
as
to
spirituals
,
as
it
is
to
temporals
;
were
their
faith
to
be
tryed
as
to
the
Trinity
,
Resurrection
,
belief
of
the
Creation
of
the
World
,
a
Virgins
bringing
forth
a
Son
,
the
day
of
judgement
,
&c.
they
would
no
less
shew
their
unbelief
of
Gods
Word
herein
,
then
they
do
of
his
Word
as
to
temporal
things
.
2
Exhort
;
To
have
outward
things
,
set
your
hearts
to
seek
heavenly
things
,
the
other
then
will
be
added
,
when
you
know
rightly
to
value
spiritual
blessings
:
depend
on
God
for
temporal
things
.
So
long
as
the
ark
was
in
Obed-Edoms
house
God
prospered
it
,
2
Sam.
6.
Joseph
was
a
good
man
and
God
made
all
that
he
did
to
prosper
in
his
hand
,
Gen.
39.3
.
The
contrary
practice
is
that
of
the
world
who
first
seek
earthly
things
,
and
think
that
upon
their
faint
wishes
when
they
are
upon
the
bed
of
sickness
,
death
or
other
distresses
,
heavenly
things
will
be
added
unto
them
,
contrary
to
Solomons
counsel
,
to
remember
our
Creator
in
the
dayes
of
youth
,
think
that
old
age
will
be
a
fitter
time
,
and
prophane
Esau
like
,
preferre
a
messe
of
pottage
before
a
birth-right
and
blessing
.
V.
34.
Take
therefore
no
thought
for
the
morrow
,
for
the
morrow
shall
take
thought
for
the
things
of
it self
:
sufficient
unto
the
day
is
the
evil
thereof
.
Here
is
another
Argument
to
take
us
off
from
carking
for
the
morrow
,
that
is
,
for
all
future
time
:
because
to
morrow
or
future
time
will
have
cares
therein
.
It
is
not
a
part
of
wisdom
to
trouble
our selves
with
caring
for
those
things
which
must
be
cared
over
again
to
morrow
.
Christ
alludes
to
the
gathering
of
Manna
,
Exod.
16.20
.
Some
out
of
carking
would
keep
of
the
Manna
until
the
morning
,
and
it
bred
worms
and
stank
.
Future
time
or
to
morrow
will
have
its
trouble
,
therefore
we
need
not
gather
the
cares
of
two
dayes
into
one
,
which
being
divided
we
shall
more
easily
bear
:
we
complain
of
many
troubles
and
cares
which
our selves
create
,
yet
in
forbidding
care
for
the
morrow
he
allows
cares
for
the
present
.
Not
as
if
all
care
for
the
future
were
unlawful
,
for
the
disciples
of
Antioch
cared
to
send
relief
to
the
brethren
of
Jerusalem
,
hearing
of
a
famine
,
Act.
11.29
.
And
,
if
we
should
not
care
for
to
morrow
,
we
should
neither
plow
nor
sow
,
build
nor
plant
;
therefore
Christ
forbids
here
,
1
care
that
flows
from
unbelief
and
distrust
.
Heb.
13.5
.
Exod.
16.20
.
2
That
care
that
hinders
us
from
seeking
heavenly
things
,
Luk.
8.14
.
3
That
care
of
earthly
things
which
goes
before
our
care
for
heavenly
things
and
Gods
Kingdom
,
which
we
ought
to
seek
in
the
first
place
,
Heb.
12.16
,
17.
4
An
a
fflicting
care
concerning
future
events
,
which
are
uncertain
,
and
can
neither
be
foreseen
nor
hindred
,
and
it
s
well
for
us
we
cannot
foresee
them
;
for
could
we
foresee
all
future
cares
our
souls
would
be
swallowed
up
of
them
.
Besides
we
know
not
whether
we
shall
live
till
to
morrow
,
and
why
then
should
we
so
care
for
it
?
Prov.
27.1
.
Boast
not
of
to
morrow
,
for
thou
knowest
not
what
a
day
may
bring
forth
.
We
know
not
what
may
be
in
the
womb
of
the
morning
,
or
what
it
will
bring
forth
,
Jam
4.15
,
16.
5
A
troubling
and
disquieting
care
.
Christ
did
not
blame
Martha
for
that
she
was
careful
to
provide
,
but
that
her
care
was
so
overmuch
that
it
troubled
her
that
she
could
not
attend
upon
Christs
preaching
,
Luk.
10.41
,
42.
Martha
,
Martha
,
thou
art
careful
and
troubled
about
many
things
,
but
one
thing
is
needful
.
As
if
he
should
say
,
Martha
,
thou
neglects
a
needful
thing
for
a
needless
thing
.
Use
.
Let
every
day
have
its
due
proportion
of
care
and
prayer
.
Lay
not
to
morrows
cares
on
the
present
day
.
As
Samuel
said
to
Saul
,
1
Sam.
9.20
.
that
he
should
not
set
his
mind
upon
his
asses
that
were
lost
,
when
a
kingdom
was
befallen
him
;
so
let
us
not
set
our
cares
on
transitory
things
when
we
have
great
things
to
think
upon
.
2
Prepare
for
new
troubles
and
cares
every
day
of
thy
life
.
Earthly
businesses
come
upon
us
like
waves
of
the
Sea
;
this
day
hath
cares
,
and
to
morrow
brings
cares
,
and
hardly
will
a
day
of
thy
life
be
free
,
Gen.
47.9
.
All
the
dayes
of
Jacobs
Pilgrimage
are
said
to
be
evil
.
3
Learn
that
,
instead
of
immoderate
thought
taking
,
to
commend
thy
matters
to
God
in
prayer
:
look
unto
him
for
blessing
,
success
,
and
direction
:
as
the
Marriner
hath
his
eye
upon
the
pole
star
,
as
well
as
his
hand
upon
the
helme
,
so
should
we
acknowledge
God
in
all
our
wayes
,
and
he
will
direct
our
steps
,
Prov.
3.5
,
6.
Psal.
123.1
,
2
,
●
.
Unto
thee
lift
I
up
mine
eyes
,
O
thou
that
dwellest
in
the
heavens
,
Psal.
37.
Commit
thy
way
unto
the
Lord
(
how
difficult
soever
)
and
he
will
bring
it
to
pass
,
ver.
5.
Psal.
90.17
.
Unburthen
all
thy
cares
into
his
bosom
.
Jer.
10.23
.
The
way
of
man
is
not
in
himself
to
direct
his
steps
.
CHAP.
VII
.
CHrist
in
this
Chapter
proceeds
in
giving
precepts
conducing
to
faith
and
godliness
.
V.
1
Judge
not
,
that
ye
be
not
judged
]
This
is
the
first
precept
;
not
as
if
Christ
did
go
about
to
take
away
judgements
and
Courts
of
Justice
,
either
in
Church
or
Common-wealth
,
which
is
established
,
Matth.
18.15
,
16
,
17.
Rom.
13.
but
he
onely
speaks
against
rash
judgments
.
Rash
judgement
is
a
determinate
opinion
concerning
the
evil
of
another
upon
insufficient
grounds
;
though
the
thing
be
true
that
we
judge
,
yet
if
the
grounds
upon
which
we
judge
be
insufficient
,
our
judgement
is
rash
judgement
.
Such
was
that
of
Eli
,
1
Sam.
1.13
,
14.
who
judged
Hanna
to
be
drunk
,
because
her
lips
moved
when
she
was
praying
in
her
heart
.
Against
this
the
Apostle
speaks
,
Who
art
thou
that
judgest
another
mans
servant
?
Rom.
14.13
.
also
,
1
Cor.
4.5
.
Judge
nothing
before
the
time
.
Jam.
3.1
.
Be
not
many
Masters
.
Onely
know
that
the
reasons
may
be
too
light
to
perswade
an
ill
opinion
of
one
man
that
may
be
weighty
and
just
concerning
another
.
And
those
that
may
be
too
light
to
a
firm
assent
,
may
be
sufficient
to
stir
up
a
suspicion
,
whereby
the
minde
stands
in
doubt
,
and
inclines
to
neither
part
.
Grounds
to
take
us
off
from
rash
judgement
.
1
It
's
contrary
to
that
principle
,
Matth.
7.12
.
To
do
as
we
would
be
done
by
.
2
Every
man
hath
right
to
a
good
name
,
as
to
a
good
laid
up
in
the
heart
of
another
;
now
by
censorious
judgeings
this
is
taken
away
,
and
the
person
judged
made
contemptible
,
and
so
made
unfit
for
offices
and
benefits
.
3
Rash
judgement
takes
away
Gods
office
,
in
that
we
will
take
upon
us
to
judge
those
things
which
belong
onely
to
God
,
Rom.
14.4
.
1
Cor.
4.5
.
4
Rash
judging
it
feeds
onely
our
own
and
other
mens
flesh
,
in
that
we
raise
up
to
our selves
an
over-weaning
conceit
of
our
own
goodness
,
or
flatter
others
in
a
supposed
goodness
by
speaking
of
other
mens
evils
,
Gal.
6.4
.
Things
that
are
doubtfull
we
ought
to
interpret
for
the
better
part
.
5
Thou
canst
not
judge
aright
of
other
mens
actions
,
being
ignorant
of
many
circumstances
concerning
them
;
for
thou
knowest
not
with
what
minde
,
or
to
what
end
the
action
was
done
,
nor
upon
what
temptation
.
6
Sometimes
thou
thy self
hast
greater
faults
then
those
thou
judges
:
yea
in
the
same
kinde
wherein
thou
judgest
,
he
hath
a
mote
,
thou
hast
a
beam
in
thy
eye
.
7
Those
that
are
most
apt
to
judge
others
,
usually
are
least
inspective
into
themselves
.
Our
own
weakness
should
make
us
slow
in
judging
others
.
8
The
uncertainty
of
our
judgements
.
We
can
onely
look
on
the
outside
and
not
on
the
inside
,
and
sometimes
persons
mindes
are
better
affected
then
their
lives
show
.
9
The
safety
of
the
errour
on
the
side
of
charity
in
judging
persons
to
be
better
then
they
are
,
rather
then
worse
.
This
way
is
safe
and
the
other
dangerous
,
and
he
is
not
wise
that
will
go
a
dangerous
way
when
he
may
go
a
safe
.
10
From
the
Law
of
like
for
like
;
For
with
what
judgement
ye
judge
ye
shall
be
judged
,
and
with
what
measure
ye
mete
it
shall
be
measured
to
you
again
.
The
words
are
a
Proverb
,
as
in
other
sins
God
gives
like
for
like
,
Exod.
22.22
,
23.
1
Sam
,
15.33
.
Esai
33.1
.
Judg.
1.6
,
7.
1
Kings
21.19
.
so
in
this
,
2
Sam.
16.22
.
It
s
just
that
others
should
do
so
to
us
,
as
we
have
done
to
others
.
11
If
we
judge
not
others
our selves
shall
not
be
judged
:
he
means
it
not
by
God
,
as
if
our
not
judging
were
a
mean
or
merit
to
hinder
Gods
judging
,
but
of
men
,
as
Luke
c.
6.38
.
neither
can
God
be
overtaken
with
any
rash
judgment
,
to
judge
us
as
we
do
others
.
But
the
meaning
is
,
that
God
will
requite
our
charitable
moderation
towards
others
with
the
same
moderation
of
others
towards
us
.
This
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
most
part
,
not
always
;
for
though
Christ
judged
no
man
rashly
,
yet
was
he
judged
by
Pilate
and
the
Jews
most
unjustly
.
Many
think
to
purchase
to
themselves
an
opinion
of
innocency
by
darkning
the
reputation
of
others
by
rash
judgement
,
and
suppose
that
the
detraction
from
another
mans
reputation
is
an
addition
to
their
own
,
but
Christ
here
tells
them
the
contrary
.
Use
.
Caution
against
rash
judgement
.
Beware
we
neither
lessen
things
well
done
or
well
spoken
,
nor
interpret
doubtfull
things
in
the
worse
part
,
nor
aggravate
light
infirmities
,
nor
be
ready
to
receive
scattered
reproaches
.
Obj.
But
is
all
judging
here
condemned
?
Answ.
No
:
to
judge
a
tree
by
the
fruits
is
lawfull
.
It
's
not
the
minde
of
Christ
that
his
Disciples
should
be
blinde
towards
the
evils
of
others
,
and
not
to
censure
and
punish
them
,
but
that
we
bridle
the
corruption
of
our
hearts
which
is
much
inclining
to
rash
judgement
.
Our
hearts
are
like
crooked
rules
that
are
ready
to
pervert
straight
things
.
Neither
is
credulity
here
commended
;
such
as
was
in
Jacob
,
who
erred
in
too
much
charity
,
thinking
the
wild
beasts
had
devoured
Joseph
,
when
his
sons
onely
shewed
him
a
blooded
Coat
which
Joseph
wore
.
Neither
the
judging
in
Churches
,
1
Cor.
5.4
,
5
,
12.
or
in
Commonwealths
,
2
Chron.
19.6
.
is
forbid
.
Neither
the
judging
of
private
persons
betwixt
brethren
,
1
Cor.
6.5
.
is
forbid
.
But
that
judging
is
here
condemned
,
which
arises
;
1
From
pride
and
domination
,
Jam.
3.1
.
2
From
spleen
,
discontent
,
envy
,
passion
and
hatred
,
whence
mens
narrow
inspection
ariseth
.
3
From
hypocrisie
,
when
men
endeavour
to
cover
their
own
vicious
practises
by
judging
others
;
so
the
Pharisee
,
Luke
18.12
,
13.
4
To
judge
finally
of
any
mans
reprobation
,
having
not
committed
the
sin
against
the
Holy
Ghost
.
5
To
be
Lord
and
Law-giver
to
and
of
another
mans
conscience
,
Jam.
4.12
,
13.
There
is
one
Law-giver
who
is
able
to
save
and
to
destroy
,
who
art
thou
that
judgest
another
?
thus
the
strong
and
weak
did
,
Rom.
14.3
,
4.
Thou
art
onely
a
fellow
servant
,
therefore
not
a
judge
.
6
That
judging
which
is
used
to
get
an
opinion
of
holiness
.
Obj.
But
we
finde
even
godly
men
and
professors
to
judge
others
?
Answ.
It
's
possible
even
for
godly
men
to
judge
amiss
,
as
Abraham
,
Gen.
20.10
,
11.
and
Eli
,
1
Sam.
1.14
.
and
to
insult
too
much
over
unregenerate
men
,
but
usually
either
-
1
They
judge
themselves
,
or
-
2
To
preserve
themselves
from
being
accessary
to
other
mens
sins
,
by
a
secret
invisible
allowance
of
them
.
-
3
Lest
Knaves
should
go
for
honest
men
.
-
4
When
men
merely
civil
,
or
formal
,
or
such
as
live
in
some
sin
are
cried
up
by
some
time-serving
flatterer
,
for
good
men
;
here
a
godly
man
may
pass
his
judgement
of
this
wicked
man
,
lest
ignorant
persons
hearing
him
so
commended
might
gather
such
a
dangerous
principle
,
viz.
That
a
man
may
be
a
good
man
,
and
yet
live
in
some
way
of
wickedness
.
That
silence
is
no
less
sinfull
which
suffers
a
profane
man
to
carry
away
the
repute
of
a
godly
man
,
then
that
silence
which
suffers
a
godly
man
to
be
charged
with
hypocrisie
,
provided
there
be
time
and
place
for
a
wise
and
charitable
contradiction
.
V.
2.
For
with
what
judgement
ye
judge
ye
shall
be
judged
,
and
with
what
measure
ye
mete
it
shall
be
measured
to
you
again
.
The
second
reason
why
we
must
not
rashly
judge
others
,
because
God
by
his
providence
will
afford
us
the
like
.
V.
3.
And
why
beholdest
thou
the
mote
that
is
in
thy
brothers
eye
?
and
considerest
not
the
beam
that
is
in
thine
own
eye
?
Here
's
a
third
reason
against
rash
judging
,
taken
from
the
adjunct
.
Such
persons
have
beams
or
gross
sins
in
themselves
,
who
are
prone
to
censure
motes
or
infirmities
in
others
.
Self
love
blindes
many
that
they
cannot
see
gross
sins
in
themselves
,
but
can
see
supposed
sins
in
others
.
V.
4.
Or
how
wilt
thou
say
to
thy
brother
,
Let
me
pull
out
the
mote
out
of
thine
eye
,
and
behold
,
a
beam
is
in
thine
own
eye
?
A
fourth
reason
taken
from
unprofitableness
and
dishonesty
,
such
judgings
do
not
tend
to
the
amending
but
to
the
hardening
of
the
sinner
.
He
that
will
judg
others
had
need
examine
himself
.
Quest.
Whether
may
not
a
Judg
condemn
those
sins
in
another
which
he
knows
himself
to
have
committed
,
or
at
present
knows
he
liveth
in
?
Answ.
Yes
,
because
every
Judg
is
bound
to
judg
according
to
Law
,
where
evils
are
prosecuted
and
witnessed
in
any
outward
Court
of
men
,
but
not
where
they
are
prosecuted
and
witnessed
in
the
inner
Court
of
conscience
,
for
that
Court
onely
belongs
to
God
:
and
though
the
Apostle
Rom.
2.1
.
say
,
that
such
men
are
inexcusable
who
judg
others
for
those
things
themselves
do
,
it
's
meant
onely
in
the
Court
of
conscience
,
or
the
Court
of
Heaven
,
not
in
the
Courts
of
men
,
which
looks
upon
all
men
as
innocent
,
against
whom
there
is
no
witness
of
guilt
.
Besides
,
how
wilt
thou
say
to
thy
Brother
?
that
is
,
with
what
face
?
upon
what
ground
of
conscience
or
honesty
wilt
thou
say
?
Let
me
pull
out
thy
Mote
,
when
thou
hast
the
Beam
of
a
reigning
sin
in
thee
,
Luke
13.14
,
15.
Obs.
All
sins
are
not
equal
;
some
are
reigning
sins
,
some
are
sins
of
infirmity
.
2
Many
persons
,
though
guilty
of
great
sins
,
yet
are
not
sensible
of
them
;
some
have
beams
yet
see
it
not
.
3
Men
that
would
reform
small
sins
in
others
must
first
reform
great
sins
in
themselves
.
V
,
5.
Thou
Hypocrite
,
first
cast
out
the
Beam
out
of
thine
own
Eye
,
and
then
thou
shalt
clearly
see
to
cast
out
the
Mote
out
of
thy
Brothers
Eye
.
The
words
are
an
Answer
to
an
Objection
.
It
seems
then
I
need
not
care
how
my
Brother
lives
,
whether
well
or
ill
.
Answ.
Yes
,
thou
must
.
Hence
Christ
adds
v.
5.
that
we
should
perform
towards
them
the
duty
of
admonition
.
See
Levit.
19.17
.
But
Hypocrites
,
upon
pretence
of
admonition
,
sometimes
exercise
a
masterly
power
of
judging
,
contrary
to
the
Rule
of
Charity
,
which
requires
with
all
tenderness
that
we
inquire
into
,
and
deal
with
the
weaknesses
of
our
Brethren
with
a
desire
of
healing
of
them
;
but
this
cannot
he
do
who
hath
greater
faults
of
his
own
.
Thy
Brother
whom
thou
reproves
cannot
learn
a
better
amendment
by
thee
than
that
he
sees
in
thee
.
Reproof
is
so
to
be
ordered
,
that
not
onely
the
faults
of
our
Brother
be
blamed
,
but
that
reproof
may
attain
the
true
end
thereof
,
to
wit
,
the
amendment
of
the
sinner
,
which
will
be
brought
about
the
better
when
thy
life
reproves
him
as
well
as
thy
words
.
As
it
's
impossible
for
him
that
hath
a
beam
in
his
eye
,
to
pull
out
a
mote
out
of
another
mans
,
because
the
beam
blindes
him
that
he
cannot
see
the
mote
;
so
a
man
blinded
with
any
reigning
sin
,
he
cannot
see
infirmities
in
others
to
amend
them
.
Object
.
But
what
Beam
is
it
that
is
to
be
cast
out
?
Answ.
1
Reigning
sin
,
Rom.
6.12
.
2
The
beam
of
scandalous
sin
.
This
was
in
Davids
eye
when
he
so
severely
judged
him
to
death
that
took
the
the
Ew-lamb
,
2
Sam.
12.5
,
6.
Quest.
But
how
shall
we
come
to
see
the
greatness
of
our
sins
that
they
are
beams
?
-
1
Consider
the
infinite
majesty
against
whom
committed
.
-
2
Consider
the
great
knowledg
thou
hast
sinned
against
.
-
3
The
length
of
time
thou
hast
lived
in
them
,
Hosea
8.3
.
-
4
Upon
what
small
temptations
thou
hast
committed
them
.
-
5
That
thou
hast
been
instrumental
to
carry
persons
to
Hell
by
thine
evils
,
Acts
26.11
.
-
6
That
thou
hast
caused
persons
to
turn
away
from
the
way
of
truth
by
thine
evils
,
2
Peter
2.1
,
2.
and
caused
them
to
turn
to
evil
by
thy
example
,
as
Jeroboam
who
made
Israel
to
sin
.
-
7
The
sore
punishments
God
hath
inflicted
upon
persons
for
committing
such
sins
as
thou
hast
been
guilty
of
,
1
Cor.
10.7
,
8
,
9
,
10
,
11.
Quest.
But
how
must
we
cast
out
this
beam
?
Answ.
1
Believe
that
there
's
pardon
for
great
sins
in
Christ
,
and
bathe
thy
soul
in
Christ's
bloud
.
Do
as
they
that
were
stung
with
fiery
Serpents
,
John
3.14
.
1
John
1.7
.
2
Repent
and
turn
to
God
with
all
thy
heart
,
Joel
2.12
.
Let
thy
repentance
appear
in
the
three
parts
of
it
,
1
Confession
,
1
John
1.8
.
2
Humiliation
,
Jerem.
13.17
,
18.
3
Reformation
,
Hosea
14.2
.
Take
away
all
iniquity
.
Prov.
28.13
.
And
then
thou
shalt
see
clearly
to
cast
out
the
Mote
out
of
thy
Brothers
eye
]
See
who
is
to
be
admonished
,
even
a
Brother
,
Lev.
19.18
.
Matth.
18.15
,
16
,
17.
1
Cor.
5.11
.
2
Thess.
3.6
.
whether
he
be
of
our
own
or
of
another
Church
,
if
our
Brothers
Ox
or
Ass
straying
are
to
be
brought
home
by
us
,
Deut.
22.1
,
2
,
3
,
4.
much
more
himself
,
yet
may
others
that
are
not
Brethren
be
reproved
,
because
reproof
is
a
kinde
of
spiritual
alms
that
ought
to
be
given
to
all
,
as
well
as
bodily
alms
where
there
's
hope
of
amending
.
V.
6.
Give
not
that
which
is
holy
to
Dogs
,
neither
cast
ye
your
Pearls
before
Swine
,
lest
they
trample
them
under
their
feet
,
and
turn
again
and
rend
you
.
Clemens
Alexandrinus
mentions
that
among
the
Chaldees
,
Egyptians
,
and
Hebrews
,
their
Professours
were
wont
to
deliver
their
Precepts
in
Proverbs
,
and
so
doth
Christ
,
as
before
,
so
here
and
elsewhere
:
it
is
a
demonstrative
kinde
of
teaching
practised
by
Solomon
,
Eccles.
12.10
.
In
the
words
two
things
,
1
A
Precept
,
Give
not
that
which
is
holy
to
Dogs
.
2
The
Reasons
,
1
Lest
they
trample
them
under
their
feet
.
2
Lest
they
turn
again
and
rend
you
.
1
The
Precept
.
Give
not
that
which
is
holy
to
Dogs
.
Some
by
Dogs
understand
Unbelievers
,
as
if
the
Word
,
Baptism
and
Supper
should
not
be
given
to
them
.
For
Baptism
and
the
Supper
it
appears
they
ought
not
to
be
given
,
as
being
not
converting
Ordinances
,
but
signs
and
declaratives
of
conversion
already
wrought
.
Were
they
converting
Ordinances
they
should
actively
,
effectively
and
operatively
produce
the
grace
of
Regeneration
,
and
after
a
physical
manner
work
upon
the
soul
,
whereas
they
work
onely
in
,
by
,
and
through
the
understanding
,
and
therefore
must
be
administred
on
those
believers
that
have
understanding
to
receive
them
;
but
for
the
Word
,
it
being
Gods
means
to
bring
persons
from
darkness
to
light
,
and
from
the
power
of
Satan
to
Gods
Kingdom
,
Acts
18.26
.
it
ought
to
be
offered
to
all
.
Therefore
by
Dogs
is
meant
the
stubborn
and
professed
Enemies
of
the
Gospel
,
who
having
formerly
been
convinced
of
the
truth
of
it
are
now
apostatized
,
and
cease
not
to
rail
and
persecute
that
truth
.
Acts
19.9
.
when
divers
spake
evil
of
the
way
of
God
before
the
multitude
,
Paul
departed
from
them
.
Others
more
pertinently
restrain
that
which
is
holy
,
to
admonition
,
whereof
he
had
spoke
;
this
ought
not
to
be
given
to
Dogs
and
Swine
,
of
which
Prov.
9.8
.
Reprove
not
a
Scorner
lest
he
hate
thee
,
reprove
a
wise
man
and
he
will
love
thee
.
Prov.
23.9
.
Speak
not
in
the
ears
of
a
fool
for
he
will
despise
the
wisdom
of
thy
words
;
onely
we
must
not
forbear
the
duty
of
admonition
to
them
,
that
it
may
do
some
good
to
,
upon
this
pretence
,
as
if
they
were
Dogs
or
Hogs
,
when
we
perceive
no
such
thing
by
them
,
for
our
hearts
are
but
too
backward
to
perform
this
duty
,
because
we
see
it
so
unwelcome
to
most
men
.
By
dogs
Christ
means
contradictors
and
blasphemers
against
admonition
,
whether
publickly
in
the
ministry
of
the
Word
,
as
the
Jews
of
Antioch
did
,
Acts
13.46
.
who
hereby
adjudged
themselves
unworthy
of
everlasting
life
,
and
the
Apostles
upon
their
contradiction
turned
to
the
Gentiles
,
Beware
of
dogs
,
and
perhaps
those
,
Rev.
22.15
.
without
are
dogs
,
are
here
meant
,
and
also
Christ
means
private
admonition
,
Prov.
23.9
.
When
persons
shall
rage
against
it
,
the
Lord
provides
for
the
safety
of
his
servants
,
least
for
their
good
will
they
be
rent
in
pieces
by
the
ungodly
.
By
holy
things
and
pearls
then
Christ
means
publick
and
private
admonition
:
they
are
called
holy
because
the
persons
that
give
it
are
holy
,
and
because
the
subject
matter
,
even
the
admonition
is
holy
,
and
because
of
the
end
,
which
is
the
sanctification
of
souls
.
They
are
called
Pearls
for
their
preciousness
and
excellency
.
Psal.
141.5
.
Admonition
is
compared
to
an
excellent
Oyl
.
By
hogs
Christ
means
they
do
not
contradict
,
but
by
the
uncleanness
of
their
lives
they
show
their
contempt
of
your
admonitions
.
It
s
one
thing
to
tread
holy
admonitions
under
our
feet
,
as
hogs
do
and
those
that
wallow
in
their
sins
,
and
another
thing
to
bite
and
rend
him
that
reaches
holy
admonitions
to
us
as
dogs
do
:
such
an
one
was
Crescens
the
Cynick
Philosopher
,
from
whom
Justin
Martyr
expected
his
death
.
As
Christ
would
not
have
publick
and
private
admonition
to
be
given
for
their
sake
,
so
would
he
not
have
it
altogether
kept
silent
for
their
sake
.
Of
this
sort
of
dogs
are
many
,
who
stir
up
,
not
onely
Magistrates
but
the
common
people
against
the
professors
of
truth
,
because
the
truth
such
hold
forth
is
contrary
to
their
profit
and
praise
,
as
we
see
in
Christ
and
the
Apostles
.
The
reasons
of
this
are
,
1
The
unprofitableness
and
unworthiness
.
Your
labour
will
be
spent
in
vain
,
they
will
trample
these
precious
things
under
their
feet
.
Things
that
are
slighted
and
counted
nothing
worth
are
trod
in
the
mire
,
as
pearles
,
&c.
to
them
that
know
not
their
worth
.
2
Your
own
safety
;
they
will
turn
again
and
rend
you
,
they
will
prepare
fire
,
sword
,
prisons
and
banishment
against
you
;
and
therefore
as
no
man
will
meddle
with
a
mad
Dog
for
fear
he
be
bit
by
him
,
so
should
we
beware
of
such
Dogs
.
There
are
some
wicked
men
though
they
be
not
cured
yet
are
they
curable
;
to
these
admonitions
may
be
given
;
but
some
are
incurable
,
to
whom
they
are
not
to
be
given
.
And
though
we
are
to
give
a
reason
of
the
hope
in
us
to
every
man
,
yet
is
it
onely
to
them
that
ask
a
reason
thereof
,
which
Hogs
and
Dogs
do
not
.
So
that
as
in
the
former
Verse
Christ
showes
who
and
what
kinde
the
reprovers
should
be
,
such
as
were
free
from
beams
or
gross
evils
,
so
here
in
this
Verse
he
showes
who
the
persons
to
be
reproved
must
be
,
not
Dogs
nor
Hogs
,
but
such
as
will
receive
an
admonition
.
Q.
How
may
we
give
admonitions
that
they
may
be
received
?
A.
Something
must
be
done
by
the
reprover
,
something
by
the
reproved
.
1
The
reprover
must
reprove
in
love
.
It
s
horrible
wickedness
if
any
should
cover
hatred
or
revenge
under
such
a
duty
,
1
Thes.
2.11
,
12.
We
charged
you
,
as
a
father
doth
his
children
,
that
ye
would
walk
worthy
of
God
.
Never
set
upon
reproof
unless
your
conscience
tell
you
,
you
do
it
out
of
love
.
2
Be
sure
there
be
a
fault
committed
.
If
you
take
up
groundless
reports
,
you
your self
will
come
under
reproof
,
1
Cor.
1.11
,
12.
1
Cor.
5.1
.
3
Let
reproof
be
applied
to
the
quality
of
the
person
reproved
;
if
an
inferior
more
boldly
,
if
a
superiour
more
modestly
,
so
Nathan
to
David
,
1
Tim.
5.1
.
and
to
the
quantity
or
quality
of
the
sin
,
Tit.
1.13
.
Rebuke
them
sharply
.
If
a
person
be
so
high
that
because
of
his
greatness
he
will
not
be
reproved
,
he
is
to
be
reproved
because
he
will
not
be
reproved
.
4
With
observation
of
fit
time
and
place
,
so
Abigail
to
Nabal
when
the
drink
was
out
of
his
head
,
1
Sam.
25.36
,
37.
Prov.
25.11
.
5
With
zeal
,
that
so
the
sinner
may
see
his
sin
and
Gods
wrath
due
for
it
;
not
as
Eli
to
his
sons
,
but
as
John
Baptist
,
Matth.
3.7
,
8
,
9.
Matth.
14.4
.
6
With
meekness
,
considering
thy self
mayest
be
tempted
,
Gal.
6.1
.
7
To
give
it
to
a
person
hopefull
,
not
incorrigible
,
not
a
Dog
or
Hog
,
Prov
,
23.9
.
8
With
patience
.
If
a
person
be
admonished
and
repents
not
,
yet
wait
a
while
;
if
he
still
mend
not
,
take
one
or
two
that
may
be
helpfull
,
either
to
bring
him
to
repentance
,
or
to
witness
his
stubbornness
,
Matth.
18.15
.
2
Something
must
be
done
by
the
reproved
,
as
1
To
pray
for
honest
reprovers
,
Psal.
141.4
,
5.
Let
the
righteous
reprove
me
it
shall
be
an
excellent
oyl
.
2
Take
the
reproof
with
humility
and
patience
,
and
not
to
storm
,
saying
as
that
Israelite
to
Moses
,
Who
made
thee
a
Ruler
and
a
Judge
over
me
?
Exod.
2.14
.
3
Judge
that
it
comes
from
love
till
the
contrary
appear
,
and
so
it
will
be
better
digested
.
We
are
not
offended
at
him
that
showes
us
the
spots
on
our
clothes
,
why
should
we
be
at
him
that
shews
us
the
spots
of
our
life
.
4
Amend
by
thy
reproof
,
whether
it
be
a
sin
thou
hast
been
guilty
of
,
or
a
duty
thou
hast
faln
short
in
;
if
not
guilty
,
let
it
caution
thee
for
time
to
come
,
Prov.
9.9
.
If
thou
after
reproofs
amend
not
,
thou
art
near
destruction
,
Prov.
29.1
.
Motive
1.
He
that
rebuketh
a
man
shall
finde
more
favour
afterward
then
he
that
flattereth
with
his
tongue
,
Prov.
28.23
.
else
we
are
in
danger
to
partake
with
others
mens
sins
,
Eph.
5.11
.
V.
7.
Ask
and
it
shall
be
given
you
,
seek
and
ye
shall
finde
,
knock
and
it
shall
be
opened
unto
you
.
V.
8.
For
every
one
that
asketh
receiveth
,
and
he
that
seeketh
findeth
,
and
to
him
that
knocketh
it
shall
be
opened
.
In
this
command
Christ
stirs
us
up
to
prayer
.
There
are
two
things
that
hinder
prayer
,
to
wit
sloth
,
and
unbelief
;
against
sloth
Christ
bids
us
ask
,
seek
,
knock
,
and
against
unbelief
Christ
saith
,
whosoever
asketh
receiveth
,
and
he
that
seeketh
findeth
,
and
to
him
that
knocketh
it
shall
be
opened
.
Nothing
more
stirs
up
a
soul
to
prayer
then
a
confidence
of
being
heard
,
and
nothing
makes
a
man
more
heartless
then
the
contrary
.
Now
for
the
things
believers
should
ask
they
are
the
Spirit
,
Luk.
11.13
.
heavenly
wisedome
,
Jam.
1.5
.
both
which
Paul
conjoyns
and
bids
us
pray
for
the
spirit
of
wisedome
,
Eph.
1.17
,
18.
also
,
increases
of
grace
.
These
three
,
ask
,
seek
,
and
knock
,
signifie
most
fervent
begging
of
God
,
or
a
begging
with
perseverance
;
they
signifie
we
should
pray
believingly
,
diligently
,
fervently
,
and
perseverantly
.
If
men
use
to
give
being
so
importuned
,
how
much
more
will
God
?
As
Christ
showes
in
the
following
verses
.
For
every
one
that
asketh
receiveth
]
Psal.
81.7
.
Thou
calledst
in
trouble
and
I
delivered
thee
,
Psal.
50.15
.
The
words
seem
to
be
taken
out
of
Jer.
29.12
,
13.
Then
shall
ye
call
upon
me
and
I
will
hearken
unto
you
,
and
ye
shall
seek
me
and
find
me
,
when
ye
shall
search
for
me
with
all
your
heart
.
See
Luke
15.4
.
This
promise
is
to
be
understood
,
that
we
ask
according
to
the
qualifications
before
laid
down
,
as
that
we
ask
in
faith
,
&c
Use
.
It
's
incouragement
to
us
to
come
to
God
in
all
our
wants
.
While
they
speak
I
will
hear
,
Esa.
65.24
.
Every
believer
may
say
of
himself
and
others
as
Moses
said
of
the
Jews
,
Deut.
4.7
.
What
Nation
is
there
that
hath
God
so
nigh
unto
them
as
the
Lord
our
God
is
in
all
things
that
we
call
unto
him
for
?
Onely
you
must
ask
things
that
God
hath
promised
,
or
at
least
commanded
us
to
ask
for
,
not
hurtfull
things
,
as
to
ask
riches
to
spend
them
upon
our
lusts
;
not
curious
things
.
The
mother
of
Zebedees
sons
desiring
that
her
sons
might
sit
one
at
Christs
right
hand
the
other
at
Christs
left
hand
in
his
Kingdome
,
was
repulsed
.
2
Exhort
to
patient
waiting
if
God
answer
not
at
first
,
Luke
18.1
.
God
long
waited
for
us
,
Song
5.1
.
Revel.
3.20
.
V.
9
,
For
what
man
is
there
among
you
,
which
if
his
son
ask
him
bread
,
would
give
him
a
stone
?
V.
10
,
Or
if
he
ask
a
fish
will
he
give
him
a
Serpent
?
V.
11.
If
ye
then
that
are
evil
know
how
to
give
good
things
to
your
children
,
how
much
more
shall
your
father
which
is
in
heaven
give
good
things
to
them
that
ask
him
?
The
words
are
an
argument
from
the
less
to
the
greater
.
Fathers
,
though
bad
men
,
will
give
good
things
to
their
children
,
much
more
will
God
being
a
good
father
,
give
good
things
to
his
children
when
they
ask
them
of
him
.
Mark
,
Christ
argues
onely
for
giving
good
things
to
Gods
children
,
not
to
others
:
to
his
children
God
will
give
,
and
more
liberally
,
then
men
will
to
theirs
.
When
a
son
asks
bread
if
the
father
should
give
him
a
stone
it
would
be
unprofitable
for
him
,
and
if
he
should
ask
fish
and
the
father
should
give
him
a
serpent
that
is
like
a
fish
he
would
give
him
that
which
is
hurtfull
,
and
would
poyson
him
;
surely
then
God
will
not
give
his
children
those
things
which
are
either
unprofitable
for
them
,
or
hurtfull
unto
them
:
God
in
mercy
sometimes
hears
us
not
,
but
denies
us
that
which
we
ask
,
that
he
may
give
us
that
which
may
do
us
more
good
.
If
ye
being
evil
know
how
to
give
good
things
]
The
Apostles
and
holy
men
are
said
to
be
evil
,
1
Comparatively
,
in
respect
of
God
,
Job
15.14
,
15
,
16.
the
heavens
are
not
pure
in
his
sight
,
as
the
Moon
is
dark
in
comparison
of
the
Sun
,
or
2
Because
of
the
unregenerate
part
remaining
in
godly
men
,
Rom.
7.18
.
I
know
that
in
my
flesh
dwels
no
good
thing
.
He
doth
not
mean
his
flesh
properly
so
taken
,
in
which
the
Spirit
of
God
dwelt
,
who
was
good
,
yea
goodness
it self
,
but
his
unregenerate
part
.
Obs.
There
is
a
natural
proneness
in
parents
,
though
wicked
,
to
do
good
unto
their
children
,
2
Cor.
12.14
.
2
What
good
thing
we
obtain
from
God
we
must
look
to
get
it
in
the
use
and
exercise
of
prayer
,
Psal.
50.15
.
3
The
bowels
of
God
towards
his
children
are
infinitely
more
then
the
bowels
of
an
earthly
father
towards
his
,
Psal.
103.13
.
V.
12.
Therefore
all
things
whatsoever
ye
would
that
men
should
do
to
you
,
do
ye
even
so
to
them
,
for
this
is
the
Law
and
the
Prophets
.
In
this
command
Christ
warns
us
that
we
should
do
as
we
would
be
done
by
.
The
Emperour
Severus
had
this
sentence
which
he
had
received
from
Christians
or
Jews
,
quod
tibi
non
vis
alteri
nè
feceris
,
what
thou
willest
not
to
thy self
thou
shalt
not
do
to
another
.
Self-love
doth
so
blinde
us
that
to
judge
rightly
we
must
change
the
person
.
This
is
the
foundation
of
all
equity
,
that
we
would
not
do
to
any
what
we
would
not
suffer
.
If
you
look
upon
him
him
as
unrighteous
that
offers
you
wrong
,
look
upon
your self
as
unrighteous
that
offer
wrong
to
another
.
You
would
not
that
another
man
should
over-reach
you
,
or
take
the
advantage
of
a
mistake
of
you
,
nor
with-hold
any
due
right
from
you
or
your
children
,
you
would
that
every
man
should
love
you
,
do
you
so
to
others
.
This
is
a
short
sum
of
all
righteousness
.
You
would
not
any
man
should
hurt
you
,
do
not
ye
hurt
others
;
let
this
rule
be
in
our
buying
,
selling
,
&c.
Therefore
]
This
Illative
Conjunction
hath
respect
to
the
foregoing
precepts
of
this
Sermon
,
as
for
giving
alms
,
and
loving
our
neighbour
,
and
not
judging
rashly
,
and
doth
conclude
from
them
,
and
so
Luke
carries
it
,
and
doth
not
conclude
from
what
went
immediately
before
,
as
some
carry
it
,
you
would
that
you
should
be
heard
asking
just
things
of
God
,
therefore
you
must
hear
your
neighbour
asking
just
things
of
you
;
which
though
it
be
a
truth
,
yet
is
it
not
the
propper
inference
,
because
Christ
speaks
not
of
our
acting
towards
God
but
towards
men
.
Though
some
think
this
word
therefore
to
be
redundant
.
This
precept
is
to
be
understood
onely
in
just
things
:
for
else
a
drunkard
may
reason
,
because
I
make
him
drunk
,
let
him
make
me
drunk
,
or
an
adulterer
may
say
,
I
lay
with
my
neighbours
wife
,
and
let
him
lye
with
mine
,
or
to
give
rayling
for
rayling
.
For
this
is
the
Law
and
the
Prophets
]
The
words
are
the
reason
of
Christs
command
,
because
all
the
Scriptures
aym
at
this
,
not
onely
the
Old
Testament
but
the
New
,
Rom.
13.8
.
Gal.
5.14
.
Love
fulfills
the
Law
in
respect
of
parts
not
in
respect
of
degrees
,
but
justification
by
the
Law
is
not
unless
it
be
fulfilled
both
wayes
;
Charity
being
imperfect
,
the
operations
of
it
must
needs
be
imperfect
.
In
those
places
Paul
sayes
the
Law
is
fulfilled
,
in
this
thou
shalt
love
thy
neighbour
as
thy self
,
this
is
the
summe
and
scope
the
Law
and
Gospel
propounds
as
to
men
,
and
therefore
to
love
our
neighbour
as
our self
is
to
do
to
him
as
we
would
have
him
do
to
us
,
were
we
in
his
case
,
for
it
seems
to
me
that
those
two
Scriptures
and
this
of
Christ
aim
at
one
thing
.
You
would
not
have
your
wealth
,
wife
,
name
taken
from
you
,
do
not
you
take
it
from
others
.
Now
Christ
saith
not
,
this
is
the
whole
Law
and
the
Prophets
,
for
Matth.
22.38
,
39.
The
law
stablishes
the
loving
of
God
with
all
our
heart
,
as
the
chief
commandement
,
and
love
,
and
justice
to
our
neighbour
as
the
next
.
We
are
apt
to
require
righteousness
from
our
neighbours
to
us
but
backward
to
return
it
.
Subjects
,
Princes
,
Parents
,
Children
,
Masters
,
Servants
should
do
in
their
relations
as
they
would
be
done
by
,
if
they
were
in
the
correlation
.
V.
13.
Enter
ye
in
at
the
strait
gate
,
for
wide
is
the
gate
,
and
broad
is
the
way
that
leadeth
to
destruction
,
and
many
there
be
which
go
in
thereat
.
V.
14.
Because
strait
is
the
gate
,
and
narrow
is
the
way
which
leadeth
unto
life
,
and
few
there
be
which
finde
it
.
In
the
words
,
1
A
Precept
,
Enter
ye
in
at
the
strait
gate
.
2
The
Reasons
,
1
The
wide
gate
and
broad
way
leads
to
destruction
,
2
Because
the
way
that
leads
to
life
,
and
the
gate
that
enters
into
it
is
strait
and
narrow
.
3
The
fewness
of
those
that
finde
this
strait
gate
and
narrow
way
,
and
the
multitudes
who
enter
in
at
the
wide
gate
.
Or
thus
,
Christ
sets
down
two
things
,
1
The
end
,
eternal
life
.
2
The
means
thereunto
.
A
Metaphor
from
Passengers
,
who
first
set
down
the
place
they
go
to
,
and
then
think
of
the
way
to
it
.
The
scope
of
Christ
is
that
we
should
not
be
offended
at
the
fewness
of
those
that
follow
Christ
,
and
the
multitudes
that
follow
the
manners
of
the
World
.
The
occasion
Luke
sets
down
,
cap.
13.22
.
One
of
Christs
hearers
asked
this
question
,
Are
there
few
that
shall
be
saved
?
To
which
Christ
answers
by
an
implicite
Affirmation
,
Strive
to
enter
in
at
the
strait
gate
.
q.
d.
You
may
think
that
I
have
straitened
the
way
by
my
Precepts
,
but
I
have
onely
shewed
you
what
it
is
.
Enter
in
at
the
strait
gate
]
That
is
,
the
gate
and
way
of
holiness
,
called
the
way
of
Gods
testimonies
,
Ps.
119.3.14.32
.
It
's
called
a
strait
gate
,
1
Because
in
its
own
nature
it
displeaseth
flesh
and
bloud
.
2
Because
of
the
strictness
of
commands
,
Matth.
5.28
,
29
,
44.
3
Because
of
the
circumspection
and
care
which
must
be
used
in
walking
in
it
,
as
in
a
way
from
which
by
the
narrowness
a
man
may
easily
decline
,
Ephes.
5.14
.
Prov.
4.23
.
Deut.
5.32
.
4
Because
there
must
be
a
great
deal
of
stooping
and
condescention
:
a
man
must
be
humbled
and
abased
in
the
sight
of
his
own
vileness
,
Luke
15.18
,
19.
5
Because
there
must
be
much
striving
to
get
in
,
Luke
13.23
.
6
Because
there
must
be
stripping
of
our selves
,
1
Of
our
Lusts
,
even
of
every
darling
sin
,
Matth.
5.29
,
30.
1
Pet.
4.2
.
2
Of
our
enjoyments
,
Luke
14.33
.
to
forsake
all
for
Christ
;
Lands
,
Livings
,
Friends
.
7
Because
of
the
Impediments
in
the
way
,
as
1
Pleasures
and
Honours
,
2
Mocks
and
Reproaches
,
Heb.
11.25
,
26.
3
Many
tribulations
,
Acts
14.22
.
For
wide
is
the
gate
and
broad
is
the
way
that
leadeth
to
destruction
]
This
is
the
first
Reason
;
by
wide
gate
and
broad
way
Christ
means
the
way
that
ungodly
and
sinners
walk
in
,
Psalm
1.1
,
6.
called
our
own
way
,
Isai
53.6
.
or
the
way
of
our
own
heart
,
Isai
57.17
.
It
's
called
a
broad
way
,
1
Because
it
's
a
way
of
liberty
to
the
flesh
,
that
a
man
may
run
any
course
in
it
,
whether
uncleanness
,
pride
,
worldliness
.
2
Because
every
man
naturally
walks
in
it
,
and
in
no
other
,
Rom.
3.16
,
17.
3
Because
in
this
way
there
are
no
conditions
or
restraints
put
upon
a
man
by
corruption
,
but
he
may
do
what
he
pleaseth
.
4
Because
of
the
abundance
of
several
sorts
of
sinners
walking
in
it
,
as
it
were
,
without
touching
one
another
;
the
drunkard
,
swearer
,
worldling
.
Many
there
be
which
go
in
thereat
]
We
are
not
to
follow
multitudes
.
Noah
and
Lot
would
not
;
four
hundred
false
Prophets
against
one
Eliah
.
All
the
Jews
cried
Crucifie
him
.
All
the
World
wondered
after
the
Beast
,
Rev.
13.3
.
All
Nations
,
Kindreds
and
Tribes
fell
down
and
worshipped
the
golden
Image
,
except
Shadrach
,
Meshech
and
Abednego
.
For
4000
years
all
Nations
walked
in
their
own
ways
,
Acts
14.15
.
Divide
the
World
in
thirty
parts
,
nineteen
parts
are
Idolaters
,
six
are
Mahumetans
,
one
Jews
,
and
four
Christians
;
and
of
the
Christians
I
judge
that
at
least
there
are
three
Papists
for
two
Protestants
,
and
of
the
Protestants
that
seem
to
be
,
take
out
the
Atheists
,
profane
,
worldlings
,
formal
,
how
few
are
there
,
that
go
in
the
narrow
way
?
So
that
the
world
looks
like
a
great
heap
of
chaff
wherein
here
and
there
a
wheat
corn
lyes
hid
.
One
good
man
among
multitudes
of
bad
.
So
that
as
Chrysostom
said
of
a
great
city
(
wherein
were
at
least
a
hundred
thousand
souls
)
it
was
Antioch
,
How
many
think
you
in
this
great
city
may
be
saved
?
what
think
you
of
a
thousand
?
and
concludes
,
I
think
in
all
this
great
city
not
above
an
hundred
persons
will
be
saved
,
and
I
doubt
of
some
of
them
too
:
which
amounted
to
every
thousanth
man
.
In
the
Type
onely
Caleb
and
Joshua
entred
Canaan
,
to
denote
that
few
even
among
professing
people
shall
enter
into
heaven
.
Many
are
called
,
few
chosen
,
Matth.
20.16
.
One
of
a
city
and
two
of
a
Tribe
,
Jer.
3.14
.
The
godly
in
Isaiahs
time
were
so
few
,
that
they
were
signes
and
wonders
,
Isa.
8.18
.
Of
all
the
seventy
two
Rulers
onely
Joseph
of
Arimathea
and
Nicodemus
owned
Christ
.
Christ
his
flock
is
a
little
flock
,
Luk.
12.32
.
Among
multitudes
there
were
three
onely
who
resisted
the
worshipping
of
the
golden
Image
.
Constantine
the
Arrian
the
Son
of
Constantine
did
upbraid
the
Orthodox
,
that
Athanasius
with
four
or
five
more
troubled
the
peace
of
all
the
world
:
to
whom
Liberius
Bishop
of
Rome
said
,
the
word
of
faith
is
not
diminished
by
my
aloneness
,
Theodoret
,
lib.
2.
Hist
Eccles.
cap.
16.
Augustine
,
lib.
4.
Cont.
Crescent
.
cap.
53.
compares
the
Church
to
a
barne
floor
,
wherein
is
more
chaff
then
grains
of
wheat
,
what
may
we
then
compare
the
world
to
?
the
righteous
are
scarcely
saved
,
1
Pet.
4.18
.
Now
,
for
the
broad
way
,
how
many
go
therein
?
Young
and
Old
compassed
Lots
house
.
Rev.
17.15
.
The
waters
which
thou
sawest
where
the
whore
sitteth
,
are
peoples
,
and
multitudes
,
nations
and
languages
.
Small
and
great
,
rich
and
poor
take
the
beasts
mark
in
their
right
hands
and
foreheads
,
Rev.
13.16
.
All
the
Asian
professors
that
were
at
Rome
fell
away
at
one
time
,
2
Tim.
1.15
.
See
Matth.
7.22
.
Many
will
say
to
me
in
that
day
,
&c.
Use
.
1
Comfort
against
discouragement
,
because
of
the
fewnesse
of
them
that
look
towards
God
.
Christ
hath
foretold
it
.
2
Admire
the
grace
of
God
,
that
among
the
few
that
shall
be
saved
God
should
cast
his
love
upon
so
contemptible
a
creature
as
thou
art
.
3
Strive
to
enter
in
.
In
the
Baptists
time
the
Kingdom
of
heaven
suffered
violence
,
Matth.
11.12
.
The
violent
took
it
by
force
.
Christ
sayes
,
strive
to
enter
in
.
The
Greek
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
to
strive
like
wrastlers
,
who
put
forth
all
their
strength
when
they
wrastle
,
as
for
life
if
they
do
overcome
,
or
for
death
if
they
be
overcome
.
So
run
that
ye
may
obtain
,
strive
to
be
temperate
in
all
things
;
if
wrastlers
for
a
corruptible
crown
,
let
us
for
an
incorruptible
,
1
Cor.
9.24
,
25.
For
this
cause
the
first
Christians
willingly
offered
themselves
to
Martyrdom
,
and
Origen
had
a
saying
,
that
if
there
were
but
one
man
in
the
world
that
were
to
be
saved
he
would
strive
to
be
that
man
;
how
much
more
when
there
's
more
?
But
oh
the
luke
warmness
and
indifferency
of
many
,
who
think
it
an
easie
thing
to
come
to
heaven
,
and
never
take
pains
herein
!
contrarily
Saints
,
1
Pet.
4.18
.
2
Pet.
1.10
.
Heb.
4.1
.
Heb.
6.12.12.1
,
2.
4
Caution
.
Beware
of
making
multitudes
your
precedent
for
the
things
of
God
.
It
was
no
Argument
for
Noah
to
corrupt
his
wayes
,
though
all
flesh
had
corrupted
theirs
.
V.
15.
Beware
of
false
Prophets
,
which
come
to
you
in
sheeps
cloathing
,
but
inwardly
are
ravening
wolves
.
Christ
warns
his
Disciples
here
to
take
heed
of
false
Prophets
:
where
a
fold
of
sheep
is
there
will
the
Wolf
be
walking
.
There
's
a
two
fold
watchfulness
against
these
false
Prophets
,
1
That
which
is
by
the
Elders
,
Act.
20.28
,
29.
Take
heed
unto
your selves
and
to
all
the
flock
,
for
after
my
departure
shall
grievous
Wolves
enter
in
among
you
.
Song
.
2.15
.
Take
us
the
Foxes
,
the
little
Foxes
,
which
spoil
the
vines
,
for
our
vines
have
tender
grapes
.
By
which
the
Spirit
means
false
Prophets
,
Ezek.
13.40
.
Israel
,
thy
Prophets
are
like
the
Foxes
of
the
deserts
.
Now
Elders
are
to
discover
false
Prophets
that
all
men
may
see
their
folly
,
2
Tim.
3.8
,
9.
1
By
confuting
of
them
,
Titus
,
1.9
.
An
Elder
must
be
able
to
convince
gain-sayers
.
2
By
warning
brethren
against
them
,
Gal.
5.7
,
8.
3
By
denouncing
the
censures
of
the
Church
against
them
,
for
want
whereof
the
Angel
of
Thyatira
was
reproved
,
Rev.
2.20
.
1
Tim.
1.20
.
2
Brethren
are
to
take
heed
of
them
,
1
By
avoiding
their
company
,
Rom.
16.17
.
I
beseech
you
,
brethren
,
mark
them
which
cause
divisions
and
offences
contrary
to
the
doctrine
which
ye
have
heard
,
and
avoid
them
,
1
Tim.
6.3
,
4.
2
If
providence
unavoidably
cast
us
into
their
company
,
be
sure
you
do
not
hear
them
,
that
is
yield
not
to
their
perswasions
,
Prov.
19.27
.
Cease
,
my
Son
,
to
hear
the
instruction
that
causes
to
erre
from
the
words
of
knowledge
.
3
By
not
receiving
them
to
your
houses
.
2
Epistle
of
John
,
ver
.
10.
If
there
come
any
unto
you
and
bring
not
this
doctrine
,
receive
him
not
into
your
houses
,
neither
bid
him
God
speed
.
Grounds
why
we
should
beware
of
false
Prophets
.
1
Because
they
lye
in
wait
to
deceive
,
Eph.
4.14
.
And
in
order
thereto
they
have
dice
,
cogging
slights
,
as
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
and
much
cunning
craftiness
.
2
Because
the
persons
whom
false
Prophets
endeavour
to
seduce
are
commonly
weaklings
or
young
beginners
in
the
faith
,
Gal.
1.2
,
3.
No
sooner
had
the
Galatians
received
truth
,
but
false
Prophets
were
ready
to
seduce
them
,
Song
.
2.15
.
Take
us
the
Foxes
,
why
?
our
vines
have
tender
grapes
;
that
is
our
believers
or
members
are
but
tender
or
young
in
the
faith
,
and
so
are
least
able
to
make
resistance
against
them
.
We
see
how
busie
false
Prophets
have
been
at
Antioch
,
Act.
15.5
.
and
at
Coloss
,
cap.
2.7
,
8.
at
the
first
planting
of
the
Churches
.
3
Because
of
the
great
multitude
of
such
,
1
Joh.
4.1
.
There
are
many
false
Prophets
gone
out
into
the
world
.
4
Because
a
Leprosie
in
the
head
,
or
a
seducement
by
a
false
Prophet
,
may
prove
as
dangerous
as
a
scandalous
practice
;
hence
false
Prophets
are
said
to
bring
in
damnable
Heresies
,
2
Pet.
2.2
.
Use
.
1
Try
the
Spirits
,
that
is
the
doctrines
,
because
many
false
Prophets
are
gone
out
,
1
Joh.
4.1
.
False
Prophets
take
advantage
of
seducing
by
the
lightness
of
mens
mindes
.
As
all
should
try
them
,
so
especially
governours
,
Princes
and
great
persons
,
for
whom
such
lye
in
wait
,
Act.
13.6
.
2
Take
heed
of
such
deluders
;
for
this
purpose
,
1
Get
a
love
to
truth
,
for
want
whereof
many
are
given
up
to
delusions
,
to
believe
lyes
,
2
Thess.
2.10
,
11.
2
Take
heed
of
lightness
of
mind
:
many
are
taken
with
every
new fangled
whimsie
;
as
the
Galatians
were
soon
removed
,
so
are
they
,
Gal.
1.6
.
3
Take
heed
of
their
fair
tongues
,
Rom.
16.18
.
With
good
words
and
fair
speeches
they
deceive
the
hearts
of
the
simple
,
they
promise
liberty
but
allure
to
wantonness
,
2
Pet.
2.18
,
19.
4
Converse
not
with
such
false
Prophets
,
2
Epistle
of
John
,
ver.
10.
5
Consider
the
danger
of
their
doctrines
.
They
come
in
sheeps
cloathing
]
Here
's
the
danger
of
them
,
they
come
in
sheeps
cloathing
,
but
inwardly
are
wolves
.
Lether
or
sheep-skins
was
the
habit
of
true
Prophets
,
Heb.
11.37
.
Under
this
kind
of
habit
we
are
to
understand
all
outward
show
of
innocency
,
testified
by
countenance
,
words
or
Apparel
.
The
Prophets
wore
sometimes
hairy
garments
,
as
the
Baptist
,
Matth.
3.4
.
And
the
false
Prophets
wore
these
to
deceive
,
Zach.
13.4
.
As
a
flock
of
sheep
is
in
danger
when
there
is
among
them
a
Wolf
covered
with
a
sheep-skin
,
so
is
Gods
flock
in
danger
by
these
false
Prophets
.
Quest.
But
what
is
this
sheeps
clothing
?
Answ.
Extraordinary
appearance
of
Zeal
,
Pretended
inspirations
of
the
spirit
,
seeming
sanctity
without
the
power
of
godliness
,
plainness
of
Apparel
,
pretended
self-denial
,
mortification
and
humility
,
even
to
the
neglecting
of
the
body
,
and
sometimes
even
of
relations
,
pretended
harmlesness
,
Allegations
of
Scripture
in
a
flourishing
way
,
but
not
in
truth
,
pretence
of
being
called
by
men
,
so
did
the
Scribes
and
Pharisees
of
their
being
called
;
A
readiness
to
endure
prisons
,
banishment
,
&c.
for
the
tenents
they
hold
,
Laborious
painfulness
in
going
from
one
Land
to
another
to
gain
Proselytes
,
Matth.
23.15
.
Denunciatory
damnations
against
those
who
will
not
believe
their
dreams
.
Inwardly
they
are
ravening
Wolfes
]
They
are
like
Wolfes
,
1
For
greediness
,
Esa.
56.11
.
they
are
strong
of
appetite
,
as
the
word
is
varied
in
the
Margin
,
they
can
never
have
enough
,
they
look
all
to
their
own
way
,
every
one
to
his
gain
.
2
For
subtilty
.
The
Wolf
is
very
subtile
,
the
Evening
Wolf
though
it
eat
some
of
the
flesh
when
it
takes
the
prey
,
yet
hides
the
rest
,
he
gnawes
not
the
bones
till
the
morrow
,
see
Zeph.
3.3
.
so
false
Prophets
are
very
subtile
,
deceitfull
workers
,
transforming
themselves
into
the
Apostles
of
Christ
,
Eph.
4.14
.
3
For
mischief
.
One
Wolf
will
mischieve
a
great
many
Sheep
,
so
these
.
4
For
watchfulness
.
The
Wolf
watcheth
if
the
Shepherd
be
gone
to
catch
the
Sheep
,
Joh.
10.12
.
so
do
false
Prophets
,
they
watch
to
catch
the
Sheep
and
Lambs
of
Christ
in
the
absence
of
the
Shepherd
.
5
Wolves
do
not
enter
in
by
the
door
,
but
climb
over
some
other
way
,
getting
over
pales
or
hedges
.
So
do
false
Prophets
,
they
do
not
come
in
at
Christs
door
,
which
is
the
lawfull
call
of
a
Church
,
but
some
other
way
,
as
pretence
of
presentation
,
institution
,
induction
,
commendums
,
dispensations
,
&c.
John
10.1
.
6
For
fierceness
and
cruelty
;
they
presently
tear
out
the
very
entrails
of
a
creature
.
Hab.
1.8
.
The
Chaldeans
are
said
to
be
more
fierce
then
the
Evening
Wolves
;
so
these
.
Acts
20.29
.
Grievous
Wolves
shall
enter
in
among
you
not
sparing
the
flock
.
False
Prophets
are
cruel
to
the
souls
of
men
:
yea
and
to
their
bodies
too
.
Zedekiah
the
false
Prophet
struck
Michaiah
,
〈◊〉
Kings
22.24
,
25
,
26.
Pashur
put
Jeremy
in
the
stocks
and
smote
him
,
Jer.
20.2
,
3.
Ananias
commanded
Paul
to
be
stricken
,
Acts
23.2
.
Use
1
Caution
against
the
feigned
pretences
of
false
Prophets
.
Learn
to
be
wise
as
Serpents
against
them
,
Matth.
10.16
.
If
they
be
Wolves
and
Serpents
to
circumvent
you
,
be
ye
Serpents
to
prevent
them
.
2
Learn
to
hear
and
obey
the
Lords
faithfull
Prophets
,
Joh.
10.4
,
5.
Heb.
13.7
,
17.
V.
16.
By
their
fruits
you
shall
know
them
.
Christ
gives
a
note
whereby
to
try
false
Prophets
,
viz.
By
their
fruits
,
that
is
,
by
their
fruits
of
iniquity
.
Obj.
But
you
said
before
they
had
a
seeming
sanctity
.
Answ.
True
,
but
feigned
things
soon
return
to
their
nature
,
no
man
can
long
carry
a
counterfeit
person
.
Q.
But
what
are
their
fruits
?
Answ.
They
are
many
,
1
Usually
they
flye
sufferings
,
especially
where
praise
doth
not
accompany
it
.
2
They
allure
unto
themselves
men
that
live
in
sin
,
especially
the
richer
sort
,
and
promise
them
peace
how
bad
soever
.
Even
such
as
have
been
cast
out
of
Churches
,
without
requiring
any
thing
of
their
repentance
.
3
They
move
questions
not
any
way
tending
to
godliness
,
but
either
curious
,
or
captious
questions
,
they
dote
about
questions
and
strife
of
words
,
being
full
of
perverse
disputings
,
1
Tim
,
6
4
,
5.
full
of
revilings
against
the
faithfull
servants
of
Christ
,
and
those
which
are
the
most
eminent
instruments
of
his
Church
.
4
Also
they
go
to
preach
without
any
call
,
either
of
a
true
gift
,
or
of
a
true
Church
,
or
Pastour
,
Acts
13.2
,
3
,
4.
Also
,
Acts
14.23
.
True
Prophets
have
usually
had
a
call
by
those
who
have
had
a
greater
measure
of
the
spirit
to
judge
then
the
person
called
.
Onely
men
that
are
likely
to
be
usefull
this
way
,
may
be
tried
.
The
Lord
complains
that
the
Prophets
prophesied
without
his
sending
,
Jer.
14.14
,
15.
Jer.
23.21
,
22.
I
have
not
sent
these
Prophets
yet
they
ran
,
I
have
not
spoken
to
them
yet
they
prophesied
.
5
Also
they
think
to
make
people
forget
the
name
of
God
by
their
pretended
inspirations
,
Jer.
23.27
.
They
think
to
cause
my
people
to
forget
my
name
,
by
their
dreams
which
they
tell
every
man
to
his
neighbour
,
as
their
fathers
have
forgotten
my
name
for
Baal
.
6
Also
they
are
full
of
confident
blasphemous
boldness
,
to
say
,
God
saith
,
when
God
saith
not
,
Jer.
23.31
.
I
am
against
the
Prophets
that
smooth
their
tongues
,
and
say
,
he
saith
,
The
word
of
the
Lord
,
to
this
Judge
,
this
Teacher
,
See
Ezek.
13.6
.
7
Also
a
bold
pretending
to
know
and
search
hearts
,
which
is
onely
proper
to
God
,
1
Kings
8.39
.
Thou
,
even
thou
onely
knowest
the
hearts
of
the
children
of
men
;
they
will
tell
a
man
they
never
saw
before
,
that
he
is
an
hypocrite
and
wicked
.
8
Also
sadding
the
hearts
of
the
righteous
,
and
gladding
the
hearts
of
the
wicked
,
Ezek.
13.22
,
23.
9
Also
to
build
up
and
comfort
souls
with
a
false
peace
,
Ezek.
13
,
10
,
11.
one
cried
peace
when
there
was
no
peace
.
One
false
Prophet
by
his
flattery
built
a
wall
of
carnall
confidence
,
and
another
daub'd
it
with
untempered
morter
.
This
is
called
a
sowing
of
Pillows
,
v.
18.
telling
persons
on
their
death-beds
you
have
kept
your
Church
,
and
been
good
to
the
poor
,
and
peaceable
among
your
neighbours
.
10
Vain-glory
also
is
a
fruit
of
a
false
Prophet
,
John
7.18
.
He
that
speaks
of
himself
seeks
his
own
glory
.
Contrarily
faithfull
Teachers
preach
not
themselves
but
Christ
Jesus
the
Lord
,
2
Cor.
4.5
.
John
3.30
.
11
Also
dissimulation
is
a
fruit
of
a
false
Prophet
;
he
endeavours
to
make
persons
to
believe
otherwise
of
things
then
he
himself
doth
,
as
of
the
Scriptures
,
that
they
are
of
God
,
but
yet
onely
for
such
a
time
,
not
for
a
constant
rule
of
faith
:
he
believs
the
resurrection
,
but
he
means
a
spiritual
resurrection
,
not
a
bodily
,
of
the
same
body
committed
to
the
earth
.
12
Also
bitter
invectives
against
instrumental
teaching
,
that
they
may
draw
Disciples
after
themselves
,
Acts
20.30
,
31.
13
Also
they
carry
you
from
the
light
of
the
Scriptures
to
the
light
within
you
,
contrary
to
Esai
8.20
.
to
the
law
and
to
the
testimony
.
If
they
speak
not
according
to
that
,
it
is
because
there
is
no
light
in
them
.
Thou
hast
no
light
within
,
who
carriest
persons
from
the
Scriptures
;
how
can
the
light
within
thee
check
thee
for
any
thing
but
from
the
light
of
Gods
word
?
The
Word
used
thirty
times
in
the
New
Testament
for
Conscience
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
,
a
knowledge
together
with
:
this
conscience
together
with
God
witnesses
all
our
purposes
,
words
and
actions
,
whether
good
or
evill
,
Rom.
9.1
.
But
whence
doth
it
witness
for
or
against
us
?
even
from
the
light
of
the
Word
.
A
man
might
commit
idolatry
and
persecution
every
day
,
and
yet
not
be
troubled
at
it
if
he
do
not
know
the
Law
of
God
.
Unless
the
knowledge
of
Gods
word
be
in
our
mindes
,
the
conscience
cannot
exercise
its
judicial
act
in
determining
of
the
lawfulness
or
unlawfulness
of
our
actions
.
Hence
,
when
the
Scripture
would
stir
up
a
mans
conscience
,
it
appeals
to
his
knowledge
,
1
Cor.
6.15
,
16
,
19.
1
Cor.
9.23
,
24.
14
Also
the
denying
of
Ordinances
,
upon
pretence
of
immediate
communion
with
God
.
These
false
Prophets
cast
off
the
Ordinances
wherein
God
and
the
soul
of
a
believer
have
communion
,
they
throw
down
Christs
ordinances
and
institutions
,
that
Satans
inspirations
and
revelations
may
be
instead
of
them
.
Because
there
are
some
Allegories
in
the
Scriptures
they
turn
all
into
Allegories
,
that
they
may
carry
us
into
a
Wood
whence
we
may
not
finde
our
way
out
,
and
all
to
stablish
these
fooleries
;
and
yet
these
men
judge
themselves
to
have
come
into
a
state
of
perfection
,
judging
others
to
be
children
who
use
ordinances
.
But
,
that
they
may
not
seem
to
be
mad
without
reason
,
they
bring
some
arguments
,
as
1
The
distinction
put
betwixt
the
Law
and
Gospel
,
called
Letter
and
Spirit
,
1
Cor.
3.6
.
by
Letter
is
meant
the
Law
,
by
the
Spirit
the
Gospel
.
The
Gospel
is
called
Spirit
comparatively
,
because
there
is
a
greater
powring
out
of
the
Spirit
now
then
formerly
.
Some
by
Letter
understand
the
Law
,
and
by
Spirit
the
gifts
of
the
Spirit
,
as
tongues
,
prophesie
,
&c.
but
I
lean
to
the
former
,
because
so
expounded
,
Rom.
7.6
.
where
,
by
oldness
of
the
Letter
,
the
Apostle
understands
a
principle
of
natural
conscience
,
and
,
by
newness
of
the
Spirit
,
a
principle
of
regeneration
.
For
these
Ordinances
of
Baptism
and
Supper
,
God
appointed
them
as
helps
to
our
faith
,
through
which
is
livelily
held
forth
a
crucified
Christ
for
remission
of
sins
to
a
believing
soul
:
for
not
divers
things
but
one
and
the
same
is
signified
in
both
those
ordinances
of
Baptism
and
the
Supper
,
to
wit
,
remission
of
sins
to
believers
and
repentants
.
For
the
duration
and
perpetuity
of
ordinances
till
the
end
of
the
world
,
take
these
reasons
:
1
Because
there
hath
been
since
the
Apostles
times
throughout
all
ages
a
Church
,
therefore
Ordinances
,
Eph.
3.22
.
Unto
him
be
glory
in
the
Church
throughout
all
ages
:
therefore
in
every
age
there
will
be
both
Church
and
Ordinances
.
2
Because
there
is
a
command
of
our
performance
and
observation
of
them
to
the
end
of
the
world
,
and
a
promise
of
Gods
presence
with
us
in
so
doing
,
Matth.
28.19
,
20.
Make
Disciples
in
all
Nations
—
Lo
I
am
present
with
you
to
the
end
of
the
world
,
1
Cor.
11.26
.
So
oft
as
ye
eat
this
bread
and
drink
this
Cup
,
ye
shew
forth
the
Lords
death
till
he
come
.
What
warrant
have
any
believers
to
make
a
change
till
the
Lord
come
?
No
more
warrant
to
put
an
end
to
Baptism
then
to
making
Disciples
,
or
the
teaching
the
observation
of
Christs
Commandements
.
I
can
well
nigh
trace
this
delusion
to
the
beginning
.
In
the
year
1644
divers
Books
were
printed
against
Infant-baptism
,
the
arguments
whereof
prevailed
against
Infant-baptism
that
many
Commanders
in
the
Army
were
against
it
,
but
the
Parliament
and
times
being
much
for
it
,
these
Commanders
were
troubled
to
keep
in
with
conscience
and
with
the
times
,
sundry
persons
disputing
that
these
Officers
were
bound
to
take
up
the
Baptism
of
Believers
.
In
this
juncture
of
time
comes
a
Chaplain
to
the
Army
,
who
being
forced
out
of
the
County
of
Kent
,
was
in
the
same
condition
with
these
Gentlemen
;
he
comes
and
preaches
a
doctrine
that
Baptisme
and
the
supper
were
onely
carnal
ordinances
and
types
,
and
that
they
ended
in
the
first
age
,
or
to
that
effect
;
so
this
doctrine
being
received
with
great
applause
,
this
preacher
,
formerly
of
little
acquaintance
,
came
in
one
month
to
be
one
of
the
most
eminent
preachers
in
the
army
,
and
these
Gentlemen
formerly
troubled
might
now
by
the
arguments
of
Mr.
J.
S.
easily
bundle
the
times
and
their
principles
against
infant
Baptisme
together
,
whiles
hereby
they
were
kept
from
the
principles
of
the
Anabaptists
.
Though
the
said
Mr.
J.
S.
had
formerly
conferred
with
me
to
Baptize
him
,
which
I
was
willing
to
do
,
onely
through
worldly
prudence
he
desired
a
place
to
be
digged
first
in
his
own
house
,
to
escape
the
odium
of
the
times
,
but
at
the
end
of
four
dayes
when
he
had
appointed
me
to
come
to
dispense
it
,
he
came
to
question
the
power
of
the
dispenser
,
so
I
departed
home
and
left
him
.
About
six
months
after
I
being
with
him
reasoned
so
far
,
that
in
one
after-noon
I
answered
his
arguments
and
wifes
,
being
many
,
till
they
had
no
more
to
say
,
save
this
,
they
were
convinced
,
but
they
must
stay
till
God
did
perswade
,
after
which
time
he
speedily
went
into
the
Army
,
the
product
and
spawn
of
whose
preachings
and
printings
were
these
delusions
about
denying
ordinances
,
which
groundedly
may
be
suspected
was
both
to
speaker
and
hearers
the
punishment
for
dallying
with
truth
,
and
denying
submission
to
it
after
conviction
.
My
conscience
tells
me
that
the
thing
I
write
of
him
was
truth
,
and
he
was
my
intimate
friend
,
whom
I
should
in
no
wise
have
cited
so
publick
,
but
that
conscience
to
God
for
the
undeceiving
of
others
urgeth
me
.
15
The
last
sort
of
fruits
by
false
Prophets
is
that
the
Scriptures
have
their
period
and
time
of
expiration
,
and
that
every
less
light
is
swallowed
up
by
a
greater
;
the
light
of
Moses
by
the
light
of
the
Prophets
,
the
light
of
the
Prophets
by
the
light
of
the
New
Testament
,
and
the
light
of
the
New
Testament
by
the
light
of
the
Spirit
.
The
Scriptures
they
acknowledg
were
Gods
Word
,
and
the
Pen-men
inspired
by
God
,
but
it
was
to
endure
for
a
time
;
hence
they
allege
2
Peter
1.19
.
We
do
well
to
take
heed
to
the
Scriptures
,
as
to
a
light
shining
in
a
dark
place
,
till
the
day
dawn
and
the
day-star
arise
in
their
hearts
.
Be
astonished
,
O
ye
Heavens
at
these
,
be
ye
horribly
afraid
.
The
horridness
of
this
Delusion
wants
tears
of
bloud
sufficiently
to
bewail
it
,
that
apostate
Professours
the
authours
of
these
Delusions
,
should
labour
as
it
were
to
kill
God
and
his
Word
with
his
own
Weapons
.
I
might
wave
all
Scripture-reason
with
these
that
deny
the
Scripture
,
and
reason
with
them
onely
as
Philosophers
,
also
I
might
let
the
Reader
see
that
this
damnable
errour
is
an
epitome
of
all
errour
.
But
to
answer
that
place
2
Peter
1.19
.
Peter
shews
that
if
these
dispersed
Jews
attended
to
the
Scriptures
of
the
Prophets
they
would
have
a
light
to
guide
them
in
their
darkness
,
till
the
day
at
last
appear
,
and
the
morning-star
,
the
sign
thereof
,
scatter
their
darkness
;
that
is
,
till
the
light
of
the
Gospel
clearly
manifest
unto
you
this
mystery
of
godliness
which
ye
have
begun
to
receive
.
Some
interpret
thus
,
that
Prophesie
is
the
Night
or
Darkness
,
the
Gospel
is
the
Light
or
Morning
Star
,
the
sight
of
God
in
Heaven
is
clear
Day
:
so
the
sense
is
,
Attend
unto
the
reading
and
study
of
the
Prophets
,
that
ye
may
be
strengthened
by
them
in
the
faith
of
Christ
,
untill
the
Day
Star
,
that
is
,
a
more
clear
knowledg
of
the
faith
of
the
Gospel
,
shine
unto
you
,
that
ye
being
confirmed
therein
may
thereby
be
brought
to
the
blessedness
of
Heaven
.
The
sight
of
faith
in
comparison
of
the
sight
in
Heaven
is
but
as
the
Dawning
of
the
Morning
to
the
Light
of
the
Sun
at
Noon
.
And
as
the
Morning
Star
is
a
Middle
betwixt
Night
and
Day
,
so
is
the
Doctrine
of
the
Gospel
a
Middle
betwixt
the
dark
Doctrine
of
the
Prophets
,
and
the
clear
sight
in
Heaven
.
So
that
by
Day
Star
is
not
meant
Christ
whom
these
believing
Jews
had
already
received
,
but
their
going
on
and
increase
in
the
faith
,
whiles
by
little
and
little
their
knowledg
became
more
certain
concerning
the
Mysteries
of
Christ
,
that
no
doubts
or
scruples
concerning
the
Christian
Faith
or
any
point
of
it
might
be
any
longer
in
their
mindes
.
Some
by
Day
dawning
and
Day
Star
understand
the
sight
of
God
in
Heaven
;
our
Life
of
Misery
in
this
World
being
like
Night
,
the
Life
to
come
will
be
like
Day
,
when
all
shadows
of
mortality
,
errour
and
ignorance
shall
vanish
away
.
See
Song
2.17
.
This
word
[
Untill
]
favours
this
Interpretation
,
because
we
need
Prophesie
and
the
Scriptures
all
our
Life
long
till
we
come
in
Heaven
.
But
both
Intepretations
are
to
be
taken
in
,
and
then
the
sense
will
be
,
Take
heed
to
the
Scriptures
of
the
Prophets
,
and
Gospel
,
as
to
the
means
for
your
going
on
in
the
Faith
,
and
building
up
,
untill
you
come
to
the
beatifical
vision
of
the
glory
in
Heaven
.
But
never
did
the
Apostle
or
Spirit
mean
that
the
written
Word
should
have
its
period
and
time
set
to
last
,
beyond
which
it
is
useless
and
improper
to
attend
unto
it
.
The
second
place
is
,
1
John
2.20
,
21
,
27.
But
ye
have
an
Unction
from
the
Holy
One
,
and
ye
shall
know
all
things
—
but
the
anointing
which
ye
have
received
of
him
abideth
in
you
,
and
ye
need
not
that
any
man
teach
you
,
but
as
the
same
anointing
teacheth
you
all
things
.
From
this
Scripture
,
they
argue
thus
,
they
that
have
the
Teachings
of
the
Spirit
have
no
need
of
the
teaching
of
the
Letter
,
but
they
have
the
Unction
of
the
Spirit
that
teacheth
them
all
things
,
therefore
they
need
neither
the
teaching
of
the
Letter
,
nor
the
teachings
of
men
.
Answ.
Three
things
to
be
opened
,
1
What
is
meant
by
Unction
?
Answ.
By
Unction
is
meant
Christianity
,
for
as
a
Christian
in
Greek
is
the
same
that
Anointed
is
,
so
Christianity
is
the
same
that
Anointing
is
;
now
Christianity
is
the
Doctrine
,
grace
and
wisdom
of
Christ
,
which
from
the
inspiration
of
the
Spirit
is
given
,
whereby
we
are
instructed
in
all
the
believables
and
duties
of
a
true
Christian
which
pertain
to
Christian
faith
and
life
,
and
to
fly
heretical
and
Antichristian
tenents
.
Now
this
heavenly
Light
is
compared
to
Oyl
,
because
the
principal
use
of
Oyl
is
to
maintain
Light
;
it
hath
other
virtues
,
as
to
cool
,
to
chear
,
to
heal
,
but
this
is
the
principal
;
so
that
by
Unction
he
means
the
Oyl
of
holy
Doctrine
or
Truth
.
2
Quest.
What
is
meant
by
this
anointing
teaching
us
all
things
?
Answ.
By
all
things
are
not
meant
every
individual
truth
,
for
the
Apostles
themselves
knew
onely
in
part
,
1
Cor.
13.9
.
therefore
we
must
understand
it
restrictively
to
the
matter
in
hand
.
Ye
know
all
things
,
that
is
,
concerning
the
shunning
of
Antichrist
and
holding
the
Faith
.
2
Or
by
all
things
he
means
all
things
he
had
formerly
taught
them
,
so
that
he
rather
remembers
them
and
admonishes
them
of
things
that
he
writ
,
than
delivers
any
Principles
which
were
new
unto
them
:
therefore
v.
24.
he
bids
that
that
might
remain
with
them
which
they
had
heard
from
the
beginning
.
3
Quest.
What
is
meant
by
this
Phrase
,
Ye
need
not
that
any
man
teach
you
?
Answ.
The
Apostle
doth
not
cry
down
ministerial
teaching
,
for
then
should
he
have
cried
down
his
own
teaching
,
and
nullified
many
other
Precepts
wherein
Preachers
are
commanded
to
preach
the
Word
,
in
season
and
out
of
season
,
2
Tim.
4.1
.
and
the
Ministry
is
given
for
the
perfecting
of
the
Saints
,
Ephes.
4.11
,
12.
but
onely
warns
them
against
false
Teachers
,
who
taught
them
contrary
Doctrines
to
those
,
wherein
by
the
Doctrine
of
Truth
they
had
been
informed
;
these
errours
the
Apostle
calls
Lyes
,
v.
22.
as
being
most
abominable
Lyes
to
deny
Jesus
to
be
Christ
.
So
that
the
sense
is
,
Ye
have
the
Light
of
the
Word
wherein
you
have
been
instructed
to
teach
you
all
things
needfull
for
your
salvation
,
so
that
you
are
not
to
listen
to
any
Impostours
that
teach
you
the
contrary
;
but
from
hence
to
deduce
,
that
because
you
have
the
Teachings
of
the
Spirit
,
that
we
need
not
the
Teachings
of
men
,
is
a
grand
Delusion
.
A
third
Argument
is
,
The
Elect
shall
be
all
taught
of
God
,
John
6.45
.
So
that
they
shall
not
teach
every
man
his
Neighbour
,
and
every
man
his
Brother
,
saying
,
Know
the
Lord
,
for
all
shall
know
me
,
from
the
least
to
the
greatest
,
Heb.
8.11
.
A.
There
is
a
twofold
Teaching
,
1
Notional
,
2
Affectionate
.
Of
the
later
of
these
the
Scripture
speaks
.
The
Lord
teaches
the
Elect
or
Children
of
the
new
Covenant
,
as
no
man
can
teach
with
the
like
,
he
gives
them
a
rellish
of
good
things
,
but
because
the
Lord
teaches
after
this
way
that
no
man
can
teach
,
it
follows
not
that
therefore
the
Apostle
excludes
the
teaching
of
man
,
for
then
why
would
Christ
send
out
his
Apostles
and
the
seventy
Disciples
,
and
why
doth
he
establish
a
Ministry
in
his
Church
,
one
essential
property
whereof
is
that
he
must
be
apt
to
teach
,
yea
doth
not
Christ
bid
us
pray
to
the
Lord
of
the
Harvest
for
such
Labourers
.
Christ
also
shews
us
that
from
the
Lords
teaching
as
a
principal
cause
,
the
Ministry
of
man
becomes
effectual
,
1
Cor.
3.7
.
There
are
many
other
fruits
of
false
Prophets
,
as
the
soothing
and
flattering
of
Princes
,
1
Kings
18.6
.
compared
with
v.
1●
.
The
mingling
of
Truth
and
Errour
together
,
or
at
least
truth
and
corrupt
affections
,
from
which
the
Apostle
clears
himself
,
2
Cor.
2.17
.
There
are
many
other
notes
of
false
Prophets
,
which
by
a
frequent
reading
of
the
Scriptures
,
and
begging
of
the
Spirit
,
we
may
attain
to
know
.
V.
16.
Ye
shall
know
them
by
their
Fruits
.
Do
men
gather
Grapes
of
Thorns
,
or
Figs
of
Thistles
?
Look
as
of
Thorn-trees
men
do
not
gather
Grapes
,
nor
of
Thistles
men
do
not
gather
Figgs
,
so
from
false
Prophets
there
is
no
good
and
sweet
fruit
gathered
,
but
the
harsh
and
corrupt
fruit
of
Errour
and
Heresie
.
V.
17.
Even
so
every
good
Tree
bringeth
forth
good
Fruit
,
but
a
corrupt
Tree
bringeth
forth
corrupt
Fruit.
Christ
here
comes
to
confirm
unto
us
further
that
men
do
not
gather
good
fruits
from
bad
trees
,
and
makes
a
reddition
to
the
former
Proposition
laid
down
interrogatively
.
By
good
and
bad
Trees
in
general
the
state
of
the
regenerate
and
unregenerate
man
may
be
understood
,
Matth.
12.33
.
Carnal
men
cannot
please
God
,
Rom.
8.8
.
Abel's
person
was
first
respected
,
then
his
offering
,
Gen.
4.4
.
In
particular
Christ
means
the
Prophets
,
when
good
they
bring
forth
good
fruit
,
when
corrupt
they
bring
forth
corrupt
fruit
;
when
good
,
they
handle
the
Word
of
God
uprightly
,
2
Cor.
2.17.4.2
.
when
corrupt
,
they
handle
Gods
Word
deceitfully
,
Ephes.
4.14
.
Such
false
Prophets
are
not
known
by
the
leaves
or
flowers
of
an
outward
profession
,
but
by
their
fruits
.
V.
18.
A
good
Tree
cannot
bring
forth
evil
Fruit
,
neither
can
a
corrupt
Tree
bring
forth
good
Fruit.
Christ
amplifies
what
he
had
delivered
,
shewing
that
a
good
will
from
the
habit
of
grace
in
the
soul
brings
forth
good
things
ordinarily
and
usually
,
and
an
evil
will
from
the
habit
of
sin
in
the
soul
brings
evil
things
.
But
Christ
means
first
,
the
man
must
be
changed
that
his
works
may
be
changed
.
But
who
is
found
good
of
the
Lord
,
seeing
Christ
died
for
sinners
,
therefore
he
found
us
all
bad
Trees
,
but
gave
us
power
to
believe
on
his
Name
,
Aug.
de
Verb.
Domini
Serm.
12.
But
if
we
carry
it
to
Teachers
,
we
must
understand
it
so
far
as
he
is
a
good
Teacher
(
for
even
good
Teachers
have
been
mistaken
in
some
things
)
they
cannot
bring
forth
corrupt
Doctrine
,
nor
can
a
corrupt
Teacher
,
so
far
as
he
is
corrupt
,
bring
forth
good
Doctrine
.
It
's
usual
that
the
actions
of
the
body
are
sutable
to
the
qualities
of
the
minde
,
Matth.
12.34
,
35.
A
good
man
out
of
the
good
treasure
of
his
heart
bringeth
forth
that
which
is
good
,
an
evil
man
out
of
the
evil
treasure
of
his
heart
brings
forth
that
which
is
evil
.
If
we
understand
it
of
men
,
we
must
understand
it
of
men
as
in
their
natural
estate
.
But
as
a
Tree
when
it
is
transplanted
brings
forth
good
fruit
,
though
naturally
without
transplantation
it
could
not
;
so
when
persons
are
transplanted
out
of
their
natural
estate
into
Christ
,
they
bring
forth
good
fruits
,
John
15.4
,
5.
though
in
their
natural
state
they
could
not
.
If
we
carry
it
to
Teachers
,
as
Christ
means
both
,
then
the
meaning
is
,
if
these
Prophets
were
true
lovers
of
godliness
,
as
they
would
seem
to
be
,
they
would
not
usually
commit
such
things
as
are
directly
contrary
to
godliness
as
they
do
.
V.
19.
Every
Tree
that
bringeth
not
forth
good
fruit
is
hewen
down
and
cast
into
the
fire
.
V.
20.
Wherefore
by
their
fruits
ye
shall
know
them
.
Here
's
the
punishment
of
false
Prophets
.
The
words
are
a
similitude
taken
from
an
Husbandman
,
and
are
denounced
against
all
Hypocrites
in
general
,
who
have
the
leaves
of
profession
,
but
want
the
power
of
godliness
,
and
in
particular
against
hypocritical
false
Prophets
.
John
15.6
.
If
a
man
abide
not
in
me
,
he
is
cast
forth
as
a
Branch
that
is
withered
,
and
men
gather
them
and
cast
them
into
the
fire
and
they
are
burned
:
as
the
Husbandman
casts
fruitless
Branches
into
the
fire
,
so
will
Christ
cast
such
as
bring
not
forth
good
fruit
into
the
fire
of
Hell
.
See
Matth.
3.10
.
In
particular
,
false
Prophets
bring
upon
themselves
swift
destruction
,
Their
judgment
lingers
not
,
and
their
damnation
slumbers
not
,
2
Peter
2
1
,
3.
Is
hewen
down
and
cast
into
the
fire
]
They
are
now
at
present
hewen
dow
by
the
threatnings
of
God
,
and
shall
hereafter
be
thrown
into
Hell
.
Wherefore
by
their
fruits
ye
shall
know
them
]
Christ
here
concludes
thus
,
q.
d.
seeing
men
usually
teach
things
suitable
to
their
manners
and
practises
,
by
such
kinde
of
corrupt
Teachings
you
may
suspect
these
Prophets
before
they
instill
or
drop
in
their
opinions
into
you
,
for
such
as
the
Masters
are
such
will
they
make
the
Scholars
,
such
as
the
Tree
is
such
will
the
Fruits
be
.
V.
21.
Not
every
one
that
saith
unto
me
,
Lord
,
Lord
,
shall
enter
into
the
Kingdom
of
Heaven
,
but
he
that
doth
the
will
of
my
Father
which
is
in
Heaven
.
Christ
from
reprehending
false
Prophets
,
comes
to
reprehend
all
hypocritical
Formalists
,
whether
teachers
or
hearers
,
who
pretend
the
faith
and
doctrine
of
Christ
in
a
great
shew
of
holiness
,
but
deny
it
in
their
works
.
They
prophesied
in
the
Name
of
Christ
,
and
wrought
miracles
,
but
did
not
do
Christ
his
will
.
In
the
words
two
things
,
1
An
exclusion
of
hypocritical
Formalists
,
or
formal
Hypocrites
,
out
of
Gods
Kingdom
.
Not
every
one
that
saith
Lord
,
Lord
,
&c.
A
name
without
a
thing
is
nothing
.
It
's
as
an
ornament
in
the
clay
,
or
a
jewel
in
the
mire
.
2
A
reception
of
those
who
have
a
sincere
purpose
to
obey
God
,
But
he
that
doth
the
will
of
my
Father
.
To
do
the
will
of
God
is
,
1
To
believe
on
Christ
,
John
6.40
.
This
is
the
will
of
the
Father
,
that
every
one
that
sees
the
Son
and
believes
on
him
,
should
have
everlasting
life
.
2
To
declare
our
faith
by
a
sanctified
course
of
obedience
,
1
Thess.
4.4
.
This
is
the
will
of
God
,
even
our
sanctification
.
3
To
have
a
purpose
for
all
Gods
commands
without
excepting
of
any
,
Psal.
119.6
,
106.
Col.
1.10.4.12
.
Heb.
13.20
,
21.
But
he
that
doth
the
will
of
my
Father
which
is
in
heaven
]
and
consequently
my
will
;
for
I
and
my
Father
are
one
,
Joh.
14.7
.
and
the
Father
is
in
the
Son
,
and
the
Son
in
the
Father
,
but
Christ
as
he
is
man
for
modesty
sake
,
names
the
will
of
the
Father
,
and
not
his
own
.
From
the
words
thus
opened
observe
.
Obs.
1
That
in
the
visible
Church
there
are
many
men
are
onely
formal
professours
;
such
were
the
foolish
Virgins
,
Matth.
25.1
.
Such
was
he
Eccles.
8.10
.
So
I
saw
the
wicked
buried
who
had
come
and
gone
to
the
place
of
the
Holy
,
Tit.
1.15
.
Profess
they
know
God
,
but
in
works
deny
him
.
A
name
to
live
,
but
are
dead
,
Rev.
3.1
.
Ezek.
33.31
.
Rom.
2.17
,
18
,
19.
Such
was
Judas
,
Magus
,
Saul
.
The
consciences
of
these
men
would
not
have
been
quiet
had
they
not
given
some
outward
service
to
God
.
Formal
professors
do
with
their
consciences
,
as
men
do
with
children
;
men
give
them
some
small
matter
,
as
a
pear
or
plum
,
to
keep
them
from
wrangling
and
crying
out
.
Use
.
1
Believe
not
every
one
that
hath
onely
a
profession
,
Joh.
2.23
.
How
forward
was
the
stony
ground
,
that
it
received
the
Word
with
joy
:
Matth.
12.21
.
and
yet
for
want
of
root
,
as
soon
as
tribulation
came
,
it
withered
?
2
Caution
against
formality
;
rest
not
in
professional
faith
because
thou
hast
the
name
of
professor
,
because
of
duties
of
religion
in
family
,
or
because
in
Church
Communion
.
They
that
are
found
not
to
live
as
Christ
taught
,
let
them
know
they
are
not
Christians
,
although
they
profess
the
doctrine
of
Christ
with
their
tongue
;
for
not
the
professors
onely
but
the
confirmers
of
their
works
shall
be
saved
.
Just.
Mart.
Apol.
1.49
.
This
formality
,
how
ever
it
be
plausible
with
the
world
,
yet
is
it
loathed
with
God
,
Rev.
3.15
,
16.
God
will
spue
out
such
Laodiceans
.
3
Trial
,
whether
thou
art
a
formal
man
or
not
.
1
When
thou
hast
not
grace
to
overcome
every
lust
,
but
Satan
holds
thee
under
some
insnaring
lust
;
so
Herod
.
Eccles.
8.10
.
So
I
saw
the
wicked
buried
that
had
come
and
gone
to
the
place
of
the
Holy
.
2
When
thou
hast
not
faith
to
suffer
for
God
or
a
good
conscience
,
Matth.
13.21
.
3
When
thou
art
onely
careful
to
cleanse
the
outward
man
,
but
careless
of
the
inner
man
;
so
the
Pharisees
,
Luk.
11.39
,
40.
The
Pharisees
made
clean
the
outside
of
the
cup
and
platter
,
but
their
inward
part
was
full
of
rapine
and
excess
.
Contrarily
powerful
Christians
are
most
troubled
with
the
inward
man
.
4
When
,
though
thou
performes
duties
of
Religion
,
yet
1
Thy
soul
is
not
nourished
by
them
,
nor
built
up
,
2
Tim.
3.8
.
Ever
learning
,
but
never
able
to
come
to
a
practical
knowledge
.
2
Or
else
thou
seest
not
Gods
face
in
duty
,
Job
,
13.16
.
He
onely
is
my
salvation
,
but
a
Hypocrite
shall
not
come
before
him
.
3
Or
else
thou
dost
not
groan
under
thy
dead-heartedness
.
Contrarily
powerful
Christians
groan
under
their
fits
of
deadness
,
and
pray
earnestly
for
quickening
,
Psal.
119.25
,
37
,
88
,
107
,
143
,
154
,
156
,
159.
5
When
men
turn
in
their
Religion
as
states
turne
;
so
did
all
Nations
and
Tongues
,
Dan.
3.7
.
except
the
three
children
.
It
s
a
plain
note
of
a
formalist
to
profess
a
Religion
before
God
work
it
in
the
heart
.
6
When
thou
performes
duties
of
Religion
from
art
and
not
from
life
;
as
thou
prayes
perhaps
from
wit
and
memory
,
but
not
from
the
Spirit
;
thou
hears
the
word
,
but
it
s
either
for
victory
of
wit
,
quiet
of
resolution
,
ability
to
discourse
,
but
not
with
an
intent
to
practice
;
thou
receives
the
supper
,
not
because
of
any
sweetness
of
Christ
thou
hast
tasted
there
,
but
because
persons
would
note
thee
shouldest
thou
absent
thy self
.
So
thou
gives
alms
,
not
out
of
any
chearfulness
,
or
because
thou
Sympathizes
with
Christ
or
his
members
,
but
because
natural
conscience
calls
thee
to
do
something
.
2
Obs.
Men
that
are
meer
formal
professors
must
expect
to
be
excluded
out
of
heaven
,
as
well
as
other
gross
sinners
.
2
Things
to
be
considered
,
1
What
formality
is
.
Answ.
It
's
a
shew
,
Image
or
similitude
of
godliness
without
life
or
power
,
as
a
woodden
Image
hath
the
likeness
of
a
thing
,
as
of
a
man
or
beast
,
but
is
no
such
thing
,
a
shadow
hath
likeness
of
a
body
but
is
a
shadow
.
2
There
is
even
too
much
formality
and
overliness
in
good
men
in
the
services
they
perform
to
God
,
but
they
mourn
under
them
.
Use
.
Reprehension
of
those
who
rest
in
an
outward
forme
of
Religion
,
without
the
power
,
Ananias
and
Sapphira
,
Demas
;
Nay
,
they
deny
the
power
of
Religion
,
2
Tim.
3.5
.
When
the
power
of
Religion
would
pull
a
Carnal
man
from
his
lust
,
he
denyes
it
;
when
the
question
is
put
whether
Christ
left
or
lusts
,
he
denies
Christ
for
to
enjoy
his
lusts
,
as
the
young
man
,
Matth.
19.22
.
when
preachers
exhort
to
reconciliation
,
these
deny
,
for
this
power
formal
men
have
,
Joh.
5.40
.
I
would
,
and
ye
would
not
,
Matth.
23.37
.
Quest.
But
why
do
formal
men
deny
the
power
of
Religion
?
Answ.
1
Because
of
the
difficulty
whereto
the
power
of
godliness
calls
men
,
as
1
To
part
with
every
lust
,
Matth.
5.29
.
A
right
hand
,
and
right
eye
,
and
every
enjoyment
for
Christ
,
Luk.
14.33
.
without
which
we
cannot
be
Christians
.
2
Because
of
the
painfulness
that
must
be
used
in
the
power
,
1
Tim.
4.8
,
9.
Whereas
any
slothful
performance
will
serve
in
a
form
.
3
Because
of
the
reproachfulness
of
it
;
the
power
of
Godliness
exposes
persons
to
reproach
,
when
they
will
balk
no
duty
,
nor
commit
no
known
sin
:
for
this
was
Moses
reproached
,
Heb.
11.26
.
4
Because
the
power
of
godliness
seems
folly
in
the
eyes
of
Carnal
men
,
1
Cor.
2.14
.
5
Because
they
are
bound
with
the
cords
of
present
sinful
pleasures
,
Job
,
20.12
,
13.
compared
with
Prov.
5.22
.
2
Exhortation
,
1
Press
towards
the
power
of
Religigion
.
2
Show
forth
the
power
of
it
.
1
Press
towards
the
power
of
Religion
.
Means
hereto
.
1
Draw
near
to
God
with
thy
Spirit
,
as
well
as
body
,
Isa.
29.13
.
Remember
that
thy
heart
is
open
before
him
,
Heb.
4.13
.
2
Receive
not
any
thing
in
Religion
upon
any
temporal
ends
,
either
of
credit
,
profit
,
relations
of
friends
,
command
of
Princes
,
&c.
but
meerly
,
because
the
force
of
truth
prevailes
upon
thy
understanding
.
Some
such
ends
prevailing
with
Judas
and
Demas
they
became
meer
formalists
.
3
Go
not
away
from
the
duties
of
Religion
,
as
prayer
,
&c.
till
your
hearts
be
nourished
therein
,
so
Jacob
,
Gen.
32.26
.
Hos.
12.3
,
4.
4
Strengthen
your selves
in
the
power
of
Gods
might
,
2
Tim.
2.1
.
5
Get
a
gracious
frame
of
heart
:
as
there
is
a
natural
force
that
puts
forth
it self
in
Drugs
,
Plants
,
Precious
stones
,
so
there
is
a
supernatural
power
that
puts
forth
it self
in
a
principle
of
grace
,
to
the
resistance
of
,
and
victory
over
corruption
.
2
Shew
forth
the
power
of
Religion
,
1
In
the
duties
of
thy
particular
relation
,
as
Master
,
Husband
,
Father
,
Pastor
.
It
s
to
the
reproach
of
Religion
to
see
professing
children
disobedient
,
professing
servants
contemptuous
of
their
Masters
,
1
Tim.
6
,
1.
Negligent
ey-servants
,
like
stage
players
,
acting
onely
to
please
men
.
2
In
being
willing
to
do
or
suffer
any
thing
for
God
,
Act.
9.6.21.13
.
3
In
having
our
conversation
sutable
to
our
profession
,
Phil.
1.27
.
Onely
let
your
conversation
be
as
becometh
the
Gospel
.
4
In
resistance
of
sinfull
temptations
,
so
Joseph
,
Gen.
39.10
.
and
those
Saints
,
Heb.
11.35
.
5
In
a
patient
bearing
of
crosses
,
which
in
themselves
are
very
contrary
to
our
stubborn
wills
,
1
Sam.
3.18
.
Levit.
10.3
.
3
Obs.
He
that
in
sincerity
doth
the
will
of
God
,
in
the
purpose
of
his
heart
,
and
actions
of
life
,
shall
enter
into
heaven
.
I
put
in
both
these
,
because
many
hypocrites
may
have
an
outward
seeming
reformation
,
as
Joas
,
Herod
,
the
Scribes
,
Luke
11.39
.
Therefore
we
must
look
to
inward
reformation
in
the
purposes
of
the
heart
.
Use
.
As
we
look
for
blessedness
,
so
let
us
endeavour
to
do
Gods
will
,
Jam.
1.25
.
He
that
is
not
a
forgetfull
hearer
but
a
doer
of
the
work
,
which
God
requires
,
this
man
shall
be
blessed
in
his
doing
:
a
bare
pretence
to
do
Gods
will
is
not
enough
,
to
say
as
he
in
the
Gospel
,
I
go
,
Sir
,
into
the
Vineyard
,
but
went
not
,
Matth.
21.29
,
30.
First
do
Gods
will
,
then
receive
the
promise
,
Heb.
10.36
.
Means
to
do
Gods
will
.
-
1
Labour
to
know
it
,
Ephes.
5.17
.
Be
ye
not
unwise
,
but
understanding
what
the
will
of
the
Lord
is
,
Col.
1.9
.
-
2
Beg
instruction
of
God
herein
,
Psal.
143.10
.
Teach
me
to
do
thy
will
for
thou
art
my
God
.
-
3
Desire
that
your
will
may
be
brought
over
to
Gods
will
,
Matth.
26.39
,
42.
Father
,
not
my
will
but
thine
be
done
,
Acts
21.14
.
Phil.
2.13
.
-
4
Get
the
Law
of
God
within
your
heart
,
Psal.
40.8
.
I
delight
to
do
thy
will
,
O
God
,
yea
thy
Law
is
in
my
heart
.
Hence
it
was
as
meat
to
Christ
to
do
the
will
of
the
Father
,
John
4.34
.
My
meat
is
to
do
the
will
of
him
that
sent
me
,
Eph.
6.6
.
Heb.
10.7
.
2
Cor.
8.3
.
-
5
Have
an
eye
to
every
part
of
Gods
will
,
Psal.
119.6
.
I
shall
not
be
ashamed
when
I
have
respect
to
all
thy
Commandements
.
Acts
13.22
.
I
have
found
David
a
man
after
mine
own
heart
,
which
shall
fulfill
all
my
will
.
Epaphras
prayed
that
the
Colossians
might
be
compleat
in
all
the
will
of
God
,
Col.
4.12
.
-
6
Consider
the
equity
,
perfectness
and
holiness
of
Gods
will
,
Rom.
12.2
.
Proving
what
is
that
perfect
,
holy
,
and
good
will
of
God
.
-
7
Consider
how
dear
thou
art
to
Christ
if
thou
dost
his
will
,
more
then
mother
,
sister
or
brother
,
Mark
3.26
.
-
8
Persevere
in
doing
Gods
will
;
all
that
is
past
is
nothing
without
perseverance
,
Matth.
24.13
.
V.
22
,
Many
will
say
unto
me
in
that
day
,
Lord
,
Lord
,
have
we
not
prophesied
in
thy
name
?
and
in
thy
name
have
cast
out
devils
?
and
in
thy
name
done
many
wonderfull
things
?
V.
23.
And
then
will
I
profess
to
them
,
I
never
knew
you
:
Depart
from
me
ye
that
work
iniquity
.
Christ
comes
to
amplifie
the
rejection
of
carnal
Professors
in
the
day
of
judgement
,
from
the
vanity
of
their
pretences
and
allegations
they
alledge
for
themselves
.
Their
pretences
are
three
,
1
That
they
prophesied
in
the
name
of
Christ
.
2
Cast
out
devils
in
Christs
name
.
3
Did
wonderfull
things
in
Christs
name
;
as
healings
,
tongues
,
and
hereby
witnessed
thy
power
.
They
reason
thus
:
It
's
unjust
to
cast
out
of
heaven
those
that
have
prophesied
in
thy
name
,
and
cast
out
devils
in
thy
name
:
but
we
have
done
so
;
therefore
,
&c.
See
the
horrible
pride
of
formalists
,
who
will
dare
to
reply
against
the
Judge
,
see
Matth.
20.12
.
These
last
have
wrought
but
one
hour
and
thou
hast
made
them
equal
with
us
.
There
are
some
gifts
formal
hypocrites
may
have
;
Balaam
prophesied
,
the
Magicians
of
Egypt
did
miracies
:
miracles
are
no
note
of
a
Church
,
as
Papists
would
make
us
believe
,
but
were
done
by
professors
of
Christianity
for
the
conviction
of
unbelievers
,
see
Mark
16.17
.
1
Cor.
14.22
.
Tongues
are
a
signe
to
them
that
believe
not
.
Caiphas
prophesied
,
John
11.49
.
True
miracles
are
the
alone
work
of
God
given
for
the
confirmation
of
Teachers
come
from
God
,
and
were
in
the
primitive
times
seals
unto
them
,
John
3.2
.
We
know
thou
art
a
Teacher
come
from
God
,
for
no
man
can
do
these
miracles
thou
dost
,
except
God
be
with
him
.
See
Heb.
2.4
.
Yet
all
were
not
thus
confirmed
,
John
Baptist
did
no
miracle
,
John
10.41
.
Yet
sometimes
not
onely
wicked
men
have
done
miracles
,
Matth.
24.24
.
2
Thes.
2.9
.
but
even
wicked
Teachers
,
Deut.
13.1
,
2.
And
in
the
primitive
times
all
Christians
could
not
do
miracles
,
1
Cor.
12.29
.
Are
all
workers
of
miracles
?
When
miracles
were
done
they
were
done
by
the
will
of
God
,
not
when
the
instrument
that
did
the
miracle
would
,
Heb.
2.4
.
for
then
would
not
Paul
have
left
Trophimus
sick
at
Miletum
,
2
Tim.
4.20
.
but
would
have
wrought
a
miracle
to
have
raised
him
up
.
And
sometimes
uncharitable
men
have
wrought
miracles
,
1
Cor.
13.2
.
Though
I
have
all
faith
,
so
that
I
could
remove
mountains
,
and
have
not
charity
,
I
am
nothing
.
And
then
will
I
profess
unto
them
,
I
never
knew
you
:
Depart
from
me
ye
workers
of
iniquity
]
Here
is
the
sentence
against
these
formal
professors
,
they
are
sent
to
hell
as
well
as
other
gross
sinners
.
I
never
knew
you
,
that
is
,
I
never
approved
you
.
So
to
know
is
taken
,
Psal.
1.6
.
I
never
knew
you
,
i.
e.
I
reject
you
,
1
Cor.
8.3
.
2
Tim.
2.19
.
I
never
knew
you
,
I
knew
you
as
Prophets
and
Teachers
,
but
never
knew
you
as
children
and
friends
:
though
I
know
all
things
,
and
consequently
know
you
with
a
knowledge
of
speculation
,
yet
I
never
knew
you
with
a
knowledge
of
love
and
affection
.
You
have
professed
me
to
be
your
Lord
,
but
you
were
never
yet
my
servants
,
I
must
acknowledge
you
to
be
my
creatures
,
but
must
profess
you
are
none
of
the
members
of
my
body
,
Rom.
8.9
.
I
know
you
with
a
general
knowledge
,
as
I
know
all
things
,
Psal.
139.2
,
3.
but
I
know
you
not
with
a
special
knowledge
,
as
I
know
mine
Elect
and
Sheep
,
John
10.14
.
your
lusts
are
your
lords
and
not
I.
Depart
from
me
ye
that
work
iniquity
]
The
words
are
taken
out
of
Psal.
6.8
.
they
are
the
sentence
of
Christs
sending
formal
hypocrites
to
hell
,
as
Matth.
25.41
.
Depart
from
me
ye
cursed
into
everlasting
fire
.
Oh
terrible
sentence
!
thou
formalist
shalt
not
onely
be
severed
from
thy
estate
,
relations
,
and
all
earthly
comforts
,
but
also
from
the
presence
of
the
Lord
.
See
2
Thess.
1.9
.
never
to
behold
him
any
more
.
By
workers
of
iniquity
he
means
such
as
live
in
sin
,
Rom.
16.21
.
which
in
John's
phrase
is
called
the
commitment
of
sin
,
John
8.34
.
Whosoever
committeth
sin
is
the
servant
of
sin
,
called
walking
in
darkness
,
1
John
1.6
.
See
also
1
John
3.8
,
9.
He
that
committeth
sin
is
of
the
devil
,
whosoever
is
born
of
God
doth
not
commit
sin
,
v.
9.
called
also
walking
after
the
flesh
,
and
living
after
the
flesh
,
Rom.
8.1.12.13
.
Learn
therefore
either
to
depart
from
thine
iniquity
,
or
else
be
assured
thou
shalt
depart
from
Christ
,
Ezek.
18.30
.
Repent
and
turn
from
your
iniquity
,
so
iniquity
shall
not
be
your
ruine
.
Also
v.
31.
It
's
called
also
the
reign
of
sin
,
Rom.
6.12
.
and
dominion
of
sin
,
v.
14.
the
service
of
sin
,
v.
17.
Obs.
The
number
,
not
onely
of
profane
multitudes
,
but
even
of
professing
people
,
that
shall
be
damned
,
will
be
great
.
2
Outward
Privileges
,
as
prophesying
and
doing
miracles
will
not
stand
us
in
stead
at
the
Day
of
Judgment
to
move
the
Judg
to
have
mercy
upon
us
.
O
then
get
something
else
to
stand
thee
in
stead
at
that
Day
,
even
Christ
his
Righteousness
where
with
Paul
then
desired
to
be
covered
,
Phil.
3.9
.
2
Cor.
5.3
.
2
Peter
3.11
.
3
There
are
many
persons
whom
Christ
knows
with
a
general
knowledg
,
whom
he
never
knew
,
nor
will
know
,
with
a
special
knowledg
of
love
and
affection
.
4
That
man
that
lives
in
a
purpose
of
sin
,
is
in
Gods
account
onely
a
worker
of
iniquity
.
5
That
man
that
lives
in
any
sin
and
dies
therein
,
must
look
at
the
Day
of
Judgment
for
ever
to
be
severed
from
the
presence
of
Christ
.
V.
24.
Therefore
whosoever
heareth
these
sayings
of
mine
,
and
doth
them
,
I
will
liken
him
unto
a
wise
man
,
which
built
his
house
upon
the
Rock
.
Christ
coming
to
conclude
his
Sermon
tells
his
Auditory
that
there
are
two
sorts
of
professing
hearers
,
1
Bare
hearers
.
2
Doers
as
well
as
hearers
:
to
the
bare
formal
hearing
Christ
threatens
destruction
,
but
to
the
doer
he
promises
life
and
salvation
.
This
he
sets
down
,
1
Plainly
,
v.
24.
2.
By
way
of
similitude
,
comparing
these
two
hearers
to
two
builders
,
one
of
which
built
upon
the
Sand
,
and
the
other
built
upon
a
Rock
,
the
one
,
when
assaulted
by
temptations
,
fell
,
the
other
in
the
midst
of
greatest
storms
stood
.
Therefore
whosoever
heareth
these
sayings
of
mine
]
By
hearing
he
means
the
whole
profession
of
Christianity
,
Rom.
2.13
.
in
general
,
and
hearing
properly
taken
in
particular
.
Denoting
that
there
may
be
and
are
abundance
of
hearers
that
are
no
more
but
hearers
,
as
the
stony
ground
,
thorny
ground
and
high-way
side
hearers
.
Seeing
themselves
in
the
glass
of
the
Law
of
God
,
they
go
away
,
and
forget
their
shape
,
as
men
do
that
take
a
glance
of
the
glass
and
are
gone
,
James
1.23
.
but
good
hearers
are
like
some
Women
that
look
long
in
the
glass
,
that
they
may
form
themselves
by
it
.
And
doth
them
]
As
if
he
should
say
,
I
have
hitherto
taught
you
how
you
may
lead
your
lives
holily
,
and
have
shewed
you
the
way
to
the
Kingdom
of
Heaven
,
therefore
if
ye
do
these
things
I
have
taught
you
,
ye
will
be
like
unto
a
wise
man
that
built
his
house
upon
the
Rock
or
upon
a
sure
foundation
,
knowing
that
else
all
his
cost
and
labour
will
be
in
vain
;
now
the
foundation
of
a
Christian
is
faith
and
a
godly
practise
,
1
Tim.
6.19
.
Laying
up
in
store
a
good
foundation
for
time
to
come
.
Obs.
Hearing
and
doing
in
godly
hearers
go
together
.
Such
persons
are
blessed
,
John
13.17
.
Luke
11.28
.
James
1.25
.
By
doing
Christ
means
a
purpose
of
doing
.
Learn
we
to
joyn
doing
with
hearing
.
1
Hereby
we
shall
be
able
to
stand
against
all
storms
and
tempests
.
2
This
will
be
the
testimony
of
the
honesty
and
integrity
of
our
hearts
,
Luke
8.15
.
The
good
ground
with
an
honest
and
good
heart
having
heard
the
Word
kept
it
,
and
brought
forth
fruit
with
patience
.
3
Such
persons
are
blessed
,
James
1.25
.
If
you
know
these
things
,
blessed
are
ye
if
you
do
them
.
No
other
knowledg
save
the
knowledg
of
Christian
doctrine
(
though
we
had
all
knowledg
of
Histories
,
Laws
)
will
stand
in
stead
,
nor
this
neither
without
practise
,
not
the
bearing
of
Christ
in
the
womb
,
nor
giving
him
suck
with
the
breast
,
is
comparable
to
this
.
See
Luke
11.27
,
28.
Yet
in
opposition
to
carnal
men
,
who
upon
pretence
of
crying
up
practise
cry
down
knowledg
,
Christ
tells
that
first
there
must
be
a
knowledg
before
a
practise
.
And
in
this
practise
Christ
intends
the
command
of
believing
on
his
Son
as
the
first
and
chiefest
command
,
without
which
we
can
never
appear
to
comfort
in
the
sight
of
the
Judg.
4
By
joyning
doing
with
hearing
God
is
honoured
and
glorified
,
Matth.
5.16
.
John
15.8
.
And
by
the
contrary
God
is
dishonoured
.
See
Rom.
2.17
.
to
v.
25.
The
Jews
resting
in
the
knowledg
of
Gods
will
,
and
approving
things
that
were
excellent
,
and
in
being
guides
of
the
blinde
and
not
practising
what
they
knew
,
they
caused
the
Name
of
God
to
be
blasphemed
,
v.
24.
1
Tim.
6.1
.
5
At
the
Day
of
Judgment
we
shall
receive
,
not
according
to
what
we
have
known
,
but
according
to
what
we
have
done
,
2
Cor.
5.10
.
Revel.
22.12
.
Matth.
25.34
.
Ephes.
6.8
.
Matth.
16.27
.
6
Our
knowledg
will
onely
serve
to
justifie
Gods
damning
us
with
the
heavier
condemnation
,
if
we
do
not
practise
what
we
know
,
Luke
12.47
.
1
Peter
4.17
.
What
shall
become
of
them
that
obey
not
the
Gospel
of
Jesus
Christ
?
Rom.
2.7
,
8
,
9.
2
Peter
2.20
,
21.
7
Our
comfort
and
crown
will
abound
at
the
Day
of
Christ
,
according
to
our
care
and
conscience
in
the
discharge
of
our
duties
,
and
our
misery
if
we
do
the
contrary
,
Matth.
25.20
,
21.
Well
done
good
and
faithfull
servant
,
enter
into
the
joy
of
the
Lord
;
but
to
the
slothfull
and
unprofitable
servant
Christ
saith
,
Binde
him
hand
and
foot
and
cast
him
into
utter
darkness
,
v.
26
,
27
,
28
,
30.
8
Practise
joyned
with
hearing
wins
upon
others
,
1
Pet.
2.12
.
The
Heathens
beholding
the
good
works
of
Christians
glorified
God
in
the
day
of
visitation
,
1
Pet.
3.1
.
The
Heathen
husbands
were
won
to
look
after
the
truth
by
the
conversation
of
their
wives
,
whiles
they
beheld
their
chaste
conversation
,
coupled
with
a
fear
of
sinning
against
God
.
A
holy
conversation
steals
into
the
hearts
of
them
that
behold
it
insensibly
,
to
build
them
up
many
times
to
salvation
,
as
a
scandalous
carriage
doth
into
the
hearts
of
others
to
build
them
up
to
damnation
.
9
An
holy
practise
mightily
blunts
the
rage
of
Persecutors
,
1
Pet.
3.13
.
Who
is
he
that
will
harm
you
,
if
ye
be
followers
of
that
which
is
good
?
Tit.
2.7
.
In
all
things
shewing
thy self
a
patern
of
good
works
;
why
,
what
then
?
When
your
lives
and
speeches
are
well
ordered
,
they
that
are
of
the
contrary
part
will
be
ashamed
,
having
no
evil
thing
to
say
of
you
.
10
All
thy
hearing
,
knowledge
and
parts
,
and
common
gifts
will
come
to
nothing
,
and
thou
wilt
be
deprived
of
them
,
unless
thou
joyn
an
holy
practise
to
them
,
Matth.
25.29
.
Take
the
talent
from
him
;
From
him
that
hath
not
(
to
wit
a
fruitfull
practise
)
shall
be
taken
away
even
that
which
he
hath
.
It
is
with
Religion
as
with
other
trades
that
bring
no
gain
,
unless
diligently
followed
.
11
Thou
hast
no
interest
in
the
mercy
of
God
unless
thou
remember
his
Commandements
to
do
them
,
Psal.
103.19
.
Many
remember
Gods
commands
to
speak
of
them
,
but
few
remember
them
to
do
them
.
It
was
wittily
spoken
of
one
,
If
God
had
given
us
his
commandements
onely
to
preserve
,
he
might
have
committed
them
to
iron
Coffers
;
if
onely
to
talk
of
them
,
better
to
Geese
and
Parrots
;
if
onely
for
contemplation
,
to
Owles
in
Ivy-bushes
,
or
to
Monks
in
Cloisters
.
Gods
scope
was
not
to
make
trial
of
the
wits
of
men
,
who
could
sharpliest
conceive
,
nor
of
their
memories
,
who
could
faithfulliest
retain
,
or
of
their
eloquence
,
who
could
roundliest
discourse
,
but
of
their
wills
,
who
would
most
obediently
do
them
;
this
being
his
chief
honour
to
have
his
throne
and
command
,
not
in
the
head
and
brains
,
but
in
the
strong
hold
of
their
hearts
and
lives
.
David
did
not
onely
delight
in
Gods
commands
,
but
he
lifted
up
his
hands
to
them
,
Psal.
119.47
,
48.
for
to
do
them
.
I
will
liken
him
unto
a
wise
man
which
built
his
house
upon
the
rock
]
That
is
upon
a
rocky
ground
,
taking
away
all
the
loose
mold
that
covered
the
rock
.
A
Christian
when
he
builds
,
digs
deep
;
and
casts
out
the
loose
earth
,
to
denote
that
believers
,
knowing
there
is
much
falshood
and
hollowness
in
their
hearts
,
therefore
when
they
have
heard
the
Word
,
they
suspect
their
own
hypocrisie
and
formall
receiving
of
the
Word
,
hence
they
dig
up
their
hearts
by
soul-searching
humiliation
to
finde
out
the
prevailing
iniquity
of
their
hearts
,
which
keeps
them
from
an
even
and
constant
walking
with
God
.
How
much
greater
weight
of
building
any
man
intends
to
build
,
so
much
deeper
he
digs
the
foundation
,
and
the
fabrick
when
it
is
built
rises
on
high
:
but
he
that
digs
the
foundation
is
prest
down
below
,
therefore
the
fabrick
is
made
low
before
the
height
,
and
the
top
is
rais'd
up
after
the
humiliation
,
Aug.
de
verb.
Dom.
Ser.
11.
Carnall
professors
,
on
the
contrary
,
have
all
their
building
above
ground
,
and
therefore
he
thinks
he
hath
done
enough
if
he
do
onely
talk
a
little
of
good
things
,
he
spends
no
time
in
digging
and
searching
,
that
is
in
grieving
and
lamenting
for
his
corruptions
,
nor
in
reforming
what
's
amiss
.
Hence
Luke
adds
these
words
which
Matthew
omits
,
viz.
He
digged
deep
and
laid
the
foundation
on
a
rock
,
Luke
6.47
,
48.
By
the
building
the
house
upon
the
rock
,
is
meant
the
placing
our
faith
upon
Christ
,
as
the
prop
of
our
salvation
,
for
Christ
is
called
a
rock
,
1
Cor.
10.4
.
As
an
house
built
upon
the
sand
is
an
hypocritical
formal
profession
or
temporary
faith
,
so
the
house
built
upon
the
rock
is
saving
,
justifying
faith
,
which
,
as
it
pitcheth
on
Jesus
Christ
,
so
it
shews
it self
by
all
gracious
fruits
,
and
universal
observations
of
all
Christs
commands
.
It
pitches
on
Christ
as
the
foundation
.
See
Ephes.
2.20
,
21.
Acts
4.12
.
1
Cor.
3.11
.
1
Pet.
2.5
.
V.
25.
And
the
rain
descended
,
and
the
floods
came
,
and
the
windes
blew
and
beat
upon
that
house
,
and
it
fell
not
;
for
it
was
founded
upon
a
rock
.
The
words
seem
to
be
taken
out
of
Prov.
10.25
.
As
the
whirlewinde
passeth
,
so
is
the
wicked
no
more
;
but
the
righteous
is
an
everlasting
foundation
.
By
the
rain
,
floods
and
windes
,
are
meant
inward
and
outward
temptations
,
which
true
and
sound
faith
will
be
able
to
endure
;
upon
this
rock
Christ
builds
his
Church
,
and
the
gates
of
hell
shall
not
prevail
against
it
,
Matth.
16.18
.
much
less
shall
any
of
Satans
temptations
,
of
blasphemy
,
self-murther
,
&c.
which
Satan
darts
into
the
soul
,
nor
any
persecutions
,
banishments
or
imprisonments
,
which
the
instruments
of
Satan
stir
up
against
true
believers
,
prevail
against
them
.
This
Advocate
on
whom
the
faith
of
believers
pitcheth
,
prayed
for
us
when
he
was
on
earth
,
Luk.
22.31
.
Satan
hath
desired
to
have
You
,
that
he
may
sift
You
,
but
I
have
prayed
for
thee
,
and
consequently
for
other
believers
,
that
your
faith
fail
not
,
and
now
he
intercedes
for
us
in
heaven
.
No
other
foundation
save
Christ
,
1
Cor.
3.11
.
can
any
man
lay
,
without
believing
on
whom
we
must
look
to
die
in
our
sins
,
John
8.24
.
other
foundations
of
wealth
,
honour
,
and
earthly
greatness
,
will
not
be
able
to
make
us
bear
up
against
the
stream
of
temptations
.
Interest
in
God
,
through
Jesus
Christ
,
is
that
which
keeps
up
the
soul
in
the
midst
of
greatest
storms
.
See
Psal.
3.5
,
6.27.1
,
2
,
3.46.1
,
2.
Dan.
3.17
,
18.
Acts
27.23
,
24
,
25.
Prov.
18.11
.
Psal.
112.7.125.1
.
Christ
doth
not
say
that
believers
shall
be
without
trials
and
temptations
;
nay
these
above
all
other
must
look
for
storms
and
tempests
,
Acts
14.22
.
but
they
do
not
fall
by
them
.
See
Heb.
11.35
.
Whosoever
will
live
godly
in
Christ
Jesus
must
suffer
persecution
,
2
Tim.
3.12
.
Trial
and
temptation
showes
what
men
are
.
Every
man
is
that
in
truth
out
of
temptation
,
which
he
sheweth
himself
to
be
in
temptation
.
A
wise
builder
is
wise
before
stormes
come
,
but
how
will
that
be
known
?
by
the
standing
of
his
house
in
the
time
of
a
storm
.
Professors
generally
seem
to
stick
alike
to
Christ
,
till
a
temptation
come
,
but
unsound
men
in
time
of
temptation
fall
away
,
Luke
8.13
.
The
carnal
Professor
is
like
Orpah
to
her
mother
Naomi
,
the
sincere
Professor
like
Ruth
.
Unsound
Professors
are
usually
drawn
aside
by
earthly
enjoyments
on
the
one
hand
,
as
the
young
man
,
or
by
storms
of
persecution
and
suffering
on
the
other
hand
:
contrarily
Moses
,
Heb.
11.25
,
26.
We
may
judge
of
our
patience
what
it
is
,
when
we
have
a
wrong
offered
us
;
of
our
temperance
what
it
is
,
when
we
are
at
a
great
feast
;
of
our
love
to
God
what
it
is
,
when
some
great
thing
is
to
be
left
for
a
good
conscience
;
of
our
sincerity
what
it
is
,
by
what
we
do
when
no
man
sees
us
;
of
our
liberality
what
it
is
,
when
God
presents
an
object
of
mercy
to
us
.
It
was
sweetly
instanced
by
a
reverend
Preacher
;
Peter
was
a
good
house
,
Judas
was
an
ill
house
.
When
a
storm
came
Peter
lost
a
slate
or
two
,
as
the
best
house
may
,
yet
the
foundation
and
the
side
walls
stood
firm
,
but
Judas
,
when
Christ
rebuked
him
,
he
was
full
of
wrath
,
and
when
the
Priests
offered
him
money
he
was
full
of
covetousness
,
so
thinking
to
gain
more
by
selling
Christ
then
by
serving
him
,
he
betrayed
him
to
his
adversaries
,
and
Joseph
being
good
under
his
fathers
government
,
continued
good
under
the
government
of
Infidels
,
where
he
had
all
means
of
damnation
but
none
of
salvation
.
The
same
he
was
in
his
fathers
house
he
was
in
Potiphars
house
,
and
in
the
prison
,
and
after
in
Pharaohs
Court
,
which
was
the
most
dangerous
temptation
of
all
,
being
a
young
man
,
a
ruler
,
and
a
rich
man
,
in
which
three
considerations
there
were
many
snares
,
as
appears
from
that
young
rich
Ruler
,
Luke
18.18
.
who
left
Christ
rather
then
his
enjoyments
.
Obs.
It
's
a
great
point
of
wisedome
to
joyn
doing
to
our
hearing
.
Christ
likens
such
to
a
wise
man
.
A
Sermon
is
but
half
heard
when
it
is
heard
from
the
Preachers
mouth
.
Be
ye
like
Johns
hearers
,
desirous
to
know
your
own
duty
with
intention
to
do
it
,
Luke
3.10
,
11
,
12
,
13
,
14
,
15.
Deut.
4.6
.
2
Sooner
or
later
Professors
must
be
exposed
to
the
storms
and
tempest
of
great
and
violent
inward
and
outward
temptations
.
Use
1
In
times
of
peace
prepare
for
storms
;
do
as
Mariners
who
in
calm
weather
make
all
their
tacklings
firm
.
Means
.
1
Clear
up
all
scruples
till
the
conscience
hath
nothing
to
say
against
thee
;
so
David
,
1
Kings
2.5
.
he
had
some
scruple
on
his
conscience
for
not
putting
Joab
to
death
,
who
had
murthered
two
or
three
persons
;
he
could
not
well
do
it
,
being
Joab
was
General
of
Davids
Army
,
hence
he
gives
Salomon
command
concerning
him
.
2
Buckle
on
all
thy
Christian
armour
,
Eph.
6.10
.
especially
uprightness
of
heart
,
and
so
shalt
not
thou
be
afraid
of
evil
tydings
,
Psal.
112.4
,
6
,
7.
3
Be
clear
in
the
assurance
of
remission
of
sins
,
Psal.
32.6
.
4
Go
to
God
to
hide
thee
,
Psal.
27.5.32.7
.
He
hath
chambers
to
hide
in
,
Esai
26.20
.
Come
,
my
people
,
enter
into
thy
chambers
.
5
Build
upon
the
rock
,
even
on
Christ
,
resolving
in
Gods
strength
that
no
storms
and
tempests
shall
separate
betwixt
Christ
and
thee
,
neither
sin
,
nor
suffering
,
Rom.
8.33
.
to
the
end
of
the
Chapter
.
6
Get
looseness
of
affection
to
earthly
enjoyments
;
so
those
worthies
,
Heb.
10.34
.
that
took
joyfully
the
spoiling
of
their
goods
in
a
storm
of
persecution
.
7
Get
patience
;
hereby
Job's
heart
was
quieted
when
storms
took
away
his
children
,
stock
,
and
servants
,
Job
1.21
.
8
Store
up
the
witness
of
a
good
conscience
against
such
a
time
.
See
Paul
,
Acts
16.25
,
27.23.24
.
3
Obs.
That
man
that
means
to
stand
amidst
the
storms
and
tempests
of
inward
and
outward
temptations
must
be
sure
to
lay
a
good
foundation
.
Sooner
or
later
God
will
discover
the
hypocrisie
of
unsound
men
,
1
Tim.
5.24
,
25.
They
that
are
otherwise
cannot
be
hid
.
Q.
But
what
foundation
must
we
lay
?
A.
There
's
a
threefold
foundation
,
1
The
foundation
of
satisfaction
,
Esai
28.16
.
1
Cor.
3.12
.
Acts
4.12
.
Secondly
the
foundation
of
revelation
,
or
publication
,
or
manifestation
,
so
the
doctrine
of
the
Apostles
is
called
a
foundation
,
Eph.
2.20
.
Rev.
1.14
.
Heb.
6.1
.
1
Cor.
3.10
.
3
The
foundation
of
evidence
,
1
Cor.
2.12
.
1
Tim.
6.19
.
Use
.
1
Comfort
for
thee
against
Storms
,
when
thou
hast
laid
a
good
Foundation
and
built
upon
a
Rock
.
Storms
and
Temptations
do
not
make
those
that
are
good
to
become
bad
,
but
onely
tries
what
every
one
is
.
Fire
doth
not
make
Gold
leave
the
purity
,
but
onely
tries
it
.
When
David
built
upon
a
Rock
see
how
comfortable
,
Psalm
23.4
.
27.1
.
46.1
,
2
,
3.
61.2
.
so
will
it
be
with
thee
.
What
if
a
Nation
be
ready
to
go
together
by
the
ears
?
What
if
Invasions
come
?
What
if
thy
Family
be
afflicted
with
infectious
Diseases
?
What
if
the
Pilots
of
the
Common-wealth
be
at
their
wits
end
?
What
if
Exilement
for
Religion
,
what
if
sudden
fears
come
?
yet
to
those
that
build
upon
a
Rock
it
shall
be
well
with
them
,
Isai
3.10
.
What
if
Devils
rage
?
they
cannot
pluck
such
out
of
Christs
arms
,
John
10.28
,
29
,
30.
2
Trial
whether
thou
builds
upon
the
Rock
,
1
Some
time
or
other
God
will
try
thee
with
Storms
,
2
Tim.
3.12
.
but
in
what
kinde
thou
knowest
not
.
2
In
such
times
of
trouble
the
conscience
is
apt
to
be
awakened
;
so
Josephs
brethren
when
in
Egypt
,
Gen.
42.21
.
3
How
wofull
will
thy
condition
then
be
to
be
without
Christ
?
Isai
10.3
.
Hos.
9.5
,
6
,
7.
Being
without
Christ
and
being
without
hope
are
put
together
,
Ephes.
2.12
.
Properties
,
or
if
you
will
,
Trials
of
a
man
that
builds
upon
a
Rock
.
1
The
Gates
of
Hell
or
Death
,
or
Courts
of
men
which
were
kept
in
the
Gates
,
cannot
prevail
against
such
a
man
habitually
to
make
a
false
confession
of
Christs
truth
,
Matth.
16.18
.
Upon
this
Rock
I
will
build
my
Church
,
and
the
Gates
of
Hell
shall
not
prevail
against
it
.
2
He
that
builds
on
a
Rock
cannot
be
undermined
nor
blown
up
;
so
a
Christian
that
builds
on
Christ
will
not
be
blown
up
with
preferments
and
proffers
that
shall
be
made
to
him
in
secret
,
Act.
8.20
.
Thy
money
perish
with
thee
,
said
Peter
to
Magus
.
3
A
Rock
is
a
sure
foundation
to
build
upon
,
so
is
Christ
,
Esa.
28.16
.
1
Pet.
2.6
.
For
trials
of
a
Christians
estate
to
Godward
,
see
at
large
in
my
Catechism
.
4
When
no
weight
or
pressure
of
the
fabrick
will
make
the
foundation
to
give
way
.
Let
Christians
have
never
so
many
pressures
lying
upon
them
,
yet
doth
the
Rock
Christ
uphold
them
,
Eph.
3.16
.
Phil.
4.13
.
Where
the
foundation
is
a
Rock
the
building
in
every
part
is
held
up
.
V.
26.
And
every
one
that
heareth
these
sayings
of
mine
,
and
doth
them
not
,
shall
be
likened
unto
a
foolish
man
which
built
his
house
upon
the
sand
.
Here
are
the
second
sort
of
hearers
,
such
which
hear
and
do
not
;
which
is
the
formalist
,
who
builds
upon
the
sandy
foundation
of
an
outward
profession
.
An
outward
powerless
profession
is
like
unto
sand
;
1
As
sand
is
moveable
,
so
such
a
profession
,
2
Tim.
1.15
4.16
.
2
As
sand
is
scattered
with
the
wind
,
so
such
a
profession
,
both
by
the
wind
of
Hereticks
,
Eph.
4.14
.
Carried
about
with
every
wind
of
doctrine
,
and
the
wind
of
persecution
,
Matth.
13.21
.
In
general
also
is
meant
all
confidence
in
creatures
,
whether
Princes
,
Honour
,
Riches
,
which
are
not
props
to
uphold
the
soul
in
trouble
,
Psal.
146.3
.
Psal.
62.8
.
Obs.
There
are
some
hearers
that
hear
the
Word
unprofitably
,
they
hear
but
they
do
not
.
Causes
hereof
are
,
1
Carelesness
of
what
is
spoken
,
Mark
,
4.24
.
Take
heed
what
you
hear
.
2
Forgetfulness
of
the
word
,
Jam.
1.24
,
25.
in
hearing
full
as
a
sieve
in
the
water
,
but
after
all
is
forgot
.
3
Unbelief
,
Heb.
4.2
.
The
Word
profited
not
,
because
not
mixed
with
faith
.
4
Want
of
meditations
.
Meditation
doth
as
it
were
cover
the
seed
that
the
fowls
pick
it
not
up
.
Prov.
6.21
.
Bind
them
continually
upon
thy
heart
,
Deut.
32.46
.
5
The
badness
of
the
ground
.
Where
the
ground
is
not
good
,
let
the
best
seed
be
sown
it
comes
not
to
any
good
;
where
the
ground
was
good
there
the
seed
grew
up
and
brought
forth
fruit
,
Luk.
8.15
.
6
Want
of
preparation
of
heart
:
there
must
be
preparation
of
the
ground
before
seed
be
sown
,
Jer.
4.3
.
Break
up
your
fallow
grounds
,
and
sow
not
among
thorns
.
7
Want
of
rain
from
heaven
and
want
of
the
Lords
blessing
,
Esa.
53.1
.
Lord
who
hath
believed
our
report
?
to
whom
is
the
arm
of
the
Lord
revealed
?
One
profits
not
another
,
because
God
manifests
himself
to
him
.
Joh.
14.22
.
and
not
to
the
other
,
1
Cor.
3.5
,
6
,
7.
Act.
11.21
.
When
the
unbeliever
was
convinced
God
was
in
the
Prophets
,
1
Cor.
14.24
,
25.
8
Misapplication
.
We
apply
that
to
others
which
belongs
to
our selves
.
This
is
as
if
we
should
apply
the
food
and
Physick
which
is
given
to
us
to
another
.
Johns
hearers
did
otherwise
,
who
cryed
,
What
shall
we
do
?
Luk.
3.13
,
13.
9
The
not
heeding
God
in
the
preacher
,
but
looking
onely
on
the
weak
instrument
,
Act.
10.33
.
Cornelius
tells
Peter
,
We
are
all
here
before
God
,
to
hear
all
things
that
are
commanded
us
from
God
.
Cornelius
,
to
breed
awful
reverence
in
himself
and
other
his
fellow
hearers
,
looks
upon
all
the
commands
as
coming
from
God
,
and
so
must
we
do
,
not
onely
with
the
commands
but
with
the
promises
and
threatnings
.
The
Thessalonians
received
the
Word
of
God
,
not
as
the
word
of
men
but
as
the
Word
of
God
,
1
Thess.
2.13
.
10
The
not
understanding
the
Word
,
Matth.
13.19
.
Such
were
the
way-side
hearers
,
from
whom
the
wicked
one
catched
away
that
which
was
sown
.
Hence
preachers
must
preach
words
easie
to
be
understood
,
1
Cor.
14.9
.
Many
seeing
see
not
,
Matth.
13.15
.
They
have
not
an
eye
given
them
to
see
,
an
ear
to
hear
,
nor
an
heart
to
understand
,
Deut.
29.4
.
In
order
to
the
Disciples
profiting
by
the
word
Christ
opens
their
understandings
,
Luk.
24.46
.
Matth.
13.23
.
11
Cares
of
the
world
and
immoderate
pursuit
of
riches
choke
the
Word
,
Matth.
13.22
.
12
Filthiness
and
superfluity
of
naughtiness
,
Jam.
1.19
.
Lay
aside
all
filthiness
and
superfluity
of
naughtiness
,
that
is
all
filthiness
of
soul
,
yea
every
kind
of
sin
,
which
like
so
many
weeds
possesse
the
field
of
our
hearts
hindring
both
the
rise
and
increase
of
the
good
seed
.
It
s
a
Metaphor
from
husbandmen
,
who
gather
out
of
their
fields
to
be
sown
,
or
already
sown
,
all
weeds
,
stones
,
and
stuff
.
Use
,
Exhortation
.
Labour
to
hear
for
thy
good
,
Job
5.27
.
Pity
so
much
of
the
precious
Word
of
God
should
fall
to
the
ground
.
That
thou
mayest
be
a
profitable
hearer
observe
these
rules
.
1
Ponder
and
weigh
the
words
that
are
spoken
,
Luk.
2.19
.
Mary
kept
all
those
things
which
she
heard
,
and
pondered
them
in
her
heart
.
Deut.
11.18
.
2
Come
with
a
purpose
to
obey
every
thing
commanded
from
God
,
Act.
10.33
.
Else
thou
art
no
better
then
Ezekiels
hearers
,
Ezek.
33.31
.
3
Call
over
the
truths
you
have
heard
by
repetition
,
that
your
hearts
may
not
be
leaking
vessels
to
let
truths
slip
,
Heb
2.1
.
There
was
a
great
growth
in
the
families
of
professours
in
times
past
when
this
was
done
.
Deut.
6.6
,
7.
These
words
which
I
command
thee
thou
shalt
teach
them
diligently
unto
thy
children
,
and
shalt
talk
of
them
when
thou
sittest
in
thine
house
.
This
would
make
children
and
servants
be
attentive
in
hearing
,
as
being
to
be
called
to
give
account
.
4
Bring
a
wakeful
spirit
,
and
herein
be
sober
in
the
use
of
meat
and
drink
:
drowsy
hearts
let
many
precious
truths
slip
away
.
A
spirit
of
slumber
in
hearing
is
threatned
as
a
sore
judgement
,
Rom.
11.8
.
God
hath
given
them
the
spirit
of
slumber
,
eyes
that
they
should
not
see
,
and
ears
that
they
should
not
hear
.
Yea
it
's
a
judgement
to
have
the
heart
made
heavy
in
hearing
,
Esa.
6.9
,
10.
Make
the
heart
of
this
people
fat
,
and
make
their
ears
heavy
.
5
Have
a
love
to
the
preacher
,
1
Thess.
5.12
,
13.
Where
prejudice
and
want
of
love
is
,
what
is
heard
,
how
sound
soever
,
is
but
too
much
slighted
.
I
know
there
may
be
degrees
of
love
,
as
there
are
diversities
of
gifts
,
and
as
a
ministry
is
blest
to
conversion
in
general
,
and
to
your
conversion
in
special
;
yet
must
we
have
a
love
to
all
,
in
order
to
profit
by
all
Rom.
10.15
.
How
beautiful
are
the
feet
of
them
that
preach
the
Gospel
of
peace
,
and
bring
glad
tydings
of
good
things
!
and
beware
we
do
not
admire
and
prayse
one
,
to
the
dis-respect
,
slighting
and
contempt
of
another
,
1
Cor.
3.21
,
22.
Let
no
man
glory
in
man
,
for
all
things
are
yours
,
whether
Paul
,
Apollos
,
or
Cephas
.
6
Come
with
a
desire
to
be
informed
:
so
Cornelius
,
Act.
10.33
.
Carnal
men
they
desire
not
the
knowledge
of
Gods
Laws
,
Job
.
21.13
,
14.
And
this
will
lye
one
day
heavy
upon
them
,
that
they
would
not
hear
,
Matth.
10.15
.
7
Hear
with
attention
.
Luk.
4.20
.
The
eyes
of
all
that
were
in
the
Synagogue
were
fastned
upon
Christ
when
he
preacht
.
Prov.
4.13
.
Take
fast
hold
of
instruction
.
It
was
the
praise
of
Lydia
,
that
she
attended
to
the
things
which
were
spoken
by
Paul
.
Act.
16.14
.
The
ears
of
all
the
people
were
attentive
to
the
book
of
the
Law
when
Ezra
expounded
it
,
Neh.
8.3
.
See
Job
,
57.2
.
Prov.
4.1.20
.
Luk.
19.48
.
8
Hear
with
discretion
,
and
examine
doctrines
whether
they
agree
with
the
Scriptures
;
so
the
Bereans
,
Act.
17.11
.
They
searched
the
Scriptures
whether
those
things
were
so
.
It
s
no
disparagement
to
the
ablest
preacher
to
have
his
doctrine
tryed
,
1
Thess.
5.21
.
Prove
all
things
,
hold
fast
that
which
is
good
,
that
is
,
prove
all
the
doctrines
spoken
by
the
Prophets
,
of
whom
he
spake
,
ver.
20.
and
whatsoever
is
agreeing
to
wholsom
doctrine
hold
that
,
especially
when
any
new
doctrines
are
brought
by
the
preachers
which
have
not
been
tryed
,
1
Joh.
4.1
.
this
will
make
us
boldly
to
stand
to
the
truth
,
both
in
persecuting
times
and
in
time
of
temptation
;
yea
beget
a
good
opinion
of
the
Teacher
,
finding
what
he
speaks
to
be
truly
alleged
.
9
Desire
satisfaction
in
things
wherein
you
are
not
clear
.
See
for
this
John
16.19
.
Christs
Disciples
were
desirous
to
ask
him
about
his
Doctrine
,
and
he
encourages
them
in
it
;
so
the
Disciples
,
Matth.
13.36
.
Declare
unto
us
the
Parable
of
the
Tares
of
the
field
.
See
cap.
19.10
.
Benefits
hereby
.
1
It
would
make
Preachers
very
cautelous
in
what
they
deliver
,
2
Tim.
1.15
.
Jer.
23.28
.
knowing
that
their
words
,
in
comparison
of
Gods
,
are
as
Chaff
to
Wheat
,
where
they
leave
the
Word
of
God
,
Titus
2.8
.
2
It
was
no
other
than
was
practised
by
Christ
himself
,
Luke
2
46.
Christ
sate
in
the
midst
of
the
Doctours
in
the
Temple
,
both
hearing
them
,
and
asking
them
questions
:
3
It
was
practised
of
Christs
Disciples
to
him
,
Matth.
17.10
.
4
It
tends
to
the
clear
Information
of
the
hearers
,
being
hereby
doubts
will
be
cleared
up
,
and
questions
cleared
.
5
Hereby
we
may
witness
against
destructive
Doctrines
,
if
any
such
shall
be
delivered
,
and
we
not
be
guilty
of
silent
denial
of
Christ
.
6
Hereby
we
shall
be
guiltless
of
the
seducement
of
a
whole
congregation
,
whiles
too
oft
gross
errours
are
swallowed
down
,
all
being
silent
.
7
As
the
Preachers
lips
should
preserve
knowledg
,
so
should
they
herein
seek
the
Law
at
his
mouth
,
Mal.
2.7
.
8
For
the
want
of
this
duty
people
are
apt
to
go
away
and
mis-report
Doctrine
,
Rom.
3.8
.
Object
.
But
if
there
be
such
Reply
made
it
will
set
all
the
Congregation
in
a
Tumult
.
Answ.
Such
Tumults
arise
partly
from
the
pride
of
Teachers
,
who
will
not
have
any
thing
they
deliver
questioned
,
and
yet
Christ
in
his
Ministry
permitted
it
;
partly
from
the
ignorance
of
rude
multitudes
,
who
think
the
examination
of
Doctrine
to
be
an
affront
to
the
Preacher
,
and
to
the
Word
,
which
is
onely
duty
,
1
John
4.1
.
partly
from
the
passionateness
and
pride
of
Protessours
and
Church-members
,
who
possibly
may
in
a
masterly
way
call
in
question
upon
pretence
of
Liberty
the
clearest
Truth
,
James
3.1
.
My
brethren
be
not
many
masters
.
2
If
any
such
Tumults
shall
be
,
it
's
the
duty
of
Elders
to
silence
it
.
Rules
in
replying
.
For
this
Doctrine
will
through
pride
,
&c.
Be
apt
to
be
abused
.
1
Let
it
not
be
in
Circumstantials
but
in
Fundamentals
,
either
of
faith
or
practise
.
So
when
Peter
walked
not
with
a
right
foot
,
but
dissembled
,
Paul
opposed
him
before
all
the
Church
of
Antioch
,
Gal.
2.11
,
14.
2
Let
it
not
be
in
such
points
which
the
Preacher
shall
cite
as
doubtfull
,
wherein
he
shall
onely
shew
his
opinion
.
3
Let
it
be
with
modesty
and
humility
,
not
in
a
proud
magisterial
way
,
that
it
may
appear
the
desired
satisfaction
arises
meerly
from
conscience
,
and
not
from
humour
.
4
With
a
care
to
preserve
the
authority
and
reputation
of
the
Teacher
,
Titus
2.15
.
5
Upon
due
satisfaction
given
,
to
sit
down
and
hold
your
peace
,
and
not
for
the
defence
of
your
own
opinion
and
credit
to
violate
peace
and
holiness
.
See
Acts
11.18
.
6
To
avoid
all
words
that
may
force
strife
,
that
the
hearer
may
go
away
and
report
,
that
God
is
among
this
people
,
whiles
they
can
peaceably
debate
of
the
things
of
God
,
1
Cor.
14.25
.
See
2
Tim.
2.23
.
7
Be
sure
that
what
you
have
to
reply
against
any
thing
delivered
be
of
moment
and
strength
,
else
your selves
who
shall
reply
will
suffer
reproach
and
scorn
herein
,
and
come
under
the
name
of
a
gain-sayer
,
Titus
1.9
.
8
In
case
,
words
tending
to
no
profit
but
to
the
subverting
of
hearers
shall
be
brought
,
the
Preacher
is
to
charge
them
before
the
Lord
,
That
they
strive
not
about
words
to
no
profit
,
2
Tim.
2.16
.
Also
v.
14.
Shun
profane
and
vain
bablings
,
for
they
will
increase
unto
more
ungodliness
,
and
their
word
will
cat
as
a
Canker
,
as
Hymenaeus
and
Philetus
who
denied
the
Resurrection
;
so
Quakers
,
Antiscripturists
are
thus
to
be
charged
.
For
the
time
will
come
when
men
will
not
endure
sound
doctrine
,
but
will
turn
away
their
ears
from
the
truth
,
and
shall
be
turned
into
fables
.
9
Sometimes
apostate
Professours
stirred
up
by
the
Devil
this
way
as
well
as
others
may
make
great
resistance
against
the
words
of
a
faithfull
Preacher
,
2
Tim.
2.14
.
Alexander
the
Copper-smith
greatly
withstood
the
Apostles
preaching
:
and
it
may
be
suspected
that
some
will
be
apt
to
abuse
this
Liberty
,
proudly
opposing
sound
Doctrine
for
meer
trifles
.
10
Herewith
rejoycing
.
Jer.
15.16
.
Thy
words
were
found
,
and
I
did
eat
them
,
and
thy
word
was
unto
me
the
joy
and
rejoycing
of
my
heart
.
Psalm
119.162
.
David
rejoyced
in
the
Word
as
one
that
findeth
great
spoil
,
Acts
2.41
.
Object
.
But
the
stony
ground
received
the
Word
with
joy
,
Matth.
13.20
.
Answ.
So
they
did
,
and
it
was
well
that
they
did
;
but
,
1
Hypocrites
joy
in
some
part
onely
,
but
right
hearers
joy
in
every
part
;
hypocrites
joy
in
the
promises
not
in
the
precepts
.
2
Hypocrites
joy
in
the
notion
onely
,
but
the
right
hearer
joys
in
those
truths
,
as
having
an
interest
in
them
.
We
rejoyce
in
the
sight
of
a
Diamond
,
but
joy
more
in
the
property
.
The
joy
of
one
is
like
the
joy
of
a
man
that
is
glad
to
see
a
fine
field
of
Corn
,
the
joy
of
the
other
is
like
the
joy
of
him
that
is
the
owner
of
this
field
of
Corn.
3
Hypocrites
joy
in
the
Word
after
the
outward
man
,
as
apprehending
most
of
the
duties
equitable
and
reasonable
,
and
many
of
them
advantageous
to
a
mans
Estate
,
credit
and
relations
,
but
a
right
hearer
delights
in
the
Law
of
God
after
the
inner
man
,
Rom.
7.22
.
4
True
joy
is
accompanied
with
fear
,
Psalm
2.11
.
Rejoyce
in
him
with
trembling
;
and
also
righteousness
,
Rom.
14.17
.
The
Kingdom
of
God
consisteth
in
righteousness
,
peace
and
joy
of
the
Holy
Ghost
.
It
's
otherwise
in
hypocrites
,
their
joy
is
accompanied
with
love
of
some
Lust
.
11
Practise
Christian
conference
,
Mal.
3.16
.
The
godly
when
they
met
together
spake
often
one
to
another
,
of
the
providence
of
God
.
The
two
Disciples
going
to
Emaus
communed
together
,
and
reasoned
of
what
they
heard
from
Christ
,
Luk.
24.15
.
Exhort
one
another
daily
,
while
it
is
called
to
day
,
Heb.
3.13
.
In
speaking
of
the
good
things
we
have
heard
we
do
not
onely
warm
others
but
our
own
hearts
also
.
12
Retain
and
hold
fast
the
Word
,
1
John
3
9.
The
seed
of
God
abideth
in
him
.
Cares
,
pleasures
,
will
be
apt
to
steal
away
the
Word
.
Else
the
fowls
of
the
air
will
devour
it
,
Luke
8.5
.
For
as
many
fowls
follow
the
Seeds-man
to
pick
up
what
is
sown
,
so
do
many
Devils
follow
Sermons
to
pick
up
the
seed
.
Devils
are
called
Fowls
of
the
Air
,
both
for
the
nimbleness
of
their
motion
,
in
a
little
time
they
will
compass
the
whole
earth
,
Job
1.7
.
and
from
the
place
of
their
habitation
,
which
is
the
Air
,
Ephes.
2.2
.
13
Avoid
all
cavilling
objections
against
the
Word
,
1
Tim.
6.3
,
4.
we
ought
to
consent
to
the
Doctrine
according
to
godliness
without
any
cavilling
.
It
's
one
thing
to
make
an
objection
in
order
to
Christian
satisfaction
,
and
another
thing
to
cavil
from
pride
and
conceitedness
.
Cavillers
in
Pauls
time
were
out
of
Churches
,
1
Cor.
1.23
.
Where
is
the
disputer
of
this
world
?
Take
we
heed
they
be
not
now
in
the
Church
.
It
was
the
wickedness
of
the
Jews
that
they
were
gain-sayers
,
not
onely
their
ears
but
their
hearts
,
Rom.
10.21
.
against
Gods
truth
;
I
have
stretched
out
my
hand
to
a
gain-saying
people
.
14
Practice
meditation
,
Deut.
32.46
.
set
your
hearts
to
all
the
words
I
testifie
among
you
this
day
.
As
a
plaister
works
not
unless
it
be
bound
on
to
the
sore
,
no
more
doth
the
Word
,
unless
meditation
bind
it
on
the
affections
.
Unclean
beasts
contrarily
chew
not
the
cud
.
As
the
ground
cannot
be
quickned
with
fruit
unless
it
receive
the
seed
,
no
more
can
our
hearts
be
quickned
with
the
Spirit
and
fruits
of
it
,
till
by
the
use
of
hearing
and
meditation
we
have
taken
in
this
seed
.
Many
are
so
far
from
meditating
,
that
they
are
like
children
,
when
schooling
time
is
ended
,
glad
who
can
first
get
out
,
and
think
not
of
what
they
have
learned
.
15
Consider
the
benefits
you
shall
have
in
the
preaching
of
the
Gospel
when
rightly
received
.
As
,
1
The
graces
and
comforts
of
the
Spirit
conveyed
in
the
beginnings
and
increases
thereof
,
even
as
Conduit-pipes
carry
water
hither
and
thither
,
Luke
24.32
.
Did
not
our
hearts
burn
within
us
,
whiles
he
talked
with
us
by
the
way
?
Gal.
3.2
,
5.
2
Therein
glad
tydings
are
conveyed
,
Rom.
10.15
.
How
beautifull
are
the
feet
of
them
that
bring
good
news
!
Upon
the
hearing
of
it
we
feel
as
it
were
new
spirits
to
return
to
us
,
how
much
more
when
we
hear
tydings
of
reconciliation
from
God
?
how
should
our
hearts
abound
in
comfort
?
shall
other
news
revive
us
not
this
?
3
The
excellency
of
the
ministry
we
are
under
,
it
is
the
ministry
of
the
Gospel
,
far
more
excellent
then
that
of
the
Law
.
1
In
the
Law
they
saw
darkly
,
we
with
open
face
,
2
Cor.
3.18
.
2
The
one
is
the
ministration
of
death
;
but
the
Gospel
,
is
the
ministration
of
righteousness
and
life
,
v.
7
,
8
,
9.
Obj.
But
may
not
the
Gospel
also
be
called
a
ministration
of
death
?
Answ.
Yes
,
by
accident
not
directly
;
when
souls
will
not
obey
the
Gospel
,
it
turns
to
their
condemnation
.
As
a
Princes
pardon
cannot
kill
any
one
of
it self
,
but
being
despised
it
doubles
the
guilt
,
and
brings
to
a
more
hasty
destruction
;
so
the
pardon
of
God
in
the
Gospel
killeth
not
any
,
but
being
despised
causeth
more
heavy
destruction
.
But
the
Law
of
its
own
nature
holds
a
man
under
condemnation
,
and
cannot
of
it self
bring
any
to
life
.
16
The
intolerable
misery
of
those
who
receive
not
the
word
;
it
will
be
more
tolerable
for
Sodom
then
such
,
Matth.
10.14
,
15.
1
Pet.
4.17
.
Such
ground
as
receives
seed
and
brings
not
forth
fruit
is
nigh
to
cursing
,
Heb.
6.7
,
8.
17
Take
heed
of
loathing
the
Word
:
To
this
they
are
tempted
,
who
are
puft
up
with
the
perswasion
of
their
own
knowledge
:
contempt
of
the
Word
follows
loathing
,
and
this
contempt
makes
God
to
take
away
his
Word
.
Luther
in
his
time
said
,
heretofore
I
prefer'd
one
Psalm
well
understood
before
all
the
wealth
of
the
world
,
but
the
heaven
was
then
brass
,
and
the
earth
shut
up
,
but
now
the
cataracts
of
heaven
are
powred
out
we
begin
to
loath
it
.
Luth.
Tom.
3.344
.
V.
27.
And
the
rain
descended
,
and
the
floods
came
,
and
the
windes
blew
,
and
beat
upon
that
house
,
and
it
fell
,
and
great
was
the
fall
of
it
.
Christ
here
showes
the
wofull
condition
and
punishment
of
such
as
build
not
upon
the
rock
Christ
,
but
content
themselves
with
bare
hearing
without
faith
and
repentance
;
as
soon
as
they
come
to
be
assailed
with
rain
,
floods
,
and
windes
,
inward
and
outward
temptations
,
they
fall
,
how
much
more
will
they
fall
in
judgement
?
Psal.
1.6
.
The
wicked
shall
not
stand
in
the
judgement
,
when
a
fire
shall
go
before
him
,
and
it
shall
be
very
tempestuous
round
about
him
,
Psal.
50.1
.
And
it
fell
]
Here
's
the
ruine
of
those
who
build
upon
sandy
foundations
,
whether
civility
,
self-righteousness
,
great
friends
,
large
estates
,
professional
sanctity
,
self
comparisons
,
good
meanings
,
moral
righteousness
,
such
in
time
of
trial
fall
.
And
great
was
the
fall
of
it
]
They
fall
into
sin
,
shame
,
and
punishment
.
Their
fall
was
great
,
1
Because
it
made
a
great
noise
,
as
things
that
fall
from
high
;
so
Professors
who
profess
to
draw
near
to
God
,
but
do
not
in
truth
,
their
fall
is
heard
far
and
near
.
2
Because
they
fall
finally
and
totally
.
Good
men
sometimes
like
Nebuchadnezzar
,
fall
fearfully
,
but
they
have
a
stump
in
the
ground
which
sprouts
forth
again
,
Dan.
4.26
.
The
seed
of
God
abides
in
them
,
1
John
3.9
.
But
carnal
Professors
they
fall
wholly
.
3
Because
the
devil
will
be
sure
to
hold
such
faster
,
by
how
much
he
saw
they
had
well
nigh
got
out
of
his
clutches
.
As
a
Jaylour
will
be
sure
to
lay
bolts
enough
upon
a
prisoner
that
had
well-nigh
made
an
escape
,
Matth.
12.43
,
44
,
45.
When
the
unclean
spirit
is
gone
out
of
a
man
(
by
an
outward
profession
)
the
devil
seeks
rest
there
but
findes
none
;
but
when
the
devil
sees
such
a
man
is
a
meer
out-side
professor
,
then
he
saith
,
I
will
return
into
my
house
whence
I
came
out
,
then
goeth
he
and
taketh
with
himself
seven
spirits
more
wicked
then
himself
,
and
they
enter
in
and
dwell
there
.
4
Because
they
fall
into
the
condemnation
of
the
devil
,
1
Tim.
3.6
.
To
fall
from
riches
to
poverty
,
from
honour
to
disgrace
,
is
great
,
but
it
's
a
far
greater
fall
from
being
lifted
up
to
heaven
to
fall
down
to
hell
,
as
Capernaum
did
,
Matth.
11.23
.
Obs.
It
's
an
insufficient
foundation
for
a
soul
to
build
upon
any
thing
without
Christ
;
it
's
onely
a
sandy
foundation
.
2
Sooner
or
later
men
that
are
unsound
must
look
to
be
assaulted
with
temptations
,
Prov.
10.9
.
He
that
perverts
his
wayes
shall
be
known
,
Num.
32.23
.
But
if
ye
will
not
do
so
,
be
sure
your
sin
will
finde
you
out
.
3
When
unsound
men
are
assaulted
with
temptations
,
then
they
fall
and
shew
their
rottenness
,
as
Achan
,
Joas
,
Saul
,
Jehu
,
Ananias
and
Saphira
.
4
The
fall
of
professing
hypocrites
will
be
a
great
and
a
fearful
fall
.
If
the
falls
of
godly
people
,
when
they
fall
onely
from
the
comforts
of
the
Spirit
,
and
measures
of
their
graces
into
decays
and
discomforts
,
be
so
fearful
,
how
fearfull
will
their
fall
be
,
who
like
the
rebellious
Angels
,
Having
left
their
first
estate
,
are
reserved
in
everlasting
chains
?
Jude
6.
V.
28
,
And
it
came
to
pass
when
Jesus
had
ended
these
sayings
,
the
people
were
astonished
at
his
doctrine
.
V.
29.
For
he
taught
them
as
one
having
authority
,
and
not
as
the
Scribes
.
Here
is
the
effect
of
Christ
his
sermon
,
that
the
hearers
were
astonished
at
his
doctrine
.
Doctrine
hath
sometimes
that
effect
among
hearers
that
are
not
soul-savingly
wrought
upon
,
Matth.
13.54
.
the
people
were
astonished
and
cried
out
,
Whence
hath
this
man
this
wisedome
?
Is
not
this
the
Carpenters
son
?
Christ
is
not
compared
with
the
old
Prophets
whom
they
had
never
seen
,
but
with
the
present
Scribes
,
the
interpreters
of
the
Law
,
whom
they
heard
daily
.
These
taught
frivolous
trifles
and
vain
rites
of
washing
pots
and
cups
,
and
Corban
,
but
Christ
taught
with
authority
.
1
He
taught
serious
things
,
as
how
to
be
builded
upon
a
solid
foundation
,
when
storms
came
,
who
were
blessed
persons
,
&c.
2
Christ
taught
by
his
life
,
as
well
as
by
his
doctrine
.
It
is
a
long
way
to
holiness
by
precepts
,
it
is
short
by
example
.
As
we
speak
the
Gospel
so
let
us
live
it
.
People
loath
doctrine
when
the
man
that
preaches
it
is
wicked
,
people
say
if
it
be
necessary
to
live
as
he
saith
,
why
doth
he
not
live
so
himself
.
3
Christ
taught
with
a
mighty
zeal
and
fervor
,
and
not
coldly
:
such
teachers
were
Elias
,
1
Kings
19.14
.
John
Baptist
,
Who
came
in
the
Spirit
and
power
of
Elias
,
Epaphras
,
Col.
4.12
.
There
is
in
doctrine
not
onely
the
light
of
the
Word
,
but
the
fire
of
the
Word
.
The
Word
is
called
a
fiery
Law
,
Deut.
33.2
.
John
Baptist
was
a
burning
and
a
shining
light
,
John
5.35
.
when
he
taught
,
the
people
they
cried
out
,
What
shall
we
do
?
And
so
did
the
souldiers
,
Luke
3.12
,
13.
And
so
when
Peter
preached
,
Acts
2.37
.
the
people
cried
out
,
what
shall
we
do
?
The
Word
is
fire
,
he
that
delivers
it
coldly
delivers
it
otherwise
then
it
is
.
Were
it
not
ridiculous
,
when
an
house
were
on
fire
,
to
say
,
Friends
we
had
best
get
water
to
quench
it
,
or
else
all
our
goods
will
be
burnt
;
but
when
a
house
is
a
fire
,
we
cry
fire
,
fire
,
for
the
Lords
sake
bring
water
,
bring
Ladders
,
Buckets
,
untile
the
House
,
cut
down
the
Beams
,
&c.
Here
's
the
affection
of
the
Word
;
so
should
a
Preacher
stir
up
the
people
,
the
fire
of
Gods
vengeance
is
coming
,
oh
bring
the
tears
of
repentance
.
The
affection
of
the
truth
must
be
delivered
,
as
well
as
the
body
of
the
truth
;
the
Word
is
compared
to
fire
,
which
is
the
most
piercing
element
of
all
.
4
The
Scribes
taught
as
the
interpreters
of
the
Law
,
but
Christ
as
a
Prophet
sent
from
heaven
;
as
when
a
Constable
comes
in
the
name
of
the
Prince
,
I
charge
you
in
the
Princes
Name
,
so
Preachers
when
they
speak
to
men
,
should
speak
to
their
consciences
,
I
charge
you
in
the
name
of
the
God
of
heaven
that
you
leave
off
your
pride
,
lying
,
uncleanness
,
&c.
Preach
Christ
crucified
in
a
crucified
phrase
,
not
with
wisdome
of
words
,
lest
the
cross
of
Christ
should
be
made
of
none
effect
.
Besides
,
the
wit
of
man
hides
the
power
of
the
Word
,
and
he
that
receives
the
Word
upon
eloquent
enticement
,
will
be
drawn
to
leave
it
when
he
hears
greater
eloquence
perswading
thereto
.
It
's
the
misery
of
the
times
,
that
Aristotle
the
deluder
of
wits
,
should
in
most
Universities
be
heeded
rather
then
Christ
the
Prophet
of
his
Church
.
5
Christ
came
home
to
the
Consciences
of
men
,
and
so
Paul
;
We
commend
our selves
to
every
mans
conscience
as
in
the
sight
of
God
.
He
speaks
with
authority
that
speaks
to
the
conscience
.
Know
ye
not
the
unrighteous
shall
not
inherit
the
Kingdome
of
God
?
1
Cor.
6.9
.
Matth.
23.33
.
O
generation
of
vipers
,
how
can
ye
escape
the
damnation
of
hell
?
6
Christ
came
with
authority
,
not
onely
as
an
interpreter
of
the
Law
of
God
,
but
as
being
himself
a
Law-giver
come
from
heaven
,
John
3.11
.
We
speak
that
we
do
know
,
and
testifie
that
we
have
seen
.
Also
v.
31
,
32.
He
that
cometh
from
heaven
is
above
all
,
and
what
he
hath
seen
and
heard
,
that
he
testifieth
.
7
Christ
came
with
authority
,
in
the
convincing
of
souls
for
sin
.
It
's
one
great
work
of
the
Spirit
of
Christ
,
Joh.
16.10
.
Hence
Micah
3.8
.
I
am
full
of
power
by
the
Spirit
of
the
Lord
,
and
of
judgement
,
and
of
might
,
to
declare
unto
Jacob
his
transgression
,
and
to
Israel
his
sin
.
Hence
he
spares
neither
Prince
,
Prophet
or
Priest
,
v.
9
,
10
,
11
,
12.
The
Word
should
come
as
a
thunder-clap
to
the
heart
of
the
sinner
,
Act.
8.21
.
Peter
to
Magus
,
I
perceive
thou
art
in
the
gall
of
bitterness
and
bond
of
iniquity
:
ye
have
been
the
betrayers
and
murderers
of
the
Son
of
God
,
Acts
2.36
.
As
Nazianzen
,
Orat.
20.
said
of
Basil
,
His
word
was
like
thunder
,
his
life
like
lightning
.
8
He
taught
with
authority
,
in
preaching
to
the
life
;
as
a
picture
is
well
drawn
when
it
s
drawn
as
to
life
,
so
a
preacher
must
preach
as
to
life
:
to
preach
of
heaven
,
hell
,
death
and
judgement
,
as
if
they
were
before
us
,
to
preach
out
the
wrath
of
God
that
the
sinner
may
apprehend
it
as
a
burning
fire
,
to
set
forth
the
ugliness
of
sin
that
it
may
appear
as
black
as
hell
,
to
set
forth
the
particular
excellencies
of
Christ
that
the
soul
may
say
,
Whither
is
thy
beloved
gone
,
that
we
may
seek
him
with
thee
?
To
set
forth
the
terribleness
of
judgement
,
that
the
sinner
may
be
afraid
to
live
one
hour
in
such
a
condition
as
he
would
be
afraid
to
dye
in
.
9
In
not
sparing
persons
of
the
greatest
quality
,
as
Herod
,
Pilate
,
the
High
Priests
,
Lawyers
,
Scribes
,
and
therefore
Christ
denounces
woe
upon
woe
upon
them
;
Woe
unto
you
Pharisees
,
woe
unto
you
Scribes
,
woe
unto
you
Lawyers
,
Luk.
11.42
,
43
,
44
,
46
,
47
,
50
,
51
,
52.
Nor
did
he
fear
the
faces
of
the
Mighty
,
Jer
,
1.10
,
17
,
18
,
19.
10
He
taught
with
authority
,
not
onely
in
pressing
powerful
doctrine
,
but
also
did
move
upon
their
hearts
by
the
working
of
his
Spirit
,
that
their
hearts
were
all
on
fire
in
hearing
of
him
,
Luk.
24.32
.
Did
not
our
hearts
burn
within
us
while
he
opened
to
us
the
Scriptures
?
So
Paul
.
1
Cor.
2.4
.
11
Christ
taught
with
authority
,
because
himself
was
deeply
affected
with
the
things
which
he
taught
.
It
is
not
a
thundring
voice
,
nor
vehement
enforcements
from
natural
strength
that
proves
powerfulness
of
doctrine
,
but
it
much
tends
to
authority
,
both
in
prayer
and
preaching
,
that
the
heart
of
the
preacher
be
first
wrought
upon
,
either
in
private
betwixt
God
and
his
soul
,
or
in
publick
:
affections
in
the
preacher
beget
affections
in
the
hearer
,
and
after
an
unperceiveable
manner
draw
them
over
.
So
Christ
when
he
preached
to
multitudes
,
sometimes
he
put
on
bowels
of
pity
,
Mat.
9.37
.
sometimes
grief
and
weeping
,
Luk.
19.41
.
compared
with
ver.
48.
Joh.
11.35
,
38.
compared
with
ver.
45.
12
Christ
taught
with
authority
,
because
he
knew
none
could
charge
sin
upon
him
;
so
shall
a
teacher
that
lives
a
blameless
conversation
,
and
knows
that
no
man
can
charge
evil
upon
him
,
he
hath
authority
in
his
doctrine
;
but
if
he
be
covetous
,
or
proud
,
or
vain
,
he
looses
that
authorative
power
(
which
God
hath
given
him
)
in
the
hearts
of
hearers
,
Titus
,
2.15
.
Rebuke
with
all
authority
,
let
no
man
despise
thee
,
q.
d.
if
thou
doest
any
thing
unworthy
to
render
thy self
despicable
,
thy
authority
will
be
lost
.
13
By
a
vehement
pressing
and
urging
the
commands
upon
the
consciences
of
men
,
withall
denouncing
threats
against
the
ungodly
,
as
Mat.
7.26
,
27.
Luk.
6.21
.
to
ver.
27.
so
should
a
preacher
press
the
commands
upon
persons
,
I
command
you
in
the
name
of
the
Lord
Jesus
,
that
you
be
not
proud
,
passionate
,
greedy
after
the
world
:
So
John
Baptist
,
Matth.
3.8
,
9
,
10.
Now
the
ax
is
laid
to
the
root
of
the
tree
,
bring
forth
fruit
,
else
you
will
be
thrown
into
the
fire
.
Use
.
See
a
duty
in
faithful
preachers
,
1
To
teach
with
authority
remembring
whose
Embassadours
they
are
,
Matth.
28.18
.
2
Cor.
5.20
.
2
To
maintain
the
authority
which
the
Lord
hath
given
unto
them
,
2
Cor.
10.8
.
maintain
it
both
by
life
and
doctrine
,
by
preaching
powerfully
and
living
holily
.
How
powerfull
was
the
Apostle
Paul
in
his
preaching
?
See
Gal.
1.6
,
7
,
8
,
9
,
10.
3
To
the
Brethren
to
obey
that
Word
that
comes
with
authority
to
their
consciences
,
Heb.
13.17
.
Obey
them
that
have
the
rule
over
you
,
&c.
And
not
as
the
Scribes
]
Whose
teaching
was
either
traditionary
,
as
the
washing
of
pots
,
and
cups
,
and
hands
,
building
the
tombs
of
Prophets
,
making
broad
phylacteries
,
but
for
things
tending
to
mortification
they
spake
not
at
all
,
or
very
superficially
,
or
their
teaching
was
formal
.
When
they
spake
of
the
love
of
God
and
other
duties
,
they
spake
of
them
without
zeal
and
feeling
,
and
therefore
they
were
not
like
to
affect
others
when
themselves
were
not
first
affected
.
The
Orator
that
moves
his
hearers
must
first
be
moved
himself
.
Or
their
teaching
was
hypocritical
,
binding
heavy
burthens
upon
others
,
they
themselves
not
touching
them
with
one
of
their
fingers
.
Or
their
teaching
was
in
generals
,
and
confounded
.
Contrarily
Christ
,
1
For
matter
,
he
teaches
weighty
points
,
as
concerning
true
blessedness
and
the
qualifications
of
them
that
mean
to
attain
it
,
concerning
a
holy
life
free
from
scandal
,
concerning
love
to
enemies
,
alms
,
prayer
,
fasting
,
placing
treasure
in
heaven
.
2
For
manner
.
Christ
speaks
with
fervency
and
affection
:
fire
begets
fire
,
the
burning
affection
in
Christ
which
he
had
in
speaking
,
makes
the
hearts
of
his
Disciples
burn
in
hearing
,
Luke
24.32
.
3
For
method
.
Christ
speaks
distinctly
,
first
to
one
point
and
then
to
another
,
whereas
they
confounded
what
they
spake
.
Method
is
the
mother
of
memory
.
4
Christ
in
his
doctrine
was
impartial
,
he
spared
none
.
Many
speak
truth
to
the
common
people
suffering
all
things
,
not
to
them
whom
they
fear
will
persecute
them
,
to
whom
especially
it
is
to
be
spoken
.
He
that
looks
upon
mens
persons
will
be
terrified
with
the
show
of
titles
and
dignities
.
5
He
preached
fearlesly
:
he
feared
no
mans
angry
looks
.
Let
not
faithfull
Preachers
expect
glory
but
ignominy
and
contempt
,
not
wealth
but
poverty
,
violence
,
prisons
and
death
,
as
Michaiah
and
John
Baptist
,
and
when
others
shall
be
cast
into
hell
,
such
shall
have
place
in
heaven
.
As
Caesar
hath
his
Electors
,
the
Turk
his
Princes
,
so
our
King
hath
his
Ministers
.
Augustine
is
a
Prince
Elector
,
so
Irenaeus
,
Quadratus
are
Princes
and
Counts
,
Luth.
Tom.
3.495
.
let
us
not
then
fear
the
opposition
of
men
:
how
great
opposition
did
Noah
suffer
in
his
ministry
for
hundreds
of
years
?
A
Preacher
must
be
vir
rixarum
,
a
man
of
strife
.
6
He
was
not
vain-glorious
,
but
still
sought
the
glory
of
his
Father
,
Joh.
6.38
,
39.
so
let
faithfull
Preachers
,
Joh.
7.
say
,
I
began
not
to
preach
the
Gospel
that
the
world
should
honour
me
,
and
I
will
not
cease
from
preaching
because
of
the
worlds
reproach
.
7
He
was
in
his
Ministry
convictive
of
gain-sayers
,
yet
did
he
not
,
according
to
the
guise
of
the
times
,
tye
up
his
convincing
arguments
to
syllogisms
in
mood
and
figure
,
but
he
brought
unanswerable
reason
.
Without
this
gift
Churwill
be
wasted
and
scattered
.
See
Titus
1.9
.
CHAP.
VIII
.
SOmetimes
Christ
goes
from
miracles
to
doctrine
,
but
here
,
having
laid
down
his
doctrine
,
he
comes
in
this
Chapter
to
confirm
it
by
miracles
.
Before
he
began
his
sermon
,
he
healed
all
sicknesses
and
diseases
,
Matth.
4.23
.
that
he
might
make
way
for
his
doctrine
.
For
doubtless
the
miracles
Christ
and
his
Apostles
did
,
were
a
great
cause
why
their
doctrine
in
so
great
measure
was
believed
,
Acts
8.6
.
The
people
with
one
accord
gave
heed
unto
those
things
which
Philip
spake
,
hearing
and
seeing
the
miracles
which
he
did
.
And
now
Christ
,
when
his
sermon
was
ended
on
the
Mount
;
he
went
down
and
the
multitudes
followed
him
,
before
whom
he
wrought
sundry
miracles
.
V.
1.
And
when
he
was
come
down
from
the
Mountain
,
great
multitudes
followed
him
.
These
multitudes
were
of
divers
humours
,
hence
upon
divers
ends
they
followed
Christ
;
some
followed
out
of
love
to
his
doctrine
,
the
sweetness
whereof
they
had
already
tasted
;
some
out
of
curiosity
,
that
they
might
hear
some
new
thing
;
some
out
of
desire
of
confirmation
,
that
they
might
be
assured
of
his
doctrine
,
whiles
they
saw
it
confirmed
by
miracles
;
some
to
be
cured
of
their
maladies
,
some
for
loaves
,
John
6.27
.
Christ
hath
multitudes
of
followers
,
but
few
that
follow
him
for
a
right
end
.
Look
we
to
the
end
why
we
follow
Christ
,
whether
it
be
for
glory
and
earthly
praise
or
profit
,
or
whether
it
be
for
himself
,
in
all
conditions
,
even
in
adversity
,
persecution
,
Matth.
16.24
.
Let
him
deny
himself
and
take
up
his
cross
and
follow
me
.
Virgin
souls
follow
the
Lamb
whither
soever
he
goeth
,
Rev.
14.4
.
yea
though
to
prison
,
banishment
,
death
:
the
world
pretend
to
follow
Christ
,
but
it
's
at
a
distance
,
always
with
the
exception
of
the
cross
.
V.
2.
And
behold
there
came
a
Leper
and
worshipped
him
,
saying
,
Lord
,
if
thou
wilt
,
thou
canst
make
me
clean
.
We
have
here
Christ
his
first
miracle
set
down
,
wherein
three
things
.
1
The
Lepers
devotion
,
set
down
in
two
branches
,
1
He
worships
Christ
.
2
He
acts
faith
in
Christ
,
Lord
,
if
thou
wilt
,
thou
canst
make
me
clean
.
2
Christs
compassion
,
v.
3.
I
will
,
be
thou
clean
.
Amplified
first
from
the
efficients
,
1
From
the
instrumental
efficient
cause
,
Jesus
put
forth
his
hand
and
touched
him
.
2
From
the
principal
efficient
,
I
will
,
be
thou
clean
.
3
From
the
effect
,
Immediately
his
Leprosie
departed
from
him
.
3
Christ
his
direction
,
which
was
,
1
Silence
,
See
thou
tell
no
man
.
2
To
shew
himself
to
the
Priest
,
and
offer
the
gift
which
Moses
commanded
.
V.
1.
And
behold
there
came
a
Leper
]
Luke
c.
5.12
.
saith
,
It
was
in
a
certain
City
,
that
is
,
near
to
a
City
,
for
Lepers
for
fear
of
infection
were
put
out
of
Cities
,
Levit.
13.46
.
2
Kings
7.3
.
Leprosie
is
abundance
of
burnt
choler
and
salt
phlegm
diffused
from
the
Liver
all
over
the
body
,
breaking
out
into
a
filthy
scab
or
scurf
.
There
are
other
evils
besides
accompany
this
disease
,
viz.
the
hairs
fall
off
,
the
nostrils
are
widened
,
the
bones
are
eaten
into
by
it
,
the
tongue
swells
,
the
breath
stinks
.
It
's
an
universal
Gangrene
which
is
incurable
,
and
hereditary
,
and
abounds
most
in
hot
countreys
,
as
in
Judea
,
Egypt
,
&c.
This
disease
Physicians
call
Elephantiasis
.
It
's
used
ordinarily
as
an
Embleme
or
Looking-glass
to
express
our
natural
defilements
,
Isai
1.6
.
And
worshipped
him
]
The
manner
of
the
worship
Luke
sets
down
,
which
was
,
he
fell
on
his
face
,
cap.
5.12
.
So
that
he
touched
Christ
his
feet
,
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
,
not
kneeled
,
as
the
word
is
translated
,
Mark
1.40
.
So
that
he
lay
at
Christs
feet
,
imploring
and
beseeching
him
,
as
a
Dog
at
his
masters
feet
,
as
Zanch.
de
Red.
renders
the
word
,
which
shews
that
this
Leper
lookt
upon
Christ
more
than
a
Prophet
,
or
a
holy
man
,
and
that
believing
he
was
God
,
and
so
able
to
heal
him
if
he
would
;
he
gave
him
religious
worship
.
He
came
to
know
Christ
was
God
,
partly
by
inspiration
,
partly
by
the
miracles
which
Christ
did
,
cap.
4.20
.
He
doth
not
say
to
Christ
,
Lord
if
thou
wilt
pray
to
God
or
to
thy
Father
for
me
,
I
shall
be
whole
,
but
,
Lord
,
if
thou
wilt
,
I
shall
be
whole
.
He
acknowledges
the
Leprosie
curable
by
Christ
,
which
he
and
all
men
knew
was
incurable
by
others
,
which
was
a
plain
argument
of
his
faith
:
for
though
the
Psora
or
scabbedness
may
be
cured
,
yet
that
which
is
called
Lepra
Physicians
acknowledg
incurable
;
for
if
a
particular
Cancer
cannot
be
cured
,
much
less
can
an
universal
Cancer
,
as
Avicen
observes
.
Yet
in
a
miraculous
manner
some
Lepers
have
been
cured
,
as
Miriam
,
Num.
12.14
.
Naaman
,
2
Kings
5.14
.
Saying
,
Lord
,
if
thou
wilt
,
thou
canst
make
me
clean
]
Here
is
the
profession
of
his
faith
.
Of
no
Prince
or
Potentate
can
this
be
affirmed
,
save
of
God
himself
,
no
nor
of
any
Disciple
or
Apostle
,
for
they
did
not
do
Miracles
when
they
would
,
but
when
God
would
.
Heb.
2.4
.
onely
of
God
is
that
true
which
Job
speaks
,
cap.
42.2
.
I
know
thou
canst
do
every
thing
.
Gen.
18.14
.
Is
there
any
thing
too
hard
for
the
Lord
,
Rom.
4.21
.
Heb.
11.19
.
How
great
soever
is
the
will
of
God
,
so
great
is
his
power
,
Psalm
115.3
.
Whatsoever
the
Lord
pleased
that
did
he
in
Heaven
and
Earth
;
yea
,
he
can
do
more
than
he
will
do
.
See
Matth.
3.8
,
9.
Matth.
26.53
.
However
God
deal
with
us
,
give
him
the
glory
of
his
power
.
If
thou
wilt
]
See
his
resignment
to
the
will
of
Christ
under
affliction
.
So
Eli
,
1
Sam.
3.17
.
So
Christ
,
Matth.
26.39
.
Not
my
will
but
thine
be
done
.
The
Brethren
,
Acts
21.13
.
When
Paul
would
not
be
perswaded
,
they
cried
out
,
The
will
of
the
Lord
be
done
.
I
will
,
be
thou
clean
]
I
will
both
as
I
am
God
and
Man
.
Ambrose
in
5.
Luke
12.
saith
,
Christ
saith
I
will
for
Photinus
,
he
commands
for
Arrius
,
he
touches
for
Manicheus
.
Photinus
taught
that
Christ
was
meer
Man
and
not
God
,
whose
will
onely
is
omnipotent
;
Arrius
taught
that
Christ
was
less
than
the
Father
,
and
therefore
did
not
command
,
but
onely
received
the
commands
of
the
Father
;
Manicheus
taught
that
Christ
had
not
true
but
onely
imaginary
flesh
,
and
therefore
could
neither
touch
nor
be
touched
.
Christ
confutes
all
these
in
these
words
.
Be
thou
clean
]
Here
's
the
Divinity
of
Christ
:
men
are
wont
to
command
actions
,
but
to
make
things
to
be
by
commanding
them
to
be
,
is
onely
divine
,
Gen.
1.
Let
there
be
Light
,
and
there
was
Light
;
Let
the
Earth
be
created
,
and
it
was
so
.
Immediately
his
Leprosie
was
cleansed
]
With
a
touch
of
Christs
hand
,
and
with
a
word
of
his
mouth
;
he
touched
him
,
that
the
cure
might
not
seem
to
come
by
chance
,
but
that
it
onely
came
from
himself
.
2
To
shew
the
mercy
and
condescention
of
Christ
,
that
did
not
disdain
to
touch
a
leprous
person
,
much
more
in
taking
Leprosie
of
sin
on
him
,
and
making
us
one
body
him
.
In
that
this
Leprosie
was
cured
immediately
,
there
came
came
no
space
of
time
nor
no
outward
mean
,
betwixt
the
command
of
Christ
and
the
work
of
Christ
.
V.
4.
And
Jesus
saith
unto
him
,
See
thou
tell
no
man
,
but
go
thy
way
,
Shew
thy self
to
the
Priest
,
and
offer
the
Gift
that
Moses
commanded
for
a
testimony
unto
them
.
See
thou
tell
no
man
]
There
are
sundry
causes
why
Christ
enjoyns
him
silence
.
1
Christ
did
not
forbid
him
to
tell
it
at
any
time
,
but
that
he
should
not
tell
it
till
he
had
shewed
himself
to
the
Priests
,
lest
the
Priests
hearing
of
the
cure
should
maliciously
report
that
the
Leper
was
not
truly
healed
,
according
to
the
Law
,
Levit.
14.
wherein
the
Priest
was
to
judg
of
Leprosie
,
and
therefore
in
the
Text
it
follows
,
Go
shew
thy self
to
the
Priest
.
This
Miracle
fell
out
in
Galilee
,
Mark
1.39
.
and
the
Priests
were
at
Jerusalem
;
the
Priests
were
called
out
of
the
City
that
they
might
judg
of
the
Disease
.
There
were
other
causes
,
as
,
1
For
modesty
sake
,
and
to
avoid
boasting
.
2
For
not
speaking
forth
that
in
word
which
spake
forth
it self
in
deed
,
in
his
whole
body
the
Leprosie
being
removed
.
3
Because
the
fit
time
was
not
come
;
therefore
the
Lepers
zeal
was
disorderly
in
publishing
that
Christ
would
have
kept
silent
,
Mark
1.45
.
4
Lest
hereby
Christ
should
stir
up
the
envy
and
hatred
of
the
Pharisees
against
him
,
and
so
be
forced
to
go
from
the
City
,
not
having
an
opportunity
to
preach
the
Gospel
.
Mark
1.45
.
So
that
Christ
could
no
more
openly
enter
into
the
City
,
but
was
forced
to
remain
in
desert
places
.
But
go
thy
way
,
shew
thy self
to
the
Priest
]
Christ
bids
him
shew
himself
to
the
Priest
,
1
Because
the
ceremonies
were
yet
in
force
.
Now
the
ceremonial
command
was
,
that
the
Leper
should
show
himself
to
the
Priest
,
Levit.
14.2
.
2
That
the
healed
Leper
might
test
fie
his
thankfulness
to
God
for
so
great
a
benefit
,
by
bringing
a
thank-offering
,
Levit.
14.1
,
to
9.
3
To
draw
the
Priests
either
to
faith
in
Christ
,
and
repentance
for
their
opposition
against
him
,
or
else
that
they
might
be
inexcusable
:
hence
these
words
follow
,
for
a
testimony
unto
them
.
4
To
get
a
testimonial
of
his
cure
.
And
offer
the
gift
which
Moses
commanded
]
See
what
this
was
,
Levit.
14.3
,
4
,
5
,
6
,
7.
It
was
an
oblation
or
thank-offering
to
God
for
his
cleansing
.
For
a
testimony
unto
them
]
As
1
That
they
might
be
inexcusable
if
they
would
not
embrace
Christ
for
the
Son
of
God
.
2
That
the
receiving
of
the
gift
may
be
a
continual
testimony
against
the
Priests
that
the
Leprosie
was
perfectly
healed
;
if
they
through
malice
,
should
in
time
to
come
go
about
to
deny
it
,
they
could
not
say
such
an
one
was
not
cured
,
for
whom
they
had
offered
a
thank-offering
to
God
.
Christ
would
have
them
that
were
his
adversaries
to
be
the
first
witnesses
of
his
miracles
.
Besides
it
was
that
he
might
be
restored
to
the
society
of
men
,
from
whose
company
he
had
been
severed
.
But
that
from
hence
Papists
may
wire-draw
the
Law
of
their
confession
,
making
Leprosie
to
be
allegorically
sins
,
and
the
Priests
the
knowers
hereof
,
is
a
vain
thing
;
for
what
Honour
those
Priests
had
Christ
alone
challenges
to
himself
,
who
alone
knows
spiritual
Leprosie
,
and
is
worthy
to
whom
we
should
offer
the
gift
of
our
cleansing
.
Indeed
sin
is
like
Leprosie
,
1
For
loathsomness
,
Prov.
13.5
.
Ezek.
16.5
.
2
For
smell
;
a
Leper
from
such
corruption
of
humors
cannot
but
smell
.
So
sinners
stink
,
though
perhaps
not
one
to
another
,
as
nasty
prisoners
in
the
goal
,
yet
to
those
that
come
out
of
the
fresh
Ayr
;
so
though
wicked
men
stink
not
one
to
another
,
yet
to
God
and
Saints
they
do
,
Psal.
14.3
.
They
are
altogether
become
stinking
,
as
the
margin
renders
it
.
3
For
Hereditariness
as
the
Leprosie
is
conveyed
from
Father
to
Son
,
so
is
original
defilement
,
Eph.
2.3
.
Rom.
5.12
.
4
For
excommunicableness
.
Leprosie
separated
,
not
onely
from
divine
service
,
but
also
from
society
with
men
;
so
sin
lived
in
separates
betwixt
God
and
us
,
and
separates
from
communion
of
Saints
,
Isa.
59.1
,
2.
Matth.
18.15
,
16
,
17.
5
For
contagion
.
Leprosie
was
very
infectious
,
so
is
sin
,
1
Cor.
5.6
.
A
little
leaven
leavens
the
whole
lump
.
Onely
here
's
the
difference
,
the
Leper
proclaimed
his
uncleanness
that
men
might
take
heed
of
being
infected
by
him
,
Levit.
13.45
.
which
sinners
will
not
.
6
Leprosie
creeps
from
one
place
to
another
till
the
whole
body
be
overspread
with
it
;
so
doth
corruption
or
sin
,
it
creeps
from
the
heart
to
the
members
of
the
body
,
and
faculties
of
the
soul
,
so
that
from
the
crown
of
the
head
,
to
the
sole
of
the
foot
there
is
nothing
but
wounds
,
and
swellings
,
and
putrifying
sores
,
Isa.
1.6
.
Though
in
a
tropological
sence
sin
may
thus
be
resembled
to
Leprosie
,
yet
Leprosie
properly
taken
is
meant
,
and
no
Popish
inference
of
Priestly
power
can
thence
be
deduced
.
Obs.
No
person
whatsoever
,
how
vile
soever
,
by
bodily
distemper
is
hereby
kept
off
from
worshipping
God
.
2
He
that
believes
that
God
will
do
him
good
,
must
also
be
convinced
of
the
power
of
God
,
that
God
can
do
him
good
.
3
All
cleansing
from
bodily
diseases
proceeds
from
the
will
of
God
as
the
primitive
cause
thereof
.
I
will
,
be
thou
clean
.
4
Diseases
however
in
the
use
of
second
causes
they
are
hardly
cured
or
incurable
,
yet
by
the
power
of
God
they
are
and
have
been
healed
.
Immediately
his
Leprosie
departed
.
5
From
these
words
,
See
,
thou
tell
no
man
,
Obs.
Disobedience
unto
the
commands
of
Christ
,
though
upon
the
most
specious
pretences
,
cannot
excuse
it
from
being
a
sin
.
6
Shew
thy self
to
the
Priest
,
and
offer
the
gift
.
Obs.
The
external
and
ceremonial
part
of
worship
,
when
,
and
so
long
as
it
is
instituted
by
God
,
onght
not
to
be
slighted
or
neglected
.
7
For
a
testimony
unto
them
,
Obs.
Persons
that
at
present
are
opposite
to
Christ
and
his
truth
:
we
should
use
the
best
means
we
can
to
convince
them
,
that
they
may
believe
and
repent
.
2
Tim.
2.25
,
26.
V.
5.
And
when
Jesus
was
entered
into
Capernaum
,
there
came
unto
him
a
Centurion
,
beseeching
him
,
V.
6.
And
saying
,
My
servant
lyeth
at
home
sick
of
the
Palsey
,
grievously
tormented
.
In
this
story
,
1
We
have
,
1
The
Centurions
petition
for
Christ
to
restore
his
servant
,
ver.
5
,
6.
2
Christ
his
grant
.
ver.
7.
Jesus
saith
,
I
will
come
and
heal
him
.
3
The
Centurions
reply
,
set
down
,
1
From
the
sence
of
his
own
unworthiness
,
Lord
,
I
am
not
worthy
that
thou
shouldest
come
under
my
roof
.
2
From
the
fixed
confidence
he
had
in
Christ
,
Speak
the
Word
onely
,
and
my
servant
shall
be
healed
.
ver.
8.
Which
he
amplifies
by
the
inferiority
of
his
own
person
and
power
,
compared
with
Christ
;
My
soldiers
obey
my
word
,
though
I
am
under
the
authority
of
another
:
how
much
more
should
I
believe
and
obey
thy
word
,
who
art
under
the
power
of
none
?
4
Christ
his
commendation
:
he
marvelled
at
it
,
saying
,
I
have
not
found
so
great
faith
,
no
not
in
Israel
,
v.
10.
Amplified
from
a
threefold
effect
,
1
A
prophesie
of
the
calling
in
of
the
Gentiles
,
of
whom
this
Centurion
was
as
a
first
fruit
,
v.
11.
2
The
rejection
of
the
Jews
,
ver.
12.
The
children
of
the
Kingdom
shall
be
cast
out
.
3
From
the
success
.
As
thou
hast
believed
,
so
be
it
unto
thee
;
and
his
servant
was
healed
the
self
same
hour
.
And
when
Jesus
was
entered
into
Capernaum
there
came
unto
him
a
Centurion
]
The
former
miracle
was
done
near
to
Capernaum
,
this
in
the
city
.
A
Centurion
was
one
that
had
a
hundred
souldiers
under
him
,
or
sometimes
more
.
Came
unto
him
]
Obj.
Luk.
7.3
.
Answ.
After
the
Centurion
had
sent
the
Jews
and
his
friends
to
supplicate
Christ
,
then
lastly
himself
came
to
him
to
meet
Christ
,
whether
for
Honour
sake
,
or
the
danger
his
servant
was
in
;
unless
we
answer
that
he
came
and
supplicated
,
not
by
himself
,
but
by
his
messengers
;
for
that
which
is
done
by
the
authority
of
another
he
himself
is
said
to
do
it
,
Matth.
11.3
.
so
Christ
is
said
to
Baptize
and
not
Baptize
;
to
Baptize
,
Joh.
3.22
.
not
to
Baptize
,
Joh.
4.2
.
which
may
easily
be
reconciled
:
he
Baptized
by
his
Disciples
,
though
he
did
not
Baptize
in
his
own
person
.
We
say
such
a
man
built
this
house
,
though
it
was
not
built
but
by
his
servants
.
Hence
Luk.
7.10
.
it
s
said
they
that
were
sent
returning
to
the
house
found
the
servant
whole
that
had
been
sick
.
That
which
Matthew
more
hastily
sets
down
,
Luke
doth
more
fully
,
the
Spirit
intending
to
make
one
perfect
History
out
of
the
four
Evangelists
.
So
that
this
is
the
same
story
with
that
in
Luke
,
as
appears
by
the
agreements
in
many
things
,
and
the
few
diversities
.
In
that
he
was
a
Centurion
,
see
that
no
mans
calling
hinders
him
from
being
godly
.
This
Centurion
,
his
faith
was
seen
in
acknowledging
one
God
,
in
building
the
Jews
a
Synagogue
,
which
could
not
be
without
much
envy
and
hatred
,
and
in
his
care
of
his
servant
,
and
in
his
believing
profession
he
made
to
Christ
.
My
servant
lyeth
at
home
sick
of
the
Palsey
]
The
Palsey
is
the
loosening
of
the
sinews
;
one
half
part
of
the
body
is
unloosed
,
motion
and
sense
being
intercepted
from
them
.
When
this
is
in
one
part
of
the
body
it
's
called
a
Palsey
,
when
it
's
in
the
whole
body
it
is
called
an
Apoplexy
.
My
servant
]
A
lesson
to
rich
men
not
to
turn
away
their
servants
when
they
are
sick
,
but
to
seek
the
best
way
they
can
for
their
relief
.
See
a
judgement
of
God
on
the
contrary
,
1
Sam.
30.13
.
A
certain
Amalekite
turned
away
his
servant
because
he
fell
sick
,
and
this
servant
so
cast
out
,
God
made
instrumental
to
discover
the
Amalekites
,
so
that
David
destroyed
them
.
Yea
,
which
is
more
,
to
seek
the
recovery
of
their
servants
.
By
such
care
Masters
show
to
their
servants
they
will
not
onely
do
things
just
and
equal
,
having
a
Master
in
heaven
,
(
for
it
's
equal
that
the
servant
serving
his
Master
sincerely
in
his
health
,
the
Master
should
keep
him
in
his
sickness
)
but
also
they
will
let
their
servants
see
,
that
they
do
not
onely
respect
their
own
good
,
but
their
servants
benefit
,
Deut.
15.12
,
13
,
14
,
15.
especially
if
they
shall
withall
have
a
care
of
their
servants
spirituall
good
,
whiles
they
are
more
offended
for
their
sins
against
God
,
then
for
the
neglect
of
duty
towards
themselves
.
Which
care
of
Masters
,
servants
should
endeavour
to
requite
;
-
1
By
avoiding
eye-service
,
Eph.
6.6
.
Col.
3.22
.
-
2
Working
for
them
in
the
singleness
of
your
hearts
,
as
you
would
do
for
your selves
,
Ephes.
6.5
.
Gen.
24.33
,
34
,
35.
-
3
By
praying
for
thy
Master
,
Gen.
24.12
.
and
giving
thanks
to
God
for
any
blessing
and
success
granted
to
thy
Master
;
so
did
Eleazar
for
Abraham
,
Gen.
24.27
,
48.
-
4
By
having
a
care
of
thy
Masters
goods
as
if
they
were
thy
own
,
Mat.
7.12
.
-
5
By
showing
thy self
chearfully
tractable
and
obedient
to
all
their
lawfull
commands
;
for
if
they
command
unlawfull
things
,
or
endeavour
to
compel
you
in
matter
of
Religion
,
they
have
no
such
power
,
for
they
are
onely
Masters
of
your
flesh
,
not
of
your
consciences
,
Eph.
6.5
.
Col.
3.22
.
Onely
note
that
he
that
pretends
conscience
must
be
able
to
give
a
reason
of
his
conscience
,
otherwise
it
is
humor
,
prepossession
not
conscience
;
nor
must
a
servant
obey
his
Master
in
any
sinfull
action
,
as
lying
,
swearing
,
&c.
to
gratifie
a
Master
,
1
Cor.
7.23
.
Ye
are
bought
with
a
price
,
be
not
the
servants
of
men
.
-
6
By
having
an
inward
and
an
outward
reverend
respect
towards
their
Masters
,
1
Tim.
6.1
.
Not
despising
them
because
they
are
brethren
.
-
7
By
bearing
with
their
Masters
infirmities
,
without
whispering
secretly
or
blazing
openly
the
same
to
their
reproach
.
As
charity
covers
sin
in
others
,
so
especially
in
such
relations
,
1
Pet.
4.8
.
Grievously
tormented
]
Ready
to
dye
,
as
Luke
7.2
.
therefore
his
Palsey
in
likelihood
was
an
Apoplexy
,
or
a
Convulsion
or
a
drawing
back
of
the
sinews
,
which
cause
grievous
pains
.
V.
7.
And
Jesus
saith
unto
him
,
I
will
come
and
heal
him
.
Here
is
the
humility
and
condescention
of
Christ
,
that
he
disdained
not
to
come
to
visit
a
poor
servant
,
we
should
not
disdain
to
visit
the
meanest
,
John
13.14
.
V.
8.
The
Centurion
answered
and
said
,
Lord
,
I
am
not
worthy
that
thou
shouldest
come
under
my
roof
,
but
speak
the
word
onely
and
my
servant
shall
be
healed
.
V.
9.
For
I
also
am
a
man
under
authority
,
&c.
The
Centurion
spoke
this
to
Christ
by
his
friends
,
Luk.
7.6
.
after
by
himself
,
as
Matthew
sets
down
,
for
civility
required
that
he
should
go
to
meet
Christ
hearing
of
his
coming
.
The
humility
of
a
servant
is
more
dark
,
but
when
a
King
,
a
Nobleman
,
a
Teacher
,
a
Rich
man
is
humble
,
their
humility
shines
as
the
Sun
and
Moon
.
Let
such
a
Magistrate
say
,
Ah
who
am
I
?
Why
should
I
set
my self
before
others
?
unless
that
a
heavier
burthen
of
government
lies
on
me
,
and
therefore
a
greater
account
of
my
Office
is
to
be
given
.
Luth.
in
41.
cap.
Gen.
Here
was
one
effect
of
his
faith
,
that
whereas
souldiers
are
naturally
so
lifted
up
,
he
was
so
humble
:
so
we
finde
sundry
of
the
Saints
,
the
more
gracious
the
more
humble
.
Abraham
,
Gen.
18.27
.
Jacob
,
Gen.
32.10
.
Agur
,
Prov.
30.2
.
Isaiah
.
c.
6.5
.
John
Baptist
,
Matth.
3.11
.
Peter
,
Luk.
5.8
.
Hence
the
Centurion
saith
,
neither
thought
I
my self
worthy
to
come
unto
thee
,
Luke
7.7
.
It
's
like
,
partly
because
his
conscience
told
him
he
had
been
a
worshipper
of
false
Gods
,
partly
because
the
Jews
refused
communion
and
company
with
him
,
but
especially
because
he
saw
the
vileness
of
his
own
corrupt
nature
,
and
the
exceeding
glorious
holiness
in
Christ
,
hence
he
saith
I
am
not
worthy
.
Where
there
is
most
grace
commonly
there
is
most
sense
of
unworthiness
and
true
humility
,
the
show
of
that
this
man
had
in
truth
more
deceives
the
world
then
any
thing
else
.
But
speak
the
word
onely
]
The
Centurion
having
heard
of
the
fame
of
Christ
,
Matth.
4.23
.
when
he
healed
many
,
and
also
of
the
cleansing
of
the
Leper
,
who
published
abroad
the
cure
,
he
saith
,
speak
the
word
onely
.
My
word
is
the
word
of
a
man
,
thy
word
is
the
Word
of
the
Son
of
God
;
my
word
hath
power
over
men
under
me
,
thy
Word
hath
power
over
all
sorts
of
diseases
,
yea
such
as
are
incurable
,
yea
over
death
,
I
am
under
the
power
of
another
,
thou
art
subject
to
no
power
;
being
thou
art
God
therefore
speak
the
word
onely
.
As
his
wisdome
was
seen
in
that
he
saw
the
Godhead
lying
under
the
veil
of
flesh
,
his
humility
,
that
he
judg'd
himself
unworthy
that
Christ
should
come
under
his
roof
,
so
here
is
his
faith
,
that
he
saith
,
speak
the
word
onely
:
learn
that
our
faith
go
upon
a
word
of
God
,
Psal.
119.49
.
Heb.
13.5
,
6.
thou
being
absent
canst
cure
him
by
a
word
of
thy
mouth
,
therefore
there
is
no
need
of
thy
bodily
presence
,
but
speak
the
word
onely
and
my
servant
shall
be
whole
.
God
speaks
impossible
things
,
lying
things
,
foolish
things
,
weak
things
,
things
to
be
abominated
and
devillish
,
if
thou
consult
with
reason
(
meaning
carnal
reason
)
but
faith
sacrifices
reason
,
and
kills
that
beast
which
the
whole
world
and
every
creature
cannot
kill
,
Luth.
Tom.
4.74.758
.
Now
the
Word
upon
which
faith
looks
,
is
either
the
Word
of
command
,
Gen.
1.
Let
there
be
light
,
Psal.
105.31
.
148.8
.
Isaiah
55.11
.
The
word
that
goeth
out
of
my
mouth
shall
not
return
unto
me
void
,
but
shall
accomplish
that
whereto
I
send
it
.
Look
as
in
the
governments
of
Commonwealths
,
Armies
and
Families
,
many
things
are
done
by
a
word
of
command
,
much
more
canst
thou
bring
about
the
healing
my
servant
by
the
word
of
thy
command
.
Examples
fetch'd
from
nature
are
usefull
for
illustration
,
when
they
agree
with
what
the
rule
speaks
;
so
similitudes
are
taken
from
the
compassions
of
mothers
,
Esai
49.15
.
and
fathers
,
Psal.
103.13
.
to
set
forth
Gods
pity
,
so
from
a
servant
,
Rom.
6.18
.
from
a
mans
testament
,
Gal.
3.15
.
2
Faith
goes
upon
the
word
of
promise
,
Rom.
4.18
.
John
2.22
.
I
say
to
this
man
,
Go
,
and
he
goeth
,
and
to
another
,
Come
,
and
he
cometh
,
and
to
my
Servant
,
Do
this
,
and
he
doth
it
]
See
the
duty
,
both
of
Souldiers
to
their
superiour
Officers
,
unless
they
know
their
Commander
shall
put
them
upon
some
things
directly
contrary
to
Gods
command
:
also
the
duty
of
Servants
to
do
what
their
Masters
and
Mistresses
bid
them
,
Ephes.
6.5
.
Col.
3.22
.
Obey
in
all
things
your
Masters
.
V.
10.
When
Jesus
heard
it
,
he
marvelled
and
said
to
them
that
followed
,
Verily
,
I
say
unto
you
,
I
have
not
found
so
great
faith
,
no
not
in
Israel
.
Here
we
have
the
commendation
of
the
Centurions
faith
;
[
He
marvelled
]
Christ
did
not
marvel
as
God
,
for
no
new
unexpected
thing
can
befall
him
,
but
it
may
befall
Christ
in
his
humane
nature
,
having
like
affections
with
us
.
There
were
some
things
the
humane
nature
of
Christ
was
ignorant
of
,
as
of
the
Day
of
Judgment
,
the
time
of
Figs
,
&c.
Marvel
is
when
our
expectation
is
exceeded
.
Christ
marvelled
at
all
his
graces
,
as
his
Humility
,
Devotion
in
building
a
Synagogue
,
his
Faith
.
Christ
doth
not
admire
the
buildings
of
the
Temple
,
Matth.
24.1
.
nor
the
Princes
of
the
World
,
but
the
graces
of
the
Spirit
in
one
that
had
so
little
means
.
Though
some
think
Christ
being
the
Authour
of
these
graces
did
seem
to
admire
them
,
not
as
being
ignorant
of
them
,
but
to
teach
us
to
admire
them
.
I
have
not
found
so
great
faith
,
no
not
in
Israel
]
The
greatness
of
his
faith
is
seen
,
1
That
he
believed
so
easily
upon
so
small
means
.
2
That
he
believed
Christs
Word
;
1
His
Word
of
Command
.
2
His
Word
of
Promise
.
3
That
he
believed
without
a
Miracle
,
John
4.48
.
Miracles
have
been
sometimes
done
to
give
testimony
to
the
Word
,
Acts
4.29
,
30
,
31.
4
In
a
man
of
that
calling
and
a
stranger
from
Israel
.
5
In
that
we
reade
of
no
doubtings
with
his
faith
in
this
particular
.
Jairus
doth
not
say
,
Speak
the
word
,
but
,
Come
quickly
ere
my
Childe
die
,
John
4.49
.
Nicodemus
he
reasons
,
How
can
these
things
be
?
Martha
saith
,
Hadst
thou
been
here
my
Brother
had
not
died
;
as
doubting
whether
the
power
of
Christ
could
reach
every
where
,
but
the
Centurion
saith
,
Speak
the
word
onely
.
6
In
the
difficulty
of
the
things
to
be
believed
;
for
to
believe
that
a
man
near
to
death
could
be
recovered
by
a
word
of
Christs
mouth
,
I
mean
not
by
syllables
and
pronunciation
,
but
that
Christ
will
be
present
to
his
own
Ministry
.
7
Comparatively
with
the
common
Jews
,
and
particularly
those
which
were
ordinary
Hearers
to
Christ
.
Now
when
he
saith
,
I
have
not
found
so
great
faith
in
Israel
,
he
means
not
all
Israel
,
for
Abraham
,
Moses
,
David
,
had
greater
faith
,
but
he
means
it
from
the
time
of
his
beginning
to
preach
.
V.
11.
And
I
say
unto
you
,
that
many
shall
come
from
the
East
and
West
,
and
shall
sit
down
with
Abraham
,
Isaac
and
Jacob
in
the
Kingdom
of
Heaven
.
V.
12.
But
the
Children
of
the
Kingdom
shall
be
cast
out
into
utter
Darkness
,
there
shall
be
weeping
and
gnashing
of
teeth
.
From
the
occasion
of
the
Centurions
coming
in
to
believe
,
who
was
a
Gentile
,
Christ
foretells
the
calling
of
the
Gentiles
,
and
rejection
of
the
Jews
.
[
Many
shall
come
]
Not
all
.
Aug.
in
loc.
From
the
East
and
West
]
That
is
,
whereas
the
Jews
thought
the
Lord
was
onely
bound
to
the
Kindred
of
Abraham
,
Christ
saith
,
They
shall
come
from
East
and
West
,
which
is
put
for
all
remote
places
without
the
bounds
of
the
Kingdom
of
Judah
,
not
onely
near
adjoyning
Heathen
,
as
Syrians
,
Egyptians
,
&c.
but
remote
Gentiles
,
Isai
43.5
,
6.
I
will
bring
thy
Sons
from
the
East
,
and
gather
them
from
the
West
;
I
will
say
to
the
North
,
Give
up
,
and
to
the
South
,
Keep
not
back
;
bring
my
Sons
from
far
,
and
my
Daughters
from
the
ends
of
the
Earth
.
Luke
13.28
,
29.
They
shall
come
from
East
,
West
,
North
and
South
,
as
this
Centurion
came
from
far
.
You
are
of
this
people
,
O
then
come
in
.
Shall
come
]
That
is
,
to
me
and
to
the
faith
of
this
Centurion
,
being
called
by
the
Word
of
Christ
,
and
drawn
by
the
Spirit
of
Christ
:
even
all
that
are
given
to
Christ
shall
come
,
and
he
that
comes
shall
not
be
rejected
,
John
6.37
.
compared
with
44.
And
shall
sit
down
with
Abraham
,
Isaac
and
Jacob
in
the
Kingdom
of
Heaven
]
Metaphor
from
a
Banquet
wherewith
we
shall
be
satisfied
when
Christ
shall
appear
,
Psalm
16.11
.
36.8
.
They
shall
be
abundantly
satisfied
with
the
fatness
of
thy
house
,
and
thou
shalt
make
them
drink
of
the
Rivers
of
thy
pleasures
.
Luke
14.15
.
Blessed
are
they
that
shall
eat
Bread
in
the
Kingdom
of
God
.
See
Luke
22.29
,
30.
Revel.
19.9
.
This
was
signified
by
the
Parable
of
the
Mariage
,
Matth.
22.2
.
Luke
14.16
.
The
things
of
grace
and
glory
were
like
a
well
furnished
Feast
or
Banquet
set
before
Jews
and
Gentiles
,
but
the
Jews
cavilled
at
it
,
and
railed
against
it
,
and
persecuted
it
,
but
the
Gentiles
that
had
but
a
Crum
they
embraced
it
,
so
that
this
Banquet
is
the
glorious
things
of
the
Gospel
,
and
the
Inheritance
of
Heaven
.
With
Abraham
,
Isaac
and
Jacob
in
the
Kingdom
of
Heaven
]
He
names
these
three
,
1
Because
he
styles
himself
their
God
,
Exod.
3.6
.
2
Because
the
promise
of
Canaan
,
a
Type
of
Heaven
,
was
made
to
them
.
3
For
their
faith
and
holy
examples
,
these
shall
as
it
were
sit
at
the
upper
end
of
the
Table
,
and
the
Gentiles
shall
come
to
sit
down
by
them
,
for
there
is
one
Communion
of
all
Saints
.
There
being
a
common
Inheritance
it
supposes
a
common
Faith
.
So
that
the
sense
is
,
as
this
Centurion
and
stranger
being
perswaded
of
divine
power
in
me
,
hath
obtained
health
for
an
afflicted
body
,
so
very
many
of
the
Gentiles
flying
unto
me
by
like
perswasion
shall
obtain
grace
here
and
eternal
salvation
hereafter
.
Besides
,
whereas
the
Jews
think
themselves
so
holy
,
that
they
will
not
eat
with
a
stranger
,
many
strangers
shall
eat
Bread
with
Abraham
,
Isaac
and
Jacob
(
the
Jews
Ancestours
,
whose
names
they
brag
of
)
the
Jews
being
shut
out
.
But
the
children
of
the
Kingdom
shall
be
cast
out
into
outer
darkness
]
The
children
of
the
kingdom
are
they
to
whom
by
priviledge
of
covenant
the
kingdom
was
appointed
before
others
,
unless
themselves
withstood
it
.
2
Because
the
word
of
the
kingdom
,
the
doctrine
of
salvation
,
was
sent
unto
them
,
Act.
13.26
.
Children
of
the
stock
of
Abraham
,
to
you
is
the
word
of
this
salvation
sent
.
3
Though
they
were
not
the
kingdom
to
whom
the
inheritance
was
promised
,
Matth.
25.34
.
Yet
because
they
possessed
a
place
in
the
visible
Church
,
they
are
called
the
children
of
the
kingdom
.
The
Jews
could
have
borne
it
that
the
Gentiles
should
have
been
planted
in
with
the
Jews
to
be
one
body
,
but
that
the
Jews
should
be
cast
out
and
the
Gentiles
taken
into
an
empty
place
they
could
not
bear
this
.
Shall
be
cast
into
outer
darkness
]
Here
's
a
commination
and
punishment
against
the
ungrateful
Jews
.
If
a
King
should
make
a
sumptuous
feast
for
his
courtiers
,
and
they
should
not
onely
despise
it
,
but
rail
upon
the
King
,
and
persecute
him
for
it
,
would
not
the
King
not
onely
keep
them
from
his
Table
,
but
cast
them
into
a
most
filthy
prison
?
so
these
Jews
refusing
Christ
his
banquet
,
they
have
blindness
,
hardness
and
extream
outward
calamities
here
,
and
hell
hereafter
.
Into
outer
darkness
]
Its
called
outer
;
to
understand
this
,
know
,
that
formerly
people
were
wont
to
eat
very
sparingly
in
the
morning
,
and
then
to
satisfie
and
chear
themselves
at
supper
,
giving
themselves
to
their
business
on
the
day
time
,
hence
they
used
to
have
their
feasts
at
supper
,
Mark
6.21
.
John
,
12.2
.
1
Cor.
11.20
.
See
Clem.
Alex.
2.
Paedag.
2.
Athenaeus
de
Caenis
sapientium
.
Abraham
,
Isaac
and
Jacob
in
the
kingdom
,
themselves
shall
be
cast
out
,
Luk.
13.28
.
the
door
shall
be
shut
against
them
,
Luk.
13.25
.
The
contrary
is
promised
to
believers
and
conquerors
,
Rev.
3.12
.
Rev.
22.15
.
Without
are
dogs
,
wicked
men
are
still
said
to
be
without
,
1
Cor.
5.12
.
Col.
4.5
.
These
damned
souls
shall
not
onely
have
inner
darkness
,
whereby
their
minds
shall
be
deprived
,
not
onely
of
the
light
of
mysteries
which
Saints
shall
have
,
the
Tabernacle
of
heaven
being
open
to
them
,
and
of
the
beatifical
sight
and
light
of
Gods
countenance
,
and
all
inward
comfort
,
but
also
they
shall
be
punished
with
outward
sensible
darkness
which
excludes
sensible
light
.
1
Concerning
curious
questions
,
as
1
Whether
in
hell
there
be
fire
without
,
or
whether
the
fire
of
hell
shine
so
far
that
the
damned
can
behold
their
own
and
others
torments
,
I
leave
it
undetermined
.
2
Where
the
place
of
hell
is
,
whether
in
the
centre
of
the
earth
,
which
is
judged
to
be
from
the
superficies
three
thousand
five
hundred
miles
,
if
so
,
the
so
great
darkness
in
the
earth
must
needs
cause
great
darkness
in
hell
.
Some
think
its
without
this
visible
world
and
the
region
of
the
blessed
,
to
which
I●ncline
.
So
that
the
damned
in
hell
shall
not
onely
be
punished
with
an
obstinate
blindness
,
to
hate
God
and
holiness
,
and
all
good
,
because
God
torments
them
in
hell
,
and
to
love
all
evil
out
of
their
rage
against
God
and
despair
of
their
own
salvation
:
but
also
with
sensible
darkness
,
Jude
6.
They
are
reserved
in
everlasting
chains
of
darkness
to
the
judgement
of
the
great
day
.
And
marke
who
the
persons
are
who
are
thus
punished
,
they
are
the
children
of
the
kingdom
,
fruitless
and
carnal
professors
.
Let
such
as
have
a
forme
of
godliness
without
the
power
tremble
at
this
,
that
they
shall
have
the
sorest
place
in
hell
,
even
outer
darkness
,
which
is
the
furthest
removed
from
light
,
whereas
they
that
have
a
great
faith
,
as
the
Centurion
had
,
shall
have
chief
place
in
heaven
,
and
shall
sit
down
with
Abraham
,
Isaac
,
Jacob.
Where
there
is
weeping
and
wailing
and
gnashing
of
teeth
]
Metaphor
from
prisoners
,
who
,
partly
from
the
hunger
,
cold
,
and
nastiness
they
endure
,
and
partly
from
the
fear
of
the
stroke
of
death
ready
to
surprise
them
,
weep
and
wail
,
and
gnash
their
teeth
,
or
as
men
in
great
torments
weep
and
gnash
their
teeth
,
so
shall
the
damned
,
they
shall
have
the
worm
of
conscience
eternally
gnawing
of
them
,
Isa.
66.24
.
Mark
,
9.44
.
Moreover
men
gnash
their
teeth
out
of
indignation
,
Psal.
35.16.37.12
.
so
shall
the
damned
out
of
indignation
against
God
for
their
torments
.
Quest.
Whether
in
hell
there
is
weeping
?
Answ.
It
seems
not
,
1
Because
the
fire
of
hell
will
presently
dry
up
those
tears
.
2
Because
to
these
tears
,
that
are
to
endure
for
ever
,
infinite
rivers
would
not
suffice
:
by
weeping
Christ
means
sighs
,
sobs
,
and
howlings
.
2
Quest.
Whether
in
hell
there
is
gnashing
of
teeth
.
Answ.
Yes
,
for
this
arises
from
the
extream
bitterness
of
punishment
,
as
appears
in
those
who
are
upon
the
rack
,
who
gnash
their
teeth
for
pain
.
V.
13.
And
Jesus
said
unto
the
Centurion
,
Go
thy
way
,
and
as
thou
hast
believed
so
be
it
unto
thee
:
and
his
servant
was
healed
in
the
self
same
hour
.
Here
's
a
third
effect
,
which
is
the
healing
the
Centurions
servant
.
Go
thy
way
]
That
is
,
return
glad
home
to
thy
house
.
Christ
doth
not
bid
him
change
his
calling
,
but
go
his
way
,
as
granting
what
was
desired
.
As
thou
hast
believed
so
be
it
unto
thee
]
We
may
see
why
Gods
hand
is
sometimes
straitned
towards
us
,
it
s
meerly
for
unbelief
;
As
thou
hast
believed
that
though
I
were
absent
I
could
heal
thy
servant
with
a
Word
of
my
mouth
,
so
let
him
be
cured
.
His
servant
was
healed
the
same
hour
]
A
testimony
of
Christs
omnipotence
,
and
that
he
was
God
.
V.
14.
And
when
Jesus
was
come
into
Peters
house
,
he
saw
his
wives
mother
laid
,
and
sick
of
a
Fever
.
V.
15.
And
he
touched
her
hand
,
and
the
Fever
left
her
,
and
she
arose
and
ministred
to
them
.
In
the
words
three
things
.
1
The
patients
sickness
,
Peters
wives
Mother
was
sick
of
a
Fever
.
2
The
Physicians
cure
:
Amplified
,
1
From
the
manner
of
his
healing
,
which
was
,
he
touched
her
hand
.
2
From
the
issue
of
it
,
the
Fever
left
her
.
3
The
evidence
or
manifestation
thereof
,
viz.
She
arose
and
ministred
to
them
.
4
The
effect
which
followed
thereupon
,
which
was
the
inhabitants
thereabouts
brought
unto
him
many
that
were
possessed
with
devils
,
and
he
cast
out
the
devils
and
healed
the
sick
,
v.
16.
5
The
end
or
final
cause
,
which
was
the
fulfilling
the
Prophesie
of
Esaias
,
which
saith
,
That
himself
took
our
infirmities
,
and
bare
our
sicknesses
.
Jesus
came
into
Peters
house
]
That
is
,
the
house
whereinto
Peter
and
Andrew
were
wont
to
betake
themselves
,
as
often
as
they
were
at
Capernaum
,
Mark
1.29
.
hence
called
the
house
of
Simon
and
Andrew
.
It
's
likely
it
was
Peters
wives
mothers
house
,
seeing
Peter
and
Andrew
lived
at
Bethsaida
before
they
followed
Christ
,
Joh.
1.44
.
and
this
was
about
half
an
hours
journey
from
Capernaum
.
Saw
his
wives
mother
sick
of
a
fever
]
A
fever
is
an
excessive
bounding
of
praeternatural
heat
,
partaking
of
the
nature
of
fire
kindled
in
the
heart
,
and
diffused
through
the
veins
and
arteries
into
the
whole
body
,
hence
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
signifies
fire
,
as
Febris
a
fervendo
.
There
are
divers
effects
of
it
,
as
-
1
It
's
repugnant
to
natural
heat
.
-
2
It
takes
away
the
temperature
of
the
humours
.
-
3
It
stirs
up
thirst
.
-
4
It
vitiates
the
taste
.
-
5
It
deforms
the
body
.
-
6
It
will
not
let
a
man
rest
,
nor
be
quiet
,
which
way
soever
he
turns
.
-
7
It
s
usually
known
by
the
pulse
and
urine
.
-
8
One
fever
sometimes
turns
into
another
;
some
have
applied
these
to
the
burning
fevers
of
the
minde
,
but
because
a
fever
properly
taken
is
meant
,
I
shall
not
so
apply
it
.
And
he
touched
her
hand
and
the
fever
left
her
]
That
is
,
he
came
and
took
her
by
the
hand
,
and
lifted
her
up
,
as
Mark
sets
it
down
c.
1.31
.
Where
Physicians
heal
,
feverish
persons
are
not
presently
rais'd
up
,
but
Christ
presently
raises
her
up
.
Christ
hath
several
ways
of
healing
;
before
he
healed
with
bare
touching
,
here
with
the
touching
of
lifting
up
.
She
arose
and
ministred
to
them
]
Making
them
a
Supper
.
Thankfulness
well
becomes
persons
that
receive
benefits
from
Christ
;
when
Christ
once
touches
our
hands
let
us
be
doing
.
In
this
unthankful
age
let
us
be
provoked
to
thankfulness
,
not
one
of
ten
are
scarcely
so
qualified
,
Luke
17.15
,
16
,
17
,
18.
She
doth
not
onely
arise
as
a
sick
person
may
,
but
ministers
in
a
serviceable
way
,
as
a
sound
man
or
woman
doth
,
she
makes
ready
meat
,
and
looks
to
provide
what
was
needfull
,
brings
in
and
carries
out
.
I
might
observe
how
Peter
was
maried
,
seeing
his
wives
mother
was
sick
,
1
Tim.
3.2
.
James
and
John
had
wives
,
1
Cor.
9.5
.
V.
16.
When
the
even
was
come
,
they
brought
unto
him
many
that
were
possessed
with
devils
,
and
he
cast
out
the
spirits
with
his
word
,
and
healed
all
that
were
sick
.
Here
is
the
effect
that
followed
upon
Christ
his
curing
Peters
wives
mother
.
There
were
in
Christ
his
time
many
possessed
with
devils
,
that
the
power
of
Christ
might
be
seen
in
healing
of
them
,
he
cured
them
by
laying
his
hands
on
them
,
Luke
4.40
.
Now
if
you
ask
what
these
persons
that
were
possessed
with
devils
were
?
Answ.
It
was
in
likelihood
no
other
but
madness
,
John
10.20
.
He
hath
a
devil
and
is
mad
;
so
that
these
persons
laboured
not
of
simple
dotage
,
but
of
raving
madness
.
So
also
lunatick
persons
that
had
the
falling
sickness
monethly
afflicting
them
,
Matth.
17.15
.
Have
mercy
on
my
son
,
because
he
is
lunatick
,
for
oft
times
he
falleth
into
the
fire
,
compared
with
v.
18.
Jesus
rebuked
the
devil
and
it
departed
out
of
him
;
so
it
appears
this
lunatick
man
was
a
daemoniak
.
See
Luke
9.39
.
Speaking
of
the
same
Lunatick
person
,
he
saith
,
lo
a
spirit
taketh
him
,
and
it
teareth
him
that
he
fometh
also
,
v.
42.
The
devil
threw
him
down
and
tare
him
,
and
Jesus
rebuked
the
unclean
spirit
and
healed
the
childe
.
Besides
,
it
's
strange
how
these
Daemoniaks
should
abound
in
Jury
,
when
we
hear
of
none
such
in
other
nations
.
These
the
Heathens
called
Larvati
,
q.d.
Larvis
acti
,
moved
or
affrighted
with
devils
,
also
Cerriti
quasi
Cereriti
,
smitten
of
Ceres
,
who
was
the
goddess
of
Corn
,
in
plain
English
a
drunken
man
,
who
was
mad
drunk
or
lion
drunk
,
and
therefore
when
Menechmus
in
Plautus
feigns
himself
mad
,
the
Physician
who
was
sent
to
cure
him
asks
,
whether
he
were
larvatus
or
cerritus
.
And
so
Justin
Martyr
2.
Apol.
ad
Antonin
.
counts
Daemoniaks
and
mad
men
all
one
.
See
Medes
works
vol.
1.
pag.
83
,
84.
where
sundry
other
authorities
together
with
these
are
cited
.
Healed
all
that
were
sick
]
That
they
being
cured
in
their
bodies
might
seek
unto
him
for
their
souls
.
We
see
he
healed
all
that
were
sick
,
none
excepted
,
if
they
came
to
him
;
also
all
sorts
of
diseases
,
as
Leprosie
,
Palsey
,
Bloody
flux
,
&c.
Now
Christ
did
this
to
prove
himself
to
be
the
Messias
.
Matth.
11.4.5
.
Go
shew
John
what
ye
see
and
hear
;
the
Blinde
receive
their
sight
,
the
Lame
walk
,
the
Lepers
are
cleansed
:
and
though
the
Apostles
wrought
strange
cures
on
the
bodies
of
men
,
Acts
19.11
,
12.
so
that
diseases
departed
from
the
sick
by
their
aprons
and
handkercheifs
:
-
1
Yet
Christ
cured
diseases
by
his
own
power
,
Matth.
8.3
,
4.
but
the
Apostles
did
what
they
did
by
the
power
of
Christ
,
Acts
16.18
.
-
2
Christ
had
this
power
at
all
times
,
to
heal
whensoever
he
would
,
so
had
not
they
,
Heb.
2.4
.
for
then
would
not
Paul
have
left
Trophimus
sick
at
Miletum
,
2
Tim.
4.20
.
-
3
The
miracles
the
Apostles
did
were
sometimes
for
the
hurt
of
men
,
as
Peter
in
the
destruction
of
Ananias
and
Sapphira
,
and
Paul
in
the
smiting
Elymas
with
blindness
,
but
all
Christs
miracles
and
cures
tended
to
the
benefit
of
men
.
Obj.
But
Christ
bade
the
devils
go
into
the
Gadarens
Hogs
.
Answ.
It
was
onely
a
permission
whereby
Christ
kept
back
the
power
that
was
able
to
hinder
them
,
not
a
command
.
This
should
embolden
us
in
all
our
maladies
to
come
to
Christ
.
He
that
had
such
bowels
on
earth
is
not
without
bowels
in
heaven
;
he
that
would
do
so
much
for
Malchus
,
one
of
them
that
came
to
take
him
,
Luk.
22.51
.
who
set
on
his
ear
and
healed
him
when
Peter
cut
it
off
,
will
he
not
do
as
much
or
more
for
his
children
in
their
maladies
?
V.
17.
That
it
might
be
fulfilled
which
was
spoken
by
Esaias
the
Prophet
,
saying
,
himself
took
our
infirmities
and
bare
our
sicknesses
.
Here
is
the
final
cause
,
to
wit
,
the
fulfilling
the
prophesie
of
Esaias
[
He
took
our
infirmities
,
and
bare
our
sicknesses
]
1
The
diseases
of
our
soul
,
to
which
Esaias
hath
respect
,
Esai
53.4
.
He
bore
our
griefs
and
carried
our
sorrows
,
1
Pet.
2.24
.
He
himself
bore
our
sins
in
his
own
body
on
the
tree
,
Esai
53.6
.
John
1.29
.
He
takes
away
the
sins
of
the
world
,
Col.
2.14
.
2
The
diseases
of
our
body
which
flow
from
sin
;
Christ
bore
these
,
not
by
taking
them
upon
him
,
for
Christ
was
never
sick
;
he
took
not
the
passions
which
were
proper
to
this
or
that
man
,
but
those
which
were
common
to
the
whole
nature
.
Christ
was
never
sick
;
sicknesse
arises
from
the
unfit
or
unequal
temperature
of
the
humours
,
or
from
intemperance
of
labour
,
study
,
but
none
of
these
were
in
Christ
,
he
had
no
sin
and
therefore
no
sickness
,
so
that
Christ
took
not
our
sins
by
taking
them
upon
him
,
but
out
of
compassion
he
took
them
away
and
restored
the
sick
to
health
.
The
end
why
Christ
cured
the
bodily
diseases
of
persons
,
as
,
Matth.
9.2
.
was
that
they
might
seek
to
him
for
the
healing
of
their
souls
,
as
in
the
blinde
man
,
John
9.5
,
6.
So
that
as
the
living
Goat
had
the
sins
of
the
children
of
Israel
laid
upon
him
,
and
carried
them
into
a
Wilderness
and
land
not
inhabited
,
Levit.
16.21
,
22.
So
Christ
took
our
sins
and
the
punishments
flowing
from
them
,
and
carries
them
into
a
Land
of
forgetfulnesse
.
In
that
Christ
took
our
weaknesses
,
learn
,
1
To
bear
the
weaknesses
of
others
.
1
As
in
journeys
strong
Travellers
bear
the
burthens
of
the
weak
,
so
should
we
,
Rom.
15.1
.
We
that
are
strong
ought
to
bear
the
infirmities
of
the
weak
.
2
All
infirmities
are
burthens
to
a
gracious
heart
,
Gal.
6.2
.
let
them
be
part
of
thy
burthen
also
.
3
Many
infirmities
may
be
in
a
dear
childe
of
God
,
4
As
thy
brother
is
overtaken
to
day
,
so
mayest
thou
be
to
morrow
,
Gal.
6.1
.
As
often
as
we
behold
sinners
we
had
need
to
bewail
our selves
in
them
,
because
we
have
fallen
or
may
fall
into
the
like
if
God
leave
us
.
God
hath
suffered
many
great
men
to
fall
,
from
Adam
to
this
day
,
to
shew
mans
weaknesse
,
and
that
they
might
not
become
lovers
of
their
name
.
5
If
envy
did
not
blinde
thee
,
thou
mightest
see
many
good
things
in
him
as
well
as
infirmities
.
6
If
any
man
shall
raise
his
comfort
from
other
mens
failings
,
to
seem
to
himself
holy
because
he
sees
imperfections
in
his
brethren
,
this
will
be
no
true
comfort
in
a
day
of
trial
,
Gal.
6.4
.
7
Beware
of
having
a
mean
and
base
esteem
of
any
of
the
Saints
of
God
,
because
of
their
infirmities
,
so
as
to
set
them
at
nought
,
Rom.
14.10
.
No
man
casts
away
his
nose
because
it
abounds
with
impure
flegme
,
and
is
as
it
were
the
sink
of
the
brain
;
so
the
weak
in
time
of
weakness
are
part
of
Christ's
Kingdom
,
who
therefore
are
not
to
be
cast
away
,
but
to
be
healed
and
raised
up
.
Luth.
in
Psalm
90.
2
See
the
goodness
and
mercy
of
Christ
that
took
our
infirmities
,
Psalm
130.3
.
If
thou
Lord
shouldest
be
extreme
to
mark
what
is
done
amiss
,
who
should
stand
?
but
there
is
compassion
that
he
may
be
feared
.
Matth.
12.20
.
He
will
not
break
the
bruised
Reed
,
nor
quench
smoaking
Flax.
The
Principle
of
grace
in
the
soul
doth
not
waste
corruption
all
at
once
,
but
by
degrees
,
John
15.2
.
2
Cor.
4.16
.
Hence
God
is
gracious
in
purging
the
soul
to
bring
forth
more
grace
and
less
sin
,
and
renewing
the
inward
man
every
day
.
3
Trial
,
whether
thy
sins
be
Infirmities
,
as
,
1
When
they
are
committed
against
the
purpose
of
the
heart
;
so
Peter
in
his
denial
of
Christ
,
what
hope
had
we
,
if
Peter
had
not
denied
Christ
and
all
the
Apostles
been
offended
,
if
Moses
,
Aaron
,
David
,
had
not
fallen
?
by
these
Examples
God
comforts
sinners
.
If
thou
hast
fallen
,
return
,
the
gate
of
mercy
is
open
for
thee
,
thou
that
knowest
no
evil
by
thy self
,
do
not
presume
,
but
let
both
trust
in
my
grace
and
mercy
.
Luth.
in
Gen.
38.
2
When
we
disallow
the
evil
we
do
,
and
groan
under
it
,
Rom.
7.15
.
when
others
hearts
are
hardened
under
evil
,
thine
is
sensible
.
3
When
though
thou
fallest
into
sin
thou
walkest
not
in
any
sinfull
course
,
Rom.
8.4
.
though
there
be
many
Imperfections
in
holy
Duties
and
sudden
breakings
out
of
the
heart
into
evil
,
yet
is
it
not
allowed
.
4
When
a
soul
is
fallen
into
sin
and
hath
lost
Gods
countenance
,
he
cannot
be
quiet
untill
the
Lord
return
with
the
sense
of
his
love
,
Psalm
51.8
,
12.
there
can
be
no
sins
of
infirmity
properly
,
but
where
grace
is
,
for
the
sins
of
unregenerate
men
are
Presumptions
.
Good
men
,
having
tasted
the
sweetness
in
God
,
they
will
not
change
their
portion
,
nor
rest
content
without
God
.
Saints
infirmities
,
as
Davids
sins
,
complaints
,
fears
,
more
comfort
me
than
their
heroical
actions
,
as
his
killing
Goliath
,
the
Bear
and
Lion
:
I
cannot
imitate
these
,
but
the
other
greatly
comfort
me
.
Luth.
in
Gen.
28.
4
Comfort
to
Saints
under
Infirmities
.
There
are
some
invincible
Infirmities
cleaving
unto
Saints
in
this
World
,
as
dulness
,
forgetfulness
,
privy
pride
,
self-seeking
,
unprofitableness
,
wandrings
in
duty
,
backwardness
to
Christian
provocation
,
inordinate
care
,
hardness
of
heart
,
vain
fears
,
slightness
in
Gods
service
.
Saints
,
partly
from
divine
light
shining
in
them
,
which
,
like
the
light
of
the
Sun
,
shews
the
smallest
mote
,
partly
from
tenderness
of
conscience
renewed
,
smiting
them
for
the
smallest
sin
,
are
upon
sight
of
their
infirmities
apt
to
be
discouraged
.
Now
to
comfort
thee
remember
Christ
took
thy
infirmities
;
all
thy
self-sufficiency
,
crookedness
of
heart
,
failing
in
holy
duties
,
Nehem.
13.22
.
are
taken
away
by
Christ
,
that
they
shall
never
be
imputed
to
thee
.
Such
persons
also
are
invited
to
come
to
Christ
,
Matth.
11.28
.
Satan
in
all
weaknesses
is
wont
to
present
God
as
a
Tyrant
,
or
hard
Master
,
or
a
severe
Judg
,
but
let
us
in
Christ
apprehend
him
as
a
Father
,
Psalm
103.13
.
and
Christ
as
a
gracious
Mediatour
.
And
though
a
cloud
of
indignation
may
appear
to
the
soul
under
a
temptation
,
yet
tarry
a
while
and
the
cloud
will
be
over
.
Yea
,
Christ
also
heals
our
infirmities
,
and
that
even
by
our
falls
,
as
Poyson
is
driven
out
by
Poyson
;
for
when
he
sees
his
fall
he
is
ashamed
and
confounded
,
crying
out
,
O
wretched
man
that
I
am
,
&c.
Object
.
But
if
Christ
onely
took
my
infirmities
and
weakness
,
what
will
become
of
my
presumptions
.
Answ.
Christ
took
both
,
and
though
the
Word
onely
signifie
weakness
,
yet
must
it
be
taken
in
a
large
sense
,
comprehending
all
wickedness
.
5
Terrour
to
ungodly
men
that
have
all
their
sins
lying
upon
them
;
Christ
took
not
thy
sins
:
as
the
greatest
evil
done
by
a
childe
of
God
shall
not
be
charged
upon
them
in
the
day
of
Christ
,
1
Cor.
1.8
.
so
the
least
evil
,
yea
,
every
evil
wicked
men
do
,
shall
be
charged
then
on
them
,
Eccles.
12.14
.
Christ
will
destroy
all
such
as
give
not
the
kiss
of
love
,
reverence
,
and
subjection
unto
him
,
Psalm
2.12
.
V.
18.
Now
when
Jesus
saw
great
multitudes
about
him
,
he
gave
commandment
to
depart
unto
the
other
side
.
Here
's
another
story
of
Christ
,
wherein
two
things
.
1
His
command
to
make
all
things
ready
to
carry
him
to
the
other
side
,
that
is
,
over
the
Lake
of
Genesareth
from
Capernaum
,
occasioned
by
the
multitudes
that
pressed
upon
him
,
whether
to
eschew
vain-glory
,
or
whether
(
which
I
incline
to
)
to
preach
the
Gospel
unto
other
Cities
.
2
The
occurrences
that
fell
out
by
the
way
,
which
were
,
1
A
certain
Scribe
or
covetous
Lawyer
,
thinking
Christ
to
make
a
gain
of
his
Miracles
follows
him
,
upon
hope
to
learn
the
art
of
doing
Miracles
,
that
himself
might
make
a
gain
or
trade
thereby
,
as
Magus
did
,
to
whom
Christ
answers
,
The
birds
of
the
air
have
nests
,
&c.
v.
20.
2
Another
Disciple
of
Christ
desires
leave
to
bury
his
father
,
to
whom
Christ
saith
,
Let
the
dead
bury
their
dead
,
v.
21
,
22.
3
Occurrence
,
a
great
Tempest
,
v.
24.
so
that
the
ship
was
covered
with
waves
,
which
is
set
forth
from
five
circumstances
.
1
From
Christ
his
being
asleep
in
the
storm
,
till
the
Disciples
awaked
him
,
v.
24
,
25.
2
From
the
danger
and
fear
of
the
Disciples
,
Lord
save
us
,
we
perish
,
v.
25.
3
From
Christ
his
reprehension
of
them
for
their
unbelief
,
Why
are
ye
fearfull
,
O
ye
of
little
faith
,
as
to
think
that
a
ship
wherein
I
am
can
be
drowned
?
4
From
Christ
his
reprehending
the
Winde
and
Sea
,
and
making
a
great
calm
,
v.
26.
5
The
admiration
of
the
passengers
,
v.
27.
What
manner
of
man
is
this
,
that
even
the
Windes
and
Seas
obey
him
?
V.
19.
A
certain
Scribe
came
unto
him
,
saying
,
Master
,
I
will
follow
thee
whither
soever
thou
goest
.
The
large
profession
of
this
Scribe
arises
from
the
mistake
of
the
person
;
many
closing
in
an
outward
comformity
with
Christ
,
when
they
see
themselves
mistaken
in
the
person
,
they
fall
off
.
He
pretended
to
be
taught
of
Christ
as
a
Disciple
of
his
Master
,
but
his
intention
was
to
get
Riches
by
Christ
;
the
profession
was
such
as
might
befit
the
holiest
:
those
Virgins
Revel.
14.4
.
Follow
the
Lamb
whither
soever
he
goes
.
And
Abraham
,
Heb.
11.8
.
He
went
out
after
God
,
not
knowing
whither
he
went
.
But
Christ
sees
what
his
intention
was
.
He
that
will
universally
follow
Christ
,
must
not
be
mistaken
in
him
,
he
must
take
Christ
and
Banishment
,
Reproach
,
Imprisonment
as
well
as
Christ
,
and
Riches
,
Honour
.
V.
20.
The
Foxes
have
holes
,
and
the
Birds
of
the
Air
have
Nests
,
but
the
Son
of
Man
hath
not
where
to
lay
his
head
.
Christ
lets
this
Scribe
see
his
mistake
,
q.
d.
thou
thinks
one
way
or
other
I
can
make
thee
rich
,
but
thou
mayest
know
I
abound
not
with
worldly
wealth
.
Men
that
are
brought
up
in
delicacy
and
Riches
are
not
fit
to
follow
me
.
Christ
,
in
not
having
a
certain
dwelling
place
,
shews
what
his
Disciples
should
prepare
for
.
Obj.
But
Christ
having
so
many
persons
whom
he
cured
,
and
did
good
turns
for
,
why
doth
he
say
,
The
Son
of
Man
hath
not
where
to
lay
his
head
?
Answ.
Lest
this
Scribe
should
expect
some
great
Reward
from
him
,
as
a
rich
Master
,
Christ
shews
that
what
he
had
was
from
the
kindness
of
others
,
and
should
not
enrich
him
as
he
expected
.
This
should
bridle
that
inordinate
desire
after
Riches
,
whereunto
even
Professours
in
this
day
do
incline
,
to
learn
to
see
that
Christ
is
Portion
enough
if
there
were
nothing
with
him
,
and
nothing
will
satisfie
thy
soul
without
him
,
Eccles.
5.10
.
Now
,
Christ
being
thus
poor
,
it
was
not
to
commend
to
us
voluntary
Poverty
,
as
if
it
were
a
state
of
Perfection
,
but
to
teach
us
contentment
in
low
conditions
if
cast
thereunto
.
2
To
take
off
our
hearts
from
seeking
great
things
here
,
to
which
our
hearts
are
inclining
,
Jer.
45.4
,
5.
3
To
enrich
us
with
his
Poverty
,
2
Cor.
8.9
.
He
became
poor
,
that
we
through
his
peverty
might
be
made
rich
.
The
Son
of
Man
]
That
is
,
Man
of
Man
,
or
the
Son
of
the
Virgin
.
Man
is
the
Common
of
Two
Gender
,
as
the
word
Homo
,
and
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Besides
,
he
is
the
Son
of
Man
,
that
is
,
of
Abraham
and
David
,
to
whom
he
was
promised
,
besides
he
was
descended
of
the
first
man
Adam
,
and
so
Ezekiel
is
called
the
son
of
man
,
cap.
2.1
.
Besides
,
by
the
Son
of
Man
is
meant
a
man
of
low
condition
,
in
opposition
to
the
sons
of
Nobles
and
Princes
:
so
Ezekiel
was
called
,
to
put
him
in
minde
of
his
frailty
.
Christ
his
humility
is
set
forth
,
who
disdained
not
to
come
of
so
mean
and
corrupt
a
sinner
as
Adam
was
,
also
his
love
and
familiarity
that
he
disdained
not
to
take
our
nature
upon
him
;
besides
,
hereby
Christ
signifies
he
was
true
man
,
and
distinguishes
his
humane
nature
from
the
divine
.
And
as
Ezekiel
was
called
the
son
of
man
,
to
distinguish
him
from
Angels
(
with
whom
he
conversed
)
who
appeared
in
the
shape
of
a
man
,
so
Christ
because
he
was
God
,
and
the
Son
of
God
,
when
he
speaks
of
himself
as
Man
,
calls
himself
the
Son
of
Man
.
Where
to
lay
his
head
]
He
dwelt
in
Capernaum
,
either
in
his
own
hired
house
,
or
else
lodged
with
some
of
his
Disciples
.
Obs.
1
Many
profess
the
following
of
Christ
,
who
when
once
they
come
to
see
the
dangers
and
straits
in
following
of
him
,
fall
off
.
2
In
pretending
to
follow
Christ
,
we
must
look
to
the
grounds
that
move
us
to
follow
him
,
that
they
be
right
.
3
Christ
when
he
was
here
on
earth
was
exposed
to
a
low
and
mean
condition
.
1
Learn
then
to
come
down
from
our
heights
.
2
Study
condescention
to
low
conditions
,
James
1.10
.
3
Rest
content
in
thy
condition
;
so
Christ
here
,
and
Paul
,
1
Cor.
4.11
.
Phil.
4.13
.
If
at
any
time
we
are
taken
by
poverty
,
let
us
rest
contentedly
therein
;
living
in
abundance
,
take
heed
ye
fall
not
by
proud
boasting
;
and
living
in
want
take
heed
ye
be
not
supplanted
,
with
sorrow
of
heart
,
one
and
the
same
countenance
appearing
.
Just.
Mart.
ad
Zenam
,
p.
391.
V.
21.
And
another
of
his
disciples
said
unto
him
,
Lord
,
suffer
me
first
to
go
and
bury
my
Father
.
V.
22.
But
Jesus
said
unto
him
,
follow
me
,
and
let
the
dead
bury
their
dead
.
Suffer
me
first
]
Here
is
another
of
Christ
his
Disciples
who
would
follow
Christ
,
but
it
must
be
when
his
father
was
dead
.
Christ
here
shows
that
nothing
should
be
put
before
the
observation
of
his
commands
,
as
being
a
matter
of
eternal
concernment
,
nor
must
we
use
delay
herein
.
See
Exod.
22.29
.
Psal.
119.60
.
Nor
must
we
preferre
service
to
relations
;
as
probably
this
man
might
pretend
to
serve
his
Father
while
he
lived
,
or
to
bury
him
now
dead
,
for
some
think
his
Father
was
now
dead
,
and
Christ
comes
to
him
at
this
time
to
comfort
him
in
the
want
of
that
relation
.
However
Christ
called
him
to
follow
him
,
Luke
9.59
.
and
he
makes
this
excuse
:
some
think
his
father
was
old
,
and
it
would
not
be
long
first
before
he
were
dead
.
It
was
a
moderate
request
to
go
and
perform
the
last
office
of
love
,
but
Christ
knew
others
could
do
it
,
and
then
matters
of
salvation
are
to
be
preferred
before
matters
of
comliness
and
decency
.
But
Jesus
said
unto
him
,
Follow
me
]
That
is
,
let
thy
love
be
so
to
thy
relations
,
that
if
Christ
call
thee
thou
mayest
leave
all
for
him
,
Matth.
4.22
.
Matth
10.37
.
The
end
why
he
followed
Christ
,
was
●o
preach
the
Gospel
,
Luk.
9.60
.
And
let
the
dead
bury
their
dead
]
By
dead
in
the
former
place
he
means
those
who
are
dead
in
sins
,
Eph.
2.1
,
5.
Eph.
5.14
.
1
Tim.
5.6
.
Bury
their
dead
]
Christ
doth
not
condemn
burying
their
dead
friends
,
who
,
if
godly
,
are
buried
in
hope
of
a
comfortable
resurrection
,
but
hereby
tells
us
that
whatsoever
hinders
us
from
a
right
course
,
savours
nothing
but
death
,
and
that
the
unbelieving
Jews
,
who
were
dead
in
sins
,
might
serve
to
bury
this
man
when
he
was
dead
,
he
had
some
brethren
or
kindred
who
might
do
it
also
.
Obs.
When
God
calls
us
to
do
duty
,
we
must
not
use
delayes
,
Gen.
22.2
,
3.
Many
sinners
are
like
him
that
cryed
,
a
little
more
slumber
,
Prov.
6.6
,
7
,
8
,
9
,
10.
To
day
if
ye
will
hear
his
voice
,
harden
not
your
hearts
,
Heb.
3.7
,
8
,
13.
Prov.
27.1
.
2
Service
to
relations
is
not
to
be
preferred
before
service
to
Christ
.
3
Every
unbelieving
man
is
no
other
then
a
dead
man
,
Joh.
5.24
.
Rom.
5.6
.
Not
like
the
man
that
fell
among
the
thieves
dangerously
wounded
,
but
quite
dead
;
dead
we
are
by
the
sin
of
our
first
parents
,
not
onely
temporally
,
Rom.
5.12
.
but
spiritually
,
as
unable
to
do
spiritual
actions
,
as
dead
men
are
to
do
the
actions
of
living
men
,
Col.
2.13
.
As
in
natural
death
there
is
a
separation
of
the
soul
from
the
body
,
so
in
spiritual
death
there
is
a
separation
of
God
from
the
soul
.
For
the
seat
of
this
spiritual
death
,
It
is
in
the
understanding
,
John
1.4
,
5.
Eph.
5.14
.
It
is
in
the
will
,
Rom.
6.13
.
It
's
in
the
conscience
.
Heb.
9.14
.
It
's
in
the
affections
.
Obj.
But
if
men
be
naturally
dead
,
why
do
you
preach
to
them
?
Answ.
1
The
word
spoken
is
a
mean
to
bring
them
to
life
,
Joh.
5.24
.
When
the
Spirit
of
Christ
accompanies
it
,
the
ministry
of
the
word
is
appointed
to
turn
persons
from
darkness
to
light
,
Acts
26.18
.
2
Though
men
be
naturally
dead
,
yet
,
1
Are
they
not
without
reason
to
consider
what
is
spoken
,
and
upon
what
grounds
.
2
Though
they
be
dead
,
yet
they
may
offer
themselves
to
the
means
.
Obj.
But
there
are
some
inward
workings
in
the
hearts
of
natural
men
,
as
sence
of
sin
,
fear
of
punishment
,
thoughts
of
deliverance
,
wishes
for
heaven
,
therefore
they
are
not
dead
.
Answ.
These
and
much
more
may
be
in
natural
men
,
yet
are
they
dead
.
As
,
in
the
generation
of
man
,
there
are
many
fore-going
dispositions
,
which
go
before
the
induction
of
the
form
;
so
there
are
many
fore-going
actions
preceding
spiritual
regeneration
,
as
we
see
in
those
converts
,
Acts
2.36
,
37
,
38.
Obj.
Man
hath
some
reliques
of
knowledge
,
how
then
is
he
dead
?
Answ.
Every
knowledge
doth
not
suppose
life
,
but
that
onely
which
affects
the
heart
with
affiance
and
love
,
John
17.3
.
The
devils
know
much
,
remaining
devils
still
.
Besides
mans
natural
knowledge
makes
him
inexcusable
not
salvable
.
Obj.
Natural
men
have
many
excellent
virtues
in
them
,
therefore
they
are
not
dead
.
Answ.
As
the
evil
actions
of
good
men
redound
not
to
their
persons
to
make
their
persons
evil
,
so
the
good
actions
of
evil
men
redound
not
to
their
persons
to
make
them
righteous
.
Good
works
do
not
make
a
good
man
,
but
a
good
man
makes
or
does
good
works
:
evil
works
do
not
make
an
evil
man
,
but
an
evil
man
makes
evil
works
.
So
that
it
behoves
the
person
always
to
be
good
before
all
good
works
,
and
good
works
come
from
a
good
person
,
Luth.
Tom.
1
Cat.
fol.
469.
Their
vertues
are
like
pictures
without
life
.
There
are
many
natural
men
fine
Schollers
and
Gentlemen
,
too
good
to
go
to
hell
,
yet
not
good
enough
to
go
to
heaven
,
for
they
being
in
the
flesh
cannot
please
God
;
because
they
are
not
good
trees
they
cannot
bring
forth
good
fruit
;
all
their
virtues
are
like
flowers
upon
a
dead
mans
carkasse
,
that
may
adorn
it
,
and
keep
off
the
stink
thereof
,
but
cannot
give
life
thereto
.
As
in
the
flesh
of
a
beast
some
part
of
it
is
sold
at
a
great
price
,
other
of
it
is
cast
away
or
little
regarded
,
yet
all
is
flesh
,
so
some
works
of
the
natural
man
are
abhominable
,
and
some
are
commendable
,
but
all
are
but
flesh
.
There
are
several
sorts
of
madnesse
,
some
light
and
foolish
,
some
more
sober
and
solemn
,
yet
all
is
but
madness
;
so
in
spiritual
madness
the
lives
of
some
natural
men
are
sober
,
grave
,
serious
,
the
lives
of
others
are
wilde
and
ranting
,
yet
all
are
dead
and
mad
.
Obj.
Natural
men
are
not
dead
,
because
they
have
some
signes
of
Gods
image
in
them
.
Answ.
There
's
a
twofold
image
,
1
Natural
,
standing
in
immortality
,
immateriality
,
mentioned
Gen.
9.6
.
He
that
sheds
mans
blood
by
man
shall
his
blood
be
shed
,
for
in
the
image
of
God
made
he
him
.
2
A
supernatural
image
,
consisting
in
righteousness
and
holiness
.
Col.
3.10
.
You
have
put
on
the
new
man
,
which
is
created
in
knowledge
after
the
image
of
him
that
created
him
.
The
former
image
may
be
in
natural
men
,
not
the
latter
.
Use
.
Try
two
things
,
1
Whether
thou
art
dead
,
2
Whether
thou
art
alive
.
Tryalls
of
a
man
dead
.
1
When
he
lives
in
sin
,
Rom.
6.2
.
How
shall
we
that
are
dead
to
sin
live
any
longer
therein
?
1
Joh.
3.6
.
He
that
abides
in
him
,
sins
not
,
that
is
,
lives
not
in
a
purpose
of
sin
,
Prov.
19.16
.
He
that
despises
his
way
shall
dye
,
1
Tim.
5.6
.
Shee
that
lives
in
pleasure
is
dead
,
Luk.
15.
ult.
2
Want
of
feeling
.
A
man
may
be
alive
and
want
all
other
sences
,
as
seeing
,
hearing
,
smelling
,
tasting
,
but
if
once
he
loose
his
feeling
he
is
dead
;
so
when
a
man
shall
be
past
feeling
of
sin
,
Eph.
4.19
.
or
past
feeling
of
the
miseries
of
a
Christian
,
he
is
a
dead
man
,
1
Cor.
12.26
.
3
Separation
from
the
living
.
As
when
persons
shall
voluntarily
separate
themselves
from
Churches
,
Jude
.
19.
These
be
they
who
separate
themselves
,
sensual
,
having
not
the
spirit
,
or
when
Churches
shall
separate
men
,
whom
they
judge
to
live
in
sin
,
from
their
Communion
.
4
Stiffness
and
wilfulness
in
sin
,
Jer.
44.16
.
The
Word
which
thou
hast
commanded
in
the
name
of
the
Lord
we
will
not
do
.
Joh.
8.44
.
The
works
of
your
father
the
devil
ye
will
do
;
as
dead
bodies
are
unbendable
so
are
dead
hearts
,
Luk.
19.27
.
We
will
not
have
this
man
reign
over
us
.
5
Dead
men
move
not
,
so
when
thou
hast
not
spiritual
motion
towards
spiritual
duties
in
the
compass
of
thy
calling
,
as
to
prayer
,
to
do
good
to
poor
Saints
,
to
promoting
the
glory
of
God
,
to
gain
others
to
the
faith
by
thy
holy
example
,
art
not
thou
dead
?
They
which
live
,
live
not
unto
themselves
,
Rom.
14.7
,
8.
6
When
men
are
loathsome
.
A
dead
body
how
adorned
soever
is
loathsome
,
yea
though
our
nearest
friend
.
Abraham
when
Sarah
was
dead
said
,
Bury
her
out
of
my
sight
,
Gen.
23.4
.
so
are
all
dead
men
to
God
,
Prov.
13.5
.
so
are
they
to
Gods
people
,
so
far
as
they
are
renewed
.
7
When
a
soul
is
pluckt
up
by
the
roots
,
Jude
12.
Twice
dead
pluckt
up
by
the
roots
;
not
onely
dead
in
the
state
of
Gentilisme
but
of
Christianity
,
so
that
he
is
severed
from
the
root
Christ
,
Joh.
15.5
.
and
so
can
do
nothing
,
no
more
then
a
tree
pluckt
up
by
the
roots
,
nor
can
bring
forth
any
fruit
.
Many
men
are
not
onely
pluckt
up
from
the
power
of
religion
,
but
also
from
the
very
profession
.
2
Tryal
whether
thou
hast
spiritual
life
in
thee
.
1
Love
to
the
means
which
maintain
it
,
1
Pet.
2.2
.
As
new
borne
babes
desire
the
milk
of
the
word
.
As
young
ones
by
natural
instinct
run
to
the
teats
of
their
dams
,
every
life
loves
that
which
maintains
it
,
the
natural
life
loves
meat
,
and
drink
,
and
Apparel
,
the
sinful
life
loves
that
which
maintains
it
,
so
doth
the
spiritual
life
.
2
Life
is
seen
by
breathing
;
so
,
if
thou
be
spiritually
alive
,
thou
wilt
breathe
after
God
,
Psal.
42.1
,
2.28.1.63.1.143.7
.
3
By
contending
;
as
we
contend
to
the
utmost
for
saving
temporal
life
,
so
for
preservation
of
spiritual
life
the
soul
will
contend
to
the
utmost
.
It
will
let
lusts
go
,
friends
go
,
enjoyments
and
country
go
.
As
the
body
endeavours
to
expel
poyson
or
hurtful
things
by
vomit
!
so
Saints
sometimes
shame
themselves
,
even
by
confessing
,
not
onely
to
God
,
but
to
men
,
some
lust
that
holds
in
combat
.
4
Groaning
under
deadness
and
complaining
against
it
,
Psal.
119.25
,
37
,
50
,
93.
This
very
sensibleness
of
deadness
helps
to
prove
life
.
5
Where
life
is
,
there
will
be
a
conveyance
of
a
life
of
sanctification
,
whereby
the
soul
will
be
quickned
up
to
all
the
wayes
of
God
,
Rom.
6.13
.
together
with
the
life
of
justification
,
which
is
nothing
else
but
the
obtaining
of
a
pardon
,
Rom.
5.18
.
a
Prince
may
pardon
a
malefactor
,
but
he
cannot
put
a
principle
of
love
and
fidelity
in
him
;
but
Christ
conveyes
a
principle
of
love
,
Luk.
7.47
.
and
holiness
.
6
It
stayes
upon
a
promise
,
Psal.
119.49
,
50.
Joh.
6.37
.
Heb.
7.25
.
Yet
grace
growing
sometimes
unperceivably
,
as
in
young
converts
who
have
been
bred
religiously
.
See
Mark
.
4.26
,
27.
We
must
not
be
too
strict
to
limit
young
converts
in
their
professions
(
to
a
right
judging
of
the
work
of
grace
)
either
to
the
time
of
their
conversion
,
to
declare
that
,
or
to
the
promise
that
sustained
them
in
the
hour
of
conversion
.
Promises
in
the
hour
of
conversion
made
over
to
the
solu
,
are
rather
supports
against
temptation
,
then
absolute
sole
measures
to
judge
of
spiritual
life
,
as
the
trials
sine
qua
non
;
as
if
the
soul
,
not
remembring
the
promise
that
first
staid
him
,
were
to
be
put
by
,
as
an
unconverted
person
;
what
if
from
preaching
in
general
promises
the
soul
came
to
see
the
worth
of
Christ
,
and
to
close
with
him
,
with
a
disposition
to
part
with
all
for
him
,
whether
lust
or
enjoyment
,
is
not
this
enough
?
Yet
where
there
are
promises
made
over
to
the
soul
in
the
hour
of
conversion
,
which
the
soul
well
remembers
,
and
wherein
it
found
the
sense
of
Gods
love
in
pardon
,
it
tends
so
much
the
more
to
manifest
spiritual
life
;
which
if
they
were
truly
so
made
over
,
and
were
not
delusions
,
they
were
accompanied
with
the
forenamed
disposition
of
parting
with
all
lusts
and
enjoyments
for
Christ
.
7
Condescention
in
indifferent
things
,
with
an
unmovable
resolution
in
the
things
of
God
:
you
will
not
bate
any
thing
of
the
peace
of
your
consciences
for
any
mans
pleasure
.
If
they
take
away
goods
,
liberty
,
let
it
go
;
but
if
they
go
about
to
take
away
our
faith
,
here
we
are
to
give
way
to
none
.
Means
to
spiritual
life
.
1
Get
union
with
Christ
,
the
members
must
needs
be
alive
being
united
to
a
living
head
,
1
Joh.
5.12
.
Christ
is
a
head
over
his
Church
,
by
way
of
provision
and
dominion
,
but
this
is
most
comfortable
that
he
is
a
head
by
way
of
union
.
He
that
will
work
well
,
let
him
begin
,
not
from
working
but
from
beliving
.
What
makes
a
person
g●ood
,
but
faith
?
or
evil
but
unbelief
?
Luth.
Tom.
1.
Fol.
469.
The
Angels
are
united
to
Christ
by
knowledge
and
love
,
but
we
by
faith
and
the
Spirit
;
that
member
is
a
dead
member
that
draws
not
quickning
from
the
head
.
As
the
sea
fills
all
vessels
yet
is
not
emptied
thereby
,
so
doth
Christ
fill
all
in
all
,
Eph.
1.22
.
Yet
hath
not
he
less
.
2
Set
faith
on
work
to
draw
life
from
Christ
.
Christ
is
compared
to
a
garment
,
but
to
have
benefit
by
him
we
must
ut
him
on
by
believing
,
Rom.
13.14
.
to
bread
,
but
to
have
nourishment
by
him
,
we
must
feed
on
him
by
faith
,
John
6.50
,
51
,
53
,
54.
As
we
cannot
have
the
strength
of
Bread
,
unless
we
eat
the
substance
of
it
,
so
in
this
case
.
And
as
the
soul
by
virtue
of
sight
doth
joyn
it self
with
the
body
of
the
Sun
,
though
the
Sun
be
in
Heaven
and
we
be
on
Earth
,
so
the
eye
of
faith
enlightened
by
the
Spirit
,
doth
joyn
it self
with
Christ
,
though
he
be
in
Heaven
,
and
the
believer
on
earth
,
and
from
him
draws
influence
,
John
1.17.4.10.7.38
,
39.
And
as
there
are
degrees
of
light
from
the
Sun
,
according
to
the
clearness
or
dimness
of
the
eye
that
beholds
it
,
so
there
are
degrees
of
union
with
Christ
and
inhabitation
,
according
to
the
clearness
or
dimness
of
the
eye
of
faith
.
3
Hear
the
voice
of
the
Son
of
God
,
John
5.25
.
The
dead
shall
hear
the
voice
of
the
Son
of
God
,
and
they
that
hear
shall
live
.
This
is
not
bare
hearing
of
Christ
preached
,
but
hearing
the
voice
of
the
Spirit
speaking
to
us
,
as
to
Lydia
,
Zacheus
,
Lazarus
,
&c.
Quest.
But
how
shall
I
know
my
faith
draws
any
quickening
from
Christ
,
or
that
the
Lord
speaks
to
my
soul
?
Answ.
1
Repentance
and
displicense
against
sin
goes
with
it
,
Zach.
12.10
.
compared
with
,
chap.
13.1
.
when
they
look
upon
the
Lord
by
an
eye
of
faith
,
they
then
mourn
,
and
then
a
fountain
is
set
open
.
2
Thy
faith
will
draw
healing
,
as
well
as
pardon
,
Mich.
7.18
,
19.
Rom.
6.14
.
where
ungodliness
is
turned
from
the
soul
,
that
soul
is
turned
from
ungodliness
;
Is.
59.20
.
compared
with
Rom.
11.26
.
Act.
3.26
.
3
Thy
faith
will
bring
quiet
and
peace
,
Luk.
7.50
.
Rom.
5.1
.
Rom.
15.13
.
from
the
true
knowledge
of
escaping
danger
,
which
is
not
like
the
peace
of
the
world
,
who
are
secure
because
they
know
not
their
danger
.
It
was
not
amiss
said
of
one
,
that
this
peace
of
believers
is
as
if
a
milstone
or
Talent
of
lead
were
taken
off
from
a
mans
neck
,
which
must
be
understood
of
the
first
coming
of
it
to
a
soul
,
formerly
perplext
with
guilt
and
horror
.
4
By
the
present
nimbleness
we
have
in
Gods
ways
since
believing
,
which
we
had
not
before
,
Rom.
6.13
.
5
By
the
reflexion
of
love
back
again
to
Christ
,
Gal.
5.4
.
Faith
worketh
by
love
.
Luke
7.47
.
To
whom
much
is
forgiven
(
as
it
is
to
every
believing
soul
)
the
same
loveth
much
.
Motives
to
live
a
spiritual
Life
.
1
The
perpetuity
of
it
,
John
4.10
,
14.6.27
.
How
precious
would
our
natural
Life
be
,
would
it
last
for
ever
?
As
it
's
impossible
for
Leaven
mingled
with
Paste
to
be
severed
from
it
,
because
it
hath
changed
the
nature
of
the
Paste
;
so
it
's
impossible
for
Christians
to
be
pluckt
from
Christ
,
because
the
Leaven
in
them
is
Christ
,
so
imbodied
,
that
it
is
one
Body
,
one
Lump
.
Luth.
Tom.
4.341
.
2
The
certainty
of
it
.
Some
cannot
be
convinced
there
is
any
such
Life
,
if
the
soul
lives
another
life
when
the
body
is
laid
aside
,
why
not
in
the
body
?
3
The
excellency
of
it
;
it
's
the
life
that
God
and
Angels
live
,
which
must
needs
be
the
best
of
lives
.
4
All
the
actions
thou
dost
in
thy
profession
of
Christianity
are
meer
counterfeits
without
it
,
meer
painted
Duties
.
There
's
difference
betwixt
painted
fire
and
true
fire
;
thou
hast
a
picture
of
zeal
,
of
prayer
,
of
love
,
but
for
want
of
life
what
are
they
?
5
God
hath
no
delight
in
any
service
that
is
done
with
a
dead
heart
,
Prov.
15.8
.
Were
there
a
dead
stinking
carkase
in
presence
,
would
we
delight
in
it
?
No
more
doth
God
in
a
dead
carkase
of
duties
.
See
Isai
66.3
.
6
All
the
service
of
God
will
be
tiresome
and
wearisome
which
is
offered
to
God
with
a
dead
heart
,
Mal.
1.13
.
The
carnal
worshippers
snuffed
and
cried
,
O!
what
a
weariness
is
it
?
Amos
8.4
,
5.
7
We
cannot
tell
whether
we
shall
stand
among
Sheep
or
Goats
,
whether
we
be
elect
or
reprobate
,
till
we
have
this
life
in
us
.
8
No
living
thing
can
abide
that
which
is
dead
.
The
bruits
startle
at
a
dead
carrion
,
our
dearest
friends
we
put
them
from
us
when
once
they
are
dead
,
and
will
God
smell
any
savour
of
rest
to
thy
dead
services
?
9
The
many
calls
you
have
thereto
;
both
motions
from
the
Spirit
,
Cant.
5.2
.
Open
to
me
my
love
.
Revel.
3.20
.
If
any
man
will
open
to
me
,
I
will
come
and
sup
with
him
.
Should
a
Physician
tell
you
such
a
Disease
were
growing
on
your
body
,
you
would
thank
him
and
make
use
of
it
;
do
so
in
this
case
.
10
All
our
motions
in
Religion
are
meerly
artificial
without
this
spiritual
life
,
as
in
Joas
so
long
as
Jehoiada
lived
,
and
Jehu
when
Jonadab
lookt
upon
his
zeal
,
both
of
them
seemed
to
be
forward
;
and
many
others
when
buoy'd
up
with
praise
and
benefits
of
profit
,
pleasure
,
&c.
so
Sichem
in
receiving
Circumcision
;
so
many
men
do
many
things
from
conviction
of
natural
conscience
,
fear
of
Hell
,
shame
among
men
,
expectation
of
death
,
which
are
like
wheels
set
a
moving
by
a
spring
,
which
when
the
spring
is
down
the
motion
ceaseth
.
11
The
satisfaction
and
contentment
that
is
in
this
life
.
Paul
had
this
life
and
little
else
,
yet
in
all
conditions
was
content
,
Phil.
4.13
.
It
must
needs
be
so
,
because
God
,
a
proportionable
object
to
the
soul
,
comes
in
,
Prov.
3.17
.
All
her
ways
are
peace
;
not
some
but
all
,
that
is
,
they
end
in
inward
and
everlasting
peace
.
V.
23.
And
when
he
was
entred
into
a
Ship
,
his
Disciples
followed
him
.
V.
24.
And
behold
there
arose
a
great
Tempest
in
the
Sea
,
insomuch
that
the
Ship
was
covered
with
waves
,
but
he
was
asleep
.
Here
's
a
third
occurrence
in
Christs
journey
over
the
Lake
of
Genezareth
,
that
a
storm
arose
;
this
Lake
is
called
a
Sea
for
the
greatness
of
it
.
This
storm
came
,
1
To
shew
forth
the
power
of
Christ
in
asswaging
it
,
who
hereby
shewed
himself
Lord
of
windes
and
storms
.
2
To
awaken
the
Disciples
of
Christ
,
who
though
not
bodily
asleep
,
yet
might
be
too
secure
.
Secure
persons
are
much
awakened
in
a
storm
at
sea
,
Psalm
107.26
.
3
That
thereby
Christ
might
take
occasion
to
reprove
their
unbelief
.
4
That
the
Disciples
and
Passengers
might
,
from
his
commanding
the
storm
,
the
more
believe
in
him
.
This
storm
may
allusively
point
out
the
storms
in
the
hearts
of
Believers
and
in
the
Churches
,
which
it
is
our
wisdom
,
by
casting
out
any
thing
that
hazards
the
Ship
,
or
helps
on
the
storm
,
as
Jonahs
Mariners
did
,
whether
lust
or
enjoyment
.
Storms
commonly
arise
against
Christ
and
his
Disciples
,
the
Devil
and
World
are
the
Sea
that
stirs
up
these
Tempests
.
And
as
the
Ship
here
was
covered
with
waves
,
so
it
's
the
end
of
the
Devil
and
World
to
sink
the
Church
.
But
he
was
asleep
]
1
By
reason
of
his
labour
in
preaching
and
journey
he
slept
.
2
To
shew
forth
the
truth
of
his
humane
nature
.
Some
think
the
Devil
stirred
up
this
storm
,
hoping
thereby
to
drown
Christ
and
his
Disciples
,
as
he
had
destroyed
Jobs
children
:
but
Satan
hath
no
power
save
what
is
given
to
him
,
though
his
will
was
full
enough
for
such
a
mischief
.
Yet
though
he
slept
in
his
humane
nature
,
he
was
awake
in
his
Deity
,
that
the
Disciples
being
in
danger
might
cry
unto
him
more
fervently
,
and
be
helped
.
V.
25.
And
his
Disciples
came
to
him
,
and
awoke
him
,
saying
,
Lord
,
save
us
we
perish
.
Here
was
the
weakness
of
their
faith
,
to
think
that
they
could
be
drowned
having
Christ
with
them
.
Mark
hath
it
,
Carest
thou
not
that
we
perish
?
Luke
hath
it
,
Master
,
Master
,
we
perish
.
It
's
true
,
danger
stirs
up
fear
,
but
to
have
overmuch
fear
,
having
a
good
God
and
a
gracious
Christ
,
argues
weakness
of
faith
:
yet
it
's
commendable
in
them
that
they
go
to
Christ
in
their
distress
,
Psalm
56.3
.
What
time
I
am
affraid
I
will
trust
in
thee
:
Fervent
prayer
we
see
is
wont
to
excite
the
Lord
to
help
us
in
our
distress
.
Jesu
Christe
fer
opem
aut
actum
est
de
salute
meâ
,
was
a
saying
of
Luther
,
which
I
have
often
used
to
the
Lord
,
saying
,
Jesus
Christ
come
and
help
me
,
or
else
I
am
undone
for
ever
.
This
is
according
to
the
promise
,
Psalm
50.15
.
Call
upon
me
in
the
day
of
trouble
and
I
will
deliver
thee
,
Psalm
12.5
.
We
perish
]
They
lay
open
their
misery
before
Christ
.
Psalm
142.1
,
2.
I
poured
my
complaint
before
him
,
I
shewed
before
him
my
trouble
,
Isai
26.17
.
2
Chron.
20.12
,
13.
They
cry
not
to
the
heathen
Neptune
,
nor
Aeolus
,
which
Heathens
thought
gods
of
Windes
and
Seas
,
but
to
Christ
,
Psal.
89.9
.
nor
cry
they
to
Nicholas
,
Mary
,
Barbara
,
and
Christopher
,
to
whom
Papists
think
government
of
waters
is
committed
.
Chem.
in
loc.
The
grounds
why
in
trouble
we
lay
open
our
misery
to
the
Lord
is
,
1
Because
of
our
own
helplesness
.
Hosea
14.3
.
Ashur
shall
not
save
us
,
Psalm
108.12
.
Give
us
help
from
trouble
,
for
vain
is
the
help
of
man
.
2
Because
of
the
fulness
of
salvation
in
God
,
Psalm
3.8
.
Salvation
is
of
the
Lord
,
Psalm
44.1
,
2
,
3
,
4
,
5
,
6
,
7.
3
Because
of
the
insufficiency
of
all
outward
helps
in
time
of
danger
;
Psalm
142.4
,
5.
I
looked
on
my
right
hand
,
and
behold
,
refuge
failed
me
,
then
cried
I
unto
thee
,
O
Lord
.
4
Gods
peoples
extremities
are
Gods
opportunities
for
deliverance
and
salvation
,
Psalm
102.18
,
19.
From
Heaven
did
the
Lord
behold
the
Earth
,
to
loose
those
that
are
appointed
to
death
.
Judges
20.26
,
27
,
28.
V.
26.
And
he
said
unto
them
,
Why
are
ye
fearfull
,
O
ye
of
little
faith
?
then
he
arose
and
rebuked
the
Windes
and
Seas
,
and
there
was
a
great
Calm
.
Here
is
a
third
circumstance
in
the
journey
.
Christ
reproves
them
,
Why
are
ye
fearfull
,
O
ye
of
little
faith
?
Much
fear
argues
little
faith
.
Faith
foresees
evils
before
they
come
,
and
opposes
Christ
against
all
.
Prov.
22.3
.
The
prudent
man
foresees
the
evil
and
hides
himself
,
so
that
he
is
not
affraid
of
evil
tidings
,
Psalm
112.7
.
Not
as
if
Christ
condemns
little
faith
,
but
reprehends
it
in
them
who
had
great
means
of
a
strong
faith
,
and
had
seen
many
of
Christs
miracles
,
and
heard
many
of
his
Sermons
.
Little
faith
brings
to
Heaven
,
but
not
without
doubts
and
fears
.
Their
faith
was
little
,
1
In
that
they
did
not
so
fully
believe
his
divine
nature
,
Joh.
14.1
.
Also
,
2
In
that
they
did
not
believe
in
his
providence
,
as
they
ought
,
from
the
experiences
they
had
of
him
.
3
That
they
thought
Christ
being
asleep
in
his
humane
nature
,
could
not
help
them
in
his
divine
nature
.
4
In
that
they
doubted
of
Christ
his
care
of
them
,
1
Peter
5.7
.
Casting
all
your
care
on
him
.
Quest.
Whether
is
all
fear
contrary
to
faith
?
Answ.
No
;
true
filial
fear
is
duty
.
Blessed
is
the
man
that
feareth
always
,
Prov.
28.14
.
It
springs
from
faith
,
Heb.
11.7
.
By
faith
Noah
was
moved
with
fear
;
but
perplexing
and
solicitous
fear
,
when
in
times
of
danger
we
cannot
rest
on
God
with
quiet
and
confidence
,
which
is
so
much
more
,
because
God
will
keep
him
in
perfect
peace
whose
heart
is
staid
on
him
,
Isai
26.4
,
5.
This
perplexing
fear
doth
not
declare
we
have
no
faith
,
but
that
we
have
a
weak
faith
.
Obs.
Persons
may
be
Believers
and
yet
be
fearfull
,
Psal.
119.120
.
My
flesh
trembleth
for
fear
of
thee
,
and
I
am
affraid
of
thy
judgments
,
Psalm
55
4.
My
heart
is
sore
pained
within
me
,
and
the
terrours
of
death
are
fallen
upon
me
,
Heb.
12.21
.
Moses
exceedingly
feared
and
quaked
.
2
Cor.
7.5
.
Without
were
fightings
,
within
were
fears
.
These
terrours
are
compared
to
Souldiers
set
in
battel
array
,
Job
6.4
.
The
arrows
of
the
Almighty
stick
in
me
,
the
terrours
of
God
do
set
themselves
in
array
against
me
.
Yea
Christ
was
not
exempted
from
these
sears
,
Mark
14.33
.
He
began
to
be
sore
amazed
,
and
to
be
very
heavy
.
There
's
a
twofold
fear
,
1
Natural
,
with
this
was
Christ
affected
.
This
was
in
Moses
,
Heb.
12.21
.
2
Sinfull
,
this
is
,
1
Perplexing
.
2
Discouraging
.
1
Perplexing
.
Job
,
9.34
.
Let
not
his
fear
terrifie
me
.
2
Cor.
4.8
.
Perplexed
but
not
in
despair
.
Esai
7.2
.
The
people
of
Judah
by
reason
of
Israel
and
Syria's
coming
against
them
,
were
moved
as
the
trees
of
the
Wood
are
moved
with
the
winde
.
This
is
a
sore
judgement
,
Deut.
28.65
.
The
Lord
shall
give
thee
a
trembling
heart
and
sorrow
of
minde
,
and
thy
life
shall
hang
in
doubt
before
thee
,
and
thou
shalt
fear
day
and
night
:
in
the
morning
thou
shalt
say
,
would
God
it
were
evening
,
and
at
even
thou
shalt
say
,
would
God
it
were
morning
,
for
the
fear
of
thy
heart
wherewith
thou
shalt
fear
.
2
Discouraging
,
Heb.
12.13
,
14.
Lift
up
the
hands
which
hang
down
,
and
the
feeble
knees
;
Now
this
discouraging
fear
is
,
when
a
soul
looks
upon
the
approaching
evil
above
it's
strength
,
not
looking
on
the
strength
of
God
;
as
when
a
man
meets
with
a
Lion
,
or
a
subject
contests
with
his
Prince
,
both
tremble
in
their
spirits
,
because
the
strength
of
a
man
is
not
comparable
to
a
Lion
,
nor
the
strength
of
a
subject
to
a
Prince
.
Thus
the
Spies
were
discouraged
looking
on
the
sons
of
Anak
,
and
comparing
themselves
with
them
,
Num.
13.28
.
The
mischief
of
discouraging
fear
is
this
,
that
a
man
hath
no
heart
to
put
forth
his
strength
in
time
of
danger
.
The
Israelites
,
being
dismaid
with
Goliath
,
durst
not
make
head
against
him
,
but
fled
before
him
,
1
Sam.
17.11.24
.
hence
when
God
gave
Joshua
his
command
,
he
bade
him
not
be
afraid
nor
dismayed
,
Jos.
1.9
.
Use
1.
Raise
up
your
hearts
,
if
not
above
perplexing
fears
,
yet
above
discouraging
.
Luke
21.9
.
Christ
bids
the
Disciples
when
they
should
hear
of
wars
and
commotions
,
not
to
be
terrified
.
These
discouraging
fears
are
a
great
judgment
,
Levit.
26.36
I
le
send
a
faintness
into
their
hearts
,
and
the
sound
of
a
shaken
leaf
shall
chase
them
.
These
Disciples
were
affected
with
perplexing
fear
,
and
a
little
spice
they
had
of
discouraging
fear
.
3
Grounds
against
discouraging
fear
.
1
The
promise
of
Gods
assistance
in
all
troubles
,
Esai
41.10
.
Fear
not
,
for
I
am
with
thee
,
be
not
dismayed
for
I
am
thy
God
.
Heb.
13.6
.
We
may
boldly
say
,
The
Lord
is
our
helper
,
and
not
fear
what
flesh
can
do
unto
us
.
2
From
the
respect
God
hath
to
the
strength
of
his
people
,
1
Cor.
10.13
.
He
will
not
suffer
us
to
be
tempted
above
that
we
are
able
,
Jer.
46.28
.
Yea
the
cup
,
what
ever
it
be
,
comes
from
a
fathers
hand
,
Joh.
18.11
.
3
Because
there
's
no
troubles
can
make
a
Christian
truly
miserable
,
because
no
troubles
can
sever
him
from
the
love
of
God
,
Rom.
8.35
,
38.
We
are
troubled
on
every
side
,
yet
not
distressed
,
or
straitned
,
but
that
a
door
of
deliverance
is
opened
;
we
are
perplexed
,
or
void
of
counsel
,
and
troubled
with
fear
,
yet
do
we
not
despair
,
as
Judas
and
Achitophel
did
,
cast
down
,
like
a
man
by
his
adversary
,
but
not
destroyed
,
2
Cor.
4.8
.
because
God
comes
for
our
rescue
,
persecuted
of
men
,
but
not
forsaken
of
God
.
Suppose
the
evil
be
imprisonment
;
how
comfortable
was
Paul
and
Silas
in
it
?
If
burning
and
martyrdome
,
God
will
either
abate
the
fire
,
or
give
thee
strength
to
bear
it
,
as
a
Martyr
once
comforted
himself
and
others
.
2
Be
exhorted
that
you
be
not
swallowed
up
of
fears
.
This
hath
been
the
portion
of
the
ungodly
,
Jer.
46.5
.
Pashur
had
fear
round
about
,
Jer.
20.4
.
Zedekiah
in
his
fears
goes
from
chamber
to
chamber
to
hide
himself
,
1
Kings
22.24
.
The
hearts
of
the
men
of
Jericho
melted
for
fear
when
the
men
of
Israel
came
against
them
,
Jos.
2.9
,
10
,
11.
so
that
there
remained
no
more
courage
in
any
man
.
The
men
of
Benjamin
when
they
saw
the
City
on
fire
on
one
side
,
that
they
could
not
retreat
thereto
,
and
the
men
of
Israel
turning
upon
them
,
were
amazed
,
Judg.
20.40
,
41.
We
live
in
a
time
of
fears
and
dangers
.
Sometimes
mens
hearts
failing
them
for
fear
,
looking
on
those
things
that
are
coming
on
the
earth
,
Luk.
21.26
.
Sometimes
our
hearts
trembling
.
because
of
the
Ark
of
God
,
1
Sam.
4.13
.
as
Eli
his
heart
did
;
Sometimes
fearing
under
the
sense
of
our
unworthiness
.
Now
to
quiet
our
hearts
under
all
fears
consider
,
1
That
all
the
evils
men
or
devils
can
cast
upon
us
cannot
reach
the
soul
,
Matth.
10.28
.
2
Get
out
the
sting
of
sin
by
obtaining
pardon
.
When
this
sting
is
taken
away
the
soul
will
be
couragious
,
1
Cor.
15.57
.
O
death
where
is
thy
sting
?
then
death
will
be
like
a
serpent
without
a
sting
.
Without
this
the
heart
cannot
be
free
from
terror
.
3
Look
on
grounds
of
encouragement
;
as
thus
,
I
have
Christs
righteousness
for
mine
,
I
have
a
disposition
to
part
with
all
for
the
Lord
,
I
have
comfortable
answers
in
prayer
,
I
have
a
good
conscience
in
all
things
,
I
finde
in
my self
a
thorow
change
,
I
endeavour
in
all
things
to
eye
God
.
Discouraging
fears
will
not
be
cast
out
without
supporting
reasons
.
The
soul
being
reasonable
must
needs
close
with
reasons
.
4
Fore-think
of
evils
before
they
come
,
and
set
Christ
against
all
.
So
Moses
,
Heb.
11.26
.
In
the
worst
of
times
no
enemy
can
take
away
Christ
from
me
.
5
Get
Gods
fear
.
This
will
much
eat
out
false
fears
,
Matth.
10.28
.
as
the
true
Serpent
ate
up
the
false
.
See
Esai
8.12
,
13
,
14.
6
Exercise
confidence
in
the
promises
of
God
,
Psal.
56.3
,
4.
In
God
will
I
put
my
trust
,
I
will
not
fear
what
flesh
can
do
unto
me
.
What
time
I
am
afraid
I
will
put
my
trust
in
thee
,
when
thou
goest
through
the
fire
,
and
through
the
water
I
will
be
with
thee
,
Esai
43.1
,
2.
7
Get
God
on
your
sides
.
Psal.
118.4
.
The
Lord
is
on
my
side
,
I
will
not
fear
what
man
can
do
unto
me
.
A
Christian
should
be
like
a
rock
in
the
Sea
,
which
though
the
waves
break
themselves
against
it
,
yet
it
remaineth
firm
.
Rom.
8.31
.
If
God
be
for
us
,
who
can
be
against
us
?
viz.
to
hurt
us
,
for
else
no
man
hath
more
enemies
then
a
Christian
.
This
made
Paul
so
couragious
at
Corinth
,
Acts
18.9
,
10.
Be
not
afraid
,
but
speak
,
for
I
am
with
thee
,
and
no
man
shall
set
on
thee
to
hurt
thee
.
Yea
this
made
Paul
not
to
fear
,
when
the
Ship
was
every
moment
ready
to
be
cast
away
,
Acts
27.23
,
24.
The
Angel
of
God
stood
by
me
,
whose
I
am
,
and
whom
I
serve
,
saying
,
Fear
not
Paul
.
This
made
David
not
to
fear
though
an
Army
of
men
were
coming
against
him
,
Psal.
27.1
,
2
,
3.
See
Psal.
46.1
,
2
,
3
,
&c.
Motives
to
rid
the
heart
of
these
fears
.
1
They
procure
great
torment
to
the
soul
,
1
Joh.
4.18
.
Hence
Ezekiel
setting
forth
the
misery
of
the
people
,
saith
,
They
shall
eat
their
bread
with
quaking
,
and
drink
their
water
with
carefulness
,
trembling
and
astonishment
,
Ezek.
12.18
.
2
It
's
the
end
of
our
deliverance
to
serve
God
without
these
slavish
fears
,
Luke
1.75
.
That
we
being
delivered
out
of
the
hands
of
all
our
enemies
might
serve
him
without
fear
.
3
These
fears
are
sometimes
worse
then
the
evils
themselves
feared
,
2
Kings
7.5
,
6
,
7.
The
Syrians
in
a
vain
fear
ran
away
from
the
Camp
,
and
left
it
to
the
plunder
of
Israel
.
Psal.
53.5
.
There
were
they
in
great
fear
where
no
fear
was
.
4
Many
persons
have
their
slavish
fears
come
upon
them
.
Saul
feared
David
would
get
the
Kingdome
,
and
he
sought
all
means
basely
to
prevent
it
,
but
could
not
,
the
Jews
feared
the
Romans
would
come
and
take
away
their
place
and
Nation
,
if
they
let
Christ
alone
,
yet
when
they
had
slain
him
,
the
Romans
came
and
took
all
from
them
.
5
These
carnal
fears
are
full
of
mischief
,
as
1
To
exalt
creatures
in
the
place
of
God
.
2
They
expose
us
to
a
snare
,
Prov.
29.25
.
The
fear
of
man
brings
a
snare
,
so
doth
the
fear
of
hell
;
many
dare
not
do
duty
for
fear
they
should
lose
their
lives
and
go
to
hell
.
3
These
fears
bereave
us
of
the
comfortable
enjoyment
of
good
things
we
have
;
fear
of
loss
of
estate
,
liberty
,
life
,
takes
away
the
comfort
of
it
.
That
good
hath
the
truest
content
therewith
,
for
the
loss
whereof
we
are
habitually
prepared
,
rather
then
lose
Christ
and
a
good
conscience
.
4
Though
these
fears
may
sometimes
put
a
man
upon
self-reformation
,
yet
usually
this
reformation
that
arises
from
these
fears
lasts
no
longer
then
the
fear
remains
,
Psal.
107.26
.
as
we
see
in
Mariners
in
a
storm
.
Job
41.25
.
When
he
raiseth
up
himself
,
the
mighty
are
afraid
,
and
by
reason
of
breakings
they
purifie
themselves
.
We
see
how
in
time
of
fears
men
reform
,
but
see
how
unsound
it
is
,
lasting
no
longer
then
the
danger
lasts
.
Psal.
78.34
,
35
,
36.
When
he
slew
them
then
they
sought
him
,
nevertheless
they
did
but
flatter
him
with
their
mouth
.
Then
he
arose
and
rebuked
the
Winde
and
the
Sea
,
and
there
was
a
great
calm
]
Not
in
a
feigned
way
,
as
the
Heathen
Aeolus
rebuked
the
windes
,
but
in
a
real
way
as
the
Lord
of
windes
and
sea
.
Hence
Mark
hath
it
,
Peace
and
be
still
,
Mar.
4.39
.
He
reproves
the
wind
and
sea
,
as
if
a
Master
should
reprove
a
servant
;
here
is
a
plain
argument
of
Christs
Godhead
.
Who
can
command
winde
and
sea
save
God
alone
?
As
his
power
was
seen
in
quieting
the
storms
of
the
sea
,
〈◊〉
the
same
power
can
quiet
the
storms
in
the
Churches
,
and
among
good
men
,
and
the
storms
that
Satans
temptations
shall
stir
up
in
the
hearts
of
Saints
.
So
when
there
are
passionate
storms
in
our
hearts
,
the
command
of
Christ
should
make
a
calm
.
It
's
a
comfortable
thing
in
a
storm
to
be
in
covenant
with
him
whom
windes
and
seas
obey
.
Christ
speaks
alike
to
windes
and
storms
,
diseases
and
devils
,
he
quiets
them
with
the
word
of
his
mouth
,
and
so
can
he
quiet
storms
in
the
Commonwealth
,
Psal
65.7
.
Which
stilleth
the
noise
of
the
seas
,
the
noise
of
their
waves
,
and
the
tumult
of
the
people
.
Onely
in
these
times
of
confusions
let
us
awake
the
Lord
by
our
prayers
,
Psal.
93.3
,
4.
And
there
was
a
great
calm
]
See
the
obedience
of
the
mightiest
creatures
to
God
;
how
will
this
condemn
our
disobedience
?
See
how
windes
yield
obedience
,
Psal.
107.26
:
compared
with
29.
See
the
seas
obedience
,
Jer.
5.22
.
Let
not
the
winde
and
sea
overcome
you
in
overcoming
the
storms
of
the
minde
.
V.
27.
But
the
men
marvelled
,
saying
,
What
manner
of
man
is
this
,
that
even
the
wind
and
sea
obey
him
?
Here
's
a
fifth
circumstance
,
they
reason
thus
.
He
whom
winds
and
seas
obey
must
be
greater
then
all
mortalls
,
but
they
obey
this
man
,
therefore
he
is
greater
then
all
men
.
This
should
stir
us
up
to
confidence
in
the
Son
,
Joh.
14.1
.
Let
not
your
hearts
be
troubled
,
ye
believe
in
God
,
believe
also
in
me
;
q.
d.
I
am
God
as
well
as
my
Father
,
therefore
believe
on
me
.
So
that
as
it
is
said
of
the
Lord
,
Psal.
89.9
.
Thou
rulest
the
raging
of
the
sea
;
when
the
waves
thereof
arise
thou
stillest
them
;
so
also
doth
Christ
at
this
time
.
The
creatures
are
Gods
executioners
to
punish
man
for
sin
;
when
they
exceed
herein
,
the
Lord
reproves
them
,
as
a
father
doth
a
schoolmaster
when
he
sees
him
unmeasurably
to
chastise
his
son
.
The
greatness
of
which
miracle
,
which
made
it
more
admirable
,
was
,
that
whereas
usually
in
storms
,
when
the
wind
ceases
the
sea
is
not
calm
till
a
good
while
after
,
but
here
both
wind
ceases
and
the
sea
is
calm
together
,
in
an
instant
,
showing
it
came
from
a
miracle
,
not
from
nature
.
For
the
calm
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
to
laugh
,
to
note
that
the
weather
and
sea
smiled
on
them
with
a
clear
countenance
.
All
expositors
make
the
Church
an
arbitrary
Antitype
of
this
tossed
ship
;
as
this
ship
was
poor
,
a
mean
fisher
boat
,
not
to
be
compared
to
the
great
Merchant
ships
and
men
of
war
,
so
the
poor
Church
is
not
to
be
compared
,
for
outward
glory
,
with
the
kingdoms
of
the
world
.
And
as
when
the
proud
Scribe
leaves
Christ
,
the
poor
disciples
accompany
Christ
through
the
sea
;
so
,
when
rich
and
great
men
leave
Christ
,
the
poor
disciples
accompany
Christ
through
the
troublesome
sea
of
this
world
.
Again
as
this
ship
was
in
danger
,
so
hath
the
Church
been
oft
;
in
Egypt
,
Babylon
,
in
the
ten
persecutions
,
and
Popish
Tyranny
,
ready
to
be
swallowed
up
of
waves
,
but
the
Lord
seasonably
appears
,
either
by
cutting
off
Tyrants
,
as
he
did
Pharaoh
,
Exod.
14.25
.
and
Herod
,
Act.
12.23
.
Or
by
putting
a
hook
in
their
nostrils
,
as
he
did
to
Sennacherib
,
2
King
.
19.28
.
or
by
turning
the
hearts
of
persecutors
,
whereby
the
Churches
have
rest
,
as
he
did
Paul
,
Act.
9.31
.
This
Church
so
tossed
is
not
the
Roman
Church
,
as
the
Papists
paint
the
Pope
to
be
the
steers-man
sitting
at
the
helm
,
and
the
Cardinals
,
Bishops
and
Priests
to
be
the
Mariners
,
but
it
s
a
company
of
Saints
,
who
because
they
will
live
godly
,
suffer
persecution
,
2
Tim.
3.12
.
With
these
it
is
that
Christ
is
present
in
the
signes
of
the
covenant
,
and
in
the
word
of
promise
,
and
with
his
supporting
presence
in
time
of
storms
:
they
pretend
they
have
no
schismes
nor
contentions
,
but
perfect
unity
;
but
this
proves
them
not
to
be
the
true
Church
,
because
the
ship
wherein
Christ
was
,
was
exposed
to
storms
,
and
Christ
came
not
to
bring
peace
,
but
a
sword
,
Matth.
10.34
.
And
if
unity
among
them
might
prove
them
a
Church
,
then
might
it
prove
the
Turks
and
Jews
to
be
Churches
,
who
have
more
of
unity
then
they
.
V.
28.
And
when
he
was
come
to
the
other
side
into
the
country
of
the
Gergesenes
,
there
met
him
two
possessed
with
devils
,
coming
out
of
the
tombes
,
exceeding
fierce
,
so
that
no
man
might
pass
by
that
way
.
In
these
words
to
the
end
of
the
Chapter
,
is
set
down
what
befell
Christ
when
he
was
gone
from
Capernaum
over
the
lake
of
Genezareth
into
the
country
of
the
Gerasens
.
1
He
is
met
with
two
men
possessed
with
devils
.
The
devils
are
described
,
1
That
they
came
out
of
the
tombes
,
2
By
their
exceeding
fierceness
,
that
no
man
might
pass
that
way
.
2
The
complaint
they
make
,
which
is
twofold
,
1
Disclaiming
their
interest
in
Christ
,
What
have
we
to
do
with
thee
,
Jesus
,
thou
son
of
God
?
ver.
29.
Thou
art
the
saviour
of
men
not
our
Saviour
.
2
Their
fear
of
a
present
torment
;
Art
thou
come
to
torment
us
before
the
time
?
ver.
29.
3
Their
petition
;
If
thou
cast
us
out
,
suffer
us
to
go
into
the
herd
of
swine
,
v.
31.
4
Here
's
Christ
permission
of
them
to
enter
the
hogs
,
he
said
unto
them
,
Go
,
v.
32.
5
Here
's
the
devils
execution
of
their
mischief
,
having
once
obtained
a
permission
,
the
devils
entering
into
the
swine
the
whole
herd
went
down
a
steep
place
and
perished
in
the
waters
,
v.
32.
6
The
report
hereof
that
was
brought
to
the
city
,
v.
33.
7
The
issue
and
effect
;
the
Gadarens
being
offended
for
the
loss
of
their
hogs
,
desired
him
to
depart
out
of
their
coasts
.
And
when
he
had
come
to
the
other
side
into
the
country
of
the
Gergasens
]
Matthew
calls
them
Gergafens
,
Mark
and
Luke
Gadarens
;
but
there
's
no
difficulty
,
for
Gergessa
or
Gerasa
and
Gedara
were
towns
near
thereto
,
Joseph
.
lib.
2.
de
bello
,
cap.
2.
mentions
both
Gerasens
and
Gadarens
.
These
were
the
remainders
of
the
Canaanites
,
as
Grotius
writes
,
and
as
it
appears
,
Gen.
10.16
.
The
remainders
of
the
people
whose
Land
was
given
to
Israel
,
Deut.
7.1
.
supposed
to
be
the
Geshurites
and
Maacathites
,
Jos.
13.13
.
There
met
him
two
possessed
with
devils
]
Mark
and
Luke
mention
onely
one
,
but
the
answer
is
easie
,
the
one
was
more
famous
then
the
other
,
being
possessed
of
a
whole
legion
of
devils
,
Mar.
5.9
.
Luk.
8.30
.
and
so
was
more
cruel
;
Mark
and
Luke
prosecuting
the
history
of
the
man
possessed
with
a
legion
of
devils
,
do
omit
the
mentioning
the
other
Demoniak
.
Coming
out
of
the
tombes
]
They
came
out
thence
,
and
abode
there
to
affright
men
with
fear
of
death
;
their
abode
and
dwelling
was
among
the
tombs
,
Mark
5.3
.
Luk.
8.27
.
Now
they
might
easily
dwell
in
the
tombs
,
because
they
were
hollow
places
digged
out
of
a
rock
,
as
Christs
Sepulchre
was
,
Matth.
27.60
.
whereinto
John
and
Peter
entered
,
Joh.
20.6
.
and
those
three
women
that
brought
spices
,
Luk.
24.3
.
or
else
they
were
made
of
stone
or
brick
,
and
covered
over
.
Now
if
it
be
askt
why
they
dwelt
there
?
it
was
because
one
of
the
Demoniaks
being
possest
with
a
cruel
devil
,
or
rather
a
legion
of
them
,
no
man
would
receive
them
to
their
house
;
they
being
excluded
from
humane
society
resided
in
old
Sepulchres
.
One
of
these
Demoniocks
ware
no
clothes
,
and
was
bound
with
chains
,
and
sometimes
broke
them
,
Luk.
8.27
,
29.
Matthew
addes
they
were
exceeding
fierce
,
and
that
they
were
so
troublesome
to
passengers
that
no
man
might
pass
by
that
way
.
Mark
addes
that
no
man
could
tame
him
,
and
that
he
was
day
and
night
in
the
mountains
and
tombs
,
crying
and
cutting
himself
with
stones
,
Mar.
5.5
.
which
shows
that
they
were
mad
,
else
would
they
not
have
thus
cut
themselves
;
now
they
being
so
troublesome
,
no
man
would
receive
them
into
their
houses
.
And
in
that
Satan
met
Christ
,
it
appears
he
is
not
omniscient
,
for
he
would
not
have
suffered
the
possessed
to
have
come
that
way
,
had
he
known
Christ
to
have
been
so
near
,
nor
did
Satan
know
whither
Christ
would
send
him
,
whether
into
the
wilderness
,
or
into
the
hogs
,
or
whither
else
.
So
that
no
man
might
pass
that
way
]
We
have
no
call
to
go
where
Satan
is
,
not
upon
pretence
of
any
strength
of
faith
in
us
.
Doubtless
there
were
some
believers
living
,
but
none
would
go
that
way
;
and
note
,
Christ
makes
the
devils
to
meet
him
whether
they
will
or
not
:
see
the
greatness
of
Christ
his
love
and
mercy
,
who
out
of
compassion
to
these
two
poor
men
crosses
the
sea
to
cast
the
devil
out
of
them
.
V.
29.
And
behold
they
cried
out
,
saying
,
What
have
we
to
do
with
thee
,
Jesus
thou
Son
of
God
,
art
thou
come
hither
to
torment
us
before
the
time
?
What
have
we
to
do
with
thee
]
Here
's
the
devils
complaint
;
what
have
I
to
do
with
you
?
That
is
,
why
do
you
trouble
me
?
2
Sam.
16.10
.
what
have
I
to
do
with
you
,
ye
sons
of
Zerviah
?
See
Judg.
11.12
.
Pharaoh
Necho
saith
to
Josiah
,
2
Chron.
35.21
.
What
have
I
to
do
with
thee
,
thou
King
of
Judah
?
Now
this
speech
of
the
devils
or
of
the
legion
in
the
man
,
was
after
Christ
had
bid
him
or
them
come
out
of
the
man
,
Mark
5.7
,
8.
Luke
8.29
.
Besides
,
What
have
we
to
do
with
thee
,
may
signifie
,
what
evil
have
we
done
thee
,
that
thou
castest
us
out
?
though
we
have
hurt
others
,
we
have
not
hurt
thee
.
Quest.
Whether
did
the
devils
know
Christ
to
be
the
Christ
?
Answ.
Not
before
his
temptation
,
for
,
had
they
known
him
so
to
be
,
they
would
not
have
tempted
him
,
but
afterwards
they
knew
him
to
be
the
son
of
God
,
Mark
1.34
.
Christ
suffered
not
the
devils
to
speak
,
because
they
knew
him
,
Luke
4.41
.
Devils
came
out
of
many
,
crying
,
Thou
art
Christ
the
Son
of
God
;
and
he
rebuking
them
suffered
them
not
to
speak
,
for
they
knew
that
he
was
Christ
.
But
for
the
mystery
of
the
death
of
Christ
,
it
's
like
Satan
knew
it
not
,
for
had
he
known
it
,
he
would
not
have
put
it
into
the
heart
of
Judas
to
betray
him
;
he
was
hindered
by
God
from
knowing
that
,
which
of
his
own
nature
he
might
have
known
.
Art
thou
come
hither
to
torment
us
before
the
time
]
The
devils
do
not
alledge
for
themselves
,
nor
refuse
to
be
cast
into
bell
at
the
day
of
judgement
,
Jude
6.
so
that
they
may
have
liberty
in
the
mean
time
to
vex
and
torment
.
The
〈◊〉
think
it
a
torment
when
they
cannot
do
that
mischief
they
would
,
also
they
were
afraid
of
being
sent
back
to
the
prison
of
hell
,
for
the
devils
are
glad
to
be
in
the
ayr
,
because
then
they
have
liberty
to
wander
up
and
down
into
divers
Provinces
,
and
someth●●●
they
have
power
to
stir
up
storms
and
pestilences
:
Hence
Luke
faith
,
The
devils
besought
him
that
he
would
not
command
them
〈…〉
the
deep
,
abyssum
,
Luke
8.31
.
Yet
are
not
the
〈…〉
out
torment
at
present
,
for
besides
that
it
was
a
〈…〉
for
them
to
come
out
of
them
they
possessed
,
they
〈◊〉
the
torment
of
a
guilty
conscience
,
and
a
fearfull
expe●●●tion
of
indignation
and
wrath
;
hence
they
desire
they
〈◊〉
not
be
cast
into
abyssum
,
into
hell
,
so
taken
,
Rev.
20.3
.
Abyssus
is
the
same
with
Tartarus
,
hell
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
unseen
world
of
good
and
bad
.
Us
]
He
means
the
Legion
of
devils
in
the
two
possessed
persons
,
Mark
5.7
.
A
Legion
was
a
Roman
Brigade
,
consisting
of
6666
men
,
as
Hesychius
;
according
to
Suidas
,
they
were
six
thousand
.
Varro
counts
12500
souldiers
to
a
Legion
;
as
in
Brigades
now
adayes
they
are
sometimes
more
,
sometimes
less
:
so
then
the
devils
acknowledge
they
were
many
,
which
appears
,
because
when
they
went
out
of
the
man
,
they
possessed
two
thousand
hogs
.
These
devils
cruelly
tormented
the
possessed
persons
,
that
they
cried
out
day
and
night
,
and
cut
themselves
with
stones
,
Before
the
time
]
Not
as
if
the
devils
knew
the
time
of
the
judgement
,
for
the
good
Angels
know
it
not
,
nor
the
humane
nature
of
Christ
,
onely
they
knew
the
judgement
was
not
yet
come
,
and
therefore
they
complain
they
were
tormented
before
the
time
.
V.
30.
And
there
was
a
good
way
off
from
them
an
herd
of
many
Swine
feeding
.
About
two
thousand
Swine
.
If
they
were
Jews
they
brought
them
up
to
sell
them
to
the
Gentiles
,
but
if
they
were
the
remainders
of
the
Canaanites
(
as
before
is
proved
)
then
might
they
keep
them
and
eat
them
.
V.
31.
So
the
devils
besought
him
,
saying
,
If
thou
cast
us
out
,
suffer
us
to
go
away
into
the
Herd
of
Swine
.
We
see
the
power
of
Christ
is
greater
then
the
power
of
a
Legion
of
devils
,
he
is
stronger
then
that
strong
one
and
bindes
him
.
Luke
11.21
,
22.
about
this
power
of
Christ
we
may
observe
sundry
circumstances
.
1
That
Christ
silences
Satan
,
and
would
not
suffer
him
to
speak
,
Mark
1.25
.
2
That
against
the
devils
will
he
makes
them
meet
him
,
and
to
adore
him
,
not
with
religions
veneration
but
with
extorted
humiliation
.
3
That
they
could
not
go
into
the
Swine
,
unless
Christ
permitted
them
.
The
power
of
the
devil
is
not
so
great
as
it
seems
to
be
,
he
is
compel'd
to
leave
the
fishes
in
the
Rivers
,
the
fowls
in
the
ayr
,
men
and
cattel
in
Cities
.
Luth.
in
Gen.
32.
To
cast
the
devil
out
of
the
man
was
the
work
of
Christ
,
but
for
the
going
of
the
devils
into
the
Swine
was
the
bare
permission
of
Christ
.
The
devils
by
their
own
power
could
do
that
,
if
they
were
not
hindered
by
a
greater
power
;
Christ
therefore
did
not
act
in
the
devils
entering
into
the
hogs
,
but
onely
withheld
his
power
which
was
able
to
have
hindered
.
4
In
that
he
tames
these
devils
which
no
body
else
could
tame
:
they
brake
all
chains
,
no
man
durst
go
that
way
for
fear
of
being
wounded
or
kill'd
,
for
the
devil
had
a
great
wrath
,
knowing
he
had
but
a
short
time
,
Rev.
12.12
.
but
Christ
here
bindes
these
strong
devils
:
1
Learn
we
then
to
acknowledge
the
power
of
Christ
to
be
greater
then
the
power
of
the
devils
.
All
power
in
heaven
and
earth
is
given
to
him
,
Matth.
28.19
.
Also
in
Hell
,
Revel.
20.1
,
2.
Christ
makes
the
Devils
come
creeping
to
him
,
Luke
8.28
.
When
he
saw
Jesus
he
cried
out
,
and
fell
down
before
him
,
and
with
a
lowd
voice
said
,
What
have
I
to
do
with
thee
,
Jesus
thou
Son
of
God
most
high
?
I
beseech
thee
torment
me
not
,
and
v.
31.
They
besought
him
that
he
would
not
command
them
to
go
out
into
the
deep
;
by
which
Luke
means
Hell
,
as
the
word
Abyssus
is
sometimes
taken
.
Though
many
carnal
hearts
are
so
hardened
that
they
will
not
tremble
,
yet
Devils
tremble
,
James
2.19
.
2
Learn
not
to
fear
the
Devil
too
much
.
Suffer
us
to
go
into
the
Herd
of
Swine
]
They
desired
this
,
1
That
they
might
not
be
compelled
to
go
to
Hell
,
Luke
8.31
.
2
That
they
might
stir
up
the
Gadarens
to
impatiency
,
because
of
so
great
a
loss
,
as
the
loss
of
their
Hogs
,
and
so
not
to
receive
Christ
.
V.
32.
And
he
said
unto
them
,
Go
:
and
when
they
were
come
out
,
they
went
into
the
Herd
of
Swine
,
and
behold
,
the
whole
Herd
of
Swine
ran
violently
down
a
steep
place
into
the
Sea
,
and
perished
in
the
waters
.
Here
is
Christ
his
permission
to
the
Devils
to
go
into
the
Swine
,
which
was
,
1
That
all
men
might
see
how
mischievous
the
Devils
would
be
,
should
the
Lord
permit
them
,
they
would
destroy
all
mankinde
in
one
hour
,
yea
all
living
creatures
,
should
God
take
away
his
restraint
from
them
;
so
that
as
the
safety
of
Sheep
is
not
in
the
clemency
of
the
Wolf
,
but
in
the
Shepherds
eye
,
so
our
safety
is
onely
in
the
Lord
who
bindes
up
Satan
.
2
For
the
further
publication
of
the
Miracle
,
had
the
Devils
onely
been
cast
out
and
no
more
,
the
Miracle
might
have
been
but
little
taken
notice
of
,
but
the
Devils
going
into
the
Hogs
all
men
must
needs
note
it
,
and
the
whole
countrey
have
information
herein
.
3
That
these
two
possessed
persons
who
were
freed
from
these
Devils
might
see
the
greatness
of
the
mercy
,
to
be
freed
from
so
many
Devils
as
a
whole
Legion
,
and
so
mischievous
and
bloudy
who
will
destroy
all
they
can
destroy
;
and
also
what
they
might
have
expected
from
the
Devils
if
God
had
not
kept
them
,
when
they
see
the
Hogs
run
headlong
into
the
Sea
.
And
behold
,
the
whole
Herd
ran
violently
down
a
steep
place
into
the
Sea
,
and
perished
in
the
Waters
]
viz.
Into
the
Lake
of
Genezareth
,
which
for
the
breadth
and
length
is
called
a
Sea
,
which
,
according
to
Josephus
,
was
fifty
furlongs
broad
and
an
hundred
furlongs
long
.
We
may
see
what
Satans
bloudy
rage
is
,
we
see
what
his
cruelty
was
,
who
when
he
had
commission
given
to
punish
Job
,
destroyed
his
children
,
and
did
what
mischief
otherwise
which
he
was
permitted
to
do
,
Job
1.13
,
14.
to
v.
20.
Satan
made
no
delay
,
Job
2.6
,
7.
As
soon
as
Job
was
in
Satans
hand
he
smote
him
with
Boils
.
V.
33.
And
they
that
kept
them
fled
and
went
their
ways
into
the
City
,
and
told
every
thing
,
and
what
was
befallen
to
the
possessed
of
the
Devils
.
It
's
like
they
went
to
excuse
themselves
that
the
loss
of
the
Hogs
came
not
through
any
carelesness
in
them
;
besides
,
they
tell
of
the
good
that
Christ
had
done
,
as
well
as
of
the
losses
which
befell
.
The
blessings
that
come
by
the
Gospel
,
as
well
as
the
losses
are
to
be
published
;
many
poring
too
much
upon
what
they
may
lose
by
Christ
,
and
not
considering
what
they
may
gain
by
him
,
are
apt
to
fly
off
from
Christ
.
V.
34.
And
behold
,
the
whole
City
came
out
to
meet
Jesus
,
and
when
they
saw
him
they
besought
him
that
he
would
depart
out
of
their
Coasts
.
The
Gadarens
,
having
heard
the
report
,
they
go
to
see
the
men
out
of
whom
the
Devils
were
cast
,
and
they
saw
them
cloathed
and
in
their
right
minde
,
Mark
5.15
.
Luke
sets
down
that
he
sate
at
Jesus
feet
,
which
the
Scripture
sets
down
to
be
the
posture
of
a
Disciple
.
Paul
brought
up
at
the
feet
of
Gamaliel
,
Acts
22.3
.
and
Mary
at
the
feet
of
Christ
,
Luke
10.39
.
For
Teachers
were
wont
to
sit
in
a
Chair
,
or
in
a
more
high
place
,
and
the
Hearers
stood
round
about
at
their
feet
,
Ezek.
33.31
.
This
man
fitting
thus
proves
himself
to
have
a
sound
minde
.
The
effect
this
Miracle
wrought
on
these
Gadarens
was
,
that
they
were
taken
with
great
fear
,
Luke
8.35
,
37.
1
Because
they
saw
the
dead
carkasses
of
their
Hogs
swimming
up
and
down
,
probably
before
the
Swineherds
could
bring
them
news
.
2
Lest
Christ
should
punish
them
for
their
murmuring
against
him
,
and
should
permit
the
Devils
that
were
gone
into
the
Hogs
to
come
out
of
the
Hogs
into
themselves
.
And
they
besought
him
that
he
would
depart
out
of
their
Coasts
]
They
should
have
given
thanks
to
God
,
for
these
two
men
delivered
from
the
Devils
,
and
that
not
onely
they
,
but
all
the
Countrey
were
so
well
rid
of
such
a
multitude
of
Devils
,
but
partly
out
of
Distrust
and
slavish
fear
,
lest
the
presence
of
Christ
might
do
more
mischief
unto
them
(
thinking
that
to
be
done
by
Christ
which
was
onely
permitted
by
Christ
,
but
done
by
the
Devils
)
and
partly
because
they
saw
Christ
was
a
Jew
and
an
holy
man
,
and
themselves
wicked
Gentiles
,
they
feared
lest
Christ
for
their
wickednesses
,
and
also
for
difference
of
Religion
,
would
punish
them
more
sorely
than
yet
he
had
done
,
that
as
their
Hogs
were
destroyed
,
so
in
a
short
time
their
Sheep
,
Cows
,
and
Oxen
,
and
Children
might
be
destroyed
,
hence
they
beseech
him
to
depart
out
of
their
Coasts
.
Now
the
persons
who
besought
him
to
depart
,
were
not
onely
all
the
Citizens
of
Gedara
,
but
the
whole
multitude
of
the
countrey
round
about
,
Nemine
contradicente
,
no
man
desiring
the
presence
of
Christ
.
A
fearfull
sign
of
Christ
leaving
a
People
;
when
all
consent
to
his
departure
,
then
Christ
had
no
Message
to
declare
.
Here
were
two
great
sins
more
.
1
Universal
Ingratitude
,
when
Christ
came
through
a
dangerous
Storm
for
their
good
to
cast
out
Devils
,
to
make
the
ways
safe
for
Passengers
,
when
before
none
durst
go
that
way
,
and
would
have
tendered
means
of
grace
had
they
not
resisted
,
yet
they
unworthily
reject
all
.
2
Horrible
covetousness
,
preferring
Hogs
before
Christ
.
1
Tim.
6.5
.
There
are
many
Gergesenes
,
who
,
when
they
know
better
,
for
gain-sake
do
worse
.
3
Contempt
of
means
of
grace
,
how
wofull
will
their
condition
be
in
the
day
of
Christ
?
In
Christ
are
two
graces
considerable
,
1
That
he
doth
not
render
evil
for
evil
,
but
good
for
evil
,
sending
back
one
of
these
healed
men
to
preach
to
the
Capernaites
:
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
8.38
,
39.
He
bids
him
preach
how
great
things
God
had
done
for
him
,
which
he
did
not
onely
there
,
but
through
Decapolis
,
Mark
5.20
.
he
preached
the
Doctrine
of
grace
.
2
That
he
peaceably
departs
from
them
back
again
,
and
goes
into
Galilee
,
Matth.
9.1
.
The
Gospel
needs
not
be
forced
but
when
refused
;
Preachers
have
a
call
to
depart
,
it
being
refused
universally
,
as
here
it
was
,
Matth.
21.34
.
Acts
13.46
.
In
the
man
healed
observe
three
things
,
1
That
he
sat
at
Christs
feet
as
a
Disciple
.
2
That
leaving
his
own
countrey
he
was
willing
to
go
with
Christ
,
Luke
8.38
.
3
His
obedience
,
when
Christ
sent
him
back
again
to
his
own
countrey
and
kindred
he
was
willing
to
go
,
trying
whether
that
effect
of
Doctrine
which
could
not
be
by
Christ
,
might
by
him
,
being
one
of
their
own
countrey
,
become
effectual
:
withall
in
sending
him
thus
,
Christ
shews
that
an
active
life
is
to
be
preferred
before
a
contemplative
,
first
the
body
must
be
exercised
in
labour
,
and
then
be
refreshed
by
contemplation
.
CHAP.
IX
.
V.
1.
And
he
entred
into
a
Ship
,
and
passed
over
,
and
came
into
his
own
City
.
V.
2.
And
behold
,
they
brought
unto
him
a
man
sick
of
the
Palsey
,
lying
on
a
Bed
.
Jesus
seeing
their
faith
,
saith
to
the
sick
of
the
Palsey
,
Son
,
be
of
good
chear
,
thy
sins
be
forgiven
thee
.
WE
have
in
this
story
,
1
The
return
of
Christ
from
the
countrey
of
the
Gergesenes
into
his
own
City
,
Capernaum
,
whence
lately
he
came
,
v.
1.
2
His
miraculous
power
,
in
not
onely
healing
a
man
sick
of
the
Palsey
,
but
also
forgiving
his
sins
,
v.
2.
3
The
cavil
of
the
Scribes
against
him
,
charging
him
with
blasphemy
for
his
forgiving
the
Palsey-man
,
v.
3.
4
Christ
his
vindication
of
himself
,
together
with
his
asserting
his
power
to
forgive
sins
,
1
By
his
knowing
their
thoughts
,
Why
think
ye
evil
in
your
hearts
?
v.
4.
2
Because
he
was
able
to
do
the
thing
which
was
more
hard
,
therefore
he
was
able
to
do
that
which
was
more
easie
,
v.
5
,
6.
Whether
is
it
easier
to
say
,
Thy
sins
be
forgiven
thee
?
or
to
say
,
Arise
and
walk
?
q.
d.
You
think
it
harder
to
heal
a
Palsey
man
,
than
to
forgive
sins
;
now
you
have
seen
me
do
that
which
you
think
harder
,
therefore
can
I
without
blasphemy
do
that
which
is
easier
.
5
The
effect
this
Miracle
had
among
the
Multitude
,
they
1
Marvelled
,
2
Glorified
God
,
who
had
given
such
power
to
men
,
v.
8.
He
came
into
his
own
City
]
That
is
,
of
Capernaum
,
called
his
own
,
because
usually
he
dwelt
there
,
and
preached
more
Sermons
and
did
more
Miracles
there
,
than
elsewhere
.
That
Capernaum
is
meant
here
,
appears
Mark
2.1
.
Matthew
saith
,
cap.
4.13
.
Leaving
Nazareth
,
he
came
and
dwelt
in
Capernaum
.
They
brought
him
a
man
sick
of
the
Palsey
lying
on
a
bed
]
A
palsey
is
the
dissolution
of
the
sinews
of
the
body
,
which
are
the
instruments
of
motion
,
without
which
a
man
cannot
move
or
walk
.
Hence
this
Palsey
man
was
born
of
four
,
Mar.
2.3
.
For
charity
requires
that
the
well
and
healthy
succour
the
sick
.
Luke
sets
down
there
was
so
great
a
multitude
came
to
the
house
where
Christ
was
,
that
no
man
could
come
in
.
Hence
those
that
bore
the
Palsey-man
uncovered
the
roof
,
and
let
down
the
Palsey-man
to
Christ
,
though
doubtless
the
rubbish
did
fall
down
,
yet
was
not
Christ
offended
.
Herewith
learn
we
to
take
all
opportunities
to
come
to
Christ
,
and
to
bring
others
to
him
.
Jesus
seeing
their
faith
,
saith
to
the
sick
of
the
Palsey
,
Son
,
be
of
good
cheer
,
thy
sins
be
forgiven
thee
]
Christ
seeing
both
the
faith
of
the
Palsey-man
,
and
of
those
that
brought
him
,
speaks
thus
,
not
as
if
another
mans
faith
can
profit
to
the
forgiveness
of
our
sins
,
but
hereby
Christ
applies
pardon
to
the
Palsey-man
,
and
to
so
many
as
believed
,
who
helped
to
bring
him
to
Christ
.
Thy
sins
be
forgiven
thee
]
Nothing
will
cheer
the
soul
unless
forgiveness
of
sins
go
along
with
it
,
not
to
have
a
disease
removed
.
Christ
is
not
onely
the
Physician
of
diseases
,
but
of
sins
;
first
he
forgives
the
sins
,
and
then
heals
the
Palsey
,
to
show
that
sin
is
the
root
and
fountain
of
diseases
.
Whereas
the
conscience
of
former
evils
might
perplex
the
Palsey-man
,
that
he
should
not
obtain
healing
,
Christ
tells
him
that
sin
,
the
cause
of
sickness
,
was
pardoned
,
and
therefore
he
might
comfortably
expect
healing
.
This
was
not
faith
of
miracles
,
which
is
a
confidence
of
a
future
miracle
,
but
faith
of
justification
,
which
if
the
Palsey-man
had
not
before
,
by
Christ
his
speaking
it
was
wrought
in
him
,
but
it
seems
he
had
it
before
,
in
that
Christ
calls
him
Son
.
Quest.
Why
did
Christ
first
forgive
his
sins
before
healing
of
him
?
Answ.
1
Because
sin
was
the
cause
of
sickness
,
and
to
remove
the
effect
,
there
must
be
first
a
removing
of
the
cause
.
Palsey
and
other
diseases
arise
rather
from
sin
,
then
from
natural
causes
.
2
That
forseeing
the
calumny
of
the
Pharisees
against
Christ
his
miracle
,
Christ
might
prove
his
Godhead
first
by
this
,
that
he
knew
the
thoughts
,
secondly
by
this
,
that
he
had
power
on
earth
to
forgive
sins
.
We
may
see
Christs
bounty
,
that
he
heals
the
whole
man
,
Joh.
7.23
.
Learn
we
from
our
afflictions
to
reflect
upon
our
sins
as
the
cause
of
them
.
V.
3.
And
behold
,
certain
of
the
Scribes
said
within
themselves
,
This
man
blasphemeth
.
Here
's
the
calumny
of
the
Scribes
and
Pharisees
against
Christ
,
which
was
this
:
he
that
is
not
God
but
takes
upon
him
power
to
forgive
sins
,
he
blasphemes
;
but
Jesus
the
Son
of
man
is
not
God
,
and
yet
takes
upon
him
power
to
forgive
sins
,
therefore
he
blasphemes
.
The
proposition
was
most
true
,
1
Because
none
can
forgive
offences
against
God
,
but
against
whom
they
are
committed
.
2
Because
to
forgive
sins
in
God
,
is
not
onely
to
forgive
the
guilt
but
the
punishment
and
curse
;
but
the
Pharisees
err'd
in
the
assumption
.
Hence
Christproved
himself
by
two
reasons
that
he
was
God
.
Within
themselves
]
Not
among
themselves
as
if
they
had
been
murmuring
one
among
another
of
Christs
doings
;
hence
Matthew
saith
not
,
v.
4.
Jesus
knowing
their
words
,
but
saith
,
Jesus
knowing
their
thoughts
.
Now
that
they
said
within
themselves
was
,
as
Mark
tells
us
,
cap.
2.7
.
Who
can
forgive
sins
but
God
alone
?
Isa.
43.25
.
I
am
he
that
blot
out
thine
iniquities
.
Mic.
6.18
.
Who
is
a
God
like
unto
thee
,
forgiving
iniquity
,
transgression
and
sin
.
Jer.
31.34
.
I
will
forgive
their
iniquity
,
and
remember
their
sins
no
more
.
It
s
like
the
Scribes
remembring
these
and
such
like
places
,
and
not
considering
what
was
spoken
out
of
the
Old
Testament
concerning
the
Messiah
,
conceived
these
murmurings
in
their
hearts
.
This
man
blasphemeth
]
Omitting
the
acceptions
of
this
word
,
as
else
where
it
is
taken
,
here
it
signifies
to
arrogate
that
which
belongs
unto
God
unto
a
mans
self
.
The
Lawyers
or
Scribes
thought
this
power
(
mentioned
,
2
Sam.
12.7
.
Nathan
to
David
saith
,
The
Lord
hath
put
away
thine
iniquity
)
was
incommunicable
;
now
Christ
,
in
token
that
he
had
this
power
,
1
Works
a
miracle
.
2
Searches
their
hearts
,
which
is
onely
peculiar
to
God
,
1
King
.
8.39
.
Thou
onely
knows
the
hearts
of
the
children
of
men
,
Jer.
17.10
,
11.
I
the
Lord
search
the
heart
,
1
Sam.
16.7
.
The
Lord
looks
upon
the
heart
.
Rom.
8.27
.
Yet
was
the
arguing
of
these
Scribes
of
no
weight
to
reason
thus
;
God
never
gave
the
power
of
forgiveness
of
sins
to
any
man
hitherto
,
therefore
he
cannot
grant
it
;
none
of
the
Prophets
could
do
it
,
therefore
the
Messias
shall
not
be
able
to
do
it
.
V.
4.
And
Jesus
knowing
their
thoughts
said
,
Why
think
ye
evil
in
your
hearts
?
Jesus
knowing
their
thoughts
]
Here
was
one
note
of
his
God-head
,
to
know
the
thoughts
,
1
Cor.
2.11
.
What
man
knows
the
things
of
a
man
,
save
the
spirit
of
man
which
is
in
him
?
He
must
needs
be
God
which
did
this
,
1
Joh.
2.24
,
25.
Jesus
did
not
commit
himself
to
them
,
because
he
knew
all
men
,
and
needed
not
that
any
should
testifie
of
man
,
for
he
knew
what
was
in
man
.
He
did
not
know
their
hearts
by
outward
gestures
,
as
by
whispering
,
laughing
,
but
he
knew
their
hearts
without
signes
,
when
they
sat
quiet
and
still
,
nor
did
he
know
them
by
the
revelation
of
another
,
as
the
Prophets
did
,
1
King
.
14.3
,
4.
as
the
Prophet
Ahiah
did
the
wife
of
Jeroboam
,
but
by
his
own
power
,
as
being
the
searcher
of
hearts
,
which
God
onely
is
.
And
needs
must
he
know
the
thoughts
,
because
he
created
the
heart
,
Psal.
94.10
,
11.
besides
else
how
should
he
make
manifest
the
counsels
and
secrets
of
the
heart
?
Rom.
2.16
.
1
Cor.
4.5
.
Why
think
ye
evil
in
your
hearts
]
That
is
false
,
malitious
and
blasphemous
things
,
as
if
I
were
onely
a
man
,
when
I
am
God
.
These
thoughts
were
evil
,
1
coming
from
the
devil
and
their
wicked
hearts
,
2
In
respect
of
matter
,
as
being
derogatory
to
the
majesty
of
Christ
.
From
this
two
observations
.
1
The
thoughts
of
men
are
known
to
Christ
.
2
The
consideration
of
this
,
that
our
thoughts
are
known
to
Christ
,
should
be
a
check
unto
us
from
thinking
evil
in
our
hearts
.
Obs.
The
thoughts
of
men
are
known
to
Christ
.
1
Because
he
is
God
,
now
all
thoughts
are
known
to
God
,
Gen.
6.5
.
God
saw
that
every
imagination
of
the
heart
of
man
was
onely
evil
continually
.
Job
21.27
.
I
know
your
thoughts
,
and
the
devices
which
ye
wrongfully
imagine
against
me
.
Job
42.2
.
No
thought
can
be
withholden
from
thee
,
yea
God
perceives
and
knows
the
inward
thoughts
of
the
heart
,
Psal.
49.11
.
Their
inward
thought
is
,
their
houses
shall
continue
,
Amos
4.13
.
he
declares
unto
man
his
thought
,
Psal.
139.23
.
Try
me
and
know
my
thoughts
,
Psal.
50.22
.
1
Cor.
3.20
.
2
Because
he
is
the
searcher
of
the
heart
,
Rev.
2.23
.
All
the
Churches
shall
know
that
I
am
he
that
searcheth
the
reins
and
the
heart
;
now
the
thoughts
being
a
great
part
of
the
heart
he
must
needs
know
them
.
Luke
9.47
.
When
the
Disciples
were
thinking
which
of
them
should
be
greatest
,
Jesus
perceiving
the
thought
of
their
heart
took
a
little
childe
and
set
him
before
them
,
Matth.
12.24
,
25.
3
Because
he
hath
discovered
to
men
their
thoughts
,
as
here
to
these
Scribes
,
and
to
Judas
before
he
acted
any
treason
,
Luke
5.32
.
Luke
24.38
.
when
the
Disciples
were
affrighted
Christ
says
,
Why
do
thoughts
arise
in
your
hearts
?
The
woman
of
Samaria
,
John
4.29
.
He
told
me
all
that
ever
I
did
.
Use
1
To
confirm
unto
us
the
God-head
of
Christ
,
why
?
because
he
knows
our
thoughts
.
2
Beware
,
1
Of
vain
thoughts
,
which
is
,
1
For
matter
,
when
we
shall
think
on
foolish
things
,
Prov.
24.9
.
The
thought
of
foolishness
is
sin
.
2
For
manner
,
when
we
shall
think
of
God
and
good
things
in
an
unholy
manner
,
either
irreverently
,
or
idolatrously
,
Psal.
50.23
.
Thou
thoughtest
I
was
such
an
one
as
thy self
.
3
For
order
,
when
we
shall
think
of
good
things
disorderly
.
If
a
Printer
print
never
so
well
,
yet
if
one
word
stand
where
another
should
,
it
will
quite
spoil
the
book
.
4
For
end
,
when
we
shall
be
thinking
of
good
things
for
a
bad
end
,
as
to
be
thinking
of
the
Scriptures
how
to
colour
over
some
sin
,
to
be
thinking
of
God
in
extremities
that
he
might
deliver
us
out
of
this
or
that
trouble
,
resolving
still
to
follow
our
lusts
.
2
Beware
of
wicked
thoughts
,
Prov.
30.32
.
If
thou
hast
thought
evil
in
thy
heart
,
lay
thy
hand
upon
thy
mouth
,
Esai
55.6
,
7.
Let
the
righteous
man
forsake
his
thoughts
,
Acts
8.22
.
Repent
of
this
thy
wickedness
,
and
pray
God
if
perhaps
the
thoughts
of
thy
heart
may
be
forgiven
thee
.
5
Though
they
think
of
God
they
delight
not
to
think
of
him
,
Rom.
1.28
.
they
think
of
God
,
but
they
know
not
how
to
shun
it
.
Obj.
But
thoughts
are
free
.
Answ.
In
Courts
of
men
they
are
,
because
man
cannot
make
a
Law
that
can
reach
the
thoughts
,
but
not
in
the
Court
of
heaven
,
Jer.
6.19
.
I
will
bring
upon
them
the
fruit
of
their
thoughts
.
Obj.
But
we
cannot
hinder
wicked
and
vain
thoughts
from
arising
in
the
heart
.
Answ.
We
cannot
hinder
them
from
being
,
but
we
may
hinder
them
from
lodging
in
us
,
Jer.
4.14
.
We
cannot
hinder
persons
from
coming
to
our
house
,
but
we
can
hinder
them
from
lodging
in
our
house
;
we
cannot
hinder
a
Bird
from
flying
over
our
heads
,
but
we
may
keep
it
from
making
a
nest
in
our
hair
.
Q.
Whence
come
these
wicked
thoughts
in
the
heart
?
Answ.
1
From
Satan
,
who
inspires
and
injects
evil
motions
.
These
sometimes
are
discerned
by
the
suddenness
,
coming
like
a
flash
of
Lightning
;
by
their
violence
.
It
's
a
sad
thing
to
have
the
devil
Lord
of
our
imagination
,
as
in
Judas
,
John
13.12
.
By
their
strangeness
,
being
thrown
in
,
as
Josephs
cup
in
Benjamins
sack
.
By
their
unnaturalness
tending
to
destroy
,
so
to
Christ
,
Cast
thy self
down
.
Thus
Satan
suggested
to
David
to
number
the
people
,
1
Chron.
21.1
.
Some
think
it
more
sad
for
the
devil
to
run
away
with
our
thoughts
then
estates
.
2
From
corruption
,
Matth.
15.19
.
Out
of
the
Heart
proceed
evil
thoughts
,
Jam.
1.14
,
15.
Now
whether
they
come
from
Satan
or
corruption
they
shall
not
be
imputed
to
us
,
if
we
disallow
them
.
Obj.
I
disallow
them
.
Answ.
If
thou
doest
,
they
will
be
burdens
to
thee
,
and
thou
wilt
complain
to
God
in
prayer
against
them
,
and
strive
to
turn
thy
imagination
from
them
to
God
,
that
the
thoughts
of
God
may
be
the
possessions
of
thy
heart
.
3
Try
what
thy
thoughts
are
,
whether
they
be
good
or
bad
.
Trials
.
1
When
they
come
from
a
good
principle
within
.
A
good
man
hath
a
good
treasure
in
his
heart
,
Matth.
12.35
.
and
from
thence
he
brings
forth
good
things
,
hence
his
purposes
are
onely
good
,
Prov.
11.23.12.5
.
2
When
good
thoughts
are
not
onely
cast
into
the
soul
,
but
we
study
them
.
Many
think
,
because
they
have
some
thoughts
of
death
,
judgement
,
heaven
and
hell
,
of
repentance
,
God
and
Christ
,
therefore
their
hearts
are
good
,
but
these
thoughts
are
onely
the
hauntings
of
the
spirit
,
to
leave
them
more
inexcusable
.
Contrarily
godly
men
strive
to
study
good
thoughts
,
Psal.
119.59
.
3
Whether
are
the
good
thoughts
thou
hast
transient
,
or
permanent
and
abiding
?
Gen.
6.5
.
The
Lord
saw
all
the
thoughts
of
mens
hearts
were
vain
.
Obj.
They
had
some
good
thoughts
,
how
could
this
be
?
Answ.
They
were
vain
for
want
of
duration
.
4
Whether
are
thy
thoughts
brought
forth
into
act
?
Godly
men
act
the
good
they
think
of
,
Psal.
119.59
.
I
thought
upon
my
wayes
,
what
then
followed
?
I
turned
my
feet
into
thy
testimonies
.
Luke
15.18
.
The
Prodigal
thought
of
his
misery
,
what
followed
?
I
will
arise
,
and
will
go
to
my
father
,
&c.
Wicked
men
think
of
leaving
their
formality
,
revenge
,
but
are
never
better
;
they
think
of
hell
but
consider
not
it
will
be
their
portion
.
5
It
's
no
good
pulse
of
soul
when
the
heart
is
presently
tired
with
good
thoughts
,
but
never
weary
with
worldly
thoughts
,
Rom.
8.5
.
4
Exh.
Rid
thy
heart
of
evil
thoughts
.
Thou
canst
not
abide
a
spot
upon
thy
apparel
,
because
man
beholds
it
,
and
wilt
thou
indure
spots
upon
thy
heart
which
God
sees
?
I
know
we
cannot
keep
evil
thoughts
out
of
the
heart
,
but
let
them
not
be
quiet
there
.
The
Mariner
cannot
hinder
water
from
leaking
into
the
ship
,
yet
he
may
so
pump
it
out
that
it
shall
not
drown
the
ship
.
Prov.
30.32
.
If
thou
hast
thought
evil
,
lay
thy
hand
upon
thy
mouth
.
6
Grounds
of
this
Exhortation
.
1
Thoughts
must
one
day
be
laid
open
,
1
Cor.
4.5
.
God
will
make
manifest
the
counsels
of
the
heart
,
Eccl.
12.14
.
Rom.
2.16
.
Luke
12.2
.
2
Holy
men
will
not
suffer
wicked
thoughts
to
have
a
quiet
lodging
in
the
heart
,
Matth.
5.8
.
hence
called
pure
in
heart
,
because
still
they
labour
to
purifie
themselves
.
3
Wicked
thoughts
,
if
not
repented
of
,
will
bring
destruction
,
Acts
8.21
.
Pray
God
if
perhaps
the
thoughts
of
thy
heart
may
be
forgiven
thee
,
for
as
yet
thou
art
in
the
gall
of
bitterness
,
Phil.
3.19
.
Whose
end
is
destruction
,
who
minde
earthly
things
,
Esai
59.7
.
4
Wicked
thoughts
,
besides
their
own
pollution
,
Whiles
the
scorner
loved
scorning
,
and
the
simple
one
simplicity
,
they
could
not
hear
the
Lords
exhortation
,
saying
,
Turn
you
at
my
reproof
.
5
Evil
thoughts
allowed
or
permitted
will
bring
forth
evil
words
,
Matth.
12.35
.
An
evil
man
out
of
the
evil
treasure
of
his
heart
bringeth
forth
evil
things
;
yea
and
evil
actions
.
Hamans
cruelty
against
the
Church
was
first
an
evil
thought
,
Esth.
3.5
.
6
Thou
art
not
yet
washed
in
the
blood
of
Christ
,
if
thou
suffers
vain
and
wicked
thoughts
to
lodg
within
thee
,
Jer.
4.14
.
7
Remedies
against
wicked
thoughts
.
1
Get
thy
heart
washed
in
the
bloud
of
Christ
that
it
may
be
enabled
to
think
good
thoughts
,
Acts
15.9
.
purifying
your
hearts
by
faith
,
till
the
heart
be
washed
,
evil
thoughts
come
from
it
,
Matth.
15.19
.
2
Be
perswaded
of
Gods
knowing
thy
heart
,
Psal.
139.1
,
2.
O
Lord
thou
hast
searched
me
and
known
me
,
thou
understandest
my
thought
afar
off
.
Heb.
4.13
.
All
things
are
anatomized
before
the
eyes
of
him
with
whom
we
have
to
do
.
Psal.
90.8.94.11
.
Job
,
31.1
,
4.
3
Get
Gods
fear
in
your
hearts
;
this
grace
is
clean
,
Psa.
19.9
.
By
this
grace
Joseph
kept
himself
from
filthiness
of
flesh
and
spirit
,
Gen.
39.10
.
and
so
David
,
Psal.
119.11
.
Thy
testimonies
have
I
hid
in
my
heart
,
that
I
might
not
sin
against
thee
:
fearing
the
Lord
and
thinking
on
his
Name
are
joyned
together
,
Mal.
3.16
.
4
Inure
your
heart
to
holy
meditation
,
and
pray
God
to
help
herein
,
Psal.
45.1
.
My
heart
is
inditing
of
a
good
matter
:
and
forasmuch
as
the
heart
will
hardly
come
to
this
duty
,
pray
,
that
the
meditation
of
your
hearts
may
be
ever
acceptable
,
Psal.
19.14
.
5
Apply
the
command
against
wicked
thoughts
;
It
's
one
property
of
the
word
that
it
doth
not
onely
cast
down
reasonings
and
every
high
thing
that
exalts
it self
against
the
knowledge
of
God
,
but
also
brings
into
captivity
every
thought
to
the
obedience
of
Christ
,
though
by
thought
here
I
judge
the
purpose
of
the
heart
to
be
meant
,
seeing
not
the
holiest
man
living
hath
every
individual
thought
brought
to
the
obedience
of
Christ
,
2
Cor.
10.4
,
5.
however
it
remains
a
Truth
,
that
the
application
of
the
command
helps
against
wicked
thoughts
,
Psal.
119.113
.
I
hate
vain
thoughts
,
but
I
love
thy
Law
.
Against
unclean
thoughts
apply
Matth.
5.28
.
He
that
looks
upon
a
woman
to
lust
after
her
hath
committed
adultery
already
in
his
heart
;
against
proud
thoughts
apply
Prov.
16.5.21.4.28.15
.
6
Use
watchfulness
against
them
,
Deut.
15.9
.
Beware
that
there
be
not
a
thought
in
thy
wicked
heart
,
saying
,
The
year
of
release
is
at
hand
,
and
thou
give
not
to
thy
poor
Brother
.
7
Study
good
thoughts
,
Phil.
4.8
.
Whatsoever
things
are
pure
,
holy
,
and
of
good
report
,
think
on
these
things
,
Psal.
48.9
.
Motives
to
look
to
the
thoughts
.
1
Thoughts
are
the
declaratives
of
the
soul
,
as
the
Sun
,
Fire
,
Honey
,
Gold
,
shew
by
their
effects
what
they
are
,
so
doth
the
heart
shew
what
it
is
by
the
thoughts
.
When
the
thoughts
are
worldly
,
proud
and
revengefull
,
it
argues
the
heart
is
such
,
Rom.
8.5
.
They
that
are
after
the
flesh
minde
the
things
of
the
flesh
.
The
thoughts
are
the
immediate
acts
of
the
heart
,
Mark
7.21
.
From
within
,
out
of
the
heart
of
man
,
proceed
evil
thoughts
.
We
do
not
judg
of
a
Fountain
by
the
Waters
that
run
from
it
many
Miles
off
,
but
by
the
Water
that
flows
immediately
therefrom
.
2
Thoughts
are
the
souls
servants
,
as
the
Centurion
said
to
his
Servant
,
Go
,
and
he
goeth
,
Matth.
8.8
.
So
bid
your
thoughts
think
upon
grace
,
or
sin
,
they
will
do
it
.
Send
them
a
hundred
Mile
off
they
will
go
,
send
them
into
Heaven
they
will
go
,
and
talk
with
God
and
Christ
by
faith
,
and
with
your selves
by
reflexion
.
3
Thoughts
are
the
symptomes
of
the
soul
.
As
we
know
the
state
of
the
body
by
the
symptomes
,
so
may
we
know
the
soul
,
Col.
3.1
,
2.
If
ye
be
risen
with
Christ
seek
things
above
,
set
your
affections
on
things
above
.
Rom.
8.5
.
They
that
are
after
the
flesh
do
savour
the
things
of
the
flesh
,
&c.
4
The
thoughts
are
the
acts
of
the
soul
.
1
They
are
the
freest
acts
;
a
man
sometimes
speaks
not
as
he
would
,
works
not
as
he
would
,
but
he
always
thinks
as
he
will
;
now
if
you
would
judg
of
a
man
,
judg
of
him
by
what
he
doth
freely
,
and
not
by
compulsion
.
Peter
though
he
denied
Christ
,
he
denied
him
not
in
heart
,
therefore
the
heart
shews
what
it
is
by
the
thoughts
.
2
Thoughts
are
the
continued
acts
of
the
soul
.
We
are
not
always
praying
and
reading
,
but
we
are
always
thinking
,
that
is
,
thy
God
thou
art
always
thinking
on
.
3
The
univocal
acts
of
the
heart
.
The
univocal
act
of
light
is
to
enlighten
,
the
univocal
act
of
a
dead
carrion
is
stink
,
so
the
univocal
act
of
the
heart
are
thoughts
;
if
they
be
proud
and
unclean
,
so
is
the
heart
.
5
Thoughts
are
Gods
tribute
,
Prov.
23.26
.
My
son
,
give
me
thy
heart
.
If
thy
neighbour
come
for
fire
thou
canst
not
give
it
him
,
if
thou
takest
away
the
heart
thereof
;
so
thou
canst
not
give
God
thy
heart
and
withhold
thy
thoughts
.
6
Thoughts
are
a
mans
companions
.
A
man
will
be
carefull
what
companions
he
hath
;
you
never
go
out
nor
in
,
but
your
companions
go
along
with
you
,
nay
they
will
accompany
you
to
another
World
.
7
The
Law
of
Retaliation
calls
for
our
thoughts
to
be
for
God
,
because
he
hath
so
many
thoughts
toward
us
,
Psalm
40.5
.
Thy
thoughts
which
are
to
us
ward
they
cannot
be
reckoned
up
,
they
are
more
than
can
be
numbered
.
Psalm
139.17
.
How
precious
are
thy
thoughts
,
O
God
,
unto
me
!
How
great
is
the
sum
of
them
!
Every
hour
,
yea
every
minute
,
God
think
of
us
,
let
us
then
be
often
thinking
of
him
,
saying
with
David
,
Whom
have
I
in
Heaven
but
thee
?
and
there
is
none
on
Earth
I
desire
in
comparison
of
thee
.
Psalm
73.25
.
saying
as
a
certain
holy
man
,
who
when
he
was
bid
to
have
his
thoughts
in
Heaven
,
answered
,
I
am
there
already
.
8
If
thou
forgets
to
think
on
God
,
thy
soul
will
be
in
a
withering
condition
,
Job
8.11
,
12
,
13
,
14.
3
Use
.
Consolation
to
Saints
.
1
When
condemned
by
men
,
Job
16
19.
My
Witness
is
in
Heaven
,
and
my
Record
on
high
.
2
When
we
have
upright
intentions
to
bring
about
things
for
God
,
but
cannot
at
present
effect
them
.
If
there
be
a
willing
minde
,
it
is
accepted
,
2
Cor.
8.12
.
3
In
all
acts
of
uprightness
,
1
Chron.
29.17
.
Thou
triest
the
heart
,
and
hast
pleasure
in
uprightness
;
that
is
,
in
upright
intentions
,
when
we
sigh
to
him
he
knows
our
sighs
and
groans
,
Psalm
12.5
.
Rom.
8.26
.
this
comforted
Peter
,
John
21.17
.
that
the
Lord
knew
his
thoughts
were
affectionately
set
for
Christ
;
Thou
knowest
all
things
,
thou
knowest
that
I
love
thee
.
4
Terrour
to
all
wicked
men
who
allow
wicked
thoughts
in
them
.
God
knows
how
thou
smothers
thine
own
conscience
and
goest
against
it
,
what
thoughts
of
denying
Christ
and
temporizing
are
in
thee
,
what
tricks
thou
hast
to
keep
off
conviction
,
what
heartlesness
in
duty
,
what
rovings
in
prayer
.
Thou
wouldst
be
ashamed
if
a
man
saw
the
wickedness
of
thy
thoughts
,
how
much
more
when
God
beholds
them
?
Nay
,
the
Lord
sees
thy
thoughts
afar
off
,
even
before
thou
thinkest
them
,
Exod.
3.19
.
He
knew
Pharaohs
thoughts
that
he
would
not
let
the
people
go
,
he
sees
thou
hast
an
intention
to
deny
him
,
if
a
temptation
come
.
Mark
14.30
.
This
night
,
before
the
Cock
crow
twice
thou
shalt
deny
me
thrice
.
So
the
Lord
knew
Hazaels
thoughts
,
2
Kings
8.12
.
which
was
to
rip
up
women
with
childe
.
He
knew
Israel
would
go
a
whoring
from
God
when
Moses
and
Joshua
were
dead
.
And
doth
he
not
then
know
thy
present
wicked
thoughts
?
Psalm
50.21
.
Thou
thoughtest
that
I
was
such
an
one
as
thy self
,
but
I
will
reprove
thee
,
and
set
them
in
order
before
thee
,
or
catalogize
them
,
(
as
I
take
it
some
renders
the
word
)
He
sees
God
is
not
in
all
thy
thoughts
,
Psal.
10.4
.
Yea
he
knows
thy
unclean
and
revengefull
thoughts
,
which
are
abomination
to
him
,
Prov.
15
,
26.
And
though
thou
diggest
deep
to
hide
thy
counsell
from
the
Lord
,
yet
shalt
not
thou
be
able
,
Isai
29.15
.
V.
5.
And
whether
is
easier
to
say
,
Thy
sins
be
forgiven
thee
,
or
to
say
,
Arise
and
walk
?
Christ
brings
a
second
argument
to
prove
he
had
power
to
forgive
sins
,
viz.
Because
he
was
able
to
do
that
,
which
in
the
opinion
of
the
Pharisees
was
more
hard
,
therefore
he
had
power
to
do
that
which
was
more
easie
.
It
was
more
to
forgive
sin
then
to
heal
a
disease
,
but
because
the
healing
of
a
disease
was
visible
,
and
the
forgiveness
of
sins
was
invisible
,
therefore
healing
the
Palsey-man
seemed
to
the
Pharisees
to
be
the
more
difficult
work
:
yet
is
forgiveness
of
sin
the
harder
work
,
1
Because
no
disease
is
contrary
to
the
nature
of
God
,
but
sin
is
.
2
Healing
a
Palsey
is
a
natural
work
,
but
forgiveness
of
sins
is
a
supernatural
work
.
Christ
applies
his
speech
to
their
capacity
,
who
,
being
meer
natural
men
,
were
moved
with
outward
signes
more
then
with
the
spiritual
power
of
Christ
.
So
Christ
reasons
,
John
5.28
.
Christ
proves
the
effectual
power
of
his
voice
to
quicken
dead
souls
,
because
the
same
voice
of
Christ
shall
at
the
day
of
resurrection
be
able
to
quicken
dead
bodies
.
Besides
this
miraculous
healing
was
a
signe
to
confirm
the
other
,
that
he
had
power
to
forgive
sins
.
V.
6.
But
,
that
yee
may
know
the
son
of
man
hath
power
on
earth
to
forgive
sins
,
then
saith
he
to
the
sick
of
the
Palsey
,
Arise
,
take
up
thy
Bed
and
walk
.
V.
7.
And
he
arose
,
and
departed
to
his
house
.
Christ
here
positively
proves
that
he
had
power
on
earth
to
forgive
sins
,
because
miraculously
by
a
word
of
his
mouth
he
causes
the
Palsey
man
to
walk
,
so
that
he
arose
and
departed
to
his
house
immediately
.
Power
on
earth
to
forgive
sins
]
That
is
authoritatively
.
Preachers
forgive
onely
declaratively
,
as
Nathan
to
David
,
2
Sam.
12.7
.
The
Lord
hath
put
away
thy
iniquity
,
John
20.23
.
Then
saith
he
to
the
sick
of
the
Palsey
,
Arise
,
take
up
thy
Bed
and
walk
]
That
so
this
cure
Christ
wrought
might
appear
to
be
a
perfect
cure
,
Christ
bids
the
Palsey
man
,
1
Arise
.
2
Take
up
his
Bed
and
carry
it
on
his
shoulders
.
3
Walk
.
V.
8.
But
when
the
multitude
saw
it
,
they
marvelled
,
and
glorified
God
,
which
had
given
such
power
unto
men
.
Multitude
saw
it
they
marvelled
]
Here
's
the
effect
of
this
miracle
,
all
(
saving
the
Pharisees
,
who
had
accused
Christ
of
blasphemy
)
wondered
at
the
miracle
,
and
so
broke
forth
in
praising
God
.
They
wondered
at
it
having
never
seen
any
such
example
of
such
a
thing
in
former
times
.
The
tendency
of
their
wonder
and
praises
was
,
that
persons
with
more
confidence
should
submit
themselves
to
the
doctrine
of
Christ
,
whiles
they
believed
he
was
able
to
pardon
their
sins
.
V.
9.
As
Jesus
passed
from
thence
,
he
saw
a
man
named
Matthew
sitting
at
the
receipt
of
custome
,
and
he
said
unto
him
,
Follow
me
:
And
he
arose
and
followed
him
.
We
have
in
this
story
,
1
Christ
calling
Matthew
,
v.
9.
2
Matthew
his
yielding
obedience
to
the
call
of
Christ
,
v.
9.
3
We
have
Matthews
thankfulness
in
making
Christ
a
Feast
,
v.
10.
Amplified
from
the
Guests
that
were
there
with
Christ
,
they
were
Publicans
and
sinners
,
v.
10.
4
Here
's
a
question
moved
by
the
Pharisees
hereupon
,
which
was
,
why
Christ
would
eat
with
Publicans
and
sinners
,
v.
11.
5
Here
's
Christ
his
answer
to
this
charge
,
1
Apologetical
,
that
he
conversed
with
them
,
as
a
Physician
to
heal
them
,
not
as
one
that
practised
like
wickedness
with
them
.
2
Reprehensory
,
taxing
the
proud
conceitedness
of
the
Pharisees
,
who
thought
themselves
whole
and
that
they
had
no
need
of
the
Physician
.
3
Defensory
,
v.
13.
Go
and
learn
what
that
meaneth
,
I
will
have
mercy
and
not
sacrifice
:
as
if
he
should
say
,
That
ye
see
me
do
is
a
work
of
mercy
and
charity
,
in
calling
sinners
from
their
sins
to
repentance
,
that
they
may
be
saved
,
therefore
I
doing
what
God
commands
,
your
calumnies
are
not
to
be
regarded
.
Saw
a
man
named
Matthew
sitting
at
the
receipt
of
custom
]
Christ
passing
from
thence
towards
the
Sea
,
Mar.
2.13
.
saw
a
man
.
This
was
that
Matthew
who
penn'd
this
Book
in
the
Hebrew
tongue
,
supposed
to
be
him
whom
Mark
and
Luke
call
Levi
,
and
the
circumstances
of
the
History
tend
much
thereto
,
yet
doth
not
Matthew
at
any
time
call
himself
Levi
,
nor
Mark
and
Luke
doth
at
any
time
call
Levi
Matthew
.
And
Grotius
speaking
of
one
Heracleon
who
lived
next
those
times
,
names
Matthew
,
Philip
,
Thomas
and
Levi
,
to
whom
opportunity
of
giving
publick
testimony
to
Christ
among
the
powers
of
the
earth
was
denied
,
where
Matthew
and
Levi
are
distinguished
one
from
another
.
Sitting
at
the
receipt
of
custom
]
That
is
at
the
Table
of
the
Publicans
,
where
Caesar's
tribute
was
brought
and
paid
.
Matthew
names
his
condition
of
life
,
that
he
may
confess
to
all
what
a
great
sinner
he
had
been
,
and
also
acknowledge
Gods
grace
in
calling
him
home
,
as
Paul
did
,
1
Tim.
1.15
,
16
,
17.
For
the
Publicans
hired
Caesars
tribute
at
a
certain
rate
,
and
under
pretence
of
taking
tribute
did
wretchedly
extort
,
and
became
thereby
very
infamous
.
We
may
learn
from
him
to
show
forth
Gods
goodness
to
us
,
who
,
notwithstanding
the
vile
ways
we
walked
in
before
conversion
,
was
pleased
to
cast
his
love
upon
us
.
And
he
said
unto
him
,
Follow
me
]
Leave
the
Custom-house
,
if
it
be
weight
to
thee
,
Heb.
12.2
.
Let
us
lay
aside
every
weight
.
Leave
thy
sinfull
gain
and
follow
me
.
So
doth
Christ
call
all
his
Church
from
wicked
and
carnal
ways
.
Song
2.10
.
My
beloved
said
unto
me
,
Rise
up
my
love
,
my
fair
one
,
and
come
away
.
Song
4.8
.
Come
with
me
from
Lebanon
,
my
Spouse
,
look
from
the
Lions
dens
,
from
the
Mountains
of
the
Leopards
.
That
is
,
come
from
the
wicked
of
the
world
which
are
like
Lions
and
Leopards
.
Now
,
when
Christ
bade
Matthew
follow
him
,
it
's
like
he
used
more
words
to
him
,
and
gave
him
reasons
,
which
,
together
with
the
miracles
he
saw
from
Christ
,
prevailed
upon
him
;
for
it
's
not
enough
onely
to
call
a
person
to
follow
Christ
,
but
we
must
endeavour
to
convince
him
by
reason
that
he
may
follow
Christ
,
as
that
else
we
cannot
be
Christs
Disciples
,
Matt.
16.24
.
else
we
do
not
abide
in
Christ
,
1
John
2.6
.
And
he
arose
and
followed
him
]
See
the
power
of
Christs
call
,
which
makes
Matthew
thus
ready
to
follow
,
so
that
as
the
Loadstone
draws
iron
,
and
the
Sun
vapours
,
so
did
Christs
call
draw
him
.
We
must
leave
office
and
gain
,
and
all
for
Christ
,
Gal.
6.14
.
God
forbid
that
we
should
rejoyce
in
any
thing
more
then
in
the
cross
of
Christ
.
Phil.
3.8
.
Yea
I
count
all
things
loss
for
Christ
.
Where
we
see
plainly
our
call
is
from
God
,
let
us
be
sure
to
follow
him
,
Gal.
1.15
.
Judg.
6.
and
this
is
the
note
of
all
the
sheep
of
Christ
,
that
they
follow
Christ
,
and
not
strangers
,
John
10.4
,
5
,
27.
We
must
not
onely
follow
Christ
in
his
steps
,
1
Pet.
2.21
.
Leaving
us
an
example
that
we
should
follow
his
steps
,
but
we
must
also
follow
him
in
his
commands
;
so
did
Abraham
,
Gen.
12.1
.
and
Matthew
,
yea
every
soul
redeemed
from
the
earth
follows
the
Lamb
whithersoever
he
goeth
,
Rev.
14.4
.
Such
as
thus
follow
Christ
in
the
regeneration
shall
be
crowned
with
him
,
and
sit
with
him
on
thrones
,
Matth.
19.28
.
they
followed
Christ
upon
white
Horses
,
Rev.
19.14
.
V.
10.
And
it
came
to
pass
as
Jesus
sat
at
meat
in
the
house
,
behold
,
many
publicans
and
sinners
came
and
sat
down
with
him
and
his
disciples
.
We
see
Matthew
out
of
gratitude
to
Christ
carries
him
from
the
custome
house
to
his
own
house
,
and
makes
him
a
feast
,
where
he
invites
the
Disciples
of
Christ
,
and
the
publicans
,
who
its
like
had
heard
him
preach
at
the
custome-house
,
where
we
are
taught
not
onely
thankfulness
to
our
benefactors
,
but
may
fee
the
lawful
use
of
feasting
,
practised
both
by
Abraham
,
Isaac
,
and
others
;
even
Christ
was
present
at
such
a
feast
,
Luk.
14.1
.
to
ver.
7.
Joh.
2.
Publicans
and
sinners
]
Publicans
were
they
who
gathered
the
publick
ttibute
,
who
were
odious
to
the
Jews
,
because
the
Jews
,
looking
upon
themselves
as
the
people
of
God
,
thought
they
were
not
to
be
subject
to
the
Romans
,
and
much
less
to
pay
tribute
to
them
being
Idolaters
.
Sinners
were
dissolute
Jews
,
who
slighting
the
Jewish
Religion
were
conversant
among
the
Gentiles
,
and
would
eat
and
drink
with
them
.
V.
11.
And
when
the
Pharisees
saw
it
,
they
said
unto
his
Disciples
,
Why
eateth
your
master
with
Publicans
and
sinners
?
Before
the
Pharisees
were
offended
at
the
miracles
of
Christ
,
now
they
are
offended
at
his
life
,
why
he
did
eat
with
Publicans
and
sinners
.
There
is
no
remedy
against
the
biting
of
a
Sycophant
,
as
the
Proverb
is
,
they
cavil
at
a
good
action
.
Matthew
,
in
token
of
thankfulness
to
Christ
for
the
benefit
of
regeneration
and
being
to
leave
his
former
profession
,
that
he
might
give
an
account
to
his
fellow
Publicans
thereof
,
that
either
they
might
by
his
example
leave
their
employments
,
or
else
might
deal
justly
and
mercifully
therein
,
makes
a
feast
for
Christ
and
these
Publicans
.
Hereupon
these
Pharisees
propound
this
question
,
not
for
satisfaction
,
but
detraction
,
that
they
might
calumniate
Christ
:
they
seem
to
reason
thus
,
No
Godly
man
can
eat
with
Publicans
and
sinners
,
but
Christ
eateth
with
Publicans
and
sinners
,
therefore
he
is
no
Godly
man
.
The
proposition
,
according
to
the
Pharisees
teaching
,
not
according
to
the
doctrine
of
Christ
is
true
,
but
its
false
according
to
the
doctrine
of
Christ
,
for
sinners
are
to
be
shunn'd
where
there
is
danger
to
be
infected
by
them
,
they
are
not
to
be
shunn'd
when
there
is
likelihood
we
may
gain
them
by
our
example
and
admonitions
.
Besides
Matthew
might
think
Christ
would
utter
Godly
speeches
at
this
feast
to
work
on
his
fellow
Publicans
.
Nothing
is
more
troublesome
and
absurd
then
a
dumb
feast
,
for
speeches
are
the
true
sawces
of
meat
;
one
word
is
sharpned
by
another
,
and
not
onely
is
the
belly
fed
with
meats
,
but
the
mind
with
doctrine
.
The
conferences
of
the
Godly
refresh
the
mind
,
stir
up
Faith
,
kindle
Charity
,
and
many
wayes
instruct
.
Luth.
in
Gen.
cap.
18.
Quest.
Whether
may
Christians
eat
with
unbelievers
,
or
go
to
a
feast
with
them
?
Answ.
Yes
,
reserving
liberty
of
conscience
,
that
you
do
not
give
thanks
with
him
,
to
make
him
your
mouth
,
or
to
put
off
your
hat
and
practise
external
worship
when
the
wicked
man
gives
thanks
,
1
Cor.
10.27
.
If
any
of
them
that
believe
not
bid
you
to
a
feast
,
and
ye
be
disposed
to
go
,
whatsoever
is
set
before
you
eat
.
Yet
when
they
went
,
they
were
not
to
worship
the
heathen
Gods
by
thanksgiving
.
Obj.
But
the
person
we
give
thanks
with
worships
the
true
God
in
a
right
manner
.
Answ.
His
person
being
wicked
,
his
prayer
is
abominable
,
and
so
is
thy
prayer
who
joyns
with
him
,
Prov.
15.8
.
Unless
such
wicked
man
offer
onely
requests
for
temporal
things
(
which
it
seems
to
me
he
may
pray
for
)
which
to
be
sure
he
will
not
be
limited
to
.
Quest.
Whether
may
we
keep
company
with
sinners
,
or
is
it
unlawful
.
Answ.
1
It
s
lawful
to
trade
with
them
,
so
did
Abraham
with
the
sons
of
Heth
,
Gen.
23.16
.
2
When
our
place
,
office
or
calling
calls
us
to
be
with
them
,
else
we
must
go
out
of
the
World
,
1
Cor.
5.9
,
10.
3
Courtesie
and
civility
towards
wicked
men
is
not
forbid
,
Gen.
23.7
.
Abraham
was
so
to
the
sons
of
Heth.
We
are
to
salute
Enemies
,
Matth.
5.47
.
4
The
Lord
doth
not
nullifie
any
divine
,
moral
,
or
relalative
Bond
,
as
that
the
Husband
should
leave
the
Wife
,
the
Master
the
Servant
,
upon
pretence
that
one
of
them
are
wicked
.
5
We
are
not
by
an
unwarrantable
retiredness
to
exasperate
the
mindes
of
wicked
men
,
but
so
far
as
we
can
with
a
good
Conscience
observe
them
,
as
by
salutation
,
courteous
speech
,
&c.
that
if
we
cannot
make
them
hearty
Friends
,
which
is
impossible
,
we
may
yet
make
them
moderate
Enemies
.
2
How
far
it
's
unlawfull
,
as
,
1
To
make
them
our
intimate
Friends
and
Familiars
:
acquaintance
we
may
have
with
such
,
but
not
familiarity
,
Psalm
119.63
.
I
am
a
Companion
of
all
them
that
fear
thee
.
To
have
familiarity
with
them
is
all
one
,
as
if
a
man
should
have
correspondence
with
a
foreign
State
,
who
is
at
enmity
with
our
Common-wealth
,
this
is
as
dangerous
in
Spirituals
,
as
the
other
is
in
Politicks
.
2
It
's
unlawfull
to
associate
with
them
in
wickedness
,
Ephes.
5.11
.
Have
no
fellowship
with
unfruitfull
works
of
darkness
,
but
rather
reprove
them
.
Object
.
But
Christ
kept
company
with
them
,
and
why
may
not
I
?
Answ.
Christ
kept
company
with
them
as
a
Physician
to
heal
them
,
but
thou
dost
it
because
thou
wouldest
walk
loosly
.
2
Christ
could
not
be
infected
with
sin
,
and
therefore
might
boldly
converse
with
sinners
,
but
the
wicked
behaviour
of
wicked
men
steals
upon
thy
heart
.
3
In
stead
of
converting
wicked
men
thou
drinkest
in
their
Poyson
.
Object
.
But
wicked
men
I
converse
with
are
my
kinsmen
and
alliance
.
Answ.
So
much
more
dangerous
.
We
are
apt
to
take
a
Cup
of
Poyson
from
the
Hand
of
a
Friend
.
God
bad
Abraham
go
from
his
fathers
House
,
Countrey
and
Kindred
,
Gen.
12.1
.
Why
so
?
God
would
rather
have
him
go
to
an
idolatrous
place
,
where
he
should
be
a
stranger
,
than
to
remain
in
an
idolatrous
place
with
his
friends
.
Object
.
But
the
company
I
keep
are
civil
wel-carriaged
men
,
no
Drunkards
,
nor
Enemies
to
Religion
.
Answ.
The
nearer
they
come
to
a
Form
of
Religion
,
the
more
dangerous
to
steal
away
our
Hearts
,
2
Tim.
3.5
.
From
such
turn
away
.
Gross
sinners
vex
our
souls
,
and
make
us
cry
to
God
;
godly
men
,
they
quicken
our
graces
,
but
in
civil
and
formal
men
there
's
neither
sin
enough
to
vex
our
souls
,
nor
grace
enough
to
quicken
our
grace
.
Object
.
But
say
wicked
men
,
How
can
you
tell
men
are
carnal
and
wicked
,
why
do
you
judg
us
,
and
make
our
acquaintance
refrain
our
company
?
Answ.
We
may
know
who
are
carnal
,
else
why
should
we
be
commanded
to
have
nothing
to
do
with
such
,
Prov.
9.6
.
Acts
2.40
.
Ephes.
5.11
.
If
we
did
not
know
who
they
were
,
God
would
give
us
an
impossible
command
.
Psalm
15.4
.
In
a
godly
mans
eys
a
vile
person
is
contemned
;
How
shall
we
contemn
them
if
we
know
them
not
?
Ephes.
5.7
.
We
are
bid
not
to
be
companions
with
them
in
sin
;
How
can
this
be
,
if
we
know
them
not
?
The
more
Holiness
thou
hast
the
sooner
wilt
thou
discern
such
.
When
we
see
men
rail
on
goodness
,
will
be
drunk
,
and
are
Faith
and
Troth-men
,
&c.
We
may
plainly
see
they
are
carnal
,
because
they
practise
gross
evils
contrary
to
the
nature
of
Holiness
,
or
despise
their
ways
in
small
things
,
contrary
to
that
threatning
,
Prov.
19.16
.
Object
.
Abraham
lived
among
Heathen
Nations
,
and
Lot
in
Sodom
.
Answ.
Abraham
had
a
command
for
what
he
did
.
Lots
soul
was
greived
during
his
abode
among
them
,
to
see
their
filthy
conversation
;
if
he
went
thither
rather
out
of
the
pleasantness
of
the
place
,
than
out
of
a
desire
to
convert
them
,
and
to
plant
true
Religion
among
them
,
it
was
his
weakness
.
Object.
1
Cor.
5.9
,
10.
I
wrote
unto
you
,
not
to
keep
company
with
Fornicatours
,
yet
not
altogether
with
the
Fornicatours
of
this
World
,
or
covetous
,
for
then
must
ye
needs
go
out
of
the
World
:
therefore
,
&c.
Answ.
The
Apostle
doth
not
prescribe
this
as
if
it
were
always
and
every
where
lawfull
,
but
because
the
necessity
of
that
time
did
require
it
,
because
the
greatest
part
of
men
were
unbelievers
:
so
much
appears
in
these
words
,
Else
must
ye
go
out
of
the
World
,
as
if
he
should
say
,
When
you
cannot
live
without
them
,
you
are
compelled
to
converse
and
trade
with
them
,
but
now
such
necessity
is
taken
away
.
Object
.
Princes
suffer
wicked
men
to
live
in
their
countreys
,
why
may
we
not
then
converse
with
them
?
Answ.
They
also
permit
leprous
and
plaguy
men
to
do
the
same
,
yet
do
we
not
shun
their
company
?
Quest.
But
sometimes
we
are
inevitably
cast
among
such
,
what
should
we
then
do
?
Answ.
1
Lose
not
your
piety
by
them
,
nor
suck
infection
from
them
,
Psalm
1.1
,
2.
Psalm
26.4
,
5.
Hence
take
a
counter-poyson
against
their
infection
,
as
you
use
to
do
against
infectious
Diseases
.
2
Propose
holy
ends
where
you
are
so
cast
,
as
,
1
Their
good
;
so
did
Christ
here
with
the
Publicans
.
2
Thine
own
safety
by
a
wise
behaving
thy self
among
them
,
that
thereby
thou
mayest
abate
their
rage
,
if
not
make
them
thorow
friends
.
3
Take
heed
of
furious
zeal
,
Acts
26.11
.
4
Take
heed
of
denying
Christ
,
whether
by
speech
or
silence
,
Revel.
2.13
.
Nebuchadnezzar
would
not
endure
to
hear
any
to
blaspheme
the
God
of
Daniel
.
5
Reprove
them
,
Ephes.
5.11
.
if
not
in
word
,
because
they
are
not
capable
,
or
else
are
Dogs
and
Hogs
,
Matth.
7.5
.
yet
in
gesture
or
countenance
;
but
if
you
reprove
them
in
words
,
bring
solid
Reasons
which
strike
the
matter
in
the
head
,
by
weak
Reasons
you
strengthen
them
,
and
expose
your
Reproof
to
scorn
.
6
Beware
you
be
not
bewitched
with
their
learning
,
parts
,
witty
jests
,
sociableness
,
affability
,
&c.
and
so
conjoyn
your selves
with
them
.
This
was
the
sin
of
Jehosaphat
,
condemned
,
2
Chron.
19.2
.
Shouldest
thou
love
them
that
hate
the
Lord
?
therefore
is
wrath
upon
thee
.
7
Consent
not
unto
them
in
sinfull
temptations
,
Pro.
1.10
.
as
they
are
importunate
,
do
you
resist
importunately
.
The
Bait
of
their
Temptation
is
baited
with
the
Worm
of
Conscience
.
8
Do
not
sooth
nor
flatter
them
in
their
sin
;
call
not
evil
good
,
left
you
bring
a
wo
on
your
head
for
so
doing
,
Isai
5.20
.
Condemn
not
good
,
nor
praise
evil
.
Micaiah
would
not
sooth
up
Ahab
,
nor
speak
as
the
false
Prophets
spake
.
Object
.
But
I
am
already
acquainted
with
wicked
persons
,
what
should
I
do
?
Answ.
1
Dissolve
and
unglue
the
friendship
by
degrees
,
rather
than
break
it
in
pieces
all
at
once
.
2
Get
the
Image
of
God
stampt
on
thee
.
As
when
the
Sun
shines
gloriously
all
men
keep
at
a
distance
from
it
,
so
when
holiness
is
stampt
on
thee
,
carnal
men
will
forbear
thy
company
.
If
thou
beest
sober
,
zealous
,
heavenly
,
&c.
the
drunkard
,
luke
warm
and
earthly
person
will
not
care
for
thy
company
.
Godly
men
are
said
to
be
a
people
near
to
God
,
Psalm
148.14
.
3
Convince
them
with
thy
carriage
,
that
when
a
carnal
man
is
in
thy
company
,
his
Conscience
may
fly
in
his
face
,
and
tell
him
he
doth
not
so
.
Acts
2.42
,
43.
Fear
came
upon
every
soul
,
why
?
the
forwardness
and
zeal
of
the
Brethren
made
others
fear
.
A
childe
of
God
may
so
live
,
that
a
wicked
man
will
not
care
to
come
into
his
company
,
or
,
if
he
come
,
he
will
bite
in
his
sin
.
4
Be
constant
in
ways
of
holiness
and
carnal
men
will
have
no
delight
in
thy
company
;
but
when
godly
men
will
break
sinfull
jests
,
carnal
men
love
this
,
for
they
reason
,
Such
a
godly
man
will
do
this
,
and
why
may
not
I
?
Psa.
119.115
.
Away
from
me
ye
wicked
.
David
bids
them
depart
,
but
how
?
He
resolves
to
keep
Gods
commandements
.
I
suppose
he
did
not
say
so
with
his
mouth
,
in
point
of
manners
,
but
the
actions
of
his
life
said
so
.
5
If
you
would
be
rid
of
wicked
men
,
close
not
with
them
,
hold
them
off
at
staves
end
,
and
they
cannot
for
shame
come
in
,
Psal.
101.4
.
David
by
strangeness
to
wicked
men
made
them
depart
from
him
.
The
ground
of
all
closing
is
when
we
meet
with
a
man
of
the
same
temper
with
us
,
but
when
the
spirit
is
contrary
they
cannot
close
.
6
Reprove
them
and
they
will
not
endure
thee
.
But
in
three
cases
,
1
When
thou
reproves
them
slightly
.
q.
d.
the
light
of
thy
holy
life
will
make
their
evil
appear
.
Tell
a
swearer
of
the
third
Commandement
and
he
will
thank
thee
,
but
reprove
him
soundly
and
he
will
none
of
thee
.
2
When
thou
reproves
them
for
such
sins
as
they
can
finde
in
their
heart
to
leave
.
A
covetous
man
will
bear
reproof
for
his
swearing
,
but
not
for
his
covetousness
,
Eph.
5.11
.
q.
d.
If
thou
reprove
them
they
will
have
no
fellowship
with
thee
.
3
When
thou
reproves
them
laughingly
.
This
rather
strengthens
then
weakens
sin
in
others
.
7
Get
good
companions
,
and
so
wicked
men
will
have
no
delight
in
thy
company
,
because
of
them
,
Psal.
119.63
,
97.
1
Good
companions
are
most
sutable
to
thee
;
as
we
would
have
other
things
sutable
,
as
diet
,
apparel
,
so
should
we
have
our
company
.
2
Most
faithful
companions
.
Wicked
men
in
their
greatest
love
treasure
up
that
which
may
mischiev
others
.
When
we
lay
our selves
open
to
such
and
they
do
not
fall
foul
upon
us
,
it
's
rather
Gods
restraint
then
our
wisdome
.
Jonathan
was
so
faithfull
to
David
,
that
he
would
not
betray
him
for
a
Kingdome
.
Yea
all
good
men
are
called
by
the
name
of
faithfull
,
Psal.
12.1
.
3
Most
pleasant
companions
.
In
other
company
though
something
delight
us
,
yet
something
offends
us
,
but
the
company
of
such
Saints
is
usually
without
offence
.
Speaking
of
things
for
matter
or
manner
of
speaking
,
good
,
telling
of
Gods
providences
of
several
sorts
,
&c.
4
Most
profitable
companions
,
1
Pet.
3
1.
Husbands
without
the
word
are
won
by
the
conversation
of
their
wives
;
besides
,
if
there
be
any
honest
dealing
in
the
world
,
it
is
among
such
,
hence
some
carnal
persons
that
never
cared
for
such
in
their
life
,
have
desired
to
commit
their
children
to
them
in
their
death
.
5
They
must
be
our
everlasting
companions
.
As
it
is
a
ground
to
part
from
wicked
men
,
because
we
must
be
everlastingly
parted
,
so
should
we
begin
our
fellowship
with
them
on
earth
,
with
whom
we
hope
to
reign
everlastingly
in
heaven
,
1
Thes.
4
,
17.
6
Communion
of
Saints
is
an
Article
of
the
faith
.
Many
are
heretical
in
faith
,
saying
they
believe
communion
of
Saints
,
and
know
not
what
it
is
,
these
believe
a
lye
:
others
are
heretical
in
practise
,
saying
they
believe
a
communion
of
Saints
,
but
have
wicked
men
for
their
familiars
,
and
not
Saints
.
Motives
or
grounds
to
get
rid
of
wicked
company
.
1
The
danger
of
infection
.
The
rot
is
not
more
dangerous
among
sheep
then
rotten
manners
to
infect
men
,
1
Cor.
15.33
.
Evil
communication
corrupts
good
manners
:
And
whereas
we
think
we
can
commonly
converse
with
such
and
not
be
tainted
,
the
Apostle
gives
a
caveat
,
Be
not
deceived
,
evil
communication
corrupts
good
manners
:
As
good
men
endeavour
to
make
others
like
them
,
Prov.
13.20
.
He
that
walketh
with
wise
men
shall
be
wise
,
breathing
forth
holy
instructions
and
giving
godly
examples
,
so
wicked
companions
will
endeavour
to
make
thee
like
themselves
,
Pro.
1.11
,
12
,
13
,
14.
Cast
in
thy
lot
among
us
,
we
will
all
have
one
purse
.
As
by
walking
in
the
Sun
we
become
insensibly
tann'd
by
it
,
so
we
come
insensibly
to
be
drawn
away
by
wicked
company
;
hence
some
have
compared
every
man
to
a
coal
;
if
he
be
a
living
coal
he
will
heat
him
which
is
next
,
if
he
be
a
dead
coal
he
will
sully
and
black
him
.
Hence
Lot
was
afraid
to
dwell
in
Zoar.
Hence
Isai
saith
,
c.
6
,
5.
Wo
is
me
I
am
undone
,
why
?
I
am
a
man
of
polluted
lips
,
and
dwell
among
a
people
of
polluted
lips
.
2
Our
salvation
much
depends
hereupon
,
Acts
2.40
.
Save
your selves
from
this
wicked
generation
,
q.
d.
your
salvation
depends
upon
it
.
Prov.
9.6
.
Forsake
the
foolish
and
live
,
q.
d.
you
cannot
live
without
forsaking
such
,
Ps.
119.115
.
3
The
contrariety
of
dispositions
and
manners
betwixt
godly
and
wicked
,
they
abominate
one
anothers
ways
,
Pro.
29.27
.
The
unjust
is
an
abomination
to
the
just
,
and
he
that
is
upright
in
his
way
is
abomination
to
the
wicked
.
2
Cor.
6.14
.
What
fellowship
hath
righteousness
with
unrighteousness
?
No
more
then
Christ
and
Belial
,
light
and
darkness
.
If
men
that
look
towards
God
did
not
dissemble
their
godliness
,
and
seem
worse
then
they
be
,
wicked
men
would
abominate
them
as
much
as
they
secretly
abominate
the
manners
of
wicked
men
.
4
In
such
company
we
shall
always
finde
something
to
grieve
us
,
2
Pet.
2.7
,
8.
Lot
vexed
his
righteous
soul
from
day
to
day
,
with
the
filthy
conversation
of
the
Sodomites
,
Psal.
120
5
,
6.
Wo
is
me
that
I
am
constrained
to
dwell
with
Meshech
,
and
to
have
my
habitation
among
the
Tents
of
Kedar
!
What
good
got
Peter
in
the
High
Priests
hall
?
Moses
was
so
sensible
of
this
,
that
He
chose
to
live
with
the
poor
people
of
God
in
affliction
,
rather
then
to
live
among
the
wicked
Court
of
Egypt
.
5
We
have
peremptory
commands
to
withdraw
our selves
from
such
persons
and
companies
,
Prov.
4.14
,
15.
Enter
not
into
the
way
of
the
wicked
,
and
go
not
in
the
way
of
evil
men
;
Avoid
it
,
pass
not
by
it
,
as
you
do
avoid
an
infected
house
,
turn
from
it
and
pass
away
.
The
reason
hereof
is
,
Prov.
22.24
,
25.
With
a
furious
man
thou
shalt
not
go
,
lest
thou
learn
his
wayes
.
Another
command
is
,
Prov.
14.7
.
Go
from
the
presence
of
a
foolish
man
,
when
thou
perceivest
not
in
him
the
lips
of
knowledge
.
As
we
are
commanded
not
to
keep
company
with
wicked
men
in
general
,
so
not
with
idolaters
in
special
,
Deut.
7.3
,
4.
Thou
shalt
not
give
thy
daughter
to
his
son
,
nor
take
his
son
to
thy
daughter
.
6
The
fearfull
Apostacies
and
declinings
which
professing
people
have
fallen
into
by
such
company
,
Neh.
13.26
.
Strange
out-landish
women
caused
Solomon
to
sin
.
Rehoboam
was
carried
away
by
foolish
young
men
,
2
Chron.
24.17
,
18.
Joash
when
he
lost
his
good
acquaintance
Jehoiada
,
and
came
to
be
acquainted
with
idolatrous
young
Princes
,
forsook
Gods
worship
,
and
wrath
came
upon
Judah
.
Sarah
seeing
the
prophaneness
of
Ishmael
,
Gen.
21.9
,
10.
was
earnest
to
have
him
cast
out
,
for
fear
he
might
draw
away
her
son
Isaac
.
7
Where
Gods
law
forbids
any
sin
,
it
forbids
all
occasions
thereof
;
as
where
it
forbids
uncleanness
,
it
forbids
wanton
gazing
,
mixt
dancing
,
dalliance
.
So
friendship
with
wicked
men
is
an
occasion
of
wickedness
,
therefore
to
be
avoided
,
Matth.
5.29
.
If
thy
right
hand
offend
thee
,
cut
it
off
,
by
hand
is
meant
any
man
or
thing
that
may
draw
us
away
from
God
,
as
Chrysostom
observes
on
the
place
.
If
we
cut
a
rotten
member
from
the
body
,
lest
the
rest
be
infected
,
much
more
may
we
,
nay
must
we
cut
off
one
who
is
wickedly
joyned
unto
it
.
Yea
though
a
kinsman
or
friend
.
8
Such
wicked
company
will
quench
in
the
thoughts
of
good
,
and
cool
thy
devotion
.
How
cold
was
Jehosaphat
in
Ahabs
company
?
1
Kings
22.8
.
Though
he
justified
Micaiah
against
Ahab
,
yet
was
it
faintly
,
Let
not
the
King
say
so
.
9
Such
companions
are
mostly
treacherous
to
their
friends
and
Allies
.
Ahab
bade
Jehosaphat
put
on
his
Princely
robes
,
but
himself
would
go
disguised
,
knowing
the
Syrian
Army
had
order
onely
to
fight
against
the
King
.
10
The
many
snares
and
dangers
among
such
company
,
as
,
1
Danger
of
calling
good
evil
,
and
evil
good
,
to
which
there
is
a
wo
,
Isai
5.20
.
When
they
shall
praise
wicked
men
and
wicked
actions
,
we
shall
be
apt
to
sooth
them
up
or
at
least
to
be
silent
;
when
they
shall
decry
good
men
and
actions
,
we
shall
be
apt
not
to
bear
a
full
testimony
.
2
Proneness
to
learn
their
wayes
,
Psal.
106
35.
They
were
mingled
with
the
Heathen
and
learned
their
wayes
.
3
Hazard
of
being
exposed
to
Gods
vengeance
.
How
near
was
Jehosaphat
to
destruction
joyning
with
Ahab
.
at
Ramoth
Gilead
?
2
Chr.
18.31
.
Also
for
joyning
in
making
a
fleet
to
go
to
Tarshish
together
with
Ahaziah
,
the
Lord
broke
his
works
,
2
Chron.
20.35
,
36
,
37.
To
what
danger
was
Lot
exposed
in
Sodom
,
and
Gods
people
in
Babylon
?
Come
out
of
her
,
my
people
,
come
out
of
her
,
Rev.
18.4
.
lest
ye
be
partakers
of
her
sins
,
and
so
of
her
plagues
.
4
In
such
company
we
are
in
danger
either
of
denying
the
truth
,
or
of
blushingly
confessing
it
.
Peter
being
in
the
High
Priest's
Hall
denied
Christ
.
It
's
bad
being
in
harms
way
,
we
should
desire
to
be
among
such
persons
and
places
where
we
may
boldly
confess
the
truth
of
God
,
Acts
4.29
.
Grant
unto
thy
servants
that
with
all
boldnes
they
may
speak
thy
word
.
We
are
to
witness
to
the
truth
of
God
in
the
midst
of
an
adulterous
generation
,
Mar.
8.38
.
It
lies
upon
every
son
of
wisdom
to
justifie
wisdom
,
which
if
we
do
men
wil
be
apt
to
fall
foul
upon
us
.
Though
the
Samaritans
were
not
altogether
so
wicked
,
being
they
acknowledged
the
books
of
Moses
,
yet
,
for
these
and
such
like
ends
,
would
not
the
Jews
have
dealing
with
them
,
John
4.9
.
5
Danger
.
Wicked
company
will
be
apt
to
be
hinderances
to
us
in
our
Christian
course
,
Psalm
119.115
.
Away
from
me
ye
wicked
,
for
I
will
keep
the
commandements
of
my
God
,
q.d.
I
cannot
keep
Gods
commandements
so
long
as
you
are
with
me
.
How
is
it
possible
to
keep
the
commandement
of
sobriety
among
drunkards
,
of
charity
among
the
contentious
,
of
chastity
among
the
lascivious
?
11
The
last
ground
of
disswasion
is
,
the
singular
care
Gods
people
have
had
to
eschew
such
company
,
Psal.
26.4
,
5.
I
have
not
sat
with
vain
persons
,
neither
will
I
go
in
with
dissemblers
.
I
have
hated
the
congregation
of
evil
doers
,
and
will
not
sit
with
the
wicked
.
He
saith
he
hath
not
,
nor
he
will
not
,
though
a
man
should
invite
him
.
Yea
good
men
are
thus
noted
,
Psal.
1.1
.
That
they
walk
not
in
the
counsel
of
the
ungodly
,
nor
stand
in
the
way
of
sinners
,
nor
sit
in
the
seat
of
the
scornful
.
Woful
then
must
needs
be
the
condition
of
wicked
men
,
when
God
shall
bid
his
children
forbear
their
company
.
V.
12.
But
when
Jesus
heard
that
,
he
said
unto
them
,
They
that
be
whole
need
not
a
Physician
,
but
they
that
are
sick
.
We
have
here
Christs
second
answer
to
the
proud
conceited
Pharisees
concerning
the
question
put
by
the
Pharisees
to
Christs
Disciples
,
viz.
Why
eateth
your
master
with
Publicans
.
Jesus
heard
that
]
That
is
,
by
the
relation
of
his
Disciples
,
for
the
Pharisees
durst
not
object
it
to
Christ
themselves
.
Christ
therefore
hearing
of
it
,
both
defends
the
deed
,
and
discovers
their
ignorance
:
he
defends
it
,
1
From
the
rule
of
correlation
,
sick
persons
and
a
Physician
are
fittest
to
be
together
.
Sick
persons
are
the
proper
object
of
a
Physician
,
and
the
end
of
Medicinal
Physick
is
the
healing
sick
persons
.
They
that
be
whole
need
not
a
Physician
but
they
that
are
sick
]
The
words
are
a
Proverb
,
q.d.
It
's
no
disgrace
for
a
Physician
to
be
with
sick
persons
for
to
cure
them
,
no
more
is
it
for
me
to
be
with
sinners
for
their
cure
.
But
for
you
Pharisees
,
you
are
whole
in
your
own
apprehension
,
you
were
never
wounded
in
the
sight
of
your
sins
,
but
,
being
full
of
your
own
self-righteousness
,
think
you
need
not
me
for
your
Physician
,
Rom.
7.11
.
Not
as
if
the
Pharisees
were
whole
indeed
,
but
Christ
speaks
to
them
by
way
of
supposition
,
q.d.
If
you
be
such
as
you
would
seem
to
be
,
you
need
not
my
help
,
but
indeed
you
are
not
such
,
but
they
that
indeed
are
wounded
for
their
sins
,
to
them
I
am
precious
,
Act.
2.37
,
38
,
41.
Joh.
3.14
,
15
,
16.
Matth.
11.28
.
Luk.
4.18
.
As
they
that
are
sick
cannot
help
themselves
,
no
more
can
sick
souls
help
themselves
without
me
;
now
if
you
ask
what
that
Diacatholicon
or
universal
Medicine
is
,
it
is
the
atonement
of
Christ
upon
the
Cross
,
Heb.
9.12.10.22
.
applyed
by
the
Spirit
and
faith
,
Gal.
2.20
.
1
Cor.
6.10
,
11.
For
as
other
medicines
are
not
effectual
,
till
they
be
applyed
and
received
,
no
more
is
this
,
Joh.
1.12
.
As
many
as
received
him
(
meaning
into
their
hearts
)
to
them
he
gave
power
to
become
the
Sons
of
God
,
Act.
4.12
.
He
is
the
true
Samaritan
who
took
care
of
the
wounded
man
,
Luk.
10.33
.
He
is
not
like
a
covetous
Physician
who
will
not
go
to
any
but
to
those
that
can
pay
him
.
1
But
he
is
a
free
Physician
who
calls
all
to
come
to
him
,
without
money
,
and
without
price
,
Isa.
55.1
.
Matth.
11.28
.
2
He
is
a
sympathizing
Physician
,
and
therefore
likeliest
to
do
us
good
.
He
is
touched
with
the
feeling
of
our
wants
,
Heb.
4.15
.
3
He
is
an
able
Physician
.
How
great
soever
the
disease
was
,
if
it
were
curable
,
he
could
cure
it
,
Heb.
2.18
.
In
that
he
himself
hath
suffered
,
being
tempted
,
he
is
able
to
succour
them
that
are
tempted
.
There
's
much
talking
of
the
Panacea
,
or
Universal
Medicine
,
but
he
hath
it
indeed
.
Some
Physicians
are
onely
expert
for
some
one
disease
,
but
Christ
is
for
every
disease
.
Now
for
thee
who
art
a
patient
to
Christ
,
1
Thou
must
come
to
him
,
Joh.
6.37
.
So
let
thy
disease
be
what
it
will
,
he
will
not
cast
thee
off
.
He
saves
to
the
uttermost
them
that
come
to
God
by
him
.
Heb.
7.25
.
2
Thou
must
acknowledge
thy
disease
to
him
,
as
the
patient
doth
to
the
Physician
,
1
Joh.
1.9
.
If
we
confess
our
sins
,
he
is
faithful
and
just
to
forgive
them
.
Not
but
that
Christ
knows
them
well
enough
,
but
he
will
have
thee
to
be
sensible
whence
thy
healing
comes
.
As
in
the
blind
man
,
Matth.
21.33
.
who
begging
mercy
of
Christ
in
general
,
had
it
not
;
but
being
sensible
of
his
blindness
and
desiring
sight
,
Christ
gave
it
him
.
3
As
it
is
a
good
help
to
the
Patient
to
have
a
good
subordinate
confidence
in
the
Physician
;
so
it
's
requisite
if
thou
come
to
Christ
to
place
all
thy
confidence
in
thy
Physician
,
Act.
4.12
.
as
knowing
salvation
is
not
in
any
other
.
V.
13.
But
go
ye
and
learn
what
that
meaneth
,
I
will
have
mercy
and
not
sacrifice
,
for
I
am
not
come
to
call
the
righteous
,
but
sinners
to
repentance
.
Christ
brings
a
second
argument
from
the
Scripture
to
justifie
his
eating
and
conversing
with
sinners
.
Go
ye
and
learn
what
that
meaneth
]
Christ
upbraids
their
ignorance
,
and
sends
these
doctors
to
school
.
So
did
he
Matth.
12.3.5.19.4.21.16.22.31
.
I
will
have
mercy
and
not
sacrifice
]
That
is
,
1
not
outward
ceremonies
without
inward
obedience
.
2
Not
sacrifice
in
comparison
of
mercy
;
mercy
ought
to
overweigh
sacrifice
,
and
sacrifice
must
give
place
to
mercy
.
Among
men
,
when
two
laws
are
made
which
interfere
,
that
which
tends
most
to
righteousness
,
profit
and
honesty
ought
to
take
place
.
So
that
Christ
shews
,
that
all
the
commands
of
shunning
familiarity
with
wicked
men
,
must
be
so
observed
,
that
occasions
and
opportunities
of
bringing
them
into
the
way
of
holiness
must
not
be
neglected
.
And
therefore
when
that
Christ
endeavoured
to
bring
back
these
Publicans
,
who
were
as
so
many
fugitives
from
God
,
he
was
not
to
be
blamed
herein
.
So
that
place
,
2
Thess.
3.15
.
Count
him
not
as
an
enemy
,
but
admonish
him
as
a
brother
;
Lest
any
man
should
think
that
when
a
man
was
cast
out
,
all
coming
to
him
was
forbid
,
the
Apostle
adds
,
they
are
not
to
be
counted
enemies
(
as
the
Jews
counted
such
)
but
they
are
to
be
brotherly
admonished
.
When
the
bond
of
Church
Communion
,
or
Christian
Communion
,
is
dissolved
,
yet
there
remains
a
bond
of
humane
nature
,
and
the
remembrance
of
former
friendship
.
So
that
Christ
by
his
example
and
doctrine
proposes
to
the
Pharisees
to
follow
mercy
;
as
if
he
should
say
,
I
had
rather
have
mercy
on
poor
sinners
,
then
offer
many
sacrifices
with
you
,
and
this
my
practise
you
may
see
justified
,
Hos.
6.6
.
Not
sacrifice
]
Obj.
But
did
not
God
command
it
?
Answ.
Yes
;
but
God
will
not
have
Sacrifice
,
1
Primarily
,
1
Sam.
15.22
.
To
obey
is
better
then
Sacrifice
.
Psalm
40.8
.
Sacrifice
and
Offering
thou
didst
not
desire
.
2
Disorderly
;
he
will
not
have
them
but
in
order
to
Christ
.
3
Abstractively
considered
from
works
of
mercy
and
piety
,
Psal.
50.12
,
13
,
14.
4
I
will
not
have
Sacrifice
after
the
offering
up
of
my
body
for
sin
.
5
I
will
not
have
Sacrifice
as
a
ransom
,
as
Carnal
Hypocrites
thought
to
appease
God
by
the
work
wrought
,
which
was
the
great
controversie
,
Psal.
50.13
.
asserted
by
Hypocrites
,
and
opposed
by
the
Godly
then
living
.
Hypocrites
alledged
,
Levit.
4.5
,
&c.
where
Sacrifices
were
to
be
offered
for
sins
.
6
I
will
not
have
it
as
the
principal
worship
.
Obs.
It
's
not
onely
a
work
of
mercy
to
succour
persons
in
their
outward
afflictions
,
but
it
s
also
a
work
of
mercy
to
draw
a
sinner
from
his
evil
wayes
to
the
true
fear
of
God
.
For
I
am
not
come
to
call
the
righteous
but
sinners
to
repentance
]
Here
's
a
third
Reason
whereby
Christ
defends
his
action
of
conversing
with
sinners
,
to
wit
,
his
Office
of
Mediatour
;
I
came
not
to
call
the
righteous
but
sinners
to
repentance
.
By
Righteous
he
means
Pharisaical
self-justiciaries
,
who
are
drunk
with
the
opinion
of
their
own
righteousness
;
by
sinners
are
not
meant
onely
excommunicate
persons
,
and
such
as
live
a
loose
and
dissolute
life
,
but
also
all
men
out
of
Christ
.
Again
,
Christ
taxes
them
that
they
made
no
distinction
betwixt
penitent
and
impenitent
sinners
.
It
was
always
lawfull
to
keep
company
with
penitent
sinners
,
though
not
with
impenitent
.
To
conclude
,
persons
called
by
Christ
are
called
to
repentance
.
Let
no
man
,
upon
pretence
of
his
interest
in
Christ
,
live
in
a
state
of
loosness
.
The
grace
of
God
that
brings
salvation
,
teaches
us
to
deny
ungodliness
,
Titus
2.12.13
.
V.
14.
Then
came
to
him
the
Disciples
of
John
,
saying
,
Why
do
we
and
the
Pharisees
faste
oft
,
but
thy
Disciples
faste
not
?
Here
are
two
things
considerable
,
1
A
Question
moved
by
the
Scribes
and
Pharisees
,
as
the
authours
,
and
Johns
Disciples
,
as
the
actours
,
which
was
,
why
they
fasted
oft
but
the
Disciples
of
Christ
fasted
not
?
2
Christs
Answer
,
v.
15.
Can
the
Children
of
the
Bride-chamber
faste
,
&c.
which
he
backs
from
three
Reasons
;
1
That
they
had
no
cause
at
present
of
fasting
,
but
of
rejoycing
,
he
the
Bridegroom
being
with
them
.
2
That
though
at
present
they
did
not
faste
and
mourn
,
yet
in
a
short
time
they
should
have
cause
so
to
do
.
3
The
Disciples
being
young
Converts
,
the
duty
of
fasting
was
not
so
sutable
,
v.
16.
and
that
the
Gospel-doctrine
was
not
so
sutable
to
them
,
in
regard
of
their
old
carnal
natures
and
legal
customes
,
v.
16
,
17.
Then
came
to
him
the
Disciples
of
John
,
saying
,
Why
do
we
,
&c.
]
Mark
saith
,
The
Disciples
of
the
Pharisees
together
with
them
,
propound
this
Question
,
Mark
2.18
.
Luke
saith
,
The
Scribes
and
Pharisees
asked
him
,
Luke
5.33
.
The
reconciliation
is
easie
;
the
Pharisees
by
their
Disciples
stirred
up
the
Disciples
of
John
to
ask
this
Question
,
so
that
both
askt
the
Question
,
the
Pharisees
as
the
authours
,
their
Disciples
and
Johns
as
the
actours
:
the
Pharisees
were
affraid
to
encounter
Christ
themselves
,
hence
they
use
Emissaries
;
the
Devil
hath
a
notable
art
in
sowing
contention
.
Why
do
we
and
the
Pharisees
faste
oft
,
but
thy
Disciples
faste
not
]
The
occasion
of
this
Question
was
some
Faste-day
which
the
Pharisees
appointed
and
kept
,
wherein
Christs
Disciples
did
eat
and
drink
,
by
which
is
not
meant
a
publick
Faste
,
which
was
to
be
kept
by
all
the
members
of
the
Jewish
Church
,
and
so
consequently
by
Christ
,
seeing
he
acknowledges
himself
a
member
thereof
,
John
4.22
.
All
the
Jews
upon
pain
of
cutting
off
were
to
observe
the
tenth
day
of
the
seventh
moneth
,
Levit.
16.29
,
30
,
31.23.27
.
this
was
their
onely
prescribed
Faste
:
but
it
was
some
private
Faste
to
gain
glory
and
praise
to
the
Pharisees
,
Luke
18.12
.
The
Pharisee
fasted
twice
a
week
.
But
Johns
Disciples
kept
it
out
of
some
other
end
,
but
Christs
Disciples
did
use
to
eat
and
drink
as
at
other
times
.
Besides
it
's
like
Johns
Disciples
might
propound
this
Question
out
of
zeal
to
their
Master
,
and
out
of
envy
to
Christ
,
as
in
another
case
,
John
3.26
.
Now
the
Pharisees
did
question
in
this
manner
,
to
hinder
Christs
Ministry
,
and
therefore
where
ever
he
went
they
usually
followed
him
to
hinder
his
Ministry
,
and
they
being
silenced
in
their
Objection
in
the
former
story
,
they
knowing
John
to
be
much
in
repute
among
the
Jews
,
they
get
his
Disciples
to
propound
this
Question
.
We
may
observe
,
1
The
restlesness
of
Enemies
of
Truth
,
though
conquered
and
beaten
once
and
again
,
yet
they
give
not
over
.
2
See
how
cunning
men
,
the
Enemies
of
Christ
,
endeavour
to
winde
others
into
their
party
,
so
the
Pharisees
winde
in
Johns
Disciples
.
Young
Converts
are
ready
to
be
misled
through
the
craft
of
those
who
ly
in
wait
to
deceive
.
See
Ephes.
4.14
.
3
See
that
persons
are
apt
to
please
themselves
with
their
own
customary
service
,
Zach.
7.3
,
5.
they
had
taken
up
two
Fastes
in
the
fifth
and
seventh
moneth
,
for
seventy
years
,
and
though
they
had
nothing
but
Custome
for
it
,
yet
they
send
from
Babylon
to
Jerusalem
to
make
the
continuance
of
it
a
case
of
Conscience
.
Besides
,
when
people
have
set
up
a
golden
Calf
they
would
fain
have
others
to
worship
it
,
and
so
Johns
Disciples
urge
to
have
their
fasting
days
observed
.
But
thy
Disciples
faste
not
]
That
is
,
they
eat
and
drink
,
secretly
accusing
them
of
excess
and
intemperance
;
probably
that
place
,
Matth.
11.18
.
alludes
to
this
.
The
Son
of
Man
came
eating
and
drinking
,
and
behold
a
Man
gluttonous
and
a
Wine-bibber
:
q.
d.
We
are
holy
and
of
God
,
thou
art
a
sinner
,
whiles
we
are
fasting
thou
art
feasting
.
V.
15.
And
Jesus
said
unto
them
,
Can
the
Children
of
the
Bride-chamber
mourn
so
long
as
the
Bridegroom
is
with
them
?
but
the
days
will
come
when
the
Bridegroom
shall
be
taken
from
them
,
and
then
shall
they
faste
.
Here
is
Christs
meek
Answer
to
them
,
as
being
weak
and
seduced
,
putting
difference
betwixt
Seducers
,
and
such
.
Seducing
Teachers
are
to
be
handled
more
roughly
,
seduced
more
meekly
.
Can
the
Children
of
the
Bride-chamber
mourn
]
That
is
,
those
that
were
admitted
into
the
Bride-chamber
with
the
Bridegroom
,
as
Virgins
were
with
the
Bride
,
Psalm
45.14
,
15.
The
sum
of
Christs
Answer
is
,
Christ
leaving
the
Pharisees
,
he
answers
onely
Johns
Disciples
,
shewing
,
that
the
cause
why
they
fasted
was
not
competent
or
agreeing
to
his
Disciples
,
but
the
time
should
come
when
even
his
Disciples
,
losing
their
Master
,
should
mourn
,
mean
time
they
had
a
little
respite
of
joy
and
comfort
,
so
long
as
he
was
with
them
.
As
mariages
call
for
feasting
and
gladness
not
for
fasting
and
sorrow
,
so
did
the
presence
of
Christ
with
his
Disciples
,
so
that
Christ
his
answer
consists
of
two
branches
,
1
That
at
present
his
Disciples
had
not
cause
of
mourning
,
because
he
the
Bridegroom
was
with
them
.
Observe
that
Christ
is
the
Bridegroom
of
his
Church
,
John
3.29
.
Matth.
22.2
.
Rev.
22.17
.
who
did
not
onely
espouse
our
nature
,
and
not
the
nature
of
Angels
,
Heb.
2.16
.
but
also
maries
himself
to
every
believing
soul
,
Rom.
7.4
.
we
are
maried
to
him
that
was
raised
from
the
dead
.
John
6.37
.
2
Cor.
11.3
.
This
mariage
is
made
up
here
on
earth
in
the
state
of
grace
,
whereto
there
is
a
feast
of
grace
and
comfort
as
the
begun
solemnities
thereof
,
Matth.
2
2.2
.
and
perfected
in
heaven
in
the
feast
of
eternal
glory
,
Revel.
19.7
,
8
,
9.
2
Christ
answers
,
they
should
have
time
of
fasting
and
mourning
in
time
to
come
.
Christ
taking
away
their
superstitious
fasting
,
doth
neither
cry
up
riot
or
excess
,
nor
decry
fasting
,
but
that
Christians
must
apply
themselves
to
that
condition
the
Lord
sends
:
When
he
gives
glad
times
let
us
rejoyce
in
them
,
when
he
brings
sad
times
let
us
be
humbled
and
seek
his
face
.
Christ
doth
not
decry
fasting
,
as
I
said
,
but
he
would
not
have
it
tied
to
certain
times
,
as
the
Jews
fondly
did
,
Zach.
7.3
,
5.
sith
,
such
a
day
of
the
Moneth
this
year
may
be
fit
for
fasting
,
but
the
next
year
the
same
day
may
call
for
feasting
.
Jejuniorum
dissonantia
non
rumpat
fidei
consonantiam
.
For
as
there
were
due
cases
for
fasting
under
the
Old
Testament
,
as
when
some
stroke
of
God
was
on
a
people
,
Judg.
20.26
.
when
some
judgement
hang'd
over
a
people
,
as
Nineveh
,
Jon.
3.5
.
or
to
obtain
some
singular
mercy
,
Dan.
9.31
.
Now
these
and
such
like
causes
of
fasting
Christ
doth
not
take
away
,
but
doth
establish
them
:
yea
and
the
Apostle
practised
them
,
2
Cor.
11.25
.
There
's
a
tropological
sense
,
that
when
Christ
our
husband
departs
from
us
for
our
sins
,
we
should
then
fast
and
mourn
,
till
we
get
his
return
,
but
the
literal
sense
is
to
be
taken
as
that
which
is
meant
.
V.
16.
No
man
putteth
a
new
piece
of
cloth
into
an
old
garment
,
for
that
which
is
put
in
to
fill
it
up
,
taketh
from
the
garment
,
and
the
rent
is
made
worse
:
V.
17.
Neither
do
men
put
new
Wine
into
old
bottles
,
else
the
bottles
break
and
the
Wine
runneth
out
,
and
the
bottles
perish
;
but
they
put
new
Wine
into
new
bottles
,
and
both
are
preserved
.
Here
's
a
third
reason
why
Christ
doth
not
require
his
Disciples
to
faste
,
which
is
their
present
weakness
,
which
cannot
well
bear
a
more
strict
discipline
;
the
painfull
duty
of
fasting
doth
not
well
suit
with
my
Disciples
,
being
but
babes
,
no
more
then
a
new
piece
doth
with
an
old
garment
,
or
new
Wine
that
is
hot
and
working
to
be
put
into
old
bottles
,
this
would
be
a
means
to
make
them
fall
off
from
me
,
and
go
back
to
the
Pharisees
,
and
therefore
I
refrain
as
yet
from
it
,
to
avoid
offence
.
Tertul.
l.
de
orat
.
c.
1.
By
the
old
garment
and
old
bottles
understands
the
Old
Testament
,
by
the
new
piece
the
New
Testament
;
for
the
new
reformed
the
old
,
and
made
it
as
it
were
new
,
but
I
lean
to
the
former
.
Another
is
this
.
As
a
new
piece
doth
not
agree
to
an
old
garment
,
so
your
traditions
of
Fathers
and
Elders
about
your
fastings
doth
not
agree
to
my
Gospel-doctrine
,
these
will
not
warm
our
hearts
,
not
quiet
our
consciences
,
as
the
garment
of
my
righteousness
doth
.
Moreover
the
mixture
of
humane
institutions
and
godliness
or
religion
,
will
hazard
the
loss
of
godliness
and
religion
.
The
ancients
kept
their
Wine
in
bottles
made
of
leather
and
Skins
,
as
we
keep
it
in
Casks
;
now
when
this
is
put
in
old
bottles
the
Wine
is
apt
to
spill
;
so
the
doctrine
of
the
Gospel
,
when
it
falls
into
superstitious
mindes
,
is
apt
to
be
lost
.
The
Gospel
is
compared
to
Wine
,
both
as
Wine
glads
the
heart
,
Judg.
9.
Psal.
104.15
.
so
doth
the
Gospel
;
it
's
compared
to
new
Wine
,
not
because
it
's
new
,
being
of
old
preached
to
Adam
,
Gen.
3.15
.
but
in
opposition
to
the
old
Adam
,
or
corrupt
nature
in
us
,
q.
d.
Gospel
truths
do
not
agree
to
a
man
remaining
in
his
old
nature
,
but
Gospel
truths
are
well
agreeing
to
a
regenerate
nature
,
as
new
Wine
to
new
bottles
.
To
communicate
Gospel
truths
to
such
,
is
a
double
loss
.
1
Of
the
Wine
,
whiles
unregenerate
men
reject
the
Gospel
,
because
it
's
contrary
to
their
lusts
,
or
scandalize
that
Gospel
they
profess
.
2
The
bottles
are
broken
,
that
is
,
these
men
perish
,
whiles
by
degrees
they
apostatize
.
Luke
adds
c.
5.39
.
No
man
having
drunk
old
Wine
straightway
desires
new
,
for
he
saith
the
old
is
better
.
As
if
Christ
should
say
,
it
befals
my
doctrine
as
it
befals
them
who
have
been
accustomed
to
old
Wine
,
for
as
they
cannot
endure
new
Wine
,
because
it
hath
a
certain
fowrness
,
so
ye
,
being
accustomed
to
old
superstitions
and
pompous
traditions
,
cannot
away
with
my
doctrine
which
is
humble
,
sharp
and
powerful
,
even
to
the
renewing
of
the
whole
man
,
which
when
they
are
renewed
then
are
they
capable
to
receive
the
doctrine
of
the
Gospel
.
So
that
the
sum
is
,
the
doctrine
of
the
Gospel
can
neither
be
joyned
with
ceremonial
services
nor
carnal
natures
:
the
Law
of
Ceremonies
is
made
old
like
an
old
garment
or
old
bottles
,
by
my
coming
in
the
flesh
,
therefore
my
Disciples
do
well
that
they
do
not
fast
according
to
the
Law
.
Of
these
three
interpretations
I
prefer
the
first
and
third
.
V.
18.
While
he
yet
spake
these
things
unto
them
,
behold
,
there
came
a
certain
Ruler
and
worshipped
him
,
saying
,
My
daughter
is
even
now
dead
,
but
come
and
lay
thy
hand
upon
her
,
and
she
shall
live
.
We
have
in
this
story
,
1
The
request
of
a
Ruler
of
the
Synagogue
at
Capernaum
,
whose
name
was
Jairus
,
as
Mark
and
Luke
sets
him
down
,
Mark
5.
Luk.
8.
Which
is
amplified
,
1
From
the
time
,
which
was
whiles
he
was
speaking
to
the
Disciples
of
John
,
and
the
Pharisees
.
2
From
the
place
,
which
was
Capernaum
,
where
he
healed
the
Palsey
man
,
where
he
was
feasted
by
Matthew
,
and
where
the
Pharisees
cavilled
with
him
for
not
fasting
.
3
From
the
devotion
and
submission
of
the
Ruler
,
he
worshipped
Christ
,
v.
18.
4
The
thing
requested
,
which
was
,
that
whereas
his
daughter
was
dead
,
or
at
the
point
of
death
,
that
Christ
would
come
and
heal
her
.
5
The
weakness
of
his
faith
,
in
that
,
in
healing
his
daughter
he
limits
Christ
to
such
a
means
,
lay
thy
hand
upon
her
and
she
shall
live
.
2
We
have
the
healing
of
the
woman
who
had
a
bloody
flux
.
Amplified
,
1
From
the
length
of
time
wherein
she
was
afflicted
with
this
disease
,
which
was
twelve
years
.
2
From
the
means
of
her
healing
,
which
was
her
faith
,
she
said
within
her self
,
If
I
may
but
touch
his
garment
I
shall
be
whole
,
ver.
20.21
.
3
The
comfortable
absolution
Christ
pronounces
to
her
trembling
soul
,
who
was
not
without
doubts
and
fears
,
because
she
had
closely
and
surreptitiously
obtained
her
healing
;
Daughter
be
of
good
comfort
,
thy
faith
hath
made
thee
whole
,
v.
22.
3
We
have
the
healing
of
Jairus
daughter
.
Amplified
,
1
From
his
dismissing
the
Minstrels
and
people
,
and
taking
the
father
and
mother
of
thed
amosel
in
,
Mark
5.40
.
and
Peter
,
James
and
John
,
Luke
8.51
.
who
saw
the
miracle
.
2
The
consolation
he
gives
to
the
mourners
who
were
there
wailing
,
She
is
not
dead
but
sleepeth
,
v.
24.
3
The
derision
that
was
cast
upon
Christs
words
,
They
laughed
him
to
scorn
,
v.
24.
knowing
that
she
was
dead
,
as
Luke
hath
it
,
Luke
8.53
.
4
The
manner
of
his
raising
her
up
,
He
took
her
by
the
hand
,
v.
25.
saying
,
Maid
arise
,
Luke
8.53
.
5
The
effects
of
this
,
1
Her
spirit
came
again
and
she
arose
straightway
,
Luke
8.55
.
and
Jesus
bade
they
should
give
her
meat
.
2
The
fame
of
the
miracle
went
abroad
into
all
that
Land
,
v.
26.
notwithstanding
Christ
charged
the
damosels
parents
that
they
should
tell
no
man
what
was
done
.
V.
18.
While
yet
he
spake
these
things
unto
them
]
That
is
in
Capernaum
where
Matthew
feasted
him
.
Behold
there
came
a
certain
ruler
]
Called
a
Ruler
of
the
Synagogue
,
Mark
5.22
.
Luke
8.41
.
called
Jairus
.
All
the
three
Evangelists
put
a
note
of
admiration
upon
it
,
Behold
.
It
's
a
great
thing
for
a
Governour
to
come
to
Christ
,
but
most
wonderfull
for
a
Ruler
of
the
Synagogue
.
He
was
one
of
the
Rulers
of
the
Synagogue
,
Mark
5.22
.
that
is
of
the
Synagogue
of
Capernaum
.
He
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
were
divers
of
these
,
as
appears
,
Acts
13.15
.
who
had
an
inspection
over
or
into
the
Synagogue
.
Among
these
there
was
one
that
did
excel
,
who
for
his
ability
to
instruct
,
was
set
over
the
rest
,
whose
office
it
was
to
interpret
the
Law
and
to
pray
.
Just.
cont
.
Triph.
of
these
,
Luke
13.14
.
And
worshipped
him
]
The
ruler
is
set
down
from
his
devotion
,
that
he
worshipped
Christ
.
Mark
hath
it
,
he
fell
at
his
feet
and
besought
him
greatly
,
Mark
5.22
,
23.
He
fell
down
at
his
feet
and
besought
him
that
he
would
come
into
his
house
,
Luk.
8.41
.
whether
this
worship
were
religious
or
civil
I
shall
not
at
present
determine
,
howbeit
some
think
it
was
a
bare
bending
of
the
knee
.
My
daughter
is
even
now
dead
]
Christ
orders
afflictions
so
that
he
can
make
one
or
other
bring
us
to
Christ
,
so
here
the
death
of
a
daughter
brings
the
ruler
to
Christ
.
Now
that
he
saith
his
daughter
was
dead
,
he
spake
herein
conjecturally
,
considering
how
sick
she
was
when
Christ
left
her
.
It
s
like
at
first
he
cryed
that
she
was
at
the
point
of
death
.
Now
he
cryes
that
she
was
dead
,
upon
the
report
the
messengers
brought
,
and
because
when
he
left
her
she
was
breathing
out
her
soul
or
near
thereto
.
And
so
we
may
reconcile
Marks
saying
,
Mark
5.23
.
She
was
at
the
point
of
death
,
and
Luke
and
Matthews
saying
,
she
was
dead
,
so
that
the
messenger
that
came
,
seeing
the
case
desperate
,
bids
him
that
he
would
not
trouble
the
Master
,
that
is
Christ
:
Christ
therefore
seeing
him
wavering
in
his
faith
and
hope
,
strengthens
him
,
saying
,
Fear
not
,
believe
onely
and
she
shall
be
made
whole
,
Luk.
8.50
.
so
gracious
is
Christ
to
bear
with
the
weaknesses
of
his
peoples
faith
.
But
come
and
lay
thy
hand
upon
her
and
she
shall
live
]
His
faith
was
weaker
then
the
Centurions
.
The
Centurion
believed
that
Christ
,
though
absent
,
with
a
word
of
his
mouth
could
heal
his
servant
,
but
Jairus
saith
,
Come
and
lay
thy
hands
on
her
.
Here
was
the
weakness
of
his
faith
that
he
limits
Christs
power
to
laying
on
of
hands
,
yet
are
not
persons
weak
in
faith
to
be
rejected
,
but
encouraged
,
as
Christ
doth
encourage
the
ruler
,
Luk.
8.50
.
Besides
its
like
he
had
seen
or
heard
that
Christ
had
healed
sundry
persons
at
Capernaum
by
laying
on
of
hands
,
and
therefore
he
hoped
he
would
do
the
same
to
his
daughter
.
Laying
on
of
hands
is
an
act
,
1
Of
power
or
dominion
,
2
Of
a
will
ready
and
inclining
to
do
good
,
as
to
heal
and
help
.
I
shall
speak
a
little
concerning
this
doctrine
of
laying
on
of
hands
.
There
is
a
threefold
laying
on
of
hands
,
1
Curatory
or
healing
.
Mark
16.18
.
They
shall
lay
hands
on
the
sick
and
they
shall
recover
,
Act.
28.8
.
Publius
his
Father
being
sick
,
Paul
prayed
,
and
laid
his
hands
on
him
,
and
healed
him
.
It
may
be
supposed
the
Apostle
speaks
of
this
,
Jam.
5.14
.
Is
any
among
you
sick
?
let
him
send
for
the
Elders
of
the
Church
and
let
them
pray
over
him
,
anointing
him
with
Oyl
.
So
Christ
Mark
6.5
.
Mark
.
16.18
.
2
Ordinatory
:
there
is
a
laying
on
of
hands
in
ordination
of
Elders
;
this
is
acknowledged
by
all
the
reformed
Churches
of
what
judgement
soever
.
Though
Papists
acknowledge
this
to
be
an
unblottable
character
,
which
who
so
hath
can
never
blot
it
out
again
,
yet
the
Protestants
acknowledge
it
onely
a
signe
,
pointing
out
the
person
ordained
,
who
is
commended
to
the
prayers
of
the
Church
.
Hence
that
saying
of
Augustine
is
ordinarily
produced
,
Quid
aliud
est
impositio
manuum
quam
oratio
super
hominem
?
what
other
thing
is
laying
on
of
hands
then
prayer
upon
the
man
ordained
?
Besides
these
two
there
is
a
third
way
,
which
I
suppose
comes
nearer
to
truth
,
which
is
that
by
laying
on
of
hands
in
ordination
there
is
a
further
measure
of
the
Spirit
infused
into
,
and
poured
upon
the
person
ordained
.
Concerning
laying
on
of
hands
in
ordination
the
Scripture
speaks
,
1
Of
those
who
are
sent
into
the
world
,
Act.
13.
When
they
had
fasted
and
prayed
and
laid
their
hands
on
them
,
they
sent
them
away
.
v.
5.
2
On
those
who
are
officers
in
Churches
,
as
deacons
,
Act.
6.6
.
The
Apostles
first
prayed
then
laid
their
hands
on
them
.
So
Elders
,
Acts
14.23
.
And
when
they
had
ordained
them
Elders
in
every
Church
,
by
laying
on
of
hands
,
(
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
had
prayed
with
fasting
,
they
commended
them
to
the
Lord
,
1
Tim.
5.22
.
Lay
hands
suddainly
on
no
man
,
neither
be
partaker
of
other
mens
sins
.
That
is
by
consenting
to
ordain
such
.
3
There
is
a
laying
on
of
hands
on
baptized
persons
after
Baptisme
;
this
hath
been
depraved
,
1
By
those
who
have
endeavoured
to
make
working
of
miracles
a
concomitant
thereof
,
because
some
persons
in
the
Apostles
times
after
hands
laid
on
them
did
speak
with
tongues
,
Act.
19.6.7
.
and
prophesied
.
2
This
laying
on
of
hands
hath
been
depraved
by
the
Romanists
,
1
By
changing
the
name
from
laying
on
of
hands
to
confirmation
.
2
By
assigning
it
an
outward
matter
,
viz.
Oyl
and
Balsome
,
and
the
form
of
it
to
be
,
I
signe
thee
with
the
signe
of
the
Cross
,
and
confirme
thee
with
the
anointing
of
salvation
,
in
the
name
of
the
Father
,
Son
and
Spirit
.
Chem.
exam.
cont
.
Trid.
part
.
2.
p.
95.
3
That
those
things
they
attribute
to
confirmation
they
deny
to
be
given
and
received
in
Baptisme
.
4
That
they
ascribe
an
indelible
character
unto
it
,
as
to
Baptisme
and
order
,
Chem.
p
ar.
2.
cap.
de
charactere
,
p.
45.
5
By
affixing
it
on
a
Bishop
.
Gratian
distinct
.
68.
Fol.
99.
propounds
this
question
,
Wherein
Chorepiscopi
(
by
which
I
suppose
he
means
either
rural
Deans
or
Suffragans
)
differ
from
Bishops
,
answers
and
gives
this
as
one
difference
,
that
it
s
not
lawful
for
them
to
give
the
comforter
,
the
holy
Spirit
,
by
laying
on
of
hands
to
Baptized
believers
,
or
converted
Hereticks
.
3
Laying
on
of
hands
hath
been
depraved
by
the
Episcopal
party
,
who
,
retaining
the
popish
name
of
confirmation
,
and
affixing
it
to
a
Diocesan
Bishop
,
instead
of
prayer
for
strengthning
of
believers
,
1
Lay
hands
upon
infants
or
young
children
,
2
Supposing
them
all
to
be
regenerate
after
Baptisme
,
pray
for
an
increase
of
grace
on
them
,
3
Have
added
hereto
God-Fathers
as
they
call
it
.
Now
,
to
prove
laying
on
of
hands
on
Baptized
persons
is
an
apostolical
institution
,
I
prove
it
,
1
Because
the
Apostle
makes
it
one
of
the
six
principles
,
or
the
word
of
the
beginning
of
Christ
,
Heb.
6.1
.
Or
the
first
rudiments
or
elements
of
the
beginning
of
the
oracles
of
God
,
Heb.
5.12
.
The
words
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
onely
explanatory
,
for
the
principles
of
all
arts
are
called
elements
;
nay
,
which
is
more
,
the
Apostle
calls
it
a
foundation
,
as
well
as
repentance
,
faith
and
Baptisme
,
now
the
five
others
being
fundamentals
,
wherein
all
converted
persons
are
to
be
practical
in
the
belief
,
how
can
laying
on
of
hands
be
excluded
from
being
so
received
?
2
If
laying
on
of
hands
on
Baptized
persons
after
Baptisme
be
rejected
,
then
instead
of
six
principles
laid
down
by
the
Apostle
,
we
shall
receive
onely
five
,
but
this
is
absurd
.
Obj.
but
we
acknowledge
a
laying
on
of
hands
in
the
call
of
ministry
,
therefore
we
acknowledge
six
.
Answ.
And
why
not
as
well
after
Baptisme
?
what
reason
can
be
brought
that
ministerial
imposition
should
be
here
acknowledged
,
and
the
imposition
after
Baptisme
excluded
?
nay
,
it
seemeth
,
imposition
after
Baptisme
is
rather
meant
.
1
Because
as
faith
and
repentance
go
together
,
resurrection
and
the
last
judgement
,
so
Baptisme
and
laying
on
of
hands
go
together
in
the
Apostles
joyning
of
them
.
2
Laying
on
of
hands
upon
officers
is
not
herein
meant
,
because
this
was
an
administration
the
whole
Church
had
received
,
Act.
8.16
.
Heb.
6.1
.
but
officers
are
not
the
whole
Church
.
3
Because
this
laying
on
of
hands
is
called
milk
for
babes
,
Heb.
5.12
,
13.
but
officers
are
not
babes
.
3
Because
there
is
a
command
for
it
.
1
It
's
called
the
rudiments
of
the
beginning
,
or
elements
of
the
beginning
(
he
means
not
elements
of
the
world
,
of
which
Gal.
4.3
,
8.
Col.
2.8
,
20.
)
that
is
,
elements
wherein
persons
were
initiated
or
begun
in
Christianity
,
Heb.
5.12
.
As
the
elements
of
the
Latin
tongue
is
the
learning
of
Accidence
or
Grammer
,
so
this
doctrine
of
laying
on
of
hands
was
first
to
be
taught
and
practised
.
2
It
s
called
an
oracle
,
Heb.
5.12
.
Now
what
are
oracles
in
Scripture
language
but
commands
?
Act.
7.38
.
Moses
received
the
lively
oracles
to
give
unto
us
.
This
is
called
the
Law
,
ver.
53.
Who
have
received
the
Law
by
the
disposition
of
Angels
,
and
have
not
kept
it
,
Rom.
3.2
.
What
advantage
hath
the
Jew
?
Much
every
way
,
chiefly
that
unto
them
were
committed
the
oracles
of
God
.
See
Psal.
147.19
,
20.
1
Pet.
4.11
.
If
any
man
speak
,
let
him
speak
as
the
Oracles
of
God
,
that
is
,
as
the
commands
of
God
.
3
The
Apostle
calls
it
a
foundation
,
Heb.
6.1
.
so
that
there
is
not
onely
a
virtual
command
,
but
an
actual
command
:
from
these
three
words
of
rudiments
or
elements
,
oracles
,
and
foundation
,
I
gather
a
plain
command
.
3
It
appears
from
absurdity
.
Is
it
not
absurd
to
think
that
one
of
the
six
foundation
principles
commended
to
us
by
the
Apostle
should
cease
,
and
all
others
of
them
to
remain
to
the
end
of
the
world
?
Nay
is
not
imposition
after
Baptisme
placed
in
the
midst
,
betwixt
faith
and
repentance
,
the
resurrection
and
last
judgement
,
so
that
there
is
no
coming
to
slight
it
,
being
fenced
on
every
side
,
but
we
must
renounce
faith
and
repentance
on
the
one
side
,
or
the
resurrection
and
last
judgement
on
the
other
?
Is
it
not
absurd
to
think
the
Apostle
would
place
one
temporary
principle
,
which
was
to
last
but
for
a
small
time
,
among
five
perpetual
principles
,
and
yet
call
them
all
by
the
name
of
a
foundation
?
yea
such
a
foundationas
other
things
were
to
be
laid
after
in
eodem
genere
edificii
,
in
the
same
kind
of
building
,
for
the
Apostle
saith
,
Let
us
go
on
to
perfection
,
now
what
perfection
doth
he
mean
?
truly
a
perfection
of
the
knowledge
of
Christ
,
the
foundation
whereof
was
already
laid
.
And
so
he
did
,
for
in
the
next
place
he
comes
to
unfold
the
sin
against
the
holy
Ghost
,
the
doctrine
of
assurance
to
the
heirs
of
promise
,
the
doctrine
of
Christs
priesthood
.
4
All
the
Churches
were
under
laying
on
of
hands
,
the
Church
of
the
Samaritans
was
under
it
,
Act.
8.12
,
14
,
17.
compared
.
On
the
same
Church
of
Samaria
which
was
Baptized
,
were
hands
laid
.
The
Church
of
the
Hebrews
had
this
as
a
principle
first
laid
,
Heb.
6.1
.
Object
.
But
how
doth
it
follow
to
all
the
Churches
?
Answ.
As
we
judg
all
the
Churches
were
under
Baptism
,
though
we
do
not
reade
of
any
of
the
Church
of
Thessalonica
to
have
been
baptized
,
yet
because
we
reade
other
Churches
,
we
conclude
also
they
were
.
So
because
we
finde
these
two
Churches
to
have
been
under
Laying
on
of
Hands
,
we
conclude
all
the
Churches
also
so
to
have
been
,
because
of
the
unity
of
the
Rule
.
Now
the
Rule
is
plain
,
Acts
8.14
,
16
,
17.
When
the
Apostles
heard
that
Samaria
had
received
the
Word
of
God
,
they
sent
unto
them
Peter
and
John
,
who
,
when
they
were
come
down
,
prayed
for
them
,
that
they
might
receive
the
Holy
Ghost
.
The
emphasis
lies
in
this
Pronoun
Relative
they
,
the
Antecedent
whereto
,
must
be
the
baptized
Samaritans
,
whom
Philip
had
baptized
,
v.
12.
also
v.
16.
it
's
said
,
For
as
yet
he
was
fallen
upon
none
of
them
,
onely
they
were
baptized
in
the
Name
of
the
Lord
Jesus
.
So
that
Imposition
of
Hands
was
administred
to
all
the
baptized
Samaritans
,
v.
17.
Then
laid
they
their
Hands
on
them
,
and
they
received
the
Holy
Ghost
.
5
The
first
Church
should
be
a
Patern
to
other
Churches
,
but
the
first
Church
continued
in
laying
on
of
hands
,
therefore
other
Churches
ought
to
continue
herein
.
The
Proposition
appears
,
1
Thess.
2.14
.
Ye
,
Brethren
,
became
followers
of
the
Churches
of
God
.
1
Cor.
11.16
.
We
have
no
such
custome
,
neither
the
Churches
of
God
.
The
Assumption
appears
,
because
the
Apostle
calls
it
a
Doctrine
,
Heb.
6.2
.
The
Doctrine
of
Baptism
and
laying
on
of
hands
.
Now
the
first
Church
continued
in
the
Apostles
Doctrine
,
Acts
2.42
.
of
which
Doctrine
this
was
part
.
Object
.
But
the
first
Church
was
scattered
,
and
though
there
was
a
Church
among
the
Hebrews
,
Heb.
13.7
,
17
,
24.
Salute
them
that
have
the
rule
over
you
,
and
all
the
Saints
,
yet
was
not
this
Church
the
same
,
for
Acts
8.1
.
There
was
a
great
Persecution
against
the
Church
at
Jerusalem
,
and
they
were
all
scattered
through
the
Regions
of
Judea
and
Samaria
,
except
the
Apostles
.
Answ.
All
is
oft
in
Scripture
taken
for
a
great
part
,
and
so
I
take
it
here
.
No
doubt
some
could
not
fly
,
besides
they
were
scattered
onely
a
little
way
,
that
is
,
into
their
own
Countrey
of
Judea
and
Samaria
,
and
could
easily
return
when
times
proved
peaceable
,
which
by
Pauls
conversion
shortly
fell
out
,
for
then
had
the
Churches
rest
,
Acts
9.31
.
and
were
edified
and
multiplied
.
Besides
,
the
Apostles
were
never
scattered
from
Jerusalem
,
who
alone
might
make
a
Church
had
there
been
none
else
,
as
Tertullian
observes
in
his
Book
of
Chastity
,
Ubi
tres
ibi
Ecclesia
est
,
licet
Laici
,
where
there
are
three
there
is
a
Church
though
Laicks
,
or
People
,
therefore
this
Church
in
the
Hebrews
who
were
under
laying
on
of
hands
and
that
in
the
Acts
is
the
same
.
6
If
laying
on
of
hands
were
not
an
Ordinance
of
God
,
and
of
divine
Institution
,
then
the
Apostles
in
Administration
thereof
had
practised
will-worship
,
nay
,
which
is
more
,
had
left
a
Rule
of
will-worship
unto
us
,
Heb.
6.1
.
But
it
's
absurd
to
think
the
Apostles
would
do
either
of
these
,
therefore
laying
on
of
hands
on
baptized
persons
is
an
Apostolical
Institution
.
Object
.
But
many
of
the
Saints
have
received
the
Spirit
without
it
,
as
the
Antiochians
,
Acts
11.
Answ.
So
have
they
without
Baptism
and
the
Supper
,
yet
it
's
no
ground
to
live
without
any
of
them
,
when
we
know
them
to
be
practised
;
besides
,
they
are
Chanels
to
convey
more
of
the
Spirit
unto
us
,
I
mean
laying
on
of
hands
as
well
as
Baptism
.
7
It
appears
by
the
testimony
of
ancient
and
modern
Writers
.
1
Ancient
.
Tertul.
lib.
de
Resur
.
cap.
8.
The
flesh
is
washt
,
that
the
soul
may
be
cleansed
;
the
flesh
is
overshadowed
with
laying
on
of
hands
,
that
the
soul
may
be
enlightened
with
the
Spirit
.
Pamelius
cites
the
Canon
of
Pope
Urban
,
viz.
All
believers
ought
to
receive
the
Spirit
after
Baptism
,
by
the
laying
on
of
the
hands
of
the
Bishops
,
that
they
may
be
found
fully
Christians
.
And
then
he
adds
a
Constitution
of
Clement
,
which
was
most
ancient
,
viz.
We
must
all
make
haste
to
be
born
again
to
God
,
and
at
length
to
be
signed
by
the
Bishop
,
that
is
,
to
receive
the
sevenfold
grace
of
the
holy
Spirit
,
because
else
a
person
cannot
be
a
perfect
Christian
,
if
he
remain
so
,
(
that
is
,
without
laying
on
of
hands
)
not
through
necessity
,
but
through
carelesness
or
wilfulness
.
Also
in
his
Notes
on
the
same
Book
,
Num.
44.
Similiter
loquuntur
,
&c.
In
like
manner
so
many
as
write
of
Baptism
speak
,
calling
Imposition
of
Hands
the
perfection
of
Baptism
.
Tertul.
de
Bapt.
ad
Quintillam
,
cap.
8.
saith
,
It
's
the
fleshly
or
outward
act
of
Baptism
that
we
are
dipt
in
Water
,
the
spiritual
effect
that
we
are
freed
from
our
sins
,
then
follows
Laying
on
of
Hands
,
the
Dispenser
calling
and
inviting
the
Spirit
of
God
by
Prayer
.
And
in
the
same
Book
he
saith
,
To
our
Flesh
rising
out
of
the
Water
after
our
old
offences
the
Dove
of
the
holy
Spirit
comes
flying
,
bringing
the
peace
of
God
sent
from
Heaven
,
where
the
Church
is
the
figured
Ark.
Cyprian
in
his
Epistle
to
Jubaianus
,
speaking
of
the
Samaritans
who
had
obtained
a
right
Baptism
,
he
saith
,
that
it
was
not
meet
they
should
be
baptized
any
further
,
but
onely
that
which
was
wanting
was
performed
of
Peter
and
John
,
that
Prayer
being
made
for
them
,
and
Hands
being
laid
upon
them
,
the
Spirit
of
God
might
be
called
upon
and
poured
in
upon
them
:
he
adds
,
which
also
is
done
with
us
,
that
they
who
are
baptized
in
the
Church
must
be
offered
to
them
who
are
set
over
the
Church
,
and
by
our
Prayer
and
Laying
on
of
Hands
they
obtain
the
Holy
Ghost
.
Cyprian
in
his
Epistle
to
Stephen
,
Epist.
72.
speaking
of
those
who
came
from
Heresie
to
the
true
Church
,
saith
,
Because
it
is
of
no
purpose
to
lay
hands
on
them
to
receive
the
holy
Spirit
,
unless
they
receive
the
Baptism
of
the
Church
.
Hieron
.
adversus
Lucifer
.
If
thou
askest
why
one
baptized
in
the
Church
receives
not
the
Spirit
but
by
the
hands
of
the
Bishop
,
which
we
affirm
to
be
given
in
true
Baptism
?
Learn
,
this
observation
descends
from
that
Authority
that
after
the
Lords
Ascension
the
holy
Spirit
came
down
upon
the
Apostles
.
Eusebius
in
his
History
,
lib.
6.
cap.
35.
relates
,
that
Novatus
though
he
were
baptized
,
yet
because
he
was
not
confirmed
or
had
hands
laid
on
him
after
Baptism
,
he
never
obtained
the
Holy
Ghost
.
His
words
are
,
Neither
did
he
get
other
things
wherewith
he
ought
to
have
been
endued
after
Baptism
,
according
to
the
Rule
of
the
Church
,
nor
was
he
sealed
of
the
Bishop
with
the
Lords
seal
(
meaning
Imposition
after
Baptism
)
which
he
having
not
obtained
,
how
could
he
,
I
pray
you
,
obtain
the
Spirit
?
For
modern
learned
men
take
Gerson
out
of
Hugo
,
What
profits
it
that
thou
art
lifted
up
from
thy
fall
by
Baptism
,
unless
thou
also
beest
strengthened
by
Confirmation
?
Estius
in
Heb.
6.1
.
saith
,
The
Apostle
undoubtedly
understands
that
Laying
on
of
Hands
which
is
wont
to
be
administred
to
the
faithfull
presently
after
Baptism
,
of
which
Saint
Luke
,
Acts
8.
Acts
19.
That
is
to
say
,
the
Sacrament
of
Confirmation
,
whereby
the
Spirit
of
God
is
given
to
persons
baptized
,
wherewith
they
being
strengthened
confess
the
Name
of
Christ
undauntedly
among
the
Enemies
of
the
Faith
;
and
then
he
concludes
,
For
that
Hands
were
wont
to
be
laid
upon
baptized
persons
after
the
Example
of
the
Apostles
,
Universa
docet
antiquitas
,
All
antiquity
teacheth
.
Grotius
in
Heb.
6.1
.
Hands
were
laid
upon
baptized
persons
to
obtain
the
strengthening
power
of
the
holy
Spirit
,
and
on
persons
ordained
to
the
Eldership
,
and
on
them
that
were
reconciled
after
sins
,
and
those
who
were
weak
in
body
,
and
on
new
maried
people
,
desiring
a
blessing
from
the
Church
.
Erasmus
in
Heb.
6.1
.
The
first
step
to
Christianity
is
to
repent
of
our
former
life
,
next
that
salvation
is
to
be
hoped
from
God
,
next
that
we
be
purged
in
Baptism
from
our
filth
,
next
that
by
laying
on
of
hands
we
receive
the
holy
Spirit
.
Heming
.
in
Heb.
6.2
.
Imposition
of
hands
was
done
by
the
Bishops
and
Elders
on
persons
examined
(
he
should
have
said
Baptized
)
prayer
and
blessing
being
added
thereto
,
at
this
laying
on
of
hands
the
holy
Spirit
was
often
visibly
given
.
Obj.
But
seeing
Baptism
and
laying
on
of
hands
are
conjoyned
,
how
came
they
to
be
severed
.
Answ.
When
persons
with
a
right
Baptism
came
back
from
Hereticks
or
Schismaticks
to
the
Church
,
they
were
not
rebaptized
,
but
received
onely
by
imposition
of
hands
;
so
the
counsel
of
Arles
,
can
.
8.
If
any
one
come
to
the
Church
from
the
Arrian
Heresie
,
let
the
preachers
of
our
faith
ask
them
their
Creed
,
and
,
if
they
see
they
were
Baptized
into
the
Father
,
Son
and
Spirit
,
let
them
onely
lay
hands
on
them
,
that
they
may
receive
the
holy
Ghost
.
Leo.
Epist.
77.
He
that
is
Baptized
among
Hereticks
let
him
not
be
rebaptized
,
but
let
him
be
confirmed
by
laying
on
of
hands
,
with
calling
upon
the
holy
Spirit
.
Yet
was
not
this
rite
used
every
where
,
for
Gregory
de
consecrat
cap.
4.
saith
.
The
west
was
wont
to
receive
such
as
returned
to
the
Church
from
Hereticks
by
imposition
of
hands
,
but
the
eastern
parts
were
wont
to
receive
them
by
the
anointing
of
Oyl
.
Aug.
against
the
Donatists
,
lib.
5.
c.
23.
Gives
a
reason
hereof
,
and
saith
,
If
laying
on
of
hands
should
not
be
used
to
one
coming
from
Heresie
,
he
would
be
judged
to
be
without
all
fault
,
but
for
the
coupling
of
love
hands
are
laid
on
Hereticks
amended
.
2
When
upon
necessity
any
man
was
Baptized
of
an
ordinary
man
that
the
Baptism
might
be
approved
and
confirmed
,
the
person
Baptized
was
brought
to
the
Bishop
that
he
might
be
confirmed
.
Concil.
Eliberitanum
.
Can.
18.
A
believer
,
and
,
in
case
of
necessity
,
one
instructed
in
the
Faith
,
may
Baptize
,
so
that
if
he
that
shall
be
so
Baptized
shall
live
,
he
bring
him
to
the
Bishop
,
that
by
imposition
of
hands
he
may
be
perfected
.
3
A
third
reason
is
mentioned
by
Hierom
,
in
his
Dialogue
against
the
Luciferians
.
He
saith
,
The
custom
of
the
Churches
was
,
that
the
Bishop
being
about
to
lay
hands
to
the
calling
on
the
Spirit
of
God
,
he
made
haste
to
those
that
were
Baptized
in
lesser
cities
by
Elders
and
Deacons
:
the
meaning
is
,
as
is
after
exprest
,
when
the
Bishop
knew
they
believed
rightly
and
were
lawfully
Baptized
,
he
made
haste
to
lay
hands
on
them
,
and
to
call
upon
the
Spirit
that
they
might
persevere
in
that
faith
.
From
all
these
customes
,
not
onely
the
common
people
,
but
also
sundry
Bishops
long
before
Hieroms
time
came
to
this
opinion
,
as
if
Baptism
were
without
the
Spirit
,
and
that
the
Spirit
was
first
given
and
received
when
the
Bishop
to
the
calling
on
the
Spirit
of
God
laid
hands
on
the
person
Baptized
,
which
Hierom
confutes
,
and
proves
that
Baptism
is
not
without
the
holy
Spirit
.
Answer
to
objections
.
Obj.
1
In
the
laying
hands
on
the
Samaritans
there
were
visible
gifts
conveyed
,
Act.
8.18
.
Simon
saw
that
,
through
laying
on
of
hands
the
Holy
Ghost
was
given
,
Act.
19.6
.
When
Paul
had
laid
his
hands
on
the
twelve
,
they
spake
with
tongues
and
prophesied
,
but
in
imposition
that
is
or
shall
be
by
the
Apostles
of
the
Churches
,
there
are
no
visible
gifts
given
,
therefore
that
imposition
in
Scripture
and
yours
is
not
the
same
.
Answ.
1
That
God
did
sometimes
convey
visible
gifts
after
imposition
of
hands
to
honour
,
it
is
true
,
yet
were
these
visible
gifts
no
more
parts
of
the
ordinance
,
much
less
essentialities
thereof
,
then
Philips
suddain
surreption
or
catching
away
by
the
Spirit
from
the
Eunuch
,
were
any
part
of
the
Eunuchs
Baptisme
,
Act.
8.39
,
40.
this
miraculous
surreption
was
a
confirmation
to
the
Eunuch
.
So
when
the
twelve
spake
with
tongues
after
Baptisme
and
laying
on
of
Hands
,
it
was
onely
a
confirmation
to
them
of
the
truth
of
that
Doctrine
,
and
powerfulness
of
that
person
into
whose
name
they
were
baptized
.
2
The
Apostles
Peter
and
John
,
Acts
8.16
,
17.
would
never
have
come
down
to
Samaria
for
to
do
Miracles
,
for
Philip
had
there
wrought
Miracles
abundantly
,
Acts
8.7
.
in
casting
out
Devils
,
healing
Palseys
,
lameness
,
&c.
therefore
they
came
for
some
other
end
,
which
was
,
that
the
Samaritans
might
receive
the
Spirit
.
Object
.
But
here
were
visible
gifts
given
.
Simon
saw
that
through
laying
on
of
the
Apostles
hands
the
Holy
Ghost
was
given
.
Answ.
There
's
a
sight
of
the
understanding
as
well
as
of
the
eye
.
Simon
might
see
the
Holy
Ghost
given
,
whiles
he
beheld
the
operations
of
the
Spirit
in
Prayer
,
self-denial
,
mortification
,
yet
not
one
gift
given
visible
to
the
bodily
eye
.
But
if
visible
gifts
conspicuous
to
the
bodily
eye
were
given
,
they
were
no
parts
of
the
Ordinance
,
but
Crowns
and
Ornaments
thereof
.
The
Holy
Ghost
may
be
said
to
be
given
,
not
onely
in
gifts
of
Tongues
and
Healings
,
but
also
in
meltings
of
heart
,
Prophesie
,
&c.
2
It
's
a
mistake
to
say
that
in
the
Apostolical
Imposition
always
visible
gifts
were
conveyed
,
such
as
the
natural
eye
could
behold
,
for
Paul
laid
his
hands
on
Timothy
,
and
had
nothing
conveyed
save
inward
gifts
and
grace
,
2
Tim.
1.6
.
Wherefore
I
put
thee
in
remembrance
that
thou
stir
up
the
gift
of
God
which
is
in
thee
,
by
the
putting
on
of
the
Hands
of
me
.
Paul
speaks
of
such
gifts
and
graces
as
were
raked
up
in
ashes
,
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
,
which
the
Apostle
bids
him
rake
out
of
the
ashes
or
make
alive
,
as
you
do
fire
almost
dead
by
blowing
of
it
.
Object
.
But
this
gift
and
grace
given
to
Timothy
was
given
by
the
Presbyters
,
when
he
was
ordained
an
Evangelist
,
and
not
by
Pauls
laying
on
of
hands
after
Baptism
.
Answ.
Paul
speaks
of
such
a
gift
as
was
given
by
the
laying
on
of
his
own
hands
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
the
Imposition
in
Ordination
to
Preaching
was
by
the
Hands
of
all
the
Eldership
,
1
Tim.
4.14
.
where
the
Greek
words
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifying
a
conjunction
of
persons
,
but
2
Tim.
1.6
.
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
denote
the
act
of
one
man
.
Object
.
But
the
Apostles
who
laid
on
Hands
after
Baptism
were
such
Apostles
as
were
immediately
called
of
Christ
,
as
Peter
,
John
,
and
Paul
,
how
will
the
Consequence
hold
from
them
to
the
Apostles
of
the
Churches
?
Answ.
There
's
a
twofold
Call
,
1
Immediate
or
personal
.
2
Mediate
or
virtual
:
the
Apostles
of
the
Churches
,
though
they
act
not
by
an
immediate
and
personal
call
,
yet
they
act
by
a
mediate
or
virtual
call
of
Christ
.
2
Matthias
,
though
chosen
mediately
of
the
Church
,
had
the
same
power
the
eleven
had
,
who
were
immediately
called
of
Christ
,
why
may
not
then
Apostles
chosen
of
the
Churches
have
the
same
power
?
For
what
difference
betwixt
the
eleven
called
immediately
,
and
Matthias
called
mediately
,
or
any
others
of
like
kindes
,
when
they
can
make
their
power
appear
?
and
so
much
the
more
when
persons
,
whether
immediately
or
mediately
called
,
can
make
one
and
the
same
end
appear
in
their
Office
,
viz.
the
work
of
the
Ministry
,
the
perfecting
the
Saints
,
the
edifying
the
Body
of
Christ
.
Quaere
.
Whether
there
be
any
essential
difference
betwixt
the
twelve
Apostles
and
the
Apostles
of
the
Churches
?
3
If
Imposition
after
Baptism
belong
onely
to
Apostles
called
immediately
,
it
had
been
in
vain
to
have
called
it
a
Foundation
,
to
have
conjoyned
it
with
Faith
and
the
Resurrection
,
sith
the
persons
that
had
the
administring
of
it
were
most
of
them
dead
,
and
the
rest
in
a
short
time
would
be
dead
.
Ergo
,
I
conclude
that
Apostles
,
whether
called
immediately
or
mediately
,
may
lay
on
Hands
on
baptized
persons
.
Object
.
But
if
laying
on
of
hands
be
an
ordinance
of
Christ
,
what
is
conveyed
in
it
?
Answ.
An
increase
of
the
Spirit
,
2
Tim.
1.6
.
Stir
up
the
gift
of
God
which
is
in
thee
by
the
putting
on
of
the
hands
of
me
.
So
that
as
the
Spirit
is
conveyed
in
the
use
of
prayer
,
Luk.
11.13
.
and
preaching
,
Act.
10.44
.
Gal.
3.3
,
5.
and
Baptisme
,
Gal.
3.28
.
and
supper
,
1
Cor.
10.16
.
so
also
is
it
conveyed
in
the
laying
on
of
hands
.
Quest.
But
what
are
those
gifts
of
the
Spirit
which
are
or
may
be
conveyed
in
laying
on
of
hands
?
Answ.
1
An
increase
of
all
habits
of
grace
,
as
1
Boldness
to
confess
Christ
.
When
Paul
bids
Timothy
,
stir
up
the
gift
of
God
which
was
in
him
,
ver.
7.
he
shows
what
gift
he
means
,
even
boldness
for
God
,
ver.
7.
God
hath
not
given
us
a
spirit
of
fear
,
but
of
power
,
of
love
,
and
of
a
sound
mind
.
ver.
8.
Be
not
thou
therefore
ashamed
of
the
testimony
of
the
Lord
.
q.d.
he
that
hath
received
the
Spirit
aright
in
laying
on
of
hands
,
hath
an
habitual
intention
to
confess
without
blushing
against
all
oppositions
whatsoever
,
or
at
least
it
is
his
duty
so
to
have
.
2
The
Spirit
is
a
free
agent
,
dividing
to
every
one
severally
as
he
pleaseth
.
1
Cor.
12.11
.
to
one
is
given
a
word
of
wisdom
,
and
knowledge
,
to
another
strengthning
grace
,
to
another
comfort
,
to
another
power
to
resist
temptations
,
to
another
constancy
;
the
Spirit
knowing
what
grace
is
most
wanting
to
his
people
,
in
a
right
receiving
of
an
ordinance
is
wont
to
help
herein
.
Yet
know
that
laying
on
of
hands
is
not
all
this
ordinance
,
or
the
principal
part
thereof
,
but
prayer
is
the
principal
.
So
much
Melchiades
de
consecra
.
dist
.
5.
The
holy
Spirit
gives
beauty
in
Baptisme
to
innocency
,
in
confirmation
he
performes
an
increase
to
grace
.
Chemnitius
cites
some
sentences
out
of
the
ancients
,
as
out
of
Urban
.
All
believers
by
the
laying
on
of
the
hands
of
the
Bishops
ought
to
receive
the
Spirit
after
Baptisme
that
they
may
be
found
full
Christians
,
and
he
the
same
person
gives
to
confirmation
these
prayers
,
that
we
may
become
spiritual
,
that
the
heart
may
be
enlarged
to
wisdom
and
constancy
,
that
we
may
be
wise
to
discerne
good
and
evil
,
to
resist
malice
,
to
resist
wicked
desires
,
that
we
being
kindled
with
the
love
of
eternal
life
may
be
able
to
lift
up
our
mindes
from
earthly
to
heavenly
things
.
Clemens
saith
,
a
person
Baptized
receives
the
seven
forme
grace
of
the
Spirit
,
else
in
no
wise
can
he
be
a
perfect
Christian
,
nor
have
a
place
among
the
perfect
.
Although
he
have
been
Baptized
after
,
he
shows
what
he
means
hereby
,
viz.
a
spirit
of
wisdom
and
understanding
,
a
spirit
of
counsel
and
strength
,
a
Spirit
of
knowledge-and
godliness
,
and
fill
him
with
the
fear
of
God
.
So
much
the
compilers
of
the
Common
Prayer-book
thought
,
who
after
they
had
acknowledged
laying
on
of
hands
ought
to
be
retained
,
saying
,
we
make
supplication
unto
thee
for
these
children
,
upon
whom
after
the
example
of
thy
holy
Apostles
,
we
have
laid
our
hands
,
to
certifie
them
by
this
signe
of
thy
favour
and
goodness
towards
them
,
come
to
adde
,
that
they
apprehended
an
increase
of
grace
to
be
conveyed
therein
,
as
in
the
first
prayer
of
confirmation
appeareth
in
these
words
.
Almighty
God
,
who
hast
vouchsafed
to
regenerate
these
thy
servants
by
water
and
the
holy
Ghost
,
and
hast
given
unto
them
forgiveness
of
all
their
sins
,
strengthen
them
,
O
Lord
,
with
the
holy
Ghost
the
Comforter
,
and
daily
increase
in
them
the
manifold
gifts
of
grace
,
the
Spirit
of
wisdom
and
understanding
,
the
Spirit
of
counsel
and
Ghostly
strength
,
the
Spirit
of
knowledge
and
true
Godliness
,
and
fulfill
them
,
O
Lord
,
with
the
Spirit
of
thy
holy
fear
,
Amen
.
And
then
the
Bishop
laying
on
his
hands
said
these
words
:
Defend
,
O
Lord
,
this
child
with
thy
heavenly
grace
,
that
he
may
continue
thine
for
ever
,
and
daily
increase
in
thy
holy
Spirit
more
and
more
,
untill
he
come
to
thy
everlasting
Kingdom
.
And
in
the
rubrick
after
confirmation
none
were
to
be
admitted
to
the
Lords
Supper
till
such
times
as
they
were
confirmed
.
Object
.
But
,
if
the
Spirit
be
conveyed
in
Laying
on
of
Hands
,
let
us
see
a
Promise
of
God
for
it
,
that
an
increase
of
the
gifts
and
graces
of
the
Spirit
shall
be
given
therein
.
Answ.
A
command
of
God
is
enough
to
receive
an
Ordinance
,
though
there
were
no
Promise
annexed
concerning
benefits
herein
.
Now
I
have
before
proved
a
command
.
2
Some
allege
Acts
2.38
,
39.
Repent
and
be
baptized
for
remission
of
sins
,
and
ye
shall
receive
the
gift
of
the
Holy
Ghost
;
as
if
the
Promise
did
belong
to
Imposition
as
well
as
Baptism
.
3
What
Promise
is
there
of
the
Spirit
in
laying
on
Hands
on
Officers
,
yet
is
it
acknowledged
of
Protestants
generally
that
the
Spirit
is
conveyed
herein
.
4
We
have
Examples
of
Gods
conveying
the
gifts
and
graces
of
the
Spirit
to
Timothy's
heart
herein
,
2
Tim.
1.6
.
which
should
encourage
baptized
persons
to
submit
thereto
,
and
expect
like
benefit
therefrom
.
5
There
is
a
Promise
of
the
increases
and
additions
of
the
Spirit
to
the
Prayer
of
Faith
whensoever
poured
out
,
Luke
11.13
.
and
why
not
to
the
Prayer
of
Faith
when
now
in
this
Ordinance
poured
out
?
Object
.
But
if
Laying
on
of
Hands
were
an
Ordinance
,
God
would
honour
it
to
do
that
for
which
it
is
appointed
.
Answ.
Who
dare
say
God
doth
not
?
1
That
it
's
an
Ordinance
,
appears
,
because
it
's
called
a
Foundation
,
and
because
the
first
Church
was
stated
upon
it
,
and
because
it
was
included
in
the
Commission
,
else
the
Apostles
should
do
that
for
which
they
had
no
command
.
Whereas
some
say
Imposition
is
a
Gift
not
an
Ordinance
,
I
answer
,
what
is
contained
in
it
or
conveyed
by
it
is
a
Gift
,
but
the
Administration
it self
is
an
Ordinance
,
else
Paul
in
the
administring
of
it
upon
Timothy
had
been
a
wil-worshipper
.
3
God
doth
honour
Laying
on
of
Hands
for
that
which
he
appointed
it
,
which
was
to
be
Vehiculum
Spiritus
,
a
Conveyance
of
the
Spirit
,
in
the
increases
of
it
,
as
he
hath
appointed
Baptism
and
the
Supper
.
But
here
is
a
mistake
to
think
Gods
appointment
of
it
was
still
to
convey
miraculous
gifts
,
and
that
therefore
it
was
no
longer
in
force
than
such
gifts
were
conveyed
,
when
these
miraculous
gifts
were
onely
the
Crown
of
this
Ordinance
.
Object
.
We
doubt
not
God
hath
made
sundry
Promises
for
the
increasing
of
spiritual
gifts
and
graces
in
his
People
,
and
for
strengthening
of
them
by
his
Spirit
against
the
Devil
and
Lust
,
but
whether
are
these
Promises
bound
to
the
Laying
on
of
Hands
?
so
that
then
when
Hands
are
laid
on
,
and
by
that
mean
,
the
gifts
and
graces
of
the
Spirit
are
conveyed
,
when
the
Church-Officer
,
or
Apostle
lays
on
their
Hands
.
And
it
's
no
consequence
in
the
Scripture
,
there
is
a
Promise
,
therefore
we
should
invent
a
mean
through
which
it
must
be
applied
.
Answ.
1
In
this
Ordinance
of
Laying
on
of
Hands
there
are
two
things
,
1
The
Prayer
of
Faith
;
the
Promise
is
made
to
the
Prayer
of
Faith
,
and
no
more
to
that
Prayer
of
Faith
than
to
other
Prayers
of
Faith
,
wherein
God
is
sought
to
for
gifts
and
graces
.
2
Through
this
Laying
on
of
Hands
,
as
a
mean
,
the
gifts
and
graces
of
the
Spirit
are
conveyed
,
when
an
Apostle
layeth
on
his
Hands
on
a
fit
believing
subject
.
2
Tim.
1.6
.
Wherefore
I
put
thee
in
remembrance
that
thou
stir
up
the
gift
of
God
which
is
in
thee
,
by
the
putting
on
of
the
hands
of
me
,
as
in
the
Greek
.
See
he
came
to
some
inward
gift
of
the
Spirit
by
the
Apostles
laying
on
of
his
Hands
.
2
Here
is
no
inventing
of
a
mean
to
convey
a
Promise
,
but
it
is
such
a
mean
as
the
Lord
hath
appointed
to
convey
his
Spirit
:
by
such
a
mean
as
the
Apostle
calls
a
Foundation
,
such
a
mean
as
was
a
Chanel
of
the
Spirit
to
Timothy
.
Now
as
to
the
application
of
the
Promise
,
no
man
can
say
that
either
Baptism
,
Supper
,
or
Laying
on
of
Hands
apply
the
Promise
.
It
's
the
Spirit
and
Faith
alone
that
apply
the
Promises
to
the
Soul
.
3
For
Baptism
and
the
Supper
,
concerning
which
there
is
more
clearness
of
revelation
,
we
dare
not
say
they
are
means
through
which
the
graces
of
the
Spirit
must
be
conveyed
,
for
God
is
a
free
Agent
,
but
means
through
which
the
Spirit
may
be
,
and
hath
been
conveyed
;
and
the
like
we
say
of
Laying
on
of
Hands
,
as
in
Timothy's
case
.
4
There
being
sundry
means
and
chanels
of
conveying
the
Spirit
in
the
gifts
and
graces
thereof
to
Believers
,
and
this
of
Laying
on
of
Hands
being
one
,
what
should
hinder
that
a
Believer
may
not
pray
for
the
conveying
of
the
Spirit
in
the
increases
of
it
in
this
Ordinance
?
And
this
may
in
all
Ordinances
stir
us
up
to
pray
for
it
,
because
God
hath
promised
to
pour
out
his
Spirit
in
the
times
of
the
Gospel
,
Zach.
12.10
.
John
14.16
,
17.
I
will
pray
the
Father
and
he
shall
give
you
another
Comforter
,
even
the
Spirit
of
Truth
,
whom
I
will
send
unto
you
from
the
Father
.
See
also
John
14.26
.
John
16.7
,
13.
Luke
24.49
.
God
hath
promised
to
pour
out
of
his
Spirit
upon
all
flesh
in
the
last
days
.
Acts
2.17
.
these
being
the
last
days
we
may
expect
it
.
V.
19.
And
Jesus
arose
and
followed
him
,
and
so
did
his
Disciples
.
We
here
see
Christs
condescention
;
he
doth
not
despise
a
weak
Faith
.
Had
it
not
been
enough
,
if
Christ
had
said
,
Thy
Daughter
liveth
?
but
Christ
goes
after
Jairus
.
Let
us
learn
from
Christ
to
be
easie
and
ready
to
help
afflicted
persons
.
We
may
see
the
weakness
of
Jairus
faith
;
others
with
a
touch
of
Christ
,
or
word
of
Christs
mouth
expected
health
,
but
Jairus
did
not
expect
the
restoring
of
his
Daughter
without
Prayer
and
Laying
on
of
Hands
.
V.
20.
And
behold
,
a
Woman
which
was
diseased
with
an
Issue
of
Bloud
twelve
years
,
came
behinde
him
,
and
touchod
the
Hem
of
his
Garment
.
As
in
Jairus
so
in
this
Woman
four
things
considerable
,
1
That
their
misery
brings
them
both
to
Christ
:
many
would
never
come
to
Christ
were
it
not
for
affliction
,
Psalm
50.15
.
Hosea
5.15.6.1
.
2
That
they
sought
help
from
Christ
as
a
Physician
,
placing
confidence
in
him
,
both
for
soul
and
body
;
so
let
us
,
Zach.
1.13
.
John
1.16
.
3
That
as
the
Woman
touched
the
hem
of
Christs
garment
,
see
that
we
touch
him
by
faith
.
Rom.
10.6
,
7
,
8.
4
The
Issue
of
all
this
,
as
Jairus
had
help
,
so
had
this
Woman
against
her
bloudy
Issue
.
Which
was
diseased
with
an
Issue
of
Bloud
twelve
years
]
Mark
and
Luke
say
she
had
spent
all
her
living
on
Physicians
,
and
had
suffered
many
things
of
them
.
See
the
covetousness
and
cruelty
of
unskilfull
and
ungodly
Physicians
.
Came
behinde
him
]
It
's
like
,
because
the
Multitude
throng'd
him
that
she
could
not
come
before
him
.
And
touched
the
hem
of
his
garment
]
It
's
like
by
a
divine
Impulse
.
V.
21.
For
she
said
within
her self
,
If
I
may
but
touch
his
garment
I
shall
be
whole
.
Aug.
de
verb.
Dom.
Scr.
6.
She
thought
Christ
was
full
of
healing
power
,
as
the
oyntment
poured
upon
Aarons
head
that
went
down
to
the
skirts
of
his
cloathing
;
but
she
mistook
,
thinking
this
flowing
out
was
rather
natural
then
voluntary
.
As
if
Christ
had
acted
rather
by
nature
then
will
.
Yet
is
this
nothing
for
the
worshipping
the
reliques
of
Saints
,
for
it
was
not
the
touching
the
garment
of
Christ
,
but
her
faith
that
made
her
whole
.
V.
22.
But
Jesus
turned
him
about
,
and
when
he
saw
her
,
he
said
,
Daughter
be
of
good
comfort
,
thy
faith
hath
made
thee
whole
;
and
the
woman
was
whole
from
that
hour
.
Luke
adds
,
some
body
hath
touched
me
,
for
I
perceive
that
virtue
is
gone
out
of
me
,
as
if
a
man
perceived
when
blood
goes
out
of
his
veins
.
Quest.
Why
would
not
Christ
have
this
miracle
kept
secret
?
Answ.
1
To
free
the
woman
from
scruple
,
who
was
troubled
in
her
conscience
,
as
if
she
had
stole
her
health
.
2
To
propound
her
faith
for
imitation
.
3
To
prove
his
God-head
by
his
omniscience
.
4
To
strengthen
Jairus
his
faith
whose
daughter
he
was
about
to
raise
from
death
.
5
That
she
might
know
that
she
was
healed
,
not
from
the
touching
of
his
garment
,
but
from
Christ
himself
,
who
knowingly
and
wittingly
healed
her
;
hence
Christ
saith
,
virtue
is
not
gone
out
of
my
garment
,
but
out
of
me
,
Christ
doth
not
give
his
Spirit
to
old
raggs
and
clouts
:
had
the
virtue
been
in
the
garment
it
would
have
had
the
same
effect
on
others
that
touched
it
.
Christ
was
touched
by
her
Faith
.
Many
follow
Christ
that
onely
press
him
,
but
they
onely
touch
him
that
lay
hold
on
him
by
Faith
,
and
know
that
Christ
doth
not
as
Princes
,
cast
their
alms
they
know
not
to
whom
.
6
That
the
woman
might
come
forth
as
a
witness
.
Probably
they
would
not
have
believed
Christs
testimony
of
himself
,
but
her
confession
must
needs
prevail
with
them
.
Daughter
,
be
of
good
comfort
,
thy
faith
hath
made
thee
whole
]
Christ
helps
the
weakness
of
her
Faith
.
Unless
her
trembling
had
been
faulty
,
Christ
would
not
have
raised
her
up
.
She
comes
to
Christ
trembling
,
Mark
5.33
.
Luk.
8.47
.
knowing
what
was
done
in
her
,
and
tells
him
all
the
truth
.
Persons
that
do
things
privily
are
wont
to
tremble
,
fearing
least
they
be
found
out
,
so
this
woman
.
Now
Christ
encourages
her
,
signifying
withall
that
it
was
not
her
touching
his
garment
but
her
perswasion
of
his
divine
power
that
conduced
to
her
healing
.
Yet
doth
not
every
faith
touch
Christ
,
but
that
onely
which
is
saving
.
Now
as
she
got
healing
,
so
we
remission
of
sins
by
such
a
faith
in
Christ
,
and
as
she
went
away
in
peace
hereby
,
so
by
faith
in
Christ
we
have
peace
,
Rom.
5.1.15.13
.
Thy
Faith
hath
made
thee
whole
]
My
power
hath
done
it
efficiently
,
I
perceive
virtue
is
gone
out
of
me
;
thy
Faith
hath
done
it
instrumentally
,
not
by
way
of
merit
,
nor
as
if
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
credere
,
or
the
act
of
believing
did
it
,
but
by
way
of
apprehension
,
receiving
my
grace
and
favour
.
Poor
believers
,
though
they
come
trembling
to
Christ
,
yet
they
go
from
him
comforted
and
supported
,
so
true
is
that
promise
.
Joh.
6.37
.
he
calls
her
daughter
,
as
being
by
him
begotten
to
a
new
life
;
so
when
Christ
forgave
the
Palsey-man
,
he
called
him
Son
,
Matth.
9.2
.
V.
23.
And
when
Jesus
came
into
the
Rulers
house
and
saw
the
minstrels
and
people
making
a
noise
:
V.
24.
He
said
unto
them
,
Give
place
,
for
the
maid
is
not
dead
but
sleepeth
.
Jesus
came
into
the
Rulers
house
]
Christ
goes
from
healing
the
woman
with
the
bloody
issue
,
into
the
Rulers
house
,
where
is
seen
both
his
wisdom
in
deferring
to
help
the
Rulers
daughter
,
till
his
daughter
was
dead
,
and
also
his
goodness
in
helping
the
Rulers
Faith
by
this
miracle
on
the
woman
,
2
In
raysing
up
his
Faith
,
Fear
not
,
onely
believe
,
so
Mark.
He
saw
the
minstrels
and
people
making
a
noise
]
Who
were
hired
at
the
Funeral
to
sing
some
sorrowful
song
,
containing
the
virtues
of
the
deceased
;
and
,
to
stir
up
mourning
and
tears
from
friends
and
neighbours
,
there
were
both
men
mourners
,
Eccles.
12.
and
women
mourners
,
Jer.
9.17
.
The
heathens
thought
this
a
mean
to
appease
the
infernal
Spirits
.
Ambros
.
in
Luc.
8.
also
Marcellinus
,
lib.
19.
writes
they
mourned
seven
dayes
,
the
Men
and
Women
singing
sad
funeral
songs
:
but
for
piping
at
funerals
it
was
more
late
.
Not
as
if
mourning
for
the
dead
were
unlawful
,
for
Abraham
mourned
for
Sarah
,
Gen.
23.3
.
also
Gen.
50.10
.
Josephs
house
mourned
for
Jacob
with
a
great
and
fore
lamentation
,
and
himself
made
a
mourning
for
his
Father
seven
dayes
,
the
Egyptians
mourned
for
Jacob
threescore
and
ten
dayes
,
ver.
3.
Israel
mourned
thirty
dayes
for
Aaron
.
There
were
great
lamentations
made
for
Josiah
,
Zach.
12.13
.
Bos
bovem
requirit
,
non
ego
te
frater
?
Amb.
One
ox
lows
for
another
,
and
shall
not
we
bewail
one
another
?
We
are
bid
to
go
to
the
house
of
mourning
,
Eccles.
7.1
.
Bewail
the
burning
the
Lord
hath
kindled
,
Levit.
10.6
.
Rachel
weeping
for
her
children
and
would
not
be
comforted
.
2
When
it
is
hopeless
.
1
Thess.
4.13
.
Sorrow
not
as
others
that
have
no
hope
.
3
When
it
is
feigned
.
As
in
these
hired
mourners
,
The
mourners
go
about
the
streets
,
Eccles.
12.
Many
pretend
to
mourn
for
those
of
whose
death
they
are
glad
.
4
When
it
is
heathenish
,
Levit.
19.28
.
Deut.
14.1
.
the
heathens
thought
these
to
be
funeral
dues
to
the
dead
.
He
said
unto
them
,
give
place
]
1
Because
of
the
troublesome
noyse
they
made
.
2
Because
they
were
no
fit
witnesses
of
the
miracle
.
The
maid
is
not
dead
but
sleepeth
]
1
Because
death
to
the
Godly
is
as
a
sleep
,
for
after
sleep
we
arise
refreshed
;
so
in
the
resurrection
.
2
Because
,
in
respect
of
God
,
dead
men
are
as
if
they
were
asleep
;
so
Lazarus
is
said
to
sleep
,
Joh.
11.11
.
All
godly
souls
live
to
him
.
3
She
was
not
absolutely
dead
,
as
the
multitude
thought
,
as
if
she
could
not
be
brought
back
again
to
life
,
but
onely
for
a
while
.
4
Though
death
and
sleep
are
distinguished
,
yet
are
they
near
one
to
another
;
for
death
seems
a
continual
sleep
,
and
sleep
seems
a
short
death
.
Let
us
not
fear
death
,
for
God
can
as
easily
raise
up
men
from
death
,
as
men
that
are
asleep
from
their
sleep
.
4
She
is
not
dead
in
respect
of
her
soul
,
which
is
the
better
part
,
Eccles.
12.7
.
the
Spirit
returns
to
God
.
5
In
respect
of
Christ
his
omnipotent
power
;
death
it self
was
to
him
but
as
a
sleep
,
because
he
knew
he
could
as
easily
raise
her
to
life
as
any
man
could
awaken
a
person
asleep
;
yea
more
easily
,
for
sometimes
we
call
three
or
four
times
to
a
man
in
sleep
,
though
yet
she
might
be
dead
to
others
.
Hence
he
saith
,
Talitha
Cumi
,
i.e.
Damosel
arise
But
sleepeth
]
The
death
of
the
godly
is
as
a
sleep
.
Steven
fell
asleep
,
Act.
7.60
.
Sundry
of
the
Corinthians
,
1
Cor.
11.30
.
Lazarus
,
Joh.
11.11
.
David
fell
asleep
and
saw
corruption
:
Act.
13.36
.
Christ
is
the
first
fruits
of
them
that
slept
,
1
Cor.
15.20
.
Death
is
resembled
to
a
sleep
,
1
Because
of
refreshment
we
have
thereby
;
as
the
body
is
refreshed
after
sleep
,
so
shall
we
be
in
the
resurrection
,
after
we
have
slept
the
sleep
of
death
.
2
In
sleep
there
is
such
a
binding
of
the
sences
,
that
the
body
seems
to
be
liveless
,
so
that
it
neither
moves
nor
regards
any
object
that
is
before
it
,
nor
any
relation
that
is
next
unto
it
.
Quest.
But
seeing
Christ
saith
that
the
maid
slept
,
whether
do
the
souls
sleep
in
the
bodies
till
the
resurrection
,
or
are
they
annihilated
till
that
time
?
Answ.
They
are
not
annihilated
,
being
they
act
intellectually
,
and
the
souls
being
absent
from
the
body
are
present
with
the
Lord
,
2
Cor
5.1
,
2.
They
that
dye
in
the
Lord
are
pronounced
blessed
,
from
henceforth
,
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
the
moment
of
their
departure
,
Rev.
14.13
.
Now
all
blessedness
consists
in
action
,
which
is
contrary
to
annihilation
.
2
They
do
not
sleep
;
if
so
,
why
would
Paul
have
desired
to
be
dissolved
and
to
be
with
Christ
,
Phil.
1.23
.
why
doth
Paul
say
,
we
would
not
be
unclothed
,
but
clothed
upon
,
that
mortality
might
be
swallowed
up
of
life
,
2
Cor.
5.4
.
As
the
souls
of
the
wicked
are
at
present
tormented
,
so
the
souls
of
the
godly
are
at
present
in
bliss
,
Jude
7.
The
souls
of
the
Sodomites
in
Judes
time
were
suffering
the
vengeance
of
eternal
fire
.
So
the
rich
man
,
Luke
16.24
.
saith
,
I
am
tormented
in
this
flame
;
Not
,
I
may
be
,
or
shall
be
,
but
am
at
present
.
Besides
the
souls
under
the
Altar
cry
,
How
long
Lord
!
Rev.
6.9
.
Therefore
though
Saints
have
not
a
personal
blessedness
before
the
day
of
judgement
,
yet
have
they
a
blessedness
of
soul
,
the
receiving
whereof
doth
not
exclude
ful
personal
blessedness
at
the
coming
of
Christ
,
but
is
an
earnest
peny
thereof
,
as
we
see
in
the
thief
,
who
was
admitted
the
same
day
he
suffered
,
not
into
an
earthly
paradise
,
which
by
the
flood
was
dissolved
,
but
into
a
Paradise
of
glory
,
whereinto
Paul
was
taken
up
,
2
Cor.
12.2
.
compared
with
v.
4.
That
which
ver.
2.
he
calls
the
third
heaven
,
ver.
4.
he
calls
Paradise
.
And
they
laughed
him
to
scorn
]
Being
carnal
,
and
not
considering
the
power
of
Christ
,
they
laughed
him
to
scorne
,
as
thinking
it
absurd
and
impossible
that
Christ
should
restore
her
to
life
.
Christ
rejecting
them
takes
three
Disciples
to
witness
this
miracle
,
Luk.
8.51
.
for
they
were
not
worthy
to
see
that
they
did
not
believe
.
V.
25.
But
when
the
people
were
put
forth
,
he
went
in
,
and
took
her
by
the
hand
,
and
the
maid
arose
.
Mark
hath
it
,
Talitha
cumi
,
Damosel
,
I
say
to
thee
,
Arise
.
Talitha
cumi
,
Christ
did
not
use
these
Syriack
words
to
be
used
by
way
of
inchantment
,
as
some
have
done
,
supposing
by
the
repetition
of
these
and
such
like
,
they
could
do
wonders
,
but
that
the
power
of
Christs
words
in
raising
up
the
dead
might
be
made
manifest
.
In
that
he
uses
the
words
,
I
say
to
thee
,
Mark
5.41
.
He
puts
a
difference
bewixt
those
who
raised
up
others
to
life
by
his
power
,
as
Peter
did
Dorcas
,
and
himself
who
raised
this
Damosel
up
by
his
own
word
and
power
.
q.d.
I
the
Lord
of
life
and
death
command
thee
,
who
though
thou
art
dead
as
to
nature
,
yet
thou
sleeps
as
to
me
,
I
command
thee
that
thou
arise
and
stand
up
.
The
learned
say
Cumi
is
a
Syriack
word
which
signifies
to
stand
,
which
is
the
posture
of
men
in
health
,
in
opposition
to
lying
which
is
the
posture
of
sick
men
.
Took
her
by
the
hand
]
Luke
adds
,
he
said
,
Maid
,
arise
,
such
a
voice
after
to
Lazarus
,
Lazarus
,
come
forth
.
The
voyce
was
from
his
humane
nature
,
the
power
from
his
divinity
.
It
was
the
omnipotent
Word
of
God
and
of
the
man
Christ
.
Luke
adds
that
her
Spirit
came
again
and
she
arose
,
cap.
8.55
.
straightway
:
the
immortal
soul
of
man
is
separable
from
the
body
;
so
Eliah
stretched
himself
upon
the
child
and
said
,
I
pray
thee
,
O
Lord
,
let
this
childs
soul
come
into
him
again
,
1
King
.
17.21
.
in
death
the
body
returns
to
dust
,
and
the
Spirit
to
God
who
gave
it
,
Eccles.
12.7
.
now
when
God
permits
a
soul
to
return
to
its
body
,
it
's
quickned
and
rises
again
,
as
we
see
in
Ezekiels
dry
bones
,
cap.
37.7
.
Mark
cap.
5.42
.
adds
,
that
her
Parents
were
astonished
with
a
great
astonishment
,
as
such
suddain
sights
are
wont
to
do
.
Luke
cap.
8.56
.
adds
,
He
charged
them
that
they
should
tell
no
man
what
was
done
:
not
that
he
would
hinder
persons
from
believing
on
him
through
the
fame
thereof
,
but
to
stop
the
rage
of
the
Pharisees
against
him
,
who
were
sorely
provoked
by
his
miracles
.
2
To
teach
us
from
his
example
to
shun
all
desire
of
vain
glory
,
seeing
he
would
have
so
great
a
work
concealed
.
3
That
the
ruler
and
his
wife
might
not
be
proud
of
this
priviledge
.
And
the
maid
arose
]
Mark
adds
,
Christ
commanded
to
set
meat
before
her
.
cap.
5.53
.
to
shew
not
onely
that
she
was
alive
,
but
also
was
well
and
in
health
.
V.
26.
And
the
fame
hereof
went
abroad
into
all
that
Land
.
Lest
any
man
should
think
the
Miracle
was
feigned
,
Christ
adds
,
The
fame
hereof
went
abroad
into
all
that
Land
.
The
whole
Countrey
were
witnesses
and
doubtless
praised
the
work
,
as
a
new
unheard
of
thing
,
and
consequently
acknowledged
Christ
as
the
Messias
.
There
were
three
Christ
raised
from
death
,
this
Maid
,
the
Widows
so
n
of
Naim
and
Lazarus
.
V.
27.
And
when
Jesus
departed
thence
,
two
blinde
men
followed
him
,
crying
and
saying
,
Thou
Son
of
David
have
mercy
on
us
.
In
this
History
three-things
,
1
The
Petition
of
two
blinde
men
,
set
down
,
1
From
their
following
Christ
and
crying
unto
him
in
the
way
,
v.
27.
2
From
their
following
him
to
the
house
,
v.
28.
2
We
have
Christ
his
grant
,
amplified
,
1
From
the
antecedent
Question
,
Believe
ye
that
I
am
able
to
do
this
?
together
with
the
blinde
mens
Answer
,
They
said
unto
him
,
Yea
Lord
.
2
From
the
present
cure
,
v.
29.
Then
touched
he
their
eys
,
saying
,
According
to
your
faith
be
it
unto
you
.
3
From
the
following
effect
,
v.
30.
Their
eys
were
opened
.
4
From
the
Injunction
Christ
lays
on
them
,
v.
30.
Jesus
straitly
charged
them
,
saying
,
See
that
no
man
know
it
.
3
The
unthankfulness
and
disobedience
of
the
blinde
men
.
They
,
when
they
were
departed
,
spread
abroad
his
fame
in
all
that
Countrey
.
Two
blinde
men
]
These
(
whether
from
the
reports
of
his
Miracles
,
or
whether
from
the
Prophesie
of
the
Messiah
,
Isai
35.5
.
The
eys
of
the
blinde
shall
be
opened
)
desire
Christ
to
restore
their
sight
.
The
loss
of
sight
is
a
great
loss
.
1
Sight
is
the
largest
of
senses
,
whereas
the
ear
onely
takes
in
sounds
,
the
smelling
takes
in
odours
,
but
the
eye
takes
in
,
not
onely
quantities
and
motions
,
but
colour
and
figure
.
The
eye
is
not
satisfied
with
seeing
,
Eccles.
1.8
.
2
Sight
is
the
most
comfortable
sense
.
There
are
many
glorious
objects
in
Heaven
and
Earth
,
but
little
content
should
we
have
,
had
we
not
sight
to
behold
them
.
Hence
to
behold
the
glorious
objects
of
Heaven
,
the
eys
shall
be
raised
up
,
so
that
we
shall
see
our
Redeemer
,
not
with
other
,
but
with
these
eys
,
Job
19.26
.
3
Sight
is
the
most
affective
sense
.
No
sense
runs
quicker
into
the
spirits
of
men
.
Hence
Jacob
,
though
he
heard
Joseph
was
alive
,
yet
would
go
and
see
him
before
he
dies
,
Gen.
45.28
.
Matth.
13.17
.
4
Sight
is
the
most
satisfactory
sense
.
See
how
greatly
the
Queen
of
Sheba
was
satisfied
with
what
she
saw
,
1
Kings
10.4
,
7.
she
had
heard
of
Solomons
glory
,
but
she
did
not
believe
it
till
her
eys
had
seen
it
,
then
she
breaks
out
,
v.
8.
The
sight
of
the
eys
is
better
than
the
wandring
of
the
desire
,
Eccles.
6.9
.
The
affliction
of
these
blinde
men
was
the
greater
,
in
that
they
were
deprived
of
this
sense
;
yet
even
such
sometimes
have
the
want
of
seeing
eys
made
up
with
sight
of
minde
,
as
Didymus
St.
Hieroms
Master
,
who
was
comforted
by
a
Friend
that
came
to
visit
him
,
that
though
he
wanted
the
eys
which
Mice
and
Flies
had
,
yet
he
had
an
intuitive
mental
sight
,
which
Angels
had
,
by
which
God
was
seen
.
About
these
blinde
men
consider
,
1
Their
Importunity
.
They
followed
Christ
,
and
spake
and
cried
unto
him
.
Sense
of
misery
should
make
us
importunate
;
so
the
Woman
of
Cana
,
Matth.
15.22
.
and
the
Widow
with
the
unjust
Judg.
Luke
18.7
.
Acts
12.5
.
2
Their
faith
.
Thou
Son
of
David
have
mercy
on
me
.
It
was
the
ordinary
style
of
the
Messias
,
for
the
Promises
made
to
David
,
2
Sam.
7.12
,
13
,
16.
I
will
set
up
thy
seed
after
thee
,
and
will
establish
the
throne
of
his
kingdom
for
ever
.
Psalm
89.3
,
4.
I
have
sworn
unto
David
my
servant
,
thy
seed
will
I
establish
for
ever
,
and
build
up
thy
throne
to
all
generations
.
Psalm
132.11
.
Hence
the
children
cried
,
Hosanna
to
the
Son
of
David
,
Matth.
21.16
.
Now
the
People
judged
by
the
great
Miracles
Christ
did
,
that
he
was
this
Son
of
David
,
John
7.31
.
The
People
believed
on
him
,
and
said
,
When
Christ
cometh
,
will
he
do
more
Miracles
than
those
which
this
man
hath
done
?
As
these
blinde
men
saw
the
God-head
of
Christ
shine
forth
in
his
Miracles
,
so
saw
they
the
humane
nature
of
Christ
,
in
that
he
was
Davids
Son
;
and
so
they
rested
on
him
as
the
Messias
,
both
God
and
Man
.
V.
28.
And
when
he
was
come
into
the
house
,
the
blinde
men
came
unto
him
,
and
Jesus
saith
unto
them
,
Believe
ye
that
I
am
able
to
do
this
?
they
say
unto
him
,
Yea
Lord
.
Christ
defers
the
answering
of
them
to
try
their
faith
and
patience
,
hence
he
answered
them
not
in
the
way
,
till
they
came
to
the
house
where
he
was
,
which
was
at
Capernaum
,
c.
4.13
.
Believe
ye
that
I
am
able
to
do
this
?
]
Quest.
Whether
belief
of
Gods
power
without
the
mercy
of
God
be
the
object
of
our
faith
?
Answ.
Christ
saw
their
belief
of
Gods
mercy
,
because
they
desired
mercy
,
and
because
they
acknowledged
him
,
to
be
the
Messiah
;
the
doubt
lay
onely
about
Christs
power
.
They
say
unto
him
,
Yea
Lord
]
Where
there
is
a
belief
of
Gods
power
,
there
is
a
knowledg
,
in
some
measure
,
that
we
do
believe
it
.
Faith
is
like
a
Bucket
,
every
faith
draws
something
from
God
;
the
greater
the
Bucket
is
the
more
is
drawn
at
a
time
.
Yet
doth
a
weak
faith
receive
Christ
,
and
his
benefits
,
as
a
weak
Palsey
shaking
hand
is
able
to
receive
a
pardon
.
V.
29.
Then
touched
he
their
eys
,
saying
,
According
to
your
faith
be
it
unto
you
.
That
Christ
may
stir
them
up
to
examine
their
faith
,
he
tells
them
that
they
shall
receive
according
to
it
,
withall
puts
a
difference
betwixt
the
meritorious
cause
of
their
healing
,
which
was
himself
,
and
the
Instrument
apprehending
and
receiving
this
benefit
which
was
their
faith
.
2
And
withall
shews
that
faith
doth
not
go
empty
handed
from
God
.
John
6.37
.
He
that
comes
to
me
I
will
in
no
wise
cast
off
.
V.
30.
And
their
eys
were
opened
,
and
Jesus
straitly
charged
them
,
saying
,
See
that
no
man
know
it
.
Their
eys
were
opened
]
Not
their
ey-lids
but
their
eys
;
some
skin
growing
over
,
Christ
with
his
touch
healed
and
gave
them
a
perfect
power
of
sight
.
And
Jesus
straitly
charged
them
,
saying
,
See
that
no
man
know
it
]
That
is
,
till
I
give
you
leave
to
divulge
it
.
The
Reasons
were
,
1
Lest
the
Pharisees
should
,
being
moved
with
envy
,
cause
him
presently
to
depart
,
as
shortly
they
did
.
2
That
,
after
his
Doctrine
had
been
further
preached
,
this
and
divers
other
Miracles
might
come
out
together
,
and
the
matter
be
so
much
more
stupendous
,
as
it
was
in
Elizabeth
,
who
hid
her self
five
moneths
,
Luke
1.24
.
3
To
teach
us
sobriety
that
we
should
be
ready
to
do
good
in
secret
,
though
no
present
praise
should
accompany
our
so
doing
.
V.
31.
But
they
,
when
they
were
departed
,
spread
abroad
his
fame
in
all
that
Countrey
.
Quest.
Whether
did
the
blinde
men
well
herein
?
Answ.
In
no
wise
.
Whatsoever
good
meanings
they
might
have
,
of
promoting
the
glory
of
Christ
,
or
of
satisfying
those
who
questioned
them
how
they
came
to
their
sight
,
yet
ought
they
to
keep
close
to
the
command
of
Christ
,
Prov.
4.24
,
25.
No
sacrifice
is
like
obedience
:
they
were
not
called
to
spread
the
Name
of
Christ
to
others
,
hence
they
sinned
.
Every
soul
that
spreads
the
Name
of
Christ
had
need
to
look
to
his
and
their
call
.
Some
persons
have
no
call
at
all
.
Wicked
persons
have
no
call
to
take
Gods
name
in
their
mouth
,
nor
godly
men
neither
,
in
these
cases
wherein
they
are
expresly
forbid
.
Let
not
any
pretence
in
the
world
exempt
us
from
a
plain
command
of
God
,
not
the
saving
of
our
liberties
,
lives
,
estates
,
no
not
the
promoting
the
glory
of
Christ
.
Not
to
ly
for
God
,
Job
13.6
,
7.
It
was
a
good
speech
of
a
late
Prince
in
this
Nation
,
Sin
not
against
Conscience
no
not
for
the
sake
of
the
holy
Trinity
.
The
works
of
Christ
are
to
be
published
abroad
,
but
not
against
an
express
command
of
Christ
.
And
so
much
more
cautelous
should
we
be
,
when
we
are
straitly
charged
not
to
violate
this
or
that
command
,
as
the
blinde
men
were
here
straitly
charged
or
threatened
,
as
Expositors
render
the
word
:
though
all
the
commands
of
Christ
are
grounded
upon
reason
,
yet
are
we
not
too
curiously
to
pry
into
the
reason
of
the
commands
,
as
probably
these
blinde
men
might
do
,
as
to
look
to
the
command
it self
.
If
it
be
interpreted
to
be
sawciness
to
dispute
the
commands
of
men
,
who
are
over
us
,
what
sawciness
is
it
then
to
dispute
the
commands
of
the
Lord
?
Neither
can
the
blinde
mens
good
intention
excuse
them
,
for
Uzzah
had
the
same
,
and
Paul
in
persecuting
the
Saints
,
Acts
26.11
.
nor
yet
their
zeal
,
for
the
Jews
in
stablishing
their
own
righteousness
,
had
the
zeal
of
God
herein
,
Rom.
10.2
,
3.
V.
32.
As
they
went
out
,
behold
,
they
brought
to
him
a
dumb
man
possessed
with
a
Devil
.
In
this
History
we
have
these
things
,
1
A
dumb
man
possessed
with
a
Devil
brought
to
Christ
,
v.
32.
2
The
casting
out
the
Devil
by
Christ
,
v.
33.
3
The
effects
hereof
,
1
The
multitudes
marvelled
,
saying
,
It
was
never
so
seen
in
Israel
,
v.
34.
2
The
Pharisees
blasphemed
,
saying
,
He
casteth
out
devils
through
the
Prince
of
the
devils
.
A
dumb
man
]
That
is
deaf
and
dumb
,
for
they
that
are
deaf
from
their
birth
are
wont
to
be
dumb
,
for
they
that
cannot
hear
cannot
learn
words
to
express
themselves
,
There
were
many
persons
would
not
believe
there
were
any
devils
,
as
Sadduces
and
others
:
for
the
conviction
of
these
,
when
they
shall
see
ignorant
men
possessed
to
speak
strange
languages
,
they
never
learned
,
as
Greek
and
Latine
,
they
may
see
there
are
devils
.
This
cure
amongst
the
rest
hath
a
Behold
put
upon
it
.
It
's
probable
that
this
man
was
not
dumb
from
his
birth
,
but
made
dumb
by
the
devil
,
because
,
when
the
devil
was
cast
out
the
dumb
spake
.
Now
if
you
ask
why
God
would
suffer
the
devil
to
possess
men
?
It
is
to
let
us
see
the
power
that
the
devil
hath
in
possessed
men
,
for
look
as
when
he
possesses
the
body
he
makes
one
blinde
,
another
deaf
and
dumb
,
and
bindes
a
third
that
they
cannot
move
themselves
,
as
he
did
that
daughter
of
Abraham
,
Luke
13.16
.
for
eighteen
years
together
,
so
Satan
when
he
reigns
in
the
hearts
of
natural
men
,
he
makes
them
blinde
,
dumb
,
deaf
,
and
senseless
,
to
all
spiritual
things
.
V.
33.
And
when
the
devil
was
cast
out
,
the
dumb
spake
,
and
the
multitudes
marvelled
,
saying
,
It
was
never
so
seen
in
Israel
.
God
hath
given
us
our
tongues
to
sound
forth
his
praises
,
and
means
whereby
we
may
edifie
one
another
;
hence
those
Satan
cannot
draw
to
blasphemy
,
railing
,
filthy
speaking
,
he
lays
snares
for
to
make
them
dumb
,
as
it
's
like
he
did
this
poor
man
.
Christ
doth
not
require
faith
of
this
possessed
man
,
as
he
did
of
the
blinde
men
,
because
he
was
dumb
and
deaf
,
and
being
deaf
he
could
neither
hear
nor
answer
;
but
Christ
,
upon
the
intreaty
of
those
who
brought
him
,
healed
him
.
Christ
requires
of
us
onely
acording
to
the
means
he
gives
.
Devil
was
cast
out
]
For
the
manner
of
the
casting
out
of
the
devil
the
Text
is
silent
,
it
's
like
Christ
commanded
the
devil
to
come
out
of
him
.
Multitudes
marvelled
,
saying
,
It
was
never
so
seen
in
Israel
]
Hyperbole
,
for
Christ
had
done
greater
miracles
,
from
which
the
multitude
did
not
derogate
.
1
But
the
scope
of
the
present
wonderment
was
to
stir
up
one
another
to
look
on
him
as
the
Messiah
.
Wonder
was
the
beginning
of
Philosophy
;
Propter
admirari
coeperunt
homines
Philosophari
,
here
wonder
was
the
beginning
of
salvation
.
2
To
extol
Christ
above
any
of
the
old
Prophets
,
as
Elias
,
Isaias
,
Jeremy
,
&c.
none
of
whom
had
done
so
many
and
so
great
miracles
.
Christ
spent
a
whole
day
in
doing
miracles
.
Christ
did
not
lay
staff
upon
the
sick
,
nor
cover
them
with
his
garment
,
but
cured
them
with
his
Word
.
V.
34.
But
the
Pharisees
said
,
He
casteth
out
devils
through
the
Prince
of
the
devils
.
Look
as
the
Sun
,
Moon
and
Stars
,
according
to
the
variety
of
the
subject
,
have
variety
of
influences
,
the
Sun
softens
wax
,
hardens
clay
,
they
beget
one
thing
and
corrupt
another
;
so
the
Sermons
and
Miracles
of
Christ
,
which
stir'd
up
admiration
and
reverence
in
the
multitude
,
in
the
Pharisees
stir
up
opposition
and
blasphemy
.
One
cause
brings
forth
diversity
of
effect
,
as
the
Word
,
2
Cor.
2.15
.
and
also
the
Supper
,
1
Cor.
11.29
.
The
Pharisees
said
,
He
casteth
out
devils
]
Here
was
their
blasphemy
,
not
far
from
the
sin
against
the
holy
Ghost
,
if
not
the
very
same
,
out
of
malice
to
ascribe
that
to
the
devil
which
was
done
by
the
finger
of
God
.
Men
that
are
maliciously
affected
will
calumniate
the
most
glorious
works
of
God
,
yea
and
speak
against
Preachers
and
their
Sermons
and
expositions
,
how
godly
soever
.
Through
the
Prince
of
the
devils
]
The
Prince
of
the
devils
is
the
same
that
is
called
the
Prince
of
this
world
,
John
12.31
.
As
there
is
an
order
among
the
good
Angels
,
so
is
there
among
the
devils
,
Eph.
6.12
.
Thus
did
the
Pharisees
blaspheme
,
Matth.
12.24
.
Luke
11.15
.
against
whom
Christ
sufficiently
disputes
,
That
if
Satan
cast
out
Satan
,
how
can
then
his
Kingdome
stand
?
Now
this
Prince
of
the
devils
is
the
same
that
elsewhere
is
called
Beelzebub
,
the
god
of
Flies
,
an
idol
of
the
Ekronites
.
V.
35.
And
Jesus
went
about
all
the
Cities
and
Villages
,
teaching
in
the
Synagogues
,
and
preaching
the
Gospel
of
the
Kingdome
,
and
healing
every
sickness
,
and
every
disease
among
the
people
.
We
have
four
things
considerable
to
the
end
of
this
Chapter
.
1
The
mercifull
and
charitable
affection
of
Christ
,
in
that
he
went
about
all
the
Cities
and
Villages
,
preaching
the
Gospel
and
healing
their
diseases
,
therein
showing
mercy
to
their
souls
and
bodies
,
v.
35.
2
The
motive
that
moved
him
thereto
,
which
was
his
compassion
,
or
his
yerning
bowels
,
v.
36.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
word
.
Compassion
is
the
feeling
of
another
mans
passion
.
3
The
object
of
this
compassion
,
it
was
forlorn
souls
who
were
as
sheep
without
a
Shepherd
.
For
though
they
had
Annas
and
Caiphas
and
many
others
Priests
,
Scribes
and
Pharisees
,
who
boasted
themselves
to
be
Pastors
,
yet
Christ
did
not
acknowledge
them
so
to
be
.
4
The
remedy
Christ
propounds
for
relieving
these
famished
souls
,
which
was
,
that
Christ
speaks
unto
his
Disciples
,
and
in
them
to
all
other
Christians
,
who
were
potent
with
God
,
to
pray
to
the
Lord
of
the
Harvest
to
send
forth
labourers
.
Two
grounds
Christ
gives
for
our
so
praying
,
1
The
greatness
of
the
harvest
,
multitudes
of
hearers
not
yet
converted
,
and
many
converted
persons
who
stand
need
of
building
up
.
2
The
fewness
of
labourers
,
that
is
of
such
who
were
able
and
willing
to
work
in
Gods
Vineyard
.
Jesus
went
about
all
the
Cities
]
Here
's
Christ
his
unweariedness
in
doing
the
Lords
work
.
It
appears
they
had
Synagogues
both
in
Cities
and
Villages
,
John
18.20
.
Jesus
said
,
I
spoke
openly
to
the
world
,
I
ever
taught
in
the
Synagogue
,
and
in
the
Temple
,
whither
the
Jews
always
resort
,
and
in
secret
have
I
said
nothing
.
Now
Christ
went
up
and
down
to
preach
among
them
.
Where
people
have
any
desire
after
means
of
grace
,
some
help
should
be
afforded
to
them
,
Acts
16.
When
Paul
in
a
Vision
saw
a
man
of
Macedonia
saying
,
Come
over
and
help
us
,
Paul
gathered
that
he
had
a
call
to
go
thither
.
Moreover
,
because
the
Apostles
and
Christ
could
not
go
every
where
,
they
went
onely
to
the
Cities
and
Villages
,
that
from
thence
the
Gospel
might
be
scattered
up
and
down
in
the
Country
.
And
Villages
]
For
even
the
souls
of
persons
in
Villages
ought
to
be
precious
;
such
was
Cenchrea
a
Village
and
Haven
near
to
Corinth
.
Many
Preachers
thrust
together
in
Cities
for
outward
accommodations
,
yea
even
there
where
their
Ministry
is
loathed
,
whiles
many
poor
breathing
souls
in
the
Villages
are
hunger
starved
.
There
may
be
a
temptation
upon
Teachers
herein
,
who
are
heartless
in
preaching
,
unless
they
have
a
numerous
auditory
to
hear
;
we
may
desire
to
preach
to
many
,
because
where
there
are
many
in
likelihood
some
wil
be
gained
;
yet
not
to
preach
onely
to
many
,
for
where
the
Gospel
comes
but
now
and
then
,
people
are
apt
to
receive
it
with
more
relish
:
as
in
fishing
so
in
preaching
,
in
fresh
waters
where
the
net
is
cast
seldome
there
is
now
and
then
the
greatest
draught
of
fish
,
so
where
the
Gospel
comes
but
seldome
,
persons
often
highly
esteem
it
,
whiles
the
commonness
of
Manna
begets
a
loathing
of
it
.
Besides
poor
people
in
Villages
have
not
so
much
proud
arguments
against
the
Gospel
as
those
who
live
in
Cities
have
.
Let
no
man
think
himself
too
good
to
preach
in
Villages
,
considering
the
Lord
Christ
hath
gone
before
herein
,
and
considering
the
worth
of
a
soul
.
Christ
was
both
a
Catechist
of
and
a
Preacher
to
poor
Country
people
.
Peter
and
John
preached
in
the
Villages
of
the
Samaritans
,
Acts
8.25
.
Preaching
the
Gospel
of
the
Kingdome
]
So
called
because
the
subject
matter
of
it
is
to
hold
forth
the
Kingdome
of
Grace
and
Glory
.
2
Because
it
holds
forth
the
means
thereunto
.
See
Matth.
4.23
.
Mark
4.11
.
Col.
4.11
.
Healing
every
sickness
and
every
disease
]
There
's
a
distinction
betwixt
sickness
and
disease
.
Sickness
is
any
distempered
inequality
of
humours
,
whereby
the
body
is
more
or
less
disabled
from
its
proper
service
.
Disease
is
some
malady
that
affects
us
in
one
kinde
,
as
fever
,
consumption
.
Christ
healed
all
these
,
1
That
persons
might
see
his
divine
power
,
while
no
sickness
nor
disease
was
too
hard
for
him
.
2
That
having
their
bodily
maladies
cured
they
might
seek
to
him
for
their
souls
.
V.
36.
But
,
when
he
saw
the
multitudes
,
he
was
moved
with
compassion
to
them
,
because
they
fainted
,
and
were
scattered
abroad
as
sheep
having
no
Shepherd
.
Moved
with
compassion
]
Though
they
had
Pharisees
and
Lawyers
,
yet
they
studied
their
own
profit
,
not
the
good
of
the
flock
,
eating
the
fat
and
clothing
themselves
with
the
wool
,
but
did
not
feed
the
flock
;
the
diseases
did
they
not
strengthen
,
nor
heal
that
which
was
sick
,
nor
binde
up
that
which
was
broken
,
nor
bring
again
that
which
was
driven
away
,
Ezek.
34.2
,
3
,
4.
They
put
on
a
pretence
of
Religion
for
gain
sake
,
and
were
distracted
into
miserable
parties
.
They
profest
themselves
to
be
guides
of
the
blinde
,
the
light
of
them
that
were
in
darkness
,
the
instructors
of
the
foolish
,
Rom.
2.17
,
18
,
19.
but
they
were
not
so
,
for
they
corrupted
the
Law
,
and
were
partial
therein
,
making
void
Gods
commands
by
their
traditions
.
Now
Christ
considering
all
this
,
was
moved
with
compassion
towards
these
poor
people
,
whose
condition
was
sad
,
having
none
to
break
the
bread
of
life
unto
them
.
Their
sad
condition
is
seen
:
-
1
In
what
danger
is
the
City
when
it
hath
no
Seer
?
the
body
when
it
hath
no
eye
?
It
's
not
enough
for
children
to
have
a
loaf
of
bread
by
them
,
but
some
must
divide
it
unto
them
.
-
2
Because
of
natural
ignorance
.
Man
naturally
is
like
a
sheep
gone
astray
,
Isai
53.6
.
which
brings
not
it self
home
unless
it
be
sought
,
Luke
15.4
.
the
Eunuch
could
not
understand
without
some
guide
,
Acts
8.30
.
-
3
The
flock
is
in
danger
to
be
torn
by
Wolves
,
Acts
20.29
.
Use
1.
Be
exhorted
from
Christs
example
to
have
compassion
to
the
souls
of
men
.
Grounds
hereof
.
1
The
preciousness
of
the
soul
,
more
worth
then
a
world
,
because
a
world
cannot
redeem
it
:
A
mans
soul
is
himself
,
Luke
9.26
.
What
should
it
profit
a
man
to
gain
the
whole
world
and
lose
himself
?
If
thou
losest
thy
soul
thou
losest
thy self
.
We
have
2
hands
,
eys
,
ears
,
if
we
lose
one
we
have
another
,
but
we
have
but
one
soul
,
lose
thy
soul
thou
loseth
thy self
.
Our
bowels
yern
to
see
a
boat
or
ship
full
of
passengers
on
sinking
,
how
much
more
to
see
a
soul
sinking
into
the
pit
of
hell
?
We
weep
and
sympathize
with
them
who
are
in
bodily
affliction
,
Job
.
30.25
.
Did
not
I
weep
for
him
who
was
in
affliction
?
And
shall
we
not
sympathize
with
soul-miseries
?
instances
of
yerning
affections
to
the
souls
of
men
.
Samuel
for
Saul
,
1
Sam.
16.1
.
Jeremy
for
the
King
,
Queen
,
&c.
Jer.
13.17
.
Paul
spoke
of
sundry
Professors
weeping
,
Phil.
3.18
.
Of
whom
I
have
told
you
often
,
and
now
tell
you
weeping
;
Christ
wept
over
Jerusalem
for
their
omission
of
a
day
of
grace
,
Luke
19.41
.
2
Consider
what
a
loss
the
loss
of
one
soul
is
.
It
's
a
remediless
loss
;
therefore
such
a
love
of
soul
,
we
should
have
upon
us
,
that
if
any
pains
or
study
would
save
a
soul
,
if
any
cost
or
travel
would
do
it
,
if
denying
a
mans
credit
,
profit
,
ease
or
pleasure
,
if
stooping
and
laying
our
hands
under
the
feet
of
souls
would
do
it
,
if
prayers
,
and
tears
,
and
sweating
our selves
to
death
would
do
it
,
if
sacrificing
our
lives
to
stinking
prisons
,
howling
wildernesses
,
and
burning
flames
would
do
it
,
we
should
not
think
any
thing
too
much
to
the
saving
of
one
soul
.
3
It
's
the
highest
degree
of
alms
.
We
all
yern
towards
perishing
bodies
,
let
us
also
to
perishing
souls
;
yea
it
's
such
an
alms
as
every
one
can
give
,
as
Peter
and
John
said
,
Silver
and
gold
have
I
none
,
but
such
as
I
have
give
I
thee
.
Because
they
fainted
]
As
the
bodies
of
men
faint
when
nourishment
is
withdrawn
,
so
also
do
souls
.
And
were
scattered
abroad
as
sheep
having
no
Shepherd
]
As
sheep
expose
themselves
to
the
prey
of
Wolves
and
wilde
beasts
,
and
cannot
bring
themselves
home
unless
the
Shepherd
gather
them
home
,
Psal.
119.176
.
I
have
gone
astray
like
a
sheep
,
seek
thy
servant
,
so
it
is
with
men
by
nature
.
God
must
seek
them
and
bring
them
back
,
yea
he
must
keep
them
in
with
his
Shepherds
crook
and
defend
them
.
Now
this
poor
multitude
had
not
such
Shepherds
,
but
such
as
onely
sought
themselves
and
not
the
good
of
the
sheep
.
V.
37.
Then
saith
he
unto
his
Disciples
,
The
harvest
truly
is
plenteous
,
but
the
labourers
are
few
.
V.
38.
Pray
ye
therefore
the
Lord
of
the
harvest
,
that
he
would
send
forth
labourers
into
his
harvest
.
The
harvest
truly
is
plenteous
]
By
harvest
he
means
multitudes
of
people
who
were
ready
to
receive
the
Gospel
,
Joh.
4.35
.
The
fields
are
white
ready
to
harvest
.
They
were
ready
to
receive
the
doctrine
of
salvation
,
and
so
to
be
brought
into
the
barne
of
the
Church
.
Christ
hereby
inflames
the
minds
of
the
Disciples
to
go
out
to
preach
.
Herein
are
two
arguments
.
1
The
good
success
former
Prophets
and
teachers
had
that
their
doctrine
took
root
and
grew
up
to
a
harvest
.
2
From
the
easiness
of
the
work
;
it
was
in
a
great
measure
made
ready
to
their
hand
,
being
come
to
a
harvest
.
As
Corn
perishes
if
it
have
none
to
gather
it
,
so
people
of
good
affections
if
they
have
none
to
build
them
up
.
The
labourers
are
few
]
Obs.
1
The
office
of
a
preacher
is
to
be
a
labourer
,
1
Thess.
5.12
,
13.
Know
them
which
labour
among
you
and
are
over
you
in
the
Lord
,
1
Tim.
5.1
.
Hence
a
minister
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
under-rowers
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
under
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
rower
,
because
under
Christ
the
chief
Pilot
,
they
row
the
ship
of
the
Church
towards
heaven
.
Now
rowing
is
a
very
painful
work
.
Vide
Beza
.
They
do
not
onely
labour
in
the
word
,
but
in
prayer
also
,
Col.
4.12
.
Hence
have
they
a
due
right
to
their
maintenance
.
Pharaoh
reserved
the
Priests
living
,
Jezebel
maintained
four
hundred
false
Prophets
,
Micha
maintained
a
Levite
:
the
Levites
had
not
near
the
service
we
have
,
yet
was
his
maintenance
greater
then
any
of
the
Tribes
.
They
are
Souldiers
,
therefore
to
be
maintained
of
them
for
whom
they
fight
,
1
Cor.
9.7
.
To
say
preachers
must
have
but
for
bare
necessity
,
is
to
no
purpose
,
for
how
can
they
then
be
hospitable
?
Are
few
]
Here
's
the
cause
of
the
sending
out
the
Apostles
,
of
which
cap.
10.1
.
for
onely
John
the
Baptist
and
Christ
laboured
,
the
Scribes
and
Pharisees
being
given
to
their
pleasures
and
profits
.
Causes
why
so
few
labourers
.
1
Love
of
ease
;
whereas
much
study
is
a
weariness
to
the
flesh
,
Eccles.
12.12
.
Offer
not
that
to
God
which
costs
thee
nothing
.
2
Inability
of
hearers
to
difference
betwixt
doctrine
and
doctrine
,
hence
superficial
,
raw
,
indigested
notions
are
as
well
or
better
liked
then
solid
and
substantial
truths
.
3
The
discouragement
that
Preachers
in
many
places
finde
;
every
man
else
is
incouraged
but
they
discouraged
,
partly
from
the
censures
that
pass
upon
their
doctrine
,
and
partly
from
strait-handedness
.
Every
calling
,
as
Physician
,
Lawyer
is
rewarded
,
onely
what
preachers
have
in
many
places
is
counted
as
alms
,
hence
there
are
but
few
labourers
,
and
were
it
not
for
conscience
towards
God
there
would
be
much
fewer
.
4
The
strictness
of
the
account
,
that
they
must
answer
for
the
souls
committed
to
them
,
Ezek.
5.17
.
Heb.
13.17
.
Act.
20.26
,
27.
5
The
multitude
of
business
that
lyes
upon
a
faithful
labourer
.
What
a
business
is
it
to
make
one
soul
lye
level
upon
Christ
?
sometimes
full
of
fears
and
doubts
for
want
of
comfort
,
sometimes
falling
into
spiritual
pride
in
the
enjoyment
of
it
,
sometimes
wrastling
with
an
angry
God
,
sometimes
conflicting
with
a
scrupulous
conscience
,
sometimes
a
soul
thinks
all
he
hath
done
is
in
vain
,
and
that
he
is
cast
out
of
Gods
sight
,
Psal.
31.22
.
One
wants
knowledge
,
another
comfort
,
another
reproof
;
one
is
a
babe
,
another
a
grown
man
.
Now
the
work
being
so
weighty
,
few
that
know
the
weight
of
it
are
forward
to
venture
on
it
,
it
being
a
burden
too
heavy
for
the
shoulders
of
Angels
.
Cyprian
complained
in
his
time
that
persons
would
not
take
the
over
sight
of
flocks
,
but
persons
betook
themselves
to
be
Merchants
,
Preaching
is
counted
the
easiest
business
(
and
as
many
use
it
so
it
is
)
but
to
preach
that
our
words
may
be
as
goads
to
the
dull
Ox
,
and
as
nails
to
the
fastening
of
instructions
,
Eccl.
12.11
.
to
be
like
a
good
housholder
that
brings
forth
new
and
old
,
Matth.
13.52
.
to
search
into
the
deep
things
of
God
,
and
to
follow
a
mans
work
there
,
where
he
left
it
,
till
a
spiritual
building
be
erected
,
who
is
sufficient
for
these
things
?
V.
38.
Pray
ye
therefore
the
Lord
of
the
harvest
that
he
would
send
forth
(
or
in
the
Greek
,
cast
forth
)
labourers
into
his
harvest
.
Christ
here
propounds
a
remedy
for
the
want
above
mentioned
,
viz.
to
pray
to
the
Lord
of
the
harvest
,
&c.
Christ
hereby
not
onely
informes
us
of
the
backwardness
of
men
herein
,
but
also
pricks
on
the
Apostles
and
others
to
accept
of
such
a
call
.
Moreover
here
is
signified
not
onely
a
disposing
providence
to
send
teachers
to
this
or
that
place
,
but
also
a
bestowing
of
special
power
with
peculiar
commands
and
gifts
,
which
well
agrees
with
the
call
of
the
Apostles
in
the
next
chapter
.
As
the
Embassadors
of
Princes
are
directed
to
their
residence
,
and
their
continuance
determined
by
the
Prince
how
long
they
shall
remain
,
so
are
teachers
disposed
of
God
in
like
manner
.
He
carries
them
from
one
place
to
another
,
Jonah
from
Israel
to
Nineveh
.
Pray
ye
the
Lord
of
the
harvest
]
It
's
the
Lords
work
to
send
forth
labourers
,
Act.
1.24
.
Shew
whether
of
these
two
thou
hast
taken
.
The
holy
Ghost
bad
separate
Paul
and
Barnabas
to
the
work
,
Act.
13.2
.
Yet
prayer
hath
been
a
means
to
obtain
such
teachers
,
to
get
them
out
of
prison
,
Act.
12.12
,
13.
to
get
them
from
one
place
to
another
,
Philem.
22.
I
trust
that
through
your
prayers
I
shall
be
given
to
you
.
Strive
we
then
to
be
fervent
with
God
in
prayer
herein
:
as
a
faithful
teacher
is
one
of
the
greatest
blessings
,
so
the
contrary
is
a
great
curse
.
We
are
earnest
with
God
for
many
other
things
,
O
strive
to
be
earnest
for
this
.
But
because
wants
set
an
edge
upon
prayer
,
lay
open
before
the
Lord
thy
six
or
seven
children
,
and
three
or
four
servants
,
who
are
yet
in
the
state
of
nature
,
nay
there
are
thousands
in
their
conditions
,
and
therefore
for
their
sakes
come
and
help
.
Grounds
of
thus
praying
.
1
Gods
command
:
every
command
of
God
is
to
be
obeyed
,
therefore
pray
.
God
commanding
persons
thus
to
pray
,
doth
not
mean
to
send
them
away
empty
handed
when
they
do
pray
.
2
The
mischief
that
comes
where
such
planters
and
waterers
are
absent
,
all
runs
to
ruine
mostly
in
the
want
of
such
.
Some
places
famous
for
religion
,
when
such
lights
have
been
removed
what
darkness
hath
been
?
3
The
multitudes
of
business
that
God
hath
for
labourers
to
do
.
Paul
would
have
gone
to
the
lesser
Asia
and
Bythinia
,
but
the
spirit
suffered
him
not
,
but
when
a
man
of
Macedonia
prayed
,
Come
over
and
help
us
,
they
obtained
Paul
,
Act.
16.6
,
7
,
9.
When
there
is
plenty
of
work
and
scarcity
of
labourers
,
you
must
besides
paying
be
fain
to
pray
,
so
it
is
in
this
case
.
4
Prayer
is
a
mean
to
get
such
teachers
,
it
s
a
mean
to
obtain
every
blessing
from
God
,
Matth.
7.7
.
therefore
this
blessing
also
.
5
It
's
a
singular
blessing
unto
a
people
to
have
their
eyes
behold
their
teachers
,
and
not
to
have
them
removed
into
a
corner
,
Esa.
30.19
,
20.
The
contrary
is
a
curse
,
Amos
8.11
,
12.
To
go
from
sea
to
sea
to
seek
the
word
of
the
Lord
,
because
of
the
famine
of
the
word
.
God
onely
gives
such
teachers
,
Jer.
3.15
.
I
will
give
you
pastors
after
my
own
heart
,
which
shall
feed
you
with
knowledge
and
understanding
.
For
this
end
Christ
ascended
into
heaven
,
Eph.
4.10
,
11
,
12
,
13.
In
the
68
Psalm
18.
It
s
said
,
Christ
received
gifts
;
in
this
place
its
said
,
he
gave
gifts
;
the
meaning
is
,
Christ
hath
received
gifts
from
his
Father
,
and
given
them
to
men
.
The
benefits
of
faithfull
Teachers
,
as
,
1
Conversion
.
How
shall
they
believe
without
a
Preacher
?
Rom.
10.14
.
Acts
2.37
,
38.
Acts
26.18
.
2
Edification
,
to
wit
,
building
up
souls
converted
.
Paul
perfected
what
was
lacking
in
the
Thessalonians
faith
,
1
Thess.
3.10
.
3
Direction
in
difficult
Cases
,
together
with
satisfaction
in
scruples
,
so
that
the
souls
of
persons
are
kept
in
peace
,
John
9.3
.
4
To
kindle
affections
when
souls
are
dead
;
how
were
the
affections
of
the
Brethren
at
Ephesus
,
Acts
20.36
.
and
Tyre
,
Acts
21.5
.
kindled
?
and
the
three
thousand
pricked
?
Acts
2.37
.
The
hearts
of
the
Disciples
going
to
Emmaus
were
on
fire
whiles
Christ
spoke
to
them
?
Luke
24.32
.
5
Relations
kept
in
the
way
of
duty
;
fathers
,
children
,
husbands
,
wives
,
princes
,
subjects
,
masters
,
servants
.
6
Soul
watchfulness
,
Heb.
13.17
.
They
watch
for
your
souls
.
Isai
62.6
,
7.
7
They
wrastle
with
the
Lord
in
prayer
,
and
give
him
no
rest
till
they
obtain
mercy
for
a
people
,
Isai
62.6
,
7.
8
They
gather
Gods
harvest
into
barns
,
that
is
,
souls
into
Churches
here
,
and
into
glory
hereafter
.
That
he
would
send
forth
Labourers
into
his
Harvest
]
Seven
grounds
hereof
.
1
The
need
there
is
of
such
Labourers
:
as
a
Field
will
be
overgrown
with
Weeds
if
the
Husbandman
send
not
Labourers
into
it
,
so
will
the
hearts
of
men
where
there
are
not
such
Labourers
to
weed
.
And
as
when
Corn
is
ripe
it
will
be
apt
to
shatter
if
there
be
not
Labourers
to
inn
it
,
so
people
of
good
affections
are
apt
to
decline
where
there
are
not
Labourers
to
perfect
young
comers
on
.
The
need
of
such
is
seen
,
in
that
yearly
there
are
so
many
thousands
born
Children
of
Wrath.
And
in
that
the
hearts
of
good
men
are
liable
to
so
many
decays
and
coolings
.
2
The
great
blessing
there
is
by
such
Ministry
and
labour
;
and
needs
must
it
bring
a
blessing
,
because
it
roots
out
that
which
will
be
the
ruine
of
any
place
,
I
mean
sin
,
Prov.
28.2
.
Yea
nothing
doth
more
bless
a
place
than
such
Labourers
,
2
Chron.
11.17
.
The
godly
Priests
and
Levites
that
came
to
Rehoboam
strengthened
the
Kingdom
of
Judah
.
3
Because
the
Harvest
is
Gods
;
it
's
called
his
Harvest
,
therefore
it
belongs
to
him
to
send
forth
Labourers
into
it
.
Now
they
that
are
of
Gods
sending
are
endued
with
gifts
and
grace
.
4
Because
they
cannot
preach
unless
he
send
them
,
Rom.
10.14
.
How
shall
they
preach
except
they
be
sent
?
The
least
degree
of
sending
is
to
have
ability
to
divide
the
word
.
This
sending
is
,
1
Inward
,
when
a
man
having
the
love
of
souls
stamped
upon
his
heart
is
made
willing
to
offer
up
himself
to
this
work
.
Isai
6.6
,
7
,
8.
2
Outward
,
because
too
many
out
of
pride
and
self-conceitedness
are
ready
to
put
themselves
forward
this
way
:
hence
God
hath
appointed
that
persons
that
are
to
go
out
be
first
approved
by
men
thereunto
appointed
.
Else
Jer.
23.21
.
I
have
not
sent
these
Prophets
yet
they
ran
.
5
As
the
primitive
work
of
sending
is
Gods
,
so
there
is
something
in
sending
which
is
ours
,
to
wit
,
that
we
shew
our selves
willing
to
be
sent
.
When
God
had
sent
one
of
the
Seraphims
to
Isaiah
with
a
coal
in
his
hand
to
touch
his
mouth
,
meaning
a
burning
zeal
to
Gods
glory
,
and
when
the
Lord
asks
the
question
whom
shall
I
send
,
and
who
shall
go
for
us
?
the
Prophet
then
answers
,
v.
8.
Here
I
am
send
me
,
Isai
6.6
,
7.
Men
to
whom
God
hath
given
Abilities
should
be
forward
to
put
forth
themselves
.
Out
of
love
to
souls
they
may
desire
the
Office
of
a
Bishop
,
1
Tim.
3.1
.
yea
they
must
out
of
a
ready
minde
take
the
oversight
of
the
flock
of
God
,
1
Peter
5.2
.
Not
by
constraint
but
willingly
,
not
for
filthy
lucre
but
of
a
ready
minde
.
6
All
the
success
that
is
in
any
mans
Ministry
,
how
fully
soever
sent
,
or
how
willing
of
himself
for
to
go
,
is
from
God
.
So
that
the
force
of
the
Reason
is
,
he
hath
the
power
of
succeeding
and
making
Ministry
effectual
,
therefore
he
hath
the
power
of
sending
.
We
preach
to
persons
to
turn
from
darkness
,
Acts
26.18
.
but
God
turns
them
.
Isaiah
preached
a
long
time
,
Isai
53.1
.
yet
because
the
arm
of
the
Lord
,
or
the
power
of
the
Lord
,
was
not
revealed
to
souls
,
there
were
so
few
converted
,
that
he
cries
out
,
Who
hath
believed
our
reports
?
yea
he
and
the
children
God
had
given
him
were
as
signs
and
wonders
.
If
God
go
along
Peter
shall
at
one
Sermon
convert
three
thousand
.
All
our
Preaching
is
but
as
the
rigging
of
the
Sails
,
which
avails
not
unless
the
Winde
blow
.
When
he
opens
none
can
shut
,
when
he
shuts
none
can
open
.
Rev.
3.7
,
8.
yet
must
we
in
a
patient
manner
make
trial
what
success
God
will
give
us
in
our
Ministry
,
imitating
Peter
,
Luke
5.5
.
who
had
toiled
all
night
and
taken
nothing
,
yet
would
at
Christs
word
further
let
down
the
net
.
And
truly
persons
sent
by
God
usually
have
their
labours
blessed
to
the
converting
and
building
up
of
some
souls
.
Jer.
23.21
,
22.
7
It
is
the
Lord
that
maintains
them
in
their
work
,
Acts
18.9
,
10.
Be
not
affraid
,
but
speak
and
hold
not
thy
peace
,
for
I
am
with
thee
.
He
holds
the
seven
stars
in
his
right
hand
,
Revel.
1.16
,
20.
now
the
right
hand
is
the
hand
of
strength
and
power
,
Jer.
1.18
,
19.
saith
God
to
Jeremy
,
I
have
made
thee
an
Iron
Pillar
and
a
Brazen
Wall
,
they
shall
fight
against
thee
,
but
not
prevail
.
Seeing
God
maintains
persons
herein
,
it
's
fit
he
have
the
sending
of
them
.
CHAP.
X.
WE
have
in
this
Chapter
three
things
to
be
premised
.
1
The
occasion
and
coherence
,
which
was
,
multitudes
coming
to
Christ
with
desire
to
hear
the
Gospel
,
he
was
moved
with
compassion
towards
them
,
cap.
9.7
.
Seeing
them
as
Sheep
without
a
Shepherd
,
he
consults
to
send
out
his
Disciples
,
and
therefore
before
he
sends
them
forth
,
he
bids
them
pray
to
the
Lord
of
the
Harvest
to
send
forth
Labourers
,
which
the
Disciples
doubtless
did
;
hence
as
an
answer
of
their
prayers
,
Christ
as
the
Lord
of
the
Harvest
sends
forth
Labourers
,
even
his
twelve
Apostles
.
2
That
there
is
difference
betwixt
this
sending
and
the
election
of
the
twelve
,
mentioned
Luke
6.
when
Christ
chose
them
that
he
might
instruct
them
,
that
in
time
to
come
they
might
be
sent
out
:
Christ
will
have
those
whom
he
sends
out
first
to
be
Disciples
before
he
will
send
them
out
:
he
mentions
not
here
their
chusing
,
but
onely
their
sending
,
because
he
had
chosen
them
before
.
3
That
this
sending
forth
of
the
twelve
Disciples
or
Apostles
differs
from
that
sending
forth
of
the
twelve
,
mentioned
Matth.
28.19
.
this
being
onely
particular
,
that
they
should
go
into
the
Land
of
Judea
,
that
being
for
them
to
go
into
all
the
World
,
and
was
to
continue
till
the
end
of
the
World
,
Matth.
28.20
.
Contrarily
this
sending
may
seem
to
be
onely
temporary
,
and
that
the
Commissions
here
and
there
do
tota
specie
,
in
the
whole
kinde
differ
,
and
that
that
is
not
an
enlargement
of
this
commission
but
another
.
1
Because
at
this
sending
Christ
impowers
them
to
preach
and
do
Miracles
,
but
there
he
impowers
them
to
make
Disciples
and
baptize
them
.
2
Because
these
are
forbidden
not
to
go
into
the
way
of
the
Gentiles
,
nor
into
any
City
of
the
Samaritans
,
but
the
twelve
sent
out
Matth.
28.19
.
are
commanded
to
make
Disciples
all
Nations
,
and
to
preach
the
Gospel
to
every
creature
,
Mark
16.15
.
these
were
onely
to
go
to
the
lost
Sheep
of
the
House
of
Israel
.
3
Because
these
were
to
make
no
manner
of
provisions
for
their
Journey
,
of
Gold
,
Silver
nor
Brass
in
their
Purses
,
but
the
Preachers
in
the
following
order
of
the
Scripture
are
required
to
be
hospitable
;
now
they
cannot
do
this
unless
they
have
wherewithall
to
do
it
,
as
Money
,
&c.
also
to
make
all
provisions
,
Luke
22.35
.
4
Because
here
are
onely
barely
named
twelve
,
and
no
provision
for
others
after
them
,
as
there
is
,
Matth.
28.19
.
nor
no
precept
unto
any
other
Preacher
but
unto
them
.
5
It
appears
from
Luke
22.35
.
When
I
sent
you
forth
without
Scrip
,
wanted
ye
any
thing
?
and
they
said
,
Nothing
.
But
now
,
he
that
hath
a
Purse
let
him
take
it
,
and
likewise
a
Scrip
,
&c.
Where
the
word
have
sent
signifies
the
command
to
be
at
an
end
,
and
the
word
now
imports
another
different
command
to
be
given
to
them
.
6
The
Apostles
,
when
they
went
to
the
Gentiles
,
were
not
at
first
received
,
till
they
had
seen
their
Miracles
and
holiness
,
and
therefore
before
they
brought
them
over
to
the
faith
they
must
carry
provisions
for
themselves
and
their
company
,
which
many
times
was
not
small
.
See
Acts
20.4
.
7
Aquinas
saith
,
It
was
a
custome
among
the
Jews
to
provide
for
their
Masters
,
therefore
Christ
bids
them
carry
nothing
when
they
went
to
the
Jews
,
but
that
custome
being
not
among
the
Gentiles
they
had
power
to
carry
provisions
.
8
The
sufferings
hereafter
mentioned
,
from
v.
16.
did
not
befall
the
Apostles
in
their
first
sending
:
in
the
first
sending
the
Apostles
found
no
persecution
to
fly
from
one
City
to
another
,
but
all
things
succeeded
according
to
their
desire
,
they
joying
that
the
Devils
were
subject
to
them
,
Luke
10.17
.
but
in
this
sending
they
are
bid
to
prepare
for
persecution
and
death
.
Reasons
to
prove
that
this
sending
was
perpetual
and
part
of
that
commission
,
Matth.
28.
which
was
after
enlarged
;
1
From
the
providential
care
which
Christ
had
for
these
Apostles
,
that
when
he
sent
them
forth
without
any
thing
,
they
wanted
nothing
,
Luke
22.35
.
And
he
said
unto
them
,
When
I
sent
you
without
Purse
,
and
Scrip
,
and
Shoes
,
lacked
ye
any
thing
?
and
they
said
,
Nothing
.
So
why
will
not
Christ
have
the
same
care
of
Gospel
Preachers
if
they
durst
trust
Christ
.
2
Because
the
twelve
at
this
sending
were
commanded
to
shake
off
the
dust
of
their
feet
against
that
house
or
any
that
did
not
receive
them
,
and
this
was
performed
long
after
Christs
Resurrection
and
Ascension
(
and
after
the
giving
of
the
commission
,
Matth.
28.
)
by
Paul
,
Acts
13.50
,
51.
when
persecution
drove
Paul
and
Barnabas
from
the
City
of
Antioch
and
the
coasts
thereof
,
they
shook
off
the
dust
of
their
feet
against
them
,
as
Christ
here
commanded
,
v.
14.
3
Because
the
seventy
afterwards
have
the
same
Instructions
,
Luke
10.9
,
10
,
11.
that
the
twelve
had
.
4
Because
the
same
temptations
which
Christ
fences
these
Apostles
against
,
to
wit
,
poverty
and
persecution
,
are
the
temptations
which
in
all
ages
faithfull
Preachers
are
liable
unto
.
5
Because
these
following
precepts
given
to
these
twelve
are
of
no
less
concernment
to
the
Preachers
of
following
ages
than
to
these
twelve
,
viz.
Be
wise
as
Serpents
,
v.
16.
Beware
of
men
,
for
they
will
deliver
you
up
to
Counsels
,
v.
17
,
&c.
Upon
the
Arguments
on
both
sides
I
shall
leave
the
matter
,
onely
I
declare
,
I
rather
incline
to
think
that
this
fending
was
onely
temporary
for
the
fore-mentioned
reasons
.
We
have
in
this
Chapter
three
parts
.
1
The
sending
forth
of
the
twelve
Apostles
,
from
v.
1.
to
15.
2
A
caution
to
them
thus
sent
out
in
particular
,
v.
16
,
17.
and
in
general
to
all
Christians
,
for
so
Luke
expounds
it
,
Luke
12.1
,
to
v.
13.
That
they
should
speak
what
he
had
spoken
to
them
in
the
ear
,
upon
the
house
top
,
and
not
to
fear
them
that
can
onely
kill
the
body
.
3
An
encouragement
of
them
in
particular
,
and
of
all
Christians
in
general
,
against
slavish
fear
,
from
v.
16.
to
the
end
.
In
the
sending
forth
of
the
Apostles
,
observe
,
1
Their
names
,
v.
2
,
3
,
4.
2
Their
call
,
Jesus
sent
them
forth
and
commanded
them
,
v.
5.
3
The
place
whereto
they
are
designed
,
to
wit
the
lost
sheep
of
the
house
of
Israel
,
But
go
not
in
the
way
of
the
Gentiles
nor
into
any
City
of
the
Samaritans
.
4
Their
power
,
which
was
,
1
To
preach
,
amplified
from
the
subject
matter
of
it
,
The
Kingdome
of
heaven
is
at
hand
,
v.
7.
2
To
do
miracles
,
viz.
Heal
the
sick
,
cleanse
the
Lepers
,
raise
the
dead
,
cast
out
devils
,
v.
8.
5
From
their
maintenance
in
their
work
,
set
down
;
1
Negatively
,
1
They
should
not
take
any
thing
for
their
preaching
,
nor
for
the
miracles
they
wrought
,
v.
9.
2
They
should
not
provide
gold
,
nor
silver
,
nor
brass
in
their
purses
,
nor
scrip
to
cary
provisions
,
nor
two
coats
v.
10.
2
Positively
,
1
That
where
ever
they
wrought
the
Lords
work
,
they
should
expect
all
due
provision
,
v.
10.
For
the
workman
is
worthy
of
his
meat
.
2
That
there
should
still
be
worthy
persons
that
would
be
ready
to
receive
and
give
them
harbour
,
v.
11
,
12
,
13.
3
The
wofull
condition
of
them
that
should
not
receive
them
and
relieve
them
,
v.
14
,
15.
It
should
be
more
tolerable
for
Sodome
and
Gomorrah
in
the
day
of
judgement
,
then
for
that
people
.
V.
1.
And
when
he
had
called
unto
him
his
twelve
Disciples
,
he
gave
them
power
against
unclean
spirits
,
and
to
heal
all
manner
of
sickness
,
and
all
manner
of
disease
.
And
when
he
called
his
twelve
Disciples
together
,
he
gave
them
power
against
unclean
spirits
]
Christ
sending
out
his
Disciples
to
preach
,
furnishes
them
thereunto
.
Besides
an
ability
to
preach
,
he
inables
them
to
do
miracles
for
the
confirmation
of
their
doctrine
;
he
makes
them
of
Scholers
to
be
Masters
,
having
in
private
first
instructed
them
thereto
.
The
power
Christ
gave
them
was
not
onely
Potentia
or
an
ability
,
but
it
was
also
Potestas
an
authority
.
Some
have
power
to
do
a
thing
that
have
not
authority
,
and
some
have
authority
that
have
not
power
:
the
Disciples
had
a
derivative
power
to
do
miracles
,
Christ
had
this
power
from
himself
.
Devils
are
called
unclean
spirits
,
as
being
full
of
pride
and
hatred
of
God
,
and
envy
against
men
,
and
to
distinguish
them
from
the
holy
Angels
,
and
because
they
delight
in
uncleanness
,
and
make
men
unclean
,
defiling
with
blindness
in
the
minde
,
rebellion
in
the
will
.
We
may
see
here
the
power
of
Christ
above
Moses
and
the
Prophets
.
Moses
when
he
brought
his
Law
did
sundry
miracles
,
and
so
did
Christ
,
but
neither
Moses
nor
the
Prophets
could
give
power
to
others
to
do
miracles
,
as
Christ
here
doth
.
Besides
Christ
had
power
and
gave
power
over
devils
,
which
none
else
did
.
V.
2.
Now
the
names
of
the
twelve
Apostles
are
these
:
The
first
Simon
,
who
is
called
Peter
,
and
Andrew
his
brother
,
James
the
son
of
Zebedee
,
and
John
his
brother
.
Names
of
the
twelve
Apostles
]
They
were
twelve
,
that
as
the
twelve
Patriarchs
were
the
fathers
of
the
Jews
,
so
these
were
the
fathers
of
all
Christians
.
Hence
when
Judas
was
dead
,
Matthias
was
chosen
in
his
place
,
and
Christ
being
about
to
build
his
spiritual
Kingdome
,
sets
forth
the
Image
of
the
Jewish
Commonwealth
,
to
denote
that
the
promises
of
the
everlasting
Kingdome
are
fulfilled
in
him
.
It
was
also
needfull
for
us
to
know
their
names
,
from
whose
agreeing
testimony
the
Truth
was
to
be
received
,
many
pretending
an
Apostleship
which
proved
to
be
false
,
2
Cor.
11.13
.
Rev.
2.2
.
The
first
,
Simon
who
is
called
Peter
]
Not
in
respect
of
dignity
but
order
;
for
among
the
Preachers
of
the
Gospel
there
must
be
a
priority
of
order
,
though
no
supremacy
of
Jurisdiction
;
for
Peter
disclaims
it
,
1
Pet.
5.4
.
Not
as
being
Lords
over
Gods
heritage
.
Yet
what
is
this
to
the
primacy
of
the
Roman
Bishop
?
for
how
doth
it
follow
that
Peter
had
a
primacy
of
age
,
and
eloquence
,
and
therefore
had
a
primacy
of
authority
?
and
how
doth
it
follow
more
to
the
Bishop
of
Rome
,
then
to
the
Bishop
of
Antioch
and
Constantinople
?
Peter
might
be
called
first
,
because
first
called
to
the
Office
,
though
Andrew
was
called
before
him
to
Disciple-ship
,
his
primacy
might
be
also
in
respect
of
faith
and
confession
,
not
in
respect
of
honour
and
degree
.
Also
Gal.
2.9
.
James
is
set
before
Peter
,
and
at
the
Council
Acts
15.
they
agreed
to
James
his
sentence
.
And
Andrew
,
Philip
,
and
Nathaniel
did
acknowledge
Christ
before
Peter
,
John
1.41
,
45
,
49.
did
acknowledge
him
.
And
though
Peter
made
that
confession
that
Christ
was
the
son
of
the
living
God
,
Mat.
16.16
.
yet
did
he
speak
in
behalf
of
all
the
Apostles
.
See
Joh.
6
,
69
,
70.
We
believe
and
are
sure
that
thou
art
that
Christ
the
Son
of
the
living
God
.
Simon
called
Peter
]
To
distinguish
him
from
Simon
the
Canaanite
.
Andrew
]
So
called
from
his
virility
and
nobleness
,
in
his
preaching
and
suffering
.
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
manliness
or
virility
.
James
the
son
of
Zebedee
]
Put
to
death
by
Herod
,
Acts
12.2
.
called
the
son
of
Zebedee
to
distinguish
him
from
James
the
younger
son
of
Alpheus
,
Matth.
10.3
.
He
was
elder
brother
to
John
,
hence
set
before
him
,
though
John
for
his
grace
was
most
dear
to
Christ
.
And
John
his
brother
]
James
and
John
called
sons
of
thunder
,
some
render
the
word
to
signifie
gracious
and
mercifull
.
V.
3.
Philip
and
Bartholomew
,
Thomas
and
Matthew
the
Publican
,
James
the
son
of
Alpheus
,
and
Lebbeus
whose
sirname
was
Thaddeus
,
Philip
]
A
Greek
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
lover
of
horses
.
Bartholomew
]
q.d.
The
son
of
Tholmai
or
Tholomeus
.
So
we
read
of
Bartimaeus
the
son
of
Timaeus
,
Barjona
the
son
of
Jona
.
Thomas
]
Sirnamed
Didymus
,
John
20.27
.
Matthew
the
Publican
]
So
called
,
not
because
at
present
he
was
a
Publican
,
but
because
he
had
been
one
.
The
other
Evangelists
conceal
this
,
but
he
out
of
humility
acknowledges
it
.
James
the
son
of
Alpheus
]
Called
James
the
less
or
little
,
so
called
,
Mark
15.40
.
called
so
in
respect
of
age
or
stature
,
called
the
Lords
brother
,
Gal.
1.19
.
because
born
of
Mary
the
sister
of
the
Virgin
Mary
,
as
Jerom
,
which
was
called
Mary
Cleophas
,
Joh.
19.25
.
Now
there
stood
by
the
cross
of
Jesus
his
Mother
,
and
his
Mothers
sister
,
Mary
the
wife
of
Cleophas
;
for
it
's
thought
Alphaeus
and
Cleophas
were
all
one
.
This
James
penned
the
Epistle
.
And
Lebbeus
whose
sirname
was
Thaddeus
]
Some
we
read
of
had
two
names
,
as
John
whose
sirname
was
Mark
,
Acts
12.12
,
25.
so
this
man
had
three
names
,
one
of
them
was
Judas
;
for
some
relate
that
what
name
had
the
four
letters
of
the
name
of
God
in
their
name
,
the
Hebrews
were
wont
to
change
that
name
.
And
so
we
may
reconcile
Luke
,
who
calls
him
Jude
,
and
Mark
that
calls
him
Thaddaeus
.
This
Judas
was
the
brother
of
James
,
Acts
1.13
.
V.
4.
Simon
the
Canaanite
,
and
Judas
Iscariot
,
which
also
betrayed
him
.
Simon
the
Canaanite
]
Not
as
if
he
were
a
Canaanite
,
for
all
the
Apostles
were
Jews
,
but
because
he
was
of
Cana
in
Galilee
.
For
his
zeal
called
Simon
the
Zelot
,
Luke
6.15
.
Acts
1.13
.
And
Judas
Iscariot
,
who
also
betrayed
him
]
So
called
,
quasi
,
Isch
Kerioth
,
a
man
of
Carioth
,
of
the
Tribe
of
Juda
,
Jos.
15.25
.
Christ
chose
Judas
,
though
he
knew
he
would
betray
him
,
that
he
might
bring
about
mans
redemption
,
and
to
comfort
us
if
we
should
be
betrayed
of
our
near
friends
.
Concerning
these
Apostles
,
note
,
1
They
are
the
foundations
of
the
heavenly
Jerusalem
,
Rev.
21.19
.
compared
to
twelve
several
precious
stones
.
2
Christ
joyns
them
together
in
pairs
,
as
Peter
and
Andrew
,
James
and
John
,
&c.
that
every
one
of
them
might
not
onely
have
help
from
his
companion
,
but
witness
from
him
,
and
to
commend
brotherly
love
,
as
among
all
Christians
in
general
,
so
among
Preachers
in
special
.
3
These
Apostles
were
sundry
of
them
Christs
kinsmen
,
as
James
and
John
,
and
James
the
son
of
Alpheus
,
whom
he
chose
not
to
enrich
with
temporal
things
but
spiritual
blessings
,
and
to
suffer
much
hardships
in
the
witness
of
his
name
:
to
show
that
as
we
should
endeavour
to
gain
others
to
the
faith
,
so
in
particular
our
kindred
and
alliance
.
4
In
that
Christ
calls
them
by
two
and
two
,
see
the
benefit
of
society
,
Eccl.
4.9
,
10
,
11.
Moses
and
Aaron
conducted
the
people
out
of
Egypt
,
Joshua
and
Zerubbabel
out
of
Babylon
,
and
the
Disciples
by
two
and
two
are
sent
to
bring
persons
from
darkness
to
life
.
V.
5.
These
twelve
Jesus
sent
forth
,
and
commanded
them
saying
,
Go
not
into
the
way
of
the
Gentiles
,
and
into
any
City
of
the
Samaritans
enter
ye
not
.
These
twelve
Jesus
sent
forth
]
That
is
these
men
of
mean
quality
,
Fishermen
,
to
confound
the
wise
.
Go
not
into
the
way
of
the
Gentiles
]
The
scope
of
their
office
was
to
stir
up
the
Jews
to
the
hope
of
their
salvation
now
at
hand
by
Christ
,
and
to
make
them
attentive
to
hear
him
:
therefore
Christ
limits
them
to
Judaea
,
because
Christ
was
sent
from
the
Father
as
the
minister
of
circumcision
,
to
fulfill
the
promises
made
unto
the
Jewish
Fathers
,
Rom.
15.8
.
Therefore
Christ
at
first
would
have
the
doctrine
of
grace
preached
onely
to
this
people
,
but
after
his
resurrection
,
when
the
vail
was
taken
away
,
he
would
have
it
preached
to
all
nations
,
Matth.
28.19
.
Act.
1.8
.
Besides
,
had
Christ
sent
his
Disciples
to
preach
to
others
,
as
well
as
to
them
,
they
would
have
excepted
against
Christ
,
from
being
the
Messias
,
because
the
Messias
was
onely
promised
unto
the
Jews
and
not
unto
the
Gentiles
.
Quest.
But
was
it
not
unjust
to
deny
means
of
salvation
to
the
Gentiles
?
Answ.
No
,
for
God
hath
power
to
do
with
his
own
what
he
pleaseth
.
2
God
is
not
bound
to
give
means
save
where
he
pleaseth
:
gifts
are
dispensed
according
to
the
will
of
the
giver
.
Quest.
Why
did
Christ
forbid
his
disciples
to
go
to
the
Samaritans
and
yet
he
himself
would
go
to
them
and
convert
them
?
Joh.
4.40
.
Answ.
It
might
be
because
they
were
in
the
same
condition
with
the
rest
of
the
heathen
,
and
so
the
Gospel
was
not
to
be
given
to
them
at
first
.
2
Or
else
because
Christ
himself
intended
to
go
thither
,
therefore
there
was
no
need
for
his
Disciples
to
go
thither
.
3
Christ
did
not
wholly
forbid
his
Disciples
to
go
to
the
Gentiles
,
but
onely
that
the
first
fruits
of
their
ministry
should
be
given
to
the
Jews
.
Act.
13.46
.
These
Samaritans
were
neither
Jews
nor
Gentiles
,
but
a
mixture
of
Jewish
and
Gentile
Religion
together
,
1
King
.
17.24.33
.
V.
6.
But
go
ye
rather
to
the
lost
sheep
of
the
house
of
Israel
.
To
the
lost
sheep
of
the
house
of
Israel
Christ
was
sent
,
Matth.
15.24
.
By
these
lost
sheep
Christ
means
the
Tribes
of
Juda
,
Benjamin
and
Levi
,
who
came
back
out
of
Captivity
,
to
whom
sundry
of
the
other
Tribes
joyned
themselves
,
or
at
least
the
godly
among
them
:
he
calls
them
lost
sheep
,
because
they
wanted
good
pastors
and
teachers
:
after
his
resurrection
he
tells
his
Disciples
that
they
should
be
his
witnesses
in
all
Judaea
and
Samaria
,
and
to
the
uttermost
parts
of
the
earth
,
Act.
1.8
.
Mean
time
,
they
,
as
all
other
preachers
ought
to
do
,
must
contain
themselves
in
the
bounds
of
their
lawful
calling
,
1
Pet.
5.2
.
Feed
the
flock
of
God
which
is
among
you
.
Feed
the
flock
over
which
the
holy
Ghost
hath
made
you
overseers
,
Act.
20.28
.
These
Israelites
were
called
sheep
,
Psal.
74.1.79.13.80.1
.
They
were
called
lost
,
because
every
man
by
nature
is
in
a
lost
condition
,
Psal.
14.3
,
4.
Matth.
18.10
.
Sundry
of
these
were
reprobates
,
yet
called
by
the
name
of
sheep
,
because
they
were
adopted
unto
God
for
a
people
,
and
were
a
national
Church
.
V.
7.
And
as
ye
go
preach
,
saying
,
The
Kingdom
of
heaven
is
at
hand
.
Here
was
the
summe
of
the
preaching
Christ
enjoyned
these
twelve
,
to
wit
,
whereas
the
Jews
expected
a
carnal
and
temporal
kingdom
,
wherein
,
by
the
driving
out
the
Romans
and
all
their
other
enemies
,
the
Messias
would
place
them
,
Christ
therefore
bids
his
Disciples
tell
them
,
that
though
there
were
a
glorious
Kingdom
promised
to
the
Jews
upon
earth
,
yet
that
kingdom
being
far
off
,
there
was
another
kingdom
near
at
hand
,
wherein
the
Lord
Jesus
should
throw
down
Satans
kingdom
,
and
set
up
his
own
,
translating
his
people
thereinto
,
Col.
1.13
.
and
therefore
that
with
a
willing
mind
they
should
receive
this
king
,
not
onely
by
his
power
and
providence
ruling
in
the
world
,
but
also
ruling
in
their
hearts
,
every
purpose
by
true
and
unfained
repentance
being
brought
under
his
government
,
which
other
tearms
express
thus
,
Luk.
24.47
.
That
repentance
and
remission
of
sins
should
be
preached
in
his
name
among
all
nations
,
beginning
at
Jerusalem
.
Neither
did
the
twelve
onely
repeat
these
words
,
but
under
them
is
expressed
the
benefits
by
Christ
,
the
manner
of
receiving
and
applying
Christ
and
his
benefits
,
the
resurrection
,
last
judgement
,
heaven
,
hell
,
the
burning
of
the
world
,
the
denial
of
our selves
both
in
lusts
and
enjoyments
,
the
future
punishment
that
would
betide
those
who
refused
the
present
grace
offered
.
But
because
faith
and
repentance
was
the
preparation
to
this
kingdom
,
doubtless
they
insisted
hereupon
especially
.
Great
is
the
benefit
of
faithfull
preaching
,
which
makes
the
kingdom
of
God
which
was
far
from
us
to
be
nigh
unto
us
.
By
this
preaching
it
is
that
lost
sheep
are
brought
home
into
Christs
fold
.
V.
8.
Heal
the
sick
,
cleanse
the
Lepers
,
raise
the
dead
,
cast
out
Devils
;
freely
ye
have
received
,
freely
give
.
Christ
shows
that
his
disciples
should
use
the
power
of
doing
miracles
together
with
their
preaching
,
with
all
freeness
and
readiness
,
that
they
should
not
spare
their
miracles
when
there
was
any
need
thereof
,
when
they
were
desired
thereto
,
or
their
doctrine
stood
need
of
confirmation
,
for
hereby
they
should
not
onely
get
authority
to
their
doctrine
,
but
good
will
to
their
persons
,
and
these
miracles
should
supply
their
want
of
learning
and
language
.
There
are
many
whom
other
adjurers
,
and
inchanters
,
and
your
witches
could
not
cure
,
very
many
of
our
men
,
I
say
,
Christians
have
healed
and
do
heal
,
adjuring
them
by
the
name
of
Jesus
Christ
Crucified
under
Pontius
Pilate
,
disarming
and
casting
out
devils
from
men
that
have
possessed
them
.
Just.
Mart.
Apol.
1.
p.
35.
The
power
of
his
name
Devils
fear
and
tremble
,
who
being
adjured
by
the
name
of
Christ
Crucified
under
Pontius
Pilate
obey
us
.
Just.
cont
.
Triph
,
p.
191.
see
the
same
,
p.
235.
also
p.
243.
and
Justin
adds
,
if
you
adjure
devils
by
the
name
of
your
kings
,
prophets
,
or
righteous
men
,
they
will
not
be
cast
out
.
Now
as
when
God
sent
Moses
to
Israel
to
bring
them
out
of
Egypt
,
he
enabled
him
to
do
sundry
miracles
to
gain
belief
to
his
words
,
and
that
the
people
might
know
he
was
sent
of
God
,
so
doth
Christ
give
his
Disciples
the
like
power
for
the
same
end
.
Onely
whereas
some
of
Moses
miracles
were
for
terror
,
the
miracles
of
the
Disciples
were
profitable
and
beneficial
to
those
who
partook
of
them
.
Freely
ye
have
received
,
freely
give
]
As
if
he
should
say
,
The
scholers
of
Physicians
get
the
skill
of
healing
diseases
with
a
great
expence
of
time
and
study
,
and
not
without
great
charge
of
money
,
but
you
have
received
this
power
in
a
moment
,
without
any
cost
or
labour
,
therefore
having
received
freely
,
give
freely
.
You
must
not
make
sale
of
miracles
to
covetousness
or
vain
glory
,
for
he
well
knew
how
the
heart
of
some
of
them
,
to
wit
Judas
,
hung
after
money
,
and
the
seeds
of
covetousness
,
as
well
as
other
sins
were
in
the
hearts
of
the
rest
.
So
Elisha
would
take
nothing
of
Naaman
for
healing
his
Leprosie
,
2
King
.
5.16
.
and
Gehezi
taking
money
herein
was
smit
with
the
same
Leprosie
.
When
Magus
would
have
bought
this
power
,
Peter
said
,
Thy
money
perish
with
thee
,
Act.
8.20
.
Reasons
why
they
might
take
nothing
for
doing
miracles
.
1
The
selling
of
them
perverts
the
end
wherefore
they
were
given
,
which
was
not
to
satisfie
any
mans
covetous
lust
,
but
to
confirm
the
Gospel
.
2
It
s
absurd
for
an
Embassadour
to
make
sale
of
the
Princes
favour
,
which
he
is
commanded
in
the
Princes
name
to
bestow
upon
his
subjects
.
3
That
whiles
such
Miracles
were
done
freely
,
the
name
of
God
might
be
more
glorified
,
and
the
Doctrine
which
they
confirmed
accepted
;
for
men
do
less
esteem
those
benefits
which
themselves
in
some
sort
can
recompense
.
Quest.
Whether
doth
this
precept
,
Freely
you
have
received
,
freely
give
,
belong
to
one
or
both
these
precepts
,
or
to
the
latter
onely
,
Heal
the
sick
,
cleanse
the
Lepers
?
Answ.
Some
of
the
learned
think
it
belongs
onely
to
the
latter
.
Howbeit
to
covenant
for
a
Reward
for
such
an
act
,
which
is
directly
appointed
to
the
glory
of
God
,
is
,
say
some
,
doubtless
contrary
to
the
glory
of
God
:
hence
it
had
been
unlawfull
,
directly
or
indirectly
to
compact
with
any
man
,
for
any
Miracle
done
for
him
.
Quest.
Whether
is
it
lawfull
for
Preachers
to
take
hire
?
or
are
they
which
take
any
Reward
hirelings
?
Answ.
1
There
may
be
times
when
a
man
may
remit
of
his
Right
herein
,
when
circumstances
of
times
and
persons
require
it
.
So
because
of
the
false
Teachers
the
Apostle
would
preach
the
Gospel
of
Christ
freely
at
Corinth
,
2
Cor.
11.7
,
9
,
10.
I
preached
the
Gospel
of
God
freely
,
I
kept
my self
from
being
burdensome
to
you
,
and
so
will
I
keep
my self
;
that
I
may
cut
off
occasion
from
them
that
desire
occasion
,
that
wherein
they
glory
(
which
was
their
preaching
freely
)
they
may
be
found
even
as
we
.
Elisha
in
a
case
would
take
nothing
of
Naaman
the
Syrian
,
2
Kings
6.26
.
nor
Abraham
would
take
nothing
of
the
prey
which
was
got
from
the
Enemies
,
Gen.
14.22
.
2
All
agree
that
to
receive
gifts
for
a
mans
preaching
without
any
compact
for
the
same
hath
no
natural
filthiness
in
it
,
for
some
things
may
be
honestly
received
which
may
be
dishonestly
asked
.
3
Under
the
Old
Testament
they
that
took
counsel
of
the
Prophets
were
wont
to
give
them
some
small
gifts
,
1
Sam.
9.7
,
8.
But
,
if
we
go
,
what
shall
we
bring
the
man
?
and
the
Servant
answered
Saul
,
saying
,
Behold
I
have
the
fourth
part
of
a
Shekel
of
Silver
,
1
Kings
13.9
.
The
man
to
whom
this
gift
was
to
be
given
was
Samuel
.
Besides
the
Priests
and
Levites
under
the
Old
Testament
had
large
portions
out
of
most
of
the
Sacrifices
,
besides
Tithes
they
had
eight
and
fourty
Cities
of
Refuge
with
Suburbs
to
them
,
so
that
the
Lord
says
,
Which
of
you
would
shut
the
doors
for
nought
?
or
kindle
a
fire
on
my
Altar
for
nought
?
Mal.
1.10
.
which
Argument
the
Apostle
presses
for
maintenance
for
Ministers
of
the
Gospel
,
1
Cor.
9.9.10.13
.
where
he
shews
that
the
Levites
who
took
the
Sacrifices
of
the
People
,
and
killed
them
,
and
pulled
off
their
skin
,
cut
them
in
pieces
and
brought
them
to
the
Priest
,
and
laid
the
Wood
in
order
,
lived
thereon
.
The
Priests
lifted
up
the
Sacrifice
,
and
laid
the
flesh
on
the
Altar
,
and
burnt
it
.
The
Apostle
,
when
he
says
,
They
which
minister
about
holy
things
live
of
the
things
of
the
Temple
,
means
the
Levites
,
and
they
which
wait
at
the
Altar
are
partakers
with
the
Altar
,
meaning
the
Priests
,
v.
13.
Now
,
if
they
were
so
plentifully
maintained
,
shall
Gospel
Preachers
be
the
onely
sufferers
,
and
that
in
a
time
of
Light
?
When
the
Apostle
makes
this
reddition
,
Even
so
hath
God
appointed
that
they
that
preach
the
Gospel
shall
live
of
the
Gospel
,
v.
14.
4
Maintenance
is
due
to
Preachers
from
natural
and
civil
equity
.
1
Natural
equity
,
that
as
the
Souldier
that
defends
the
Countrey
lives
of
the
Countreys
pay
,
1
Cor.
9.7
.
Who
goes
to
warfare
at
his
own
charge
?
or
as
he
that
plants
a
Vineyard
eats
the
fruit
of
it
,
milks
a
flock
and
eats
of
the
milk
of
it
,
so
Preachers
must
live
of
the
People
they
preach
to
.
2
From
civil
equity
.
That
Law
Deut.
25.4
.
Thou
shalt
not
muzzle
the
mouth
of
the
Ox
that
treadeth
out
the
Corn.
The
Apostle
argues
from
the
less
,
If
an
Ox
were
not
to
be
muzzled
when
he
rowled
a
wooden
beam
over
the
Wheat
,
to
shake
the
Corn
out
of
the
ear
,
shall
maintenance
be
denied
to
those
who
thresh
in
the
Lords
Barn
?
Nay
,
it
was
not
written
for
Oxens
sake
but
for
Preachers
sake
,
as
the
Apostle
expounds
it
,
1
Cor.
9.9
.
That
he
that
ploweth
should
plow
in
hope
,
and
he
that
thresheth
in
hope
should
be
partaker
of
his
hope
.
Where
we
see
it
's
lawfull
for
a
Teacher
to
do
Gods
work
rightly
,
and
yet
have
an
expectation
and
hope
of
maintenance
for
his
labour
.
The
hope
of
the
sustentation
of
his
necessities
,
and
(
if
the
people
be
able
)
conveniences
from
the
people
,
and
the
hope
of
the
Reward
of
his
dispensation
from
the
Lord
.
5
From
Gospel
ordinance
Gal.
6.6
.
Let
him
that
is
ministred
to
make
him
that
ministreth
partaker
in
all
good
things
.
1
Cor.
9.14
.
God
hath
appointed
that
they
who
preach
the
Gospel
should
live
of
the
Gospel
.
1
Tim.
5.17
.
Luke
10.7
.
6
Because
they
have
power
to
forbear
working
in
bodily
labour
,
hence
by
divine
right
maintenance
is
due
,
1
Cor.
9.6
.
I
onely
and
Barnabas
,
have
we
not
power
to
forbear
working
?
2
Thess.
3.8
,
9.
I
wrought
that
I
might
not
be
chargeable
,
not
that
we
have
not
power
,
but
to
make
our selves
ensamples
.
And
when
the
Apostle
did
work
with
his
hands
,
he
calls
it
an
abasing
of
himself
,
2
Cor.
12.7
.
and
numbers
this
up
among
the
rest
of
his
afflictions
,
1
Cor.
4.11
.
7
The
true
note
of
an
hireling
is
to
make
hire
the
end
of
his
work
,
not
the
taking
of
hire
or
wages
:
when
for
filthy
lucre
sake
a
Preacher
shall
take
the
oversight
of
a
people
,
1
Peter
5.2
.
Feed
the
flock
of
God
,
taking
the
oversight
thereof
,
not
by
constraint
but
willingly
,
not
for
filthy
lucre
,
but
of
a
ready
minde
.
Now
for
the
lawfulness
of
taking
wages
,
see
2
Cor.
12.8
.
I
robbed
other
Churches
,
taking
wages
of
them
;
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
stipend
,
such
as
was
given
to
Souldiers
for
their
military
service
,
so
taken
,
Luk.
3.14
.
Be
content
with
your
wages
,
where
the
same
word
is
used
.
And
military
pensions
or
stipends
were
sometimes
part
meat
and
part
money
,
now
Paul
is
said
to
rob
or
spoil
these
Macedonian
Churches
,
taking
wages
of
them
,
because
he
had
led
them
in
triumph
by
the
Gospel
,
as
spoils
taken
in
war
.
See
Luk.
10.7
.
The
Workman
is
worthy
of
his
hire
,
or
reward
,
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
so
that
not
the
expecting
of
a
reward
from
a
people
,
nor
the
taking
of
it
,
makes
an
hireling
,
but
the
making
of
his
hire
or
wages
the
end
of
his
preaching
,
so
that
no
more
pay
,
no
more
preach
,
neither
to
that
people
,
nor
any
other
.
But
for
lawfull
reward
promised
or
received
this
doth
not
make
an
hireling
,
1
Tim.
5.17
,
18.
The
Apostle
bids
,
Count
the
Elders
worthy
of
double
honour
,
and
gives
this
reason
,
for
the
Scripture
saith
,
Thou
shalt
not
muzzle
the
mouth
of
the
Ox
,
and
,
the
Labourer
is
worthy
of
his
reward
.
8
We
must
distinguish
betwixt
the
gifts
of
the
Spirit
and
the
work
of
the
Ministry
.
If
it
were
granted
that
to
take
money
for
the
gifts
of
the
Spirit
were
the
sin
of
Simon
Magus
,
yet
it
follows
not
that
it
is
of
the
same
nature
to
take
maintenance
for
their
work
,
sith
every
handicrafts
man
,
and
labourer
,
of
what
kinde
soever
,
is
rewarded
for
his
work
.
Could
preaching
come
as
easily
to
them
as
the
power
of
doing
miracles
came
to
the
Apostles
,
it
were
something
,
Freely
ye
have
received
,
freely
give
;
but
who
knowes
not
that
persons
that
discharge
this
duty
painfully
and
faithfully
must
take
much
pains
therein
.
9
Preachers
are
commanded
to
give
themselves
wholly
to
this
work
,
Acts
6.4
.
We
will
give
our selves
continually
to
prayer
,
and
to
ministration
of
the
Word
.
1
Tim.
4.15
.
Meditate
on
these
things
,
give
thy self
wholly
to
them
.
Now
it
's
good
reason
that
a
man
should
be
maintained
by
that
which
a
man
gives
himself
wholly
unto
,
unless
he
please
of
his
own
accord
to
remit
of
his
right
,
or
the
people
not
able
.
10
Were
these
words
of
Freely
ye
have
received
,
freely
give
,
meant
of
preaching
as
well
as
miracles
,
all
that
were
to
be
deduced
were
,
that
the
things
in
the
Ministry
are
so
great
and
high
,
that
they
are
above
all
price
,
and
equal
recompence
.
1
Cor.
9.11
.
If
we
have
sown
unto
you
spiritual
things
,
Is
it
a
great
matter
if
we
should
reap
your
carnal
things
?
q.d.
There
is
no
proportionable
compensation
betwixt
the
one
and
the
other
.
V.
9.
Provide
neither
gold
,
nor
silver
,
nor
brass
in
your
purses
:
Christ
shows
what
provision
the
Disciples
were
to
make
for
their
journey
.
Whereas
every
man
provides
for
his
journey
things
needful
,
they
should
provide
nothing
for
their
journey
:
signifying
his
providential
care
over
them
,
that
the
persons
to
whom
they
preached
should
supply
them
with
all
necessary
things
.
Withall
Christ
meets
with
an
objection
;
If
we
must
take
nothing
for
doing
miracles
,
but
as
We
have
freely
received
we
must
freely
give
,
then
we
must
make
large
preparations
of
all
things
for
our
journey
;
to
this
Christ
answers
,
the
Lord
whose
message
they
go
upon
,
will
provide
them
all
necessary
things
:
which
that
they
may
see
more
plainly
,
he
bids
them
to
go
out
without
making
any
manner
of
provisions
.
Also
Christ
commends
unto
them
a
speediness
,
in
that
within
a
few
days
he
would
have
them
to
go
all
over
Judea
and
return
again
,
therefore
he
would
not
have
them
trouble
themselves
with
luggage
,
which
might
hinder
and
prolong
their
journey
.
There
was
three
sorts
of
money
,
brass
,
silver
,
gold
;
brass
money
was
first
in
use
,
none
of
these
should
they
provide
.
V.
10.
Nor
scrip
for
your
journey
,
neither
two
coats
,
nor
shoes
,
neither
yet
staves
;
for
the
workman
is
worthy
of
his
meat
.
Nor
scrip
for
your
journey
]
Christ
means
a
Portmantue
to
carry
provisions
,
or
a
Knapsack
wherein
souldiers
and
Passengers
use
to
put
bread
and
cheese
and
other
things
.
Neither
two
coats
]
Those
that
are
content
with
a
little
use
to
be
content
with
two
coats
,
none
but
very
poor
people
that
have
but
one
coat
.
The
Disciples
might
put
two
coats
on
their
back
at
once
,
but
not
carry
double
apparel
with
them
;
yea
Christ
himself
had
two
coats
,
John
19.23
.
Nor
shoes
]
Two
pair
of
shoes
,
or
(
as
some
think
)
they
were
forbid
shoes
altogether
,
and
wore
Sandals
(
as
Mark
calls
them
)
which
onely
covered
the
soles
of
their
feet
from
stones
and
gravel
,
Mark
6.9
.
Of
these
Sandals
mention
is
made
Acts
12.8
.
Gird
thy self
,
and
binde
on
thy
Sandals
;
these
they
wore
that
they
might
be
so
much
more
ready
for
their
journey
.
Neither
yet
staves
]
For
in
journeying
sometimes
the
staff
breaks
,
sometimes
it
sticks
in
some
deep
bog
.
They
might
carry
one
,
but
no
more
then
one
.
They
that
have
God
defending
,
they
need
no
weapons
,
onely
a
staff
to
lean
upon
.
Christ
hereby
shews
he
would
have
the
Apostles
carry
no
superfluous
thing
,
and
therefore
Mark
saith
,
c.
6.8
.
save
a
staff
onely
.
For
the
workman
is
worthy
of
his
meat
]
Christ
gives
the
reason
why
he
sends
them
out
in
this
manner
.
Because
where-ever
they
came
their
hearers
would
supply
them
with
needfull
things
,
which
Christ
argues
from
the
rule
of
natural
right
,
that
the
workman
is
worthy
of
his
meat
.
God
providing
you
meat
and
all
sorts
of
nourishment
you
shall
take
it
of
those
to
whom
you
preach
.
Not
as
if
this
meat
were
a
sufficient
reward
for
the
present
,
or
God
intended
it
so
for
time
to
come
(
for
what
is
a
little
meat
compared
with
glad
tidings
of
the
Gospel
which
Preachers
bring
)
but
Christ
hereby
would
mightily
prevail
upon
the
Jews
with
his
doctrine
,
whiles
his
Disciples
would
receive
no
money
,
but
barely
content
themselves
with
meat
.
We
may
see
also
what
Preachers
are
.
They
are
Workmen
,
who
though
they
do
not
work
with
their
hands
,
yet
they
work
with
their
brains
,
and
if
God
will
not
have
the
labourers
wages
tarry
all
night
with
us
.
Levit.
19.13
.
Deut.
24.15
.
and
the
Lord
saith
,
he
will
be
a
swift
witness
against
those
who
oppress
in
this
kind
,
Mal.
3.5
.
Then
let
not
those
who
detain
maintenance
from
faithful
labourers
in
the
Lords
work
think
they
shall
escape
.
That
which
is
here
called
meat
,
in
Luk.
10.7
.
is
called
a
Stipend
,
a
Metaphor
taken
from
good
souldiers
who
war
onely
for
the
defence
of
their
countrey
;
yet
notwithstanding
they
receive
a
Stipend
,
not
as
the
reward
of
their
warfare
,
but
that
they
may
get
things
necessary
for
life
,
and
may
continue
in
their
warfare
.
For
if
they
receive
their
pay
instead
of
reward
they
sell
a
great
matter
,
even
their
lives
at
a
small
rate
.
Now
as
there
are
some
soldiers
who
fight
onely
for
their
pay
and
plunder
,
not
for
the
preservation
of
justice
and
the
Common-wealth
,
so
some
preachers
,
whereas
they
should
onely
or
principally
preach
for
the
salvation
of
souls
,
and
not
for
temporal
things
,
and
should
receive
their
maintenance
that
they
may
continue
in
the
Lords
work
,
and
moderately
provide
for
them
and
theirs
,
they
prove
themselves
very
mercinaries
,
in
making
their
means
and
in-comes
the
end
of
their
preaching
.
Christ
himself
did
not
refuse
maintenance
of
his
hearers
,
Luk.
8.3
.
Persons
that
are
called
of
God
to
preach
may
hence
learn
not
to
be
too
sollicitous
for
their
living
,
and
that
they
should
not
so
make
it
their
aim
how
to
get
mony
as
how
to
win
souls
,
and
that
hearers
are
in
equity
and
conscience
bound
to
sustain
and
to
maintain
preachers
,
provided
they
be
labourers
.
V.
11.
And
into
whatsoever
City
or
Town
ye
shall
enter
,
enquire
who
in
it
is
worthy
,
and
there
abide
till
ye
go
thence
.
Inquire
who
in
it
is
worthy
]
That
is
fearing
God
,
or
religiously
affected
,
and
tarry
with
him
.
They
were
not
to
turn
into
any
wicked
mans
house
or
any
person
infamous
,
lest
by
the
infamy
of
such
an
host
their
persons
or
doctrine
should
become
infamous
,
because
they
were
not
to
tarry
long
,
Christ
would
have
them
begin
there
where
there
was
some
good
preparation
already
wrought
.
Now
by
worthy
he
doth
not
mean
any
man
deserving
any
thing
of
God
,
by
way
of
condignity
or
desert
,
but
such
as
were
privy
to
their
own
unworthiness
,
and
humbled
under
the
sight
of
God
for
it
;
these
the
Lord
counts
worthy
.
For
the
Apostles
were
sent
as
Physicians
to
sick
persons
,
as
preachers
of
righteousness
to
sinners
if
they
would
repent
.
Christ
would
not
have
them
at
this
first
sending
to
preach
in
Temples
and
Synagogues
,
but
onely
in
houses
,
because
neither
the
times
could
yet
well
bear
it
,
nor
were
they
furnished
with
sufficient
boldness
,
till
after
Christ
his
resurrection
.
Godly
men
should
seek
to
lodge
in
godly
houses
.
And
there
abide
till
ye
go
hence
]
Lest
ye
be
thought
to
be
inconstant
,
or
given
to
delicacy
,
or
least
you
should
offend
your
host
where
ye
turned
in
at
first
,
but
chiefly
because
they
were
to
tarry
there
but
a
short
time
,
for
had
they
tarried
long
they
might
have
proved
burthensome
.
Besides
hereby
they
showed
their
contentedness
of
mind
,
and
that
they
were
more
led
with
the
love
of
God
and
of
souls
then
of
their
own
ease
,
pleasure
or
profit
.
Moreover
Christ
shows
he
would
have
the
publishers
of
his
Gospel
maintained
in
a
comely
way
,
not
in
a
begging
way
,
to
be
entertained
one
week
at
one
house
,
another
week
at
another
.
Withall
Christ
here
stablishes
the
law
of
Hospitality
,
as
towards
others
,
so
especially
towards
preachers
,
Heb.
13.2
.
Yet
must
we
not
receive
men
of
corrupt
mindes
,
pretending
whatsoever
inspiration
from
God
,
2
Epist.
John
v.
10.
If
any
man
bring
not
this
doctrine
,
receive
him
not
into
your
house
.
We
may
also
take
notice
that
where
persons
are
holy
their
grace
will
shine
,
so
that
their
neighbours
can
oft
times
tell
who
are
worthy
,
Phil.
2.15.16
.
They
will
be
known
by
their
just
dealing
and
by
being
free
from
scandalous
sins
.
V.
12.
And
when
ye
come
into
an
house
salute
it
.
V.
13.
And
,
if
the
house
be
worthy
,
let
your
peace
come
upon
it
;
but
if
it
be
not
worthy
let
your
peace
return
to
you
.
The
word
Salute
comprehends
wishes
and
good
desires
.
It
s
a
Hebrew
proverb
whereby
we
wish
all
happiness
unto
a
house
or
person
,
1
Sam.
25.5
,
6.
David
sent
ten
young
men
to
Nabal
,
and
said
unto
them
,
Greet
Nabal
in
my
name
,
and
say
to
him
that
liveth
in
prosperity
,
Peace
be
both
to
thee
,
and
peace
be
to
thy
house
,
and
peace
be
to
all
that
thou
hast
.
This
peace
they
offer
is
ministerial
,
proffering
reconciliation
by
Christ
who
is
our
peace
,
Eph.
2.13
,
14.
Hence
their
feet
should
be
beautiful
,
because
they
preach
glad
tydings
of
good
things
,
and
through
their
preaching
the
peace
of
justification
flows
,
Rom.
5.1
.
Obj.
But
Christ
when
he
sends
out
the
seventy
to
preach
,
bids
them
salute
no
man
by
the
way
.
Answ.
Christ
means
that
they
should
make
such
speed
in
delivering
the
doctrine
of
salvation
,
that
they
should
not
be
hindred
from
it
by
acts
of
humanity
.
The
vanity
of
Quakisme
is
in
this
point
refuted
.
Salutations
are
commanded
by
Christ
,
not
onely
to
brethren
,
but
to
others
,
Matth.
5.47
.
exemplified
by
the
Apostle
in
every
Epistle
,
Act.
21.
Paul
coming
to
James
his
house
saluted
the
Elders
.
Mary
saluted
Elizabeth
,
Luk.
1.40
.
Paul
coming
to
Cesarea
saluted
the
Church
,
Act.
18.22
.
He
saluted
the
brethren
at
Ptolomais
,
Act.
21.7
.
practised
by
Aristarchus
and
Epaphras
,
Col.
4.10.12
.
Proofs
herein
are
but
to
light
a
candle
to
the
sun
.
The
not
saluting
argues
rudeness
,
pride
,
hatred
or
coldness
of
love
.
True
religion
doth
not
destroy
good
manners
,
whence
is
that
religion
then
which
destroyes
principles
of
morality
?
but
they
as
is
reported
,
judging
that
they
have
a
light
within
them
sufficient
to
guide
them
to
salvation
without
the
help
of
any
outward
light
,
and
that
the
Scriptures
are
not
the
word
of
God
,
but
a
declaration
of
the
conditions
of
them
that
speak
them
forth
,
let
us
reason
with
them
as
heathens
,
and
convince
them
in
a
way
of
natural
reason
or
Philosophy
.
For
many
heathens
are
not
onely
in
Judea
but
also
with
us
.
And
if
the
house
be
worthy
let
your
peace
come
upon
it
]
That
is
,
if
from
the
sence
of
your
misery
you
receive
this
comfortable
tender
of
reconciliation
,
showing
your
respect
to
the
message
by
your
receiving
the
messenger
,
the
Lord
promises
that
what
such
preachers
wish
shall
rest
upon
that
house
,
and
therefore
Christians
must
not
contemn
the
prayers
of
faithful
teachers
:
now
they
gathered
the
house
was
worthy
,
if
the
master
thankfully
accepted
the
salutation
and
resaluted
them
courteously
,
as
Boaz
did
the
reapers
and
they
him
,
Ruth
2.4
.
The
Lord
be
with
you
,
said
Boaz
;
the
reapers
answered
,
The
Lord
blesse
thee
,
and
withal
if
the
man
of
the
house
invited
the
Apostles
to
lodge
at
his
house
,
but
especially
they
judged
the
house
to
be
worthy
,
by
receiving
the
tender
of
reconciliation
held
forth
in
the
Gospel
.
But
,
if
it
be
not
worthy
,
let
your
peace
return
to
you
]
As
in
case
of
worthiness
and
predestination
to
life
,
the
master
and
his
houshold
received
the
grace
of
Christ
,
so
here
is
the
denunciation
in
case
of
unworthiness
,
in
case
the
host
whither
you
come
refuse
the
salutation
and
your
good
wish
,
it
shall
return
to
you
.
The
prayers
of
Godly
men
if
they
do
not
good
to
them
for
whom
they
are
wisht
,
they
redound
unto
the
persons
who
wish
them
,
Psal.
35.13
.
When
Davids
prayer
and
humiliation
took
no
effect
for
his
enemies
,
it
returned
into
his
own
bosom
.
In
this
case
the
Apostles
were
to
turn
in
to
some
other
host
,
who
was
willing
to
receive
them
,
but
yet
not
to
curse
these
who
had
rejected
them
,
being
messengers
of
peace
.
Preachers
must
be
armed
with
patience
,
knowing
some
of
their
hearers
will
be
docible
and
some
not
,
some
receive
proffers
of
grace
,
some
not
.
Moreover
Preachers
by
a
tender
of
salvation
in
a
faithfull
manner
have
a
true
peace
redounding
to
themselves
in
the
discharge
of
their
duty
,
which
the
persons
to
whom
they
tendered
should
have
had
,
had
they
been
worthy
;
as
Pothinus
Bishop
of
Lions
,
being
asked
of
the
President
who
was
the
Christians
God
?
answered
,
If
thou
werest
worthy
thou
shouldst
know
.
Grot.
in
loc.
V.
14.
And
whosoever
shall
not
receive
you
,
nor
hear
your
words
,
when
ye
depart
out
of
that
house
or
city
,
shake
off
the
dust
of
your
feet
.
Christ
shews
whom
he
judges
unworthy
,
even
those
who
shall
not
receive
the
Apostles
nor
their
doctrine
,
and
to
these
Christ
bids
they
should
shake
off
the
dust
of
their
feet
:
whether
it
were
City
or
Family
.
The
shaking
off
the
dust
signified
,
1
That
they
had
nothing
common
with
these
contemners
of
grace
,
no
not
the
dust
of
their
feet
.
2
That
this
dust
would
,
in
the
Day
of
Christ
,
witness
against
these
contemners
,
that
tenders
of
grace
were
made
to
them
and
they
would
have
none
of
them
.
I
would
have
purged
thee
and
thou
wouldest
not
be
purged
,
Ezek.
24.13
.
Matth
23.37
.
and
in
the
Day
of
Christ
hereby
they
should
know
,
that
a
Prophet
had
been
in
the
midst
of
them
,
Ezek.
2.5
.
Naaman
out
of
reverence
would
carry
away
some
of
the
Jewish
earth
,
2
Kings
5.17
.
The
Apostles
out
of
abhorrence
would
not
carry
away
any
of
the
dust
of
contemners
of
grace
.
3
By
shaking
off
the
dust
they
declared
the
fruitlesness
of
that
journey
which
they
had
taken
in
declaring
the
Gospel
unto
them
.
4
Shaking
off
dust
declared
that
they
came
not
for
gain-sake
to
them
,
seeing
they
would
not
have
so
much
as
any
of
their
dust
cleaving
to
them
.
5
That
,
as
that
dust
was
scattered
about
before
the
winde
,
so
should
these
wicked
contemners
of
grace
,
Psalm
1.4
.
6
That
this
dust
might
be
a
witness
against
them
,
as
Luke
sets
it
down
,
Luke
10.11
.
so
Paul
and
Barnabas
,
Acts
13.51
.
who
shook
the
dust
of
their
feet
off
against
the
wicked
Jews
of
Antioch
and
came
into
Iconium
.
7
This
shaking
off
dust
signified
that
the
Inhabitants
of
that
place
were
so
polluted
,
that
they
infected
the
very
earth
with
their
contagion
.
This
was
an
usual
way
of
abhorrence
,
because
Christ
speaks
of
it
as
of
a
thing
known
among
the
Jews
,
and
the
Jews
were
wont
to
give
some
outward
signs
of
the
things
they
did
,
as
the
setting
up
of
a
stone
,
or
a
heap
of
stones
,
Gen.
31.47
.
Jos.
24.26
.
8
To
denote
that
God
did
despise
such
contemners
of
grace
,
as
a
man
doth
the
dust
of
his
feet
.
Also
they
shewed
hereby
they
were
free
from
their
bloud
,
and
that
their
bloud
was
upon
their
own
heads
.
Now
they
shook
off
their
dust
by
rubbing
their
shoes
or
sandals
one
sole
against
another
,
or
rubbing
them
against
some
stone
or
wood
:
it
was
an
allusion
to
that
,
1
Kings
13
8.
when
the
Prophet
being
sent
to
prophesie
against
Jeroboam
and
the
Altar
of
Beth-el
,
was
bid
to
go
another
way
than
he
came
,
v.
9
,
10.
But
because
Preachers
may
be
ready
to
go
away
hastily
from
a
people
,
when
they
have
not
means
enough
,
nor
reverence
enough
from
them
,
therefore
Christ
would
have
Preachers
take
notice
of
three
sins
before
they
leave
a
people
.
1
Unthankfulness
,
if
they
will
not
receive
the
message
of
salvation
.
2
Stubbornness
,
if
they
will
not
vouchsafe
to
hear
them
;
for
if
persons
will
hear
,
we
are
not
hastily
to
be
gone
.
3
When
they
shall
speak
evil
of
the
way
of
God
before
multitudes
,
so
that
,
by
their
speaking
evil
,
multitudes
become
hardened
against
it
,
Acts
19.8
,
9.
Christ
will
not
have
the
Gospel
thrust
upon
persons
against
their
will
.
V.
15.
Verily
,
I
say
unto
you
,
It
shall
be
more
tolerable
for
the
Land
of
Sodom
and
Gomorrah
in
the
Day
of
Judgment
,
than
for
that
City
.
Here
is
a
terrible
threatening
against
those
who
shall
not
receive
the
Preachers
of
the
Gospel
,
nor
their
message
;
It
shall
be
more
tolerable
for
Sodom
,
&c.
Christ
alleges
this
example
,
which
by
reason
of
the
nearness
to
Judea
was
well
known
unto
them
.
Their
punishment
was
more
terrible
in
this
life
than
Sodom
and
Gomorrah
,
which
were
consumed
on
a
sudden
,
but
the
Jews
were
consumed
by
degrees
,
and
their
punishments
have
remained
long
upon
them
.
The
Ephah
of
their
punishments
is
set
upon
its
own
base
or
foundation
,
Zach.
5.11
.
where
,
for
their
contempt
of
Christ
,
they
have
for
these
sixteen
hundred
years
been
made
a
spectacle
of
Gods
severity
.
Specially
these
Jews
and
all
other
contemners
of
grace
and
the
Doctrine
of
Christ
shall
be
punished
at
the
Day
of
Judgment
.
If
there
be
no
escaping
for
neglect
of
this
salvation
,
Heb.
2.3
.
How
shall
we
escape
if
we
neglect
so
great
salvation
?
what
will
befall
their
contempt
,
who
say
,
Depart
from
us
,
we
desire
not
the
knowledg
of
thy
ways
,
Job
21.14
.
If
they
escaped
not
who
refused
him
who
spake
on
earth
,
much
more
shall
not
we
escape
,
if
we
turn
away
from
him
who
speaks
from
Heaven
,
Heb.
12.25
.
Though
other
sins
sorely
offend
the
Lord
,
A
second
reason
why
God
so
sore
punishes
contemners
of
grace
,
is
because
they
sin
against
greater
light
.
Sodom
had
not
those
means
of
grace
the
Jews
had
,
hence
their
punishment
will
be
the
more
grievous
.
He
that
knew
not
was
beaten
with
stripes
,
but
he
that
knew
and
did
not
,
was
beaten
with
many
stripes
,
Luk.
12.47
,
48.
Now
though
these
Sodomites
were
sorely
punished
in
this
life
,
yet
an
heavier
punishment
remains
for
them
at
the
day
of
judgement
,
2
Pet.
2.6
.
compared
with
Jude
7.
to
which
the
Evangelist
primarily
hath
respect
.
Now
these
Sodomites
had
onely
the
light
of
nature
,
and
the
admonitions
of
Lot
.
The
Jews
besides
the
light
of
Moses
had
the
preachings
of
the
Apostles
confirmed
with
so
many
miracles
.
3
There
were
many
sins
wrapt
up
in
contempt
of
grace
,
unbelief
,
disobedience
,
stubbornness
,
inhospitableness
.
We
may
also
note
here
there
are
not
onely
degrees
of
sins
,
and
torments
in
hell
,
but
that
contempt
of
grace
is
such
a
sin
as
might
have
been
shunn'd
,
and
that
it
doth
not
necessarily
follow
,
for
then
it
would
not
aggravate
condemnation
as
it
doth
,
Prov.
1.24
,
25.
Because
I
have
called
and
ye
have
refused
,
I
will
laugh
at
your
destruction
.
Then
for
that
City
]
Not
onely
a
private
house
,
but
also
a
whole
City
contemning
grace
shall
be
punished
,
not
as
if
a
City
should
be
punished
for
one
mans
particular
contempt
,
unless
they
connive
,
justifie
,
defend
or
some
way
partake
therein
,
but
to
awaken
secure
sinners
,
who
because
they
have
multitudes
of
companions
in
sin
think
they
shall
go
free
.
V.
16.
Behold
,
I
send
you
forth
as
sheep
in
the
midst
of
wolves
be
therefore
wise
as
serpents
and
harmless
as
doves
.
Christ
now
comes
to
give
general
directions
for
all
Christians
,
and
in
particular
to
these
twelve
whom
he
sends
forth
in
this
temporary
embassage
to
guard
them
against
all
fear
of
danger
,
to
the
end
of
the
Chapter
.
For
though
it
be
here
spoken
unto
the
twelve
,
yet
Luk.
12.1
.
to
verse
13.
Christ
spoke
it
unto
his
Disciples
promiscuously
,
an
innumerable
multitude
being
then
and
there
present
.
Now
Christ
in
this
part
of
the
Chapter
sets
forth
,
1
The
dangers
his
Disciples
are
and
would
be
exposed
to
.
2
The
directions
,
and
supportations
,
and
consolations
against
dangers
.
The
dangers
are
,
1
The
cruelty
and
subtilty
of
the
enemies
of
Christians
,
viz.
they
are
wolves
;
and
you
in
the
midst
of
them
are
in
danger
,
as
sheep
among
wolves
,
the
direction
in
this
danger
,
that
Christians
should
have
serpents
wisdome
,
and
doves
innocency
.
2
That
they
should
be
brought
before
Kings
and
Councils
for
the
witness
of
the
truth
,
v.
17
,
18.
The
consolation
is
,
That
the
Spirit
would
teach
them
in
that
hour
what
they
ought
to
speak
,
v.
19
,
20.
3
That
they
should
be
hated
of
all
men
in
general
,
and
of
their
kinred
in
special
,
v.
21
,
22.
The
consolation
is
,
They
should
be
saved
in
case
they
hold
out
unto
the
end
,
v.
22.
4
Persecution
from
City
,
v.
23.
The
comfort
is
,
God
would
provide
an
harbor
for
them
among
the
spiritual
Israel
of
God
till
the
coming
of
Christ
,
v.
23.
2
It
befals
them
no
otherwise
herein
then
it
did
to
their
Master
Christ
,
who
was
called
Beelzebub
,
v.
24
,
25.
5
The
next
danger
is
death
,
whereunto
they
should
be
exposed
,
in
case
they
preacht
what
he
bade
them
,
v.
26
,
27
,
28.
To
this
are
three
consolations
,
1
They
are
able
onely
to
kill
their
bodies
not
their
souls
.
2
There
is
a
providence
of
God
which
reaches
to
the
smallest
creatures
,
even
to
the
sparrows
and
the
hairs
of
their
head
,
much
more
to
their
lives
,
v.
29
,
30
,
31.
3
From
the
promise
made
to
them
who
confess
Christ
,
notwithstanding
threats
of
death
,
and
the
threatnings
made
to
them
that
deny
Christ
upon
hope
of
saving
their
lives
,
v
32
,
33.
6
The
sixth
danger
is
divisions
and
variance
betwixt
near
relations
for
the
sake
of
Christ
,
v.
34
,
35
,
36.
The
consolation
is
,
that
those
who
think
Christ
better
then
their
relations
,
and
will
take
up
other
crosses
for
him
,
Christ
will
think
such
worthy
of
him
,
and
what
they
lose
for
his
sake
they
shall
save
eternally
,
v.
37
,
38
,
39.
7
The
seventh
danger
is
fear
of
not
receiving
,
that
no
man
would
receive
Christians
to
house
or
harbour
,
being
persons
exposed
to
so
many
dangers
.
To
this
Christ
gives
three
comforts
,
1
That
in
receiving
Christians
the
persons
so
receiving
receive
him
and
his
father
,
v.
40.
2
That
whosoever
shall
receive
Prophet
or
righteous
man
because
they
are
such
,
shall
receive
a
suitable
reward
,
v.
41.
3
That
the
smallest
favour
done
to
a
Disciple
of
Christ
shall
not
be
forgotten
,
if
it
were
but
a
cup
of
cold
water
where
a
man
is
able
to
do
no
more
,
v.
42.
Behold
,
I
send
you
forth
as
sheep
in
the
midst
of
wolves
]
No
creature
less
able
to
defend
it self
then
a
sheep
.
Such
are
Christians
.
Wolves
are
subtle
and
cruel
,
so
among
the
Jews
were
Pharisees
,
among
the
Gentiles
Philosophers
and
Tyrants
,
among
the
Christians
Hereticks
;
if
one
wolf
were
enough
to
destroy
a
whole
flock
,
how
much
danger
where
there
are
many
herds
of
Wolves
?
Christ
sends
not
forth
his
Disciples
as
lions
,
but
as
sheep
,
that
his
power
may
be
seen
in
overcoming
,
and
in
turning
wolves
into
sheep
.
Behold
,
I
send
you
forth
]
As
of
old
I
sent
Eliah
and
Elisha
to
Jezebel
and
Ahab
,
Isaias
to
Manasses
,
and
was
present
with
them
to
defend
them
,
so
will
I
be
with
you
.
As
Absalom
said
to
his
servants
;
2
Sam.
13.28
.
so
saith
Christ
,
Remember
you
are
in
my
service
.
As
sheep
in
the
midst
of
Wolves
]
1
As
sheep
for
innocency
,
Isa.
53.7
,
8.
2
As
sheep
for
gentleness
and
meekness
:
handle
a
sheep
never
so
roughly
,
yet
it
will
be
gentle
.
3
For
patience
,
a
sheep
is
ready
to
suffer
all
wrongs
,
Act.
8.32
.
4
As
sheep
for
profitableness
:
nothing
in
a
sheep
but
is
useful
,
so
should
Christians
be
profitable
,
in
their
conversings
,
in
their
examples
,
&c.
5
For
nakedness
and
inability
to
defend
themselves
.
In
the
midst
of
Wolves
]
That
is
liable
to
innumerable
dangers
.
Be
wise
as
serpents
]
That
is
,
wisdome
in
taking
heed
of
the
wolves
of
the
world
must
be
mingled
with
innocency
,
that
we
be
not
afraid
to
do
our
duty
in
witnessing
the
truth
.
For
now
and
then
many
prudent
men
become
treacherous
to
Christ
and
his
truth
:
As
serpents
when
they
see
any
danger
carefully
decline
it
,
so
must
not
believers
rashly
expose
themselves
to
danger
.
Now
the
doves
though
exposed
to
dangers
,
offer
themselves
securely
to
the
snares
of
men
,
so
Christ
would
not
have
Christians
through
fear
to
be
hindered
in
their
course
.
So
that
Christians
must
be
wise
as
serpents
,
1
In
shunning
snares
.
2
In
defending
their
head
though
all
their
body
be
wounded
,
so
should
we
defend
our
head
Christ
and
resist
unto
blood
.
3
As
a
serpent
is
very
quick
of
sight
,
so
should
a
Christian
be
to
spy
dangers
.
4
As
a
serpent
stops
her
ears
against
the
voice
of
charmers
,
Psal.
58.4
,
5.
whether
with
her
tail
or
something
else
,
so
should
Christians
stop
their
ears
against
the
charms
of
mens
favours
,
earthly
greatness
,
worldly
wealth
,
and
the
temptations
of
the
devil
and
flesh
,
and
heretical
spirits
.
Let
our
wisdome
be
seen
,
1
In
suspicion
of
snares
,
as
the
Wise
men
,
Matth.
2.12
.
2
In
shunning
of
them
,
as
Joseph
who
was
afraid
of
Herods
snares
,
and
carried
the
young
babe
into
Egypt
,
Matth.
2.20
,
21
,
22.
3
In
a
bold
profession
of
truth
,
Luk.
13.31
,
32.
Some
bade
Christ
depart
for
Herod
would
kill
him
,
saith
he
,
Go
tell
that
fox
I
do
cures
to
day
and
to
morrow
.
Joseph
of
Arimathea
did
wisely
assert
his
profession
of
Christ
,
and
went
boldly
to
beg
the
body
of
Jesus
,
Matth.
27.58
.
Simple
as
doves
]
That
is
,
take
heed
of
fleshly
wisedome
and
Jesuitical
equivocations
,
that
in
no
wise
to
shun
dangers
ye
violate
the
peace
of
your
consciences
,
Rom.
16.19
.
I
would
have
you
wise
unto
that
which
is
good
,
but
simple
concerning
evil
,
Phil.
2.15
.
Blameless
and
harmless
as
the
sons
of
God
without
rebuke
,
Eph.
5.14
,
15.
Though
it
be
in
your
power
to
do
harm
to
your
persecutors
yet
do
it
not
,
do
not
revenge
your selves
.
Simplicity
without
wisedome
may
easily
be
deceived
,
and
wisedome
is
dangerous
if
it
be
not
tempered
with
simplicity
,
therefore
they
are
to
be
conjoyned
according
to
that
Distich
.
If
they
be
serpents
for
to
circumvent
us
,
We
must
be
serpents
too
or
else
repent
us
:
But
with
our
wisedome
joyn
we
innocence
,
Like
harmless
doves
,
not
trusting
each
pretence
.
The
word
simple
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
horn
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
privative
;
that
is
without
horns
or
revenge
.
Others
derive
it
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
mingle
and
fo
privative
,
and
so
it
signifies
to
be
without
mixture
of
deceit
.
This
is
seen
,
1
In
sincere
and
plain-hearted
confessions
,
without
any
deceitful
equivocations
,
Joh.
9.29
.
We
see
it
in
the
blinde
man
,
when
his
parents
cunningly
evaded
,
he
plainly
stood
to
Christ
.
2
In
a
meek
carriage
.
If
men
revile
us
and
render
us
odious
,
let
us
not
think
to
quench
wrath
by
wrath
,
Rom.
12.20
.
Be
not
overcome
of
evil
,
but
overcome
evil
with
good
.
V.
17.
But
beware
of
men
,
for
they
will
deliver
you
up
to
the
Councils
,
and
they
will
scourge
you
in
the
Synagogues
.
Here
's
a
second
danger
.
Beware
of
men
]
1
Of
insnaring
men
,
who
by
subtle
and
perplexed
questions
shall
lay
snares
for
you
,
to
draw
out
some
words
that
shall
be
against
the
Governours
,
or
the
Laws
of
the
place
where
you
live
,
Matth.
22.15
,
16
,
17.
2
Take
heed
of
feigned
and
treacherous
men
,
who
shall
bring
you
to
Councils
,
Psal.
55.12
,
13
,
14.
3
Of
enticing
men
,
who
shall
perswade
you
by
flatteries
to
deny
the
faith
,
Dan.
11.32
,
34.
4
Take
heed
of
all
natural
men
indefinitely
.
It
behoves
Christians
to
stand
upon
their
guard
,
seeing
all
men
naturally
have
an
hatred
unto
them
,
therefore
must
we
beware
of
them
,
though
they
be
civil
and
courteous
.
For
they
will
deliver
you
up
to
the
Councils
]
Not
onely
unto
the
Council
of
three
and
twenty
,
but
also
to
the
great
Synedrium
,
or
the
Council
of
70.
of
which
mention
was
made
cap.
5.23
.
so
was
Peter
and
John
,
Acts
4.7.5.27
.
and
Stephen
,
Acts
6.12
.
And
they
will
scourge
you
in
their
Synagogues
]
Acts
5.40
.
Peter
and
John
were
so
scourged
,
Heb.
11.36
.
For
even
by
Synagogues
,
civil
Courts
were
meant
,
1
Machab.
7.12
.
Of
this
mention
is
made
,
Acts
5.21
.
The
high
Priest
came
and
they
that
were
with
him
,
and
called
the
Council
together
,
and
all
the
Senate
of
the
children
of
Israel
.
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
the
Eldership
of
the
children
of
Israel
.
Because
the
things
they
acted
against
the
Apostles
seemed
to
be
dangerous
to
the
Commonwealth
,
they
took
the
voices
and
advices
of
the
chief
men
,
herein
they
joyned
the
Senate
of
the
City
with
the
Senate
of
the
people
.
This
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
great
Synagogue
.
So
that
Christ
his
speech
ascends
higher
then
before
,
so
that
his
meaning
is
,
You
shall
not
only
be
brought
before
ordinary
Consistories
,
but
extraordinary
Conventions
and
Assemblies
shall
be
called
together
to
try
you
.
Before
this
extraordinary
Convention
the
Apostles
were
beaten
with
rods
.
V.
18.
And
ye
shall
be
brought
before
Governours
,
and
Kings
,
for
my
sake
,
for
a
testimony
against
them
and
the
Gentiles
.
And
ye
shall
be
brought
before
Governours
and
Kings
]
Christ
still
ascends
higher
in
his
speech
,
to
wit
,
that
for
the
witness
of
his
truth
they
should
be
brought
before
Governours
and
Kings
.
By
Governors
he
means
Vice
roys
and
Governors
of
Nations
&
Provinces
,
and
also
before
Kings
that
depute
such
Governours
:
For
the
distinction
of
Governours
,
from
Kings
,
see
1
Pet.
2.13
.
Submit
your selves
to
every
Ordinance
of
man
,
whether
unto
the
King
as
excelling
(
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
or
unto
Governours
,
as
to
those
that
are
sent
of
him
.
Besides
when
Christians
have
been
condemned
by
Councils
,
the
execution
of
them
hath
been
by
secular
powers
,
as
in
Queen
Maries
raign
,
and
now
under
the
Spanish
inquisition
.
Yea
many
times
Princes
have
themselves
sate
in
judgment
against
Christians
,
as
the
Emperour
Sigismond
,
&c.
When
Christians
shall
thus
be
brought
before
Kings
and
Governours
,
Christ
would
have
his
Disciples
not
to
be
dazled
with
the
glister
of
earthly
Majesty
,
but
to
be
of
undanted
spirits
when
they
come
before
them
,
as
Paul
was
before
Nero
,
2
Tim.
4.17
.
Thus
Paul
was
brought
prisoner
to
Faelix
,
and
Festus
,
Acts
23.24
.
Peter
and
James
to
King
Herod
Agrippa
.
Under
pretence
of
Law
,
civil
judicatories
condemn
and
execute
Christians
.
For
my
sake
]
Because
ye
preach
me
to
be
the
Messias
,
and
that
through
faith
in
me
all
that
believe
shall
obtain
remission
of
sins
.
We
should
look
to
the
cause
why
we
suffer
,
even
that
we
suffer
for
Christ
.
Hence
Peter
and
John
rejoyced
that
they
were
counted
worthy
to
suffer
shame
for
his
name
,
1
Pet.
4.14
,
15
,
16.
If
any
man
suffer
as
a
Christian
let
him
not
be
ashamed
.
Rom
,
8.36
.
For
thy
sake
we
are
killed
all
the
day
long
.
Meaning
in
one
place
or
other
,
either
actually
or
by
way
of
sympathy
.
Indeed
the
Princes
and
Councils
of
the
world
have
other
pretences
for
their
malice
against
Christians
,
but
the
true
cause
is
for
the
sake
of
Christ
.
But
if
we
be
brought
before
Kings
and
Governours
,
let
it
be
onely
for
the
sake
of
Christ
;
Let
none
of
you
suffer
as
thieves
,
and
murtherers
,
and
busie-bodies
,
&c.
1
Pet.
4
15.
For
a
testimony
against
them
and
the
Gentiles
]
That
is
,
to
witness
against
the
Council
and
the
great
Convention
of
the
Jews
,
and
to
witness
for
me
against
the
Rulers
and
Kings
of
the
earth
.
Your
imprisonment
,
whipping
and
death
shall
witness
both
to
Jew
and
Gentile
.
Qu.
But
how
or
wherein
?
Answ.
1
That
you
have
witnessed
the
truth
before
them
and
therefore
that
you
are
free
from
their
blood
.
2
They
shall
witness
your
ingratitude
in
the
day
of
Christ
,
and
their
faithfulness
.
3
They
shall
be
inexcusable
in
the
day
of
judgement
,
when
they
shall
alledge
they
knew
not
Christ
.
Moses
went
to
Pharaoh
,
Exod.
7.3
.
and
Isai
to
a
stubborn
people
,
c.
6.9
.
so
Ezekiel
,
c.
2.2
.
to
v.
8.
That
they
might
be
without
excuse
.
4
They
shall
be
witness
against
you
for
not
believing
their
Message
.
The
Lord
will
call
out
Peter
,
and
say
,
Didst
not
thou
warn
the
Jews
?
and
to
Paul
,
Didst
not
thou
warn
the
Gentiles
,
the
Romans
,
and
Faelix
and
Agrippa
?
he
will
say
,
Yes
Lord
,
but
they
would
not
believe
,
but
instead
of
receiving
our
Message
they
whipt
and
imprisoned
us
.
Was
it
so
?
will
the
Lord
say
,
and
the
unbeliever
will
then
be
speechless
.
What
follows
?
Christ
will
say
,
Depart
thou
cursed
into
everlasting
fire
.
5
As
wounds
and
scars
testifie
the
constancy
,
valour
,
and
faithfulness
of
Souldiers
to
their
Prince
or
General
,
so
Prisons
,
whippings
,
torments
,
shall
testifie
the
faithfulness
of
Christians
to
Christ
,
Luke
21.13
.
V.
19.
But
,
when
they
deliver
you
up
,
take
no
thought
how
,
or
what
ye
shall
speak
,
for
it
shall
be
given
you
in
that
hour
what
ye
shall
speak
.
Here
is
a
consolation
when
they
should
be
brought
to
answer
before
Kings
and
Governours
,
that
the
Spirit
should
pour
into
their
mindes
what
they
should
speak
.
Take
no
thought
how
or
what
ye
shall
speak
]
Not
as
if
we
were
in
this
case
to
be
careless
,
stupid
or
negligent
,
but
Christ
means
we
should
not
be
carkingly
carefull
,
or
over
fearfull
.
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
21.14
.
Settle
it
in
your
hearts
before
hand
not
to
meditate
what
you
shall
answer
;
in
which
Christ
doth
not
forbid
all
foregoing
meditation
,
but
that
which
hath
a
distrust
of
the
providence
and
help
of
Christ
.
And
all
laborious
preparation
,
such
as
is
used
in
speeches
and
oratory
,
and
therefore
Mark
hath
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
the
like
sense
Christ
forbad
carefulness
for
the
morrow
,
Matth.
6.25
.
that
is
,
perplexing
and
distracting
carking
.
Therefore
those
who
are
daily
in
expectation
of
suffering
in
their
questions
and
torments
,
should
be
much
in
prayer
that
God
would
give
them
wisdom
to
answer
,
and
courage
to
suffer
.
For
it
shall
be
given
you
in
that
hour
what
ye
shall
speak
]
That
is
,
if
any
thing
be
wanting
in
you
,
the
Spirit
shall
supply
it
and
suggest
it
to
you
.
Acts
6.10
.
The
Libertines
were
not
able
to
resist
the
Spirit
by
which
Stephen
spake
.
Luke
21.15
.
I
will
give
you
a
mouth
and
a
tongue
,
which
all
your
adversaries
should
not
be
able
to
gainsay
or
resist
.
And
here
Christ
meets
with
an
Objection
,
which
the
Apostles
might
make
,
viz.
Whence
shall
we
that
are
unable
to
speak
,
defend
our selves
and
cause
,
against
Councils
,
great
Assemblies
and
Princes
,
who
many
times
with
their
presence
astonish
great
Orators
?
To
this
Christ
saith
,
I
will
give
you
a
mouth
and
a
tongue
.
Christ
will
not
leave
his
Witnesses
in
the
midst
of
danger
.
V.
20.
For
,
it
is
not
you
that
speak
,
but
the
Spirit
of
your
Father
that
speaketh
in
you
.
Christ
further
strengthens
his
Disciples
as
to
discouragement
about
their
own
weakness
:
whereas
they
might
object
,
we
are
fishermen
,
though
it
should
be
spoken
to
us
,
yet
we
cannot
,
being
unlearned
,
be
able
to
speak
;
to
this
Christ
saith
;
It
's
not
you
that
speak
but
the
Spirit
of
your
Father
that
speaketh
in
you
.
Will
a
father
leave
a
childe
when
he
knows
he
is
in
hazard
of
life
for
his
fathers
sake
?
and
will
your
heavenly
Father
leave
you
in
danger
for
the
witness
of
his
truth
?
Surely
no.
And
look
as
the
preparation
of
the
heart
and
answer
of
the
tongue
is
from
the
Lord
,
Prov.
16.1
.
so
shall
the
Spirit
not
onely
dictate
unto
you
fit
Arguments
and
Apologies
,
but
also
shall
form
your
tongues
to
express
them
,
even
to
the
astonishment
of
your
Adversaries
.
The
Council
,
Acts
4.13
.
when
they
saw
the
boldness
of
Peter
and
John
,
and
perceived
that
they
were
unlearned
and
ignorant
men
,
they
marvelled
,
Acts
5.27
,
28
,
29.
Acts
7.51
,
52
,
53
,
54.
Now
in
that
Christ
saith
it
is
not
you
,
it
is
not
meant
absolutely
but
comparatively
;
not
so
much
you
as
the
Spirit
of
God
by
you
.
The
help
of
Angels
at
such
a
time
to
assist
is
much
,
but
the
assistance
of
the
Spirit
is
far
more
,
without
which
in
such
an
hour
of
temptation
the
best
parts
and
abilities
would
fail
.
There
cannot
be
a
greater
assistant
than
this
Spirit
,
Luk.
21.15
.
This
comparative
speech
is
like
that
Matth.
9.13
.
I
will
have
mercy
not
sacrifice
;
that
is
,
not
so
much
sacrifice
as
mercy
.
The
force
of
the
Argument
is
,
It
's
not
so
much
your
cause
as
mine
and
my
Fathers
,
therefore
my
Spirit
and
the
Spirit
of
my
Father
shall
answer
for
you
.
As
when
Balaams
Ass
spoke
it
was
not
so
much
the
Ass
that
spoke
as
the
Lord
in
the
Ass
,
Numb.
22.28
.
so
it
was
the
Spirit
that
spoke
in
the
Apostles
,
Acts
4.19
.
and
in
Stephen
.
V.
21.
And
the
brother
shall
deliver
up
the
brother
to
death
,
and
the
father
the
childe
,
and
the
children
shall
rise
up
against
their
parents
,
and
cause
them
to
be
put
to
death
.
Here
's
a
third
evil
to
which
Christians
must
look
to
be
exposed
to
,
viz.
as
the
hatred
of
all
men
in
general
,
so
of
their
own
kinsmen
in
particular
,
because
the
hatred
they
have
against
you
for
the
cause
of
Christ
is
stronger
than
the
bond
of
natural
affection
.
Hence
it
breaks
in
pieces
the
bond
of
natural
love
.
Hence
as
it
was
in
Christs
kindred
,
that
not
onely
they
would
not
believe
in
him
,
John
7.5
.
but
also
said
he
was
mad
,
Mark
3.21
.
so
is
it
in
worldly
men
,
who
hate
their
relations
for
difference
of
Religion
.
Hence
Ishmael
hated
Isaak
,
and
Esau
persecuted
Jacob
,
and
Josephs
brethren
sold
him
.
Alphonsus
Diazius
slew
his
brother
John
for
the
confession
of
the
Gospel
,
Sleydan
lib.
17.
We
see
the
like
History
in
the
Life
of
Woodman
,
persecuted
by
his
own
brother
in
Queen
Maries
time
.
This
should
quiet
our
hearts
when
we
see
our
friends
and
kindred
rage
against
us
for
conscience
sake
.
It
should
also
learn
us
not
to
be
too
confident
in
carnal
relations
,
how
near
soever
allied
to
us
,
Micah
7.5
.
Trust
ye
not
in
a
friend
,
put
ye
not
confidence
in
a
guide
:
keep
the
doors
of
thy
mouth
from
her
that
lieth
in
thy
bosom
.
He
that
is
false
in
his
duty
to
God
,
how
can
he
be
expected
to
be
faithfull
to
friends
?
Learn
also
in
declining
times
when
friends
prove
false
to
look
to
God
,
Micah
7.6
,
7.
The
son
dishonoureth
his
father
,
and
the
daughter
riseth
up
against
her
mother
,
therefore
,
saith
Micah
,
I
will
look
unto
the
Lord
,
I
will
wait
for
the
God
of
my
salvation
.
This
unfaithfulness
was
not
onely
a
symptome
of
those
bad
times
,
but
it
hath
been
the
frame
of
many
carnal
hearts
since
.
V.
22.
And
ye
shall
be
hated
of
all
men
for
my
Names
sake
;
but
he
that
shall
endure
unto
the
end
,
the
same
shall
be
saved
.
And
ye
shall
be
hated
of
all
men
]
That
is
,
of
all
unregenerate
men
that
receive
not
Christ
,
whether
they
be
Jews
or
Gentiles
,
noble
or
base
,
whether
kindred
or
strangers
,
old
and
young
.
Wicked
men
hate
all
good
men
,
if
not
actually
,
because
they
know
them
not
,
yet
habitually
they
do
;
if
they
knew
them
they
would
hate
them
,
even
for
the
good
in
them
,
Psalm
38.20
.
which
hatred
proceeds
from
that
enmity
put
betwixt
the
Seed
of
the
Woman
and
the
Seed
of
the
Serpent
,
Gen.
3.15
.
As
love
arises
from
similitude
,
so
doth
hatred
from
dissimilitude
.
The
World
cannot
hate
you
,
but
me
it
hateth
.
John
7.7
.
Why
?
because
I
testifie
the
works
thereof
are
evil
.
The
World
also
hates
Saints
because
they
are
not
of
the
World
,
John
15.19
.
For
my
Names
sake
]
That
is
,
for
a
powerfull
profession
of
it
.
The
Gentiles
raged
much
,
as
Augustine
observes
,
because
they
heard
that
Jesus
Christ
would
be
worshipped
alone
:
now
they
thought
it
absurd
that
they
should
cast
off
all
their
other
gods
(
continued
to
them
for
so
many
ages
)
for
him
alone
.
Not
onely
Papists
but
carnal
Protestants
rage
against
the
godly
of
the
time
,
if
they
will
witness
Christ
in
any
powerfull
manner
,
and
follow
the
Light
of
Gods
Word
further
than
the
times
will
bear
.
I
am
guilty
of
such
and
such
evils
,
said
Bradford
,
but
this
is
not
that
mine
Enemies
persecute
in
me
,
but
Christ
.
Nor
is
it
to
be
forgotten
that
,
because
the
word
of
Christ
in
the
mouth
of
Saints
urges
an
union
with
the
hearts
of
wicked
men
,
hence
those
who
urge
herein
are
hated
,
especially
if
it
be
any
such
part
of
the
word
as
exposeth
to
some
present
cross
.
Besides
,
it
was
the
manner
for
Scholers
to
be
called
by
their
Masters
names
,
as
Aristoteleans
,
Pythagoreans
,
so
Christians
are
called
from
their
profession
of
Christ
,
Acts
11.26
.
and
for
the
profession
of
living
by
the
rules
of
their
Masters
is
it
that
Christians
suffer
,
1
Pet.
4.15
.
If
any
man
suffer
as
a
Christian
,
let
him
not
be
ashamed
,
Acts
5.41
.
Peter
and
John
rejoyced
that
they
were
counted
worthy
to
suffer
shame
for
his
name
.
But
he
that
shall
endure
unto
the
end
the
same
shall
be
saved
]
Here
is
,
1
A
duty
,
2
A
promise
.
The
duty
is
to
endure
to
the
end
,
to
endure
all
persecutions
,
hatreds
,
adversities
,
to
the
end
both
of
the
persecutions
and
of
life
.
To
obtain
the
crown
,
it
's
not
enough
once
and
again
to
overcome
,
but
to
overcome
and
endure
to
the
end
;
and
this
is
some
comfort
,
that
though
they
be
long
they
will
come
to
an
end
.
How
many
hardships
do
we
suffer
in
hope
of
ease
?
We
suffer
an
hard
Apprentiship
in
hope
of
freedome
,
we
suffer
a
bitter
potion
in
hope
of
health
,
let
us
endure
the
cross
in
hope
of
the
crown
.
Soldiers
endure
much
hardships
in
hope
of
victory
,
Revel.
3.5
.
Here
are
two
graces
commended
to
us
,
1
Patience
in
tribulations
.
2
Perseverance
unto
the
end
.
The
same
shall
be
saved
]
Rev.
2.10
.
Be
thou
faithfull
unto
death
,
and
I
will
give
thee
a
crown
of
life
,
Jam
:
1.12
.
Blessed
is
the
man
that
endureth
temptation
,
for
when
he
is
tried
he
shall
receive
the
Crown
.
Having
the
Goal
in
our
eye
we
should
put
forth
all
our
strength
to
run
.
For
the
joy
set
before
him
Christ
endured
the
cross
,
Heb.
12.2
.
he
bids
us
do
so
likewise
.
V.
23.
But
,
when
they
persecute
you●
in
this
City
,
flee
ye
into
another
:
for
verily
,
I
say
unto
you
,
ye
shall
not
have
gone
over
the
Cities
of
Israel
till
the
Son
of
Man
be
come
.
Christ
sets
down
a
fourth
danger
,
to
wit
persecution
.
Three
things
.
1
The
danger
,
persecution
.
2
The
remedy
herein
,
viz.
flight
.
3
The
promise
of
supportance
,
Ye
shall
not
have
gone
over
the
Cities
of
Israel
till
the
Son
of
Man
come
.
But
when
they
persecute
you
in
this
City
,
flee
ye
to
another
]
Some
have
pretended
the
unlawfulness
of
flight
,
when
,
being
tied
by
the
lines
of
their
temporal
lots
,
they
would
comply
to
common
corruptions
rather
then
leave
them
;
like
some
Lawyers
who
pretend
to
have
a
great
zeal
of
justice
,
when
it
's
onely
to
advance
their
own
practice
,
and
to
gain
credit
in
pleading
;
as
P.
Martyr
in
his
book
of
flight
to
the
brethren
of
Luca.
Flight
is
not
onely
lawfull
but
a
command
,
these
rules
observed
;
1
That
a
man
flye
with
a
disposition
and
purpose
of
heart
,
rather
to
die
a
thousand
deaths
then
deny
the
truth
,
in
case
he
should
be
taken
by
the
adversary
.
2
That
we
flye
with
an
intent
to
propagate
and
spread
the
truth
of
God
in
the
compass
of
our
callings
,
whither
we
go
:
the
soldier
that
flies
may
fight
again
.
3
When
we
see
snares
are
laid
for
us
to
take
away
our
lives
.
So
Joseph
fled
into
Egypt
to
save
the
life
of
Christ
being
an
infant
,
Matth.
2.14
.
so
David
oft
fled
from
Saul
,
1
Sam.
19.11
,
12.
Eliah
from
the
sword
of
Jezebel
,
1
Kin.
19.3
.
Christ
fled
from
the
men
of
Nazareth
when
they
would
have
cast
him
down
from
the
brow
of
the
hill
,
Luk.
4.30
.
so
Paul
fled
by
night
out
of
Damascus
,
when
the
Governour
endeavoured
to
apprehend
him
,
Act.
9
25.
so
when
the
Grecians
went
about
to
slay
him
,
he
went
to
Cesarea
and
Tarsus
to
escape
them
,
v.
29
,
30.
4
That
our
flight
be
without
scandal
,
and
therefore
without
1
cowardliness
,
2
Tim.
4.16
.
2
Without
rashness
.
3
Without
treachery
,
as
hirelings
do
,
who
when
they
should
give
their
life
for
the
sheep
,
leave
them
to
the
wolf
,
Joh.
10.12
,
13.
4
Without
offence
to
the
weak
,
Rom.
15.1
.
5
That
we
flye
with
a
minde
,
neither
wishing
death
,
nor
for
the
sake
of
Christ
fearing
it
.
Hence
Eliah
his
passion
was
condemned
,
1
Kings
19.4
.
when
Jezebel
persecuted
him
,
he
cries
,
Now
Lord
,
take
away
my
life
.
If
Christ
may
have
more
glory
by
our
living
then
by
our
dying
,
we
must
not
refuse
to
live
.
Though
death
was
more
acceptable
to
Paul
,
and
to
be
with
Christ
,
2
Cor.
5.2
,
3.
compared
with
Phil.
1.23
.
yet
for
the
brethrens
sake
he
desired
to
live
.
6
Consider
whether
God
may
be
more
glorified
and
the
Church
more
edified
by
thy
staying
,
or
by
thy
going
,
1
Cor.
10.31
.
7
When
all
means
of
flight
are
cut
off
,
then
are
we
called
to
suffer
,
as
in
the
example
of
Shadrach
,
Meshech
,
and
Abednego
,
who
;
had
they
had
means
of
escape
,
it
's
very
likely
they
would
have
taken
them
.
Yet
in
these
cases
,
1
When
the
cause
of
God
hath
no
witness
besides
himself
in
a
place
,
a
man
must
be
very
wary
in
flying
lest
his
heart
be
troubled
herein
,
and
Gods
hand
meet
him
.
See
a
most
eminent
example
,
Jer.
26.20
,
21
,
22
,
23
,
24.
It
was
Uriah
who
thus
flying
was
brought
back
and
kill'd
.
2
When
God
puts
a
spirit
of
valour
into
the
soul
.
When
a
man
is
resolved
to
stand
against
all
the
fury
of
enemies
,
he
is
not
to
be
condemned
;
Paul
knew
that
bonds
and
afflictions
did
abide
him
in
every
City
,
yet
he
counted
not
his
life
dear
unto
him
so
he
might
finish
his
course
with
joy
,
Acts
20.24.21.13
.
Such
was
that
example
of
one
William
Gardiner
,
Acts
and
Mon.
vol.
2.
p.
746.
For
verily
I
say
unto
you
,
ye
shall
not
have
gone
over
the
Cities
of
Israel
,
till
the
Son
of
Man
be
come
]
Some
think
that
by
this
coming
is
meant
,
not
the
personal
presence
of
Christ
,
but
the
pouring
out
of
the
Spirit
on
believers
,
mentioned
Acts
2.1
.
which
was
a
certain
sign
that
Christ
came
as
a
King
with
fulness
of
power
from
his
Father
,
and
that
his
Kingdom
so
long
expected
was
come
,
the
sending
of
which
Spirit
was
to
be
a
comfort
to
them
against
all
dangers
,
John
14.18
.
I
will
not
leave
you
fatherless
,
I
will
come
to
you
.
Now
the
coming
of
Christ
here
meant
was
onely
the
sending
of
the
Spirit
,
Acts
2.33
.
Being
by
the
right
hand
of
God
exalted
,
and
having
received
of
the
Father
the
promise
of
thee
Holy
Ghost
,
he
hath
shed
forth
this
thing
which
ye
now
see
and
hear
.
So
that
the
sense
is
,
I
have
told
you
what
evils
hang
over
you
,
yet
do
I
warn
you
to
stand
to
the
testimony
you
have
given
,
and
not
to
be
discouraged
.
My
coming
unto
you
by
the
pouring
out
of
my
Spirit
is
at
hand
,
yea
before
you
shall
make
an
end
of
teaching
the
Jews
within
the
bounds
of
Palestina
.
Others
carry
it
to
the
sending
of
Ministry
to
the
end
of
the
World
.
For
my self
,
I
rather
carry
it
to
the
consolation
of
all
persecuted
Saints
to
the
end
of
the
world
,
whereas
the
Disciples
might
be
ready
to
think
,
if
we
shall
be
under
so
great
hatred
and
persecution
none
will
receive
us
,
to
this
Christ
answers
,
There
will
be
Cities
of
Israel
,
that
is
,
Inhabitants
in
Cities
(
by
a
Metonymie
of
the
subject
and
a
Synecdoche
)
of
Gentiles
to
be
converted
,
who
will
receive
you
untill
the
second
coming
of
Christ
in
judgment
,
of
which
coming
mention
is
made
Matth.
24.30
.
Luke
21.27
.
for
Gentile
believers
are
called
Israel
,
Gal.
6.17
.
And
in
particular
it
is
a
consolation
to
Preachers
of
the
Gospel
,
who
when
cast
out
by
one
people
will
be
received
by
another
.
I
rather
expound
this
place
of
the
second
sending
than
of
the
first
,
because
in
the
first
sending
the
Apostles
were
used
courteously
,
Luke
10.17
.
and
they
came
rejoycingly
,
telling
Christ
the
Devils
were
subject
to
them
.
And
no
such
hardships
happened
to
them
that
we
reade
of
.
We
may
learn
three
things
,
1
That
Saints
must
prepare
for
persecution
,
2
Tim.
3.12
.
All
godly
must
suffer
it
.
As
he
that
was
born
after
the
flesh
persecuted
him
that
was
born
after
the
Spirit
,
so
is
it
now
,
Gal.
4.29
.
If
the
Son
of
God
were
persecuted
,
John
15.20
.
Saints
must
not
look
to
go
free
,
John
15.20
.
Hence
in
or
about
the
same
year
Christ
spoke
this
,
there
broke
out
a
Persecution
against
the
Church
,
Acts
8.1
,
2.
after
the
death
of
Stephen
.
2
When
Gods
people
see
themselves
persecuted
in
one
City
they
have
a
call
to
fly
into
another
City
,
Matth.
23.34
.
3
There
will
be
some
Saints
and
Cities
that
will
be
ready
to
receive
persecuted
Saints
untill
the
coming
of
Christ
,
2
Cor.
4.9
.
Persecuted
but
not
forsaken
,
2
Tim.
3.11
.
Prov.
14.26
.
V.
24.
The
Disciple
is
not
above
his
Master
,
nor
the
Servant
above
his
Lord
.
V.
25.
It
is
enough
for
the
Disciple
that
he
be
as
his
Master
,
and
the
Servant
as
his
Lord
:
if
they
have
called
the
Master
of
the
house
Beelzebub
,
how
much
more
shall
they
call
them
of
his
houshold
?
Christ
brings
here
a
second
Reason
why
Christians
in
general
,
and
Preachers
in
particular
should
patiently
endure
persecution
,
because
herein
it
is
no
otherwise
with
them
than
was
with
their
Master
Christ
,
which
Christ
backs
with
a
twofold
Reason
,
1
The
Scholar
thinks
it
honourable
to
be
made
equal
to
his
Master
.
2
Servants
refuse
not
that
condition
which
their
Masters
patiently
endure
.
So
that
Christ
reasons
that
if
he
had
suffered
reproaches
and
slanders
from
the
Jews
,
and
lookt
to
suffer
greater
,
even
the
death
of
the
Cross
,
then
must
you
my
Disciples
prepare
for
the
like
.
It
much
tends
to
patience
to
know
the
evils
that
hang
over
us
,
which
Christ
hath
foretold
us
,
and
hath
gone
before
us
by
example
in
.
All
ingenuous
Christians
are
much
troubled
with
reproaches
,
hereby
to
be
rendered
odious
,
but
it
is
with
them
no
otherwise
than
with
Christ
.
It
would
be
counted
an
absurd
thing
to
see
a
General
of
an
Army
going
on
foot
,
and
all
the
private
Souldiers
riding
in
Coaches
and
on
horseback
,
so
will
it
be
,
to
see
Christ
the
Captain
of
our
salvation
to
lie
under
the
reproaches
of
glutton
,
drunkard
,
deceiver
,
devil
,
and
in
the
mean
time
we
his
Souldiers
to
be
in
honour
with
the
world
.
If
they
have
called
the
Master
of
the
house
Beelzebub
how
much
more
shall
they
call
them
of
his
houshold
]
Beelzebub
was
the
god
of
Ekron
,
2
Kings
1.3
.
Is
it
not
because
there
is
not
a
god
in
Israel
that
ye
go
to
inquire
of
Baal-zebub
the
god
of
Ekron
?
See
also
v.
6.
The
learned
render
it
to
signifie
the
Lord
of
a
Fly
,
or
having
a
Fly
,
because
he
was
worshipped
and
called
upon
against
a
Plague
of
Flies
,
because
they
believed
he
expelled
and
destroyed
those
Flies
which
infested
.
And
Nazianzen
against
Julian
witnesseth
that
Beelzebub
was
made
in
fashion
of
a
Fly
.
Hence
the
Septuagint
translate
Beelzebub
deum
Muscam
,
the
god
Fly
.
Now
the
Jews
,
partly
out
of
scorn
,
and
partly
out
of
abomination
,
called
the
Prince
of
the
Devils
the
god
Fly
,
which
name
took
its
rise
in
this
manner
.
The
ancient
Jews
with
great
consent
declare
,
among
other
Privileges
,
which
God
bestowed
on
his
Temple
at
Jerusalem
,
this
was
one
,
that
when
such
a
number
of
sacrifices
was
daily
slaughtered
,
there
was
never
any
Fly
beheld
in
the
Temple
,
which
when
Jupiter
who
was
most
famous
among
the
Heathens
could
not
do
,
but
always
his
Temple
did
abound
with
multitudes
of
Flies
,
So
that
Christ
reasons
,
If
they
have
called
me
the
Master
of
the
house
Beelzebub
,
much
more
you
of
my
houshold
.
Therefore
seeing
I
patiently
bear
their
reproaches
.
See
John
8.48
,
49.
Do
you
also
in
like
manner
.
Christ
should
not
onely
be
to
us
a
Patern
of
Holiness
but
of
Sufferings
.
We
may
also
see
the
near
relations
betwixt
Christ
and
us
;
he
is
the
Master
we
his
Scholars
,
he
is
our
Lord
and
we
are
his
Servants
,
he
is
the
Master
of
the
house
,
Believers
his
houshold
.
V.
26.
Fear
them
not
therefore
,
for
there
is
nothing
covered
that
shall
not
be
revealed
,
and
hid
that
shall
not
be
known
.
The
words
are
an
answer
to
an
Objection
in
the
mindes
of
the
Disciples
,
viz.
we
could
easily
contemn
the
reproaches
of
the
wicked
,
if
our
innocency
did
appear
unto
others
;
now
we
lie
under
suspition
,
and
we
have
no
defence
.
To
this
Christ
answers
,
Fear
not
their
reproaches
,
your
innocency
covered
over
with
slanders
shall
one
day
be
revealed
.
3
So
that
here
's
a
third
Reason
.
I
fear
them
not
in
all
their
reproaches
,
malice
,
blasphemy
,
therefore
do
not
ye
fear
them
.
4
There
is
nothing
covered
that
shall
not
be
revealed
]
Here
is
a
fourth
Reason
,
your
innocency
howsoever
now
aspersed
shall
be
cleared
up
;
the
slanders
of
the
Jews
concerning
the
magical
arts
of
Christ
and
his
Apostles
,
the
horrible
Lyes
of
the
Pagans
concerning
the
incestuous
Copulations
of
the
Christians
,
and
their
drinking
mans
bloud
were
in
time
discovered
what
they
were
.
Obs.
Secrecy
of
sin
will
not
privilege
it
.
David
committed
Adultery
secretly
,
but
God
revealed
it
before
the
Sun
,
2
Sam.
12.12
.
Cains
Murder
,
and
Jezebels
Murder
of
Naboth
:
clouded
innocency
comes
forth
,
as
in
Joseph
slandered
by
his
Mistris
,
and
David
slandered
by
Sauls
Courtiers
.
So
covered
iniquity
shall
not
always
be
hid
,
Psal.
90.8
.
Heb.
4.13
.
1
Tim.
5.24
,
25.
Sometimes
both
innocency
and
wickedness
are
brought
forth
in
this
life
,
Psalm
37.6
.
He
shall
bring
forth
thy
righteousness
as
the
light
,
and
thy
just
dealing
as
the
noon-day
.
And
as
innocency
,
so
secret
wickedness
,
Prov.
26.26
.
Whose
hatred
is
covered
by
deceit
,
his
wickedness
shall
be
revealed
before
the
whole
congregation
.
And
as
in
this
life
,
so
especially
shall
they
be
brought
forth
at
the
Day
of
Judgment
,
Eccles.
12.14
.
God
will
bring
every
secret
thing
to
judgment
,
1
Cor.
4.5
.
Then
will
God
manifest
the
counsels
of
the
heart
,
2
Cor.
5.10
.
Luke
12.2
.
Some
expound
it
thus
;
Fear
not
to
preach
my
Gospel
,
though
few
at
present
believe
,
and
it
seems
to
be
covered
,
yet
shall
it
be
known
to
the
World
in
a
little
time
.
But
I
see
no
absurdity
why
both
these
may
not
be
meant
,
so
that
the
words
are
a
consolation
to
them
,
both
under
their
reproaches
and
revilings
of
Beelzebub
,
&c.
and
under
the
small
beginnings
of
the
Gospel
,
that
what
was
now
hid
should
be
revealed
,
and
though
their
Doctrine
were
at
present
reproached
,
yet
time
should
discover
it
to
be
Gods
truth
.
V.
27.
What
I
tell
you
in
darkness
,
that
speak
ye
in
light
,
and
what
ye
hear
in
the
ear
,
that
preach
ye
upon
the
house
tops
.
The
meaning
is
,
whatsoever
Doctrine
ye
have
heard
of
me
,
either
in
this
Sermon
preached
unto
you
,
or
whatsoever
Doctrine
at
any
other
time
I
have
or
shall
declare
unto
you
,
in
secret
,
do
you
publish
the
same
openly
,
for
that
Christ
means
by
house
tops
,
having
respect
to
the
Jewish
buildings
which
were
flat
upon
the
house
tops
with
battlements
,
Deut.
22.8
.
Gods
truth
is
not
to
ly
smothering
in
our
own
breasts
,
but
we
are
to
declare
it
to
others
,
Rom.
10.10
.
Psal.
40.9
,
10.
With
the
heart
man
believes
unto
righteousness
,
and
with
the
mouth
confession
is
made
unto
salvation
.
The
World
will
not
endure
to
have
their
deeds
reproved
,
hence
they
come
not
to
the
light
,
Joh.
3.21
.
They
say
to
the
Seers
,
See
not
,
and
to
the
Prophets
,
Prophesie
not
,
prophesie
unto
us
smooth
things
,
Isai
30.10
.
Get
ye
out
of
the
way
,
turn
aside
out
of
the
path
,
v.
11.
yet
must
the
Preachers
and
Disciples
of
Christ
speak
and
not
hold
their
peace
,
Isai
58.1
.
Hosea
4.1
.
Hosea
8.1
.
yea
the
whole
counsel
of
God
,
which
is
plain
unto
Teachers
,
they
are
bound
,
upon
pain
of
avoiding
guilt
of
soul
bloud
,
to
declare
unto
the
people
,
Acts
20.26
,
27.
so
far
as
it
shall
be
absolutely
needfull
to
their
salvation
.
We
may
also
see
the
excellency
of
the
Gospel
,
that
,
when
preached
,
it
will
abide
the
Light
,
which
no
other
Doctrine
is
able
to
do
.
As
these
Disciples
were
commanded
to
publish
the
Mysteries
Christ
declared
to
them
,
viz.
the
calling
of
the
Gentiles
,
the
end
of
the
Jewish
Ceremonies
,
the
fulness
of
Redemption
in
Christ
,
the
new
Covenant
,
&c.
so
are
other
Preachers
bound
in
like
manner
to
publish
what
the
Lord
shall
reveal
to
them
out
of
his
Word
,
as
to
take
up
Christs
Cross
daily
,
to
repent
of
their
sins
.
V.
28.
And
fear
not
them
which
kill
the
body
,
but
are
not
able
to
kill
the
soul
,
but
rather
fear
him
which
is
able
to
destroy
both
soul
and
body
in
Hell
.
Here
is
the
fifth
danger
whereto
they
should
be
exposed
,
if
they
preached
what
he
bad
them
,
to
wit
,
that
they
would
be
in
danger
to
be
put
to
death
.
To
this
Christ
answers
,
Fear
not
them
which
kill
the
body
.
In
the
words
two
parts
.
1
A
forbidding
of
false
fear
,
Fear
not
them
which
kill
the
body
,
backt
with
a
Reason
,
because
they
are
not
able
to
kill
the
soul
.
2
An
Exhortation
to
true
fear
of
God
,
but
rather
fear
him
,
which
is
backt
with
a
Motive
,
because
he
is
able
to
destroy
soul
and
body
in
Hell
.
Fear
not
them
which
kill
the
body
]
The
sum
of
Christs
speech
is
,
that
we
should
not
fear
the
loss
of
this
perishing
Life
in
respect
of
an
everlasting
Life
,
and
that
they
have
no
true
fear
of
God
in
them
,
who
for
fear
of
Tyrants
do
suffer
themselves
to
be
brought
from
the
Confession
of
the
Faith
.
As
if
that
Christ
should
say
,
You
have
immortal
souls
which
are
not
at
the
will
of
Tyrants
,
but
of
God
,
1
Sam.
2.6
.
The
Lord
killeth
,
and
the
Lord
healeth
,
he
woundeth
and
maketh
alive
.
Whence
is
it
that
we
are
affrighted
with
terrours
of
men
and
deny
the
Faith
,
or
blushingly
confess
it
,
or
dissemble
it
,
but
because
our
bodies
are
preferred
before
our
eternal
souls
,
and
whereas
we
think
to
escape
death
hereby
,
shall
we
not
incur
a
sorer
death
hereby
,
even
an
everlasting
death
?
Is.
66.24
.
Christ
herein
speaks
to
Christians
that
they
should
not
thus
fear
,
Lu.
12.4
,
5.
I
say
unto
you
,
my
friends
,
be
not
affraid
of
them
which
kill
the
body
:
and
though
men
may
think
this
is
no
point
of
Friendship
to
let
Christians
suffer
,
yet
is
it
an
high
privilege
to
be
called
to
suffer
,
Phil.
1.29
.
To
you
it
is
given
,
not
onely
to
believe
,
but
to
suffer
.
So
that
experienced
Christians
have
rejoyced
herein
,
Acts
5.41.16.25
.
Learn
we
to
contemn
our
Lives
in
the
cause
of
God
;
so
did
Queen
Hester
,
cap.
4.16
.
If
I
perish
I
perish
.
The
three
children
Dan.
3.28
.
yielded
their
bodies
that
they
might
not
worship
nor
serve
any
other
God
except
their
own
God
.
so
Paul
in
sundry
places
,
Acts
20.24.21.13
.
2
Cor.
4.10
,
11.
Phil.
1.20
.
2
Tim.
4.6
.
Rev.
12.11
,
17.
It
must
needs
be
grievous
for
two
such
dear
friends
as
soul
and
body
to
part
,
but
when
we
consider
it
is
for
the
Lord
,
why
do
we
fear
?
when
for
fear
of
being
killed
,
we
shall
not
preach
and
witness
Christ
his
truth
,
we
may
look
for
every
such
denial
to
be
cast
into
hell
.
We
may
observe
,
1
That
after
this
perishing
life
is
past
,
there
remains
another
.
2
The
truth
of
God
cannot
be
fully
witnessed
without
peril
of
life
.
3
The
disposing
of
that
life
to
come
is
onely
in
the
power
of
God
,
not
in
the
power
of
Pope
.
Obj.
But
must
we
not
fear
Magistrates
,
parents
,
&
c
?
Answ.
Yes
,
but
not
when
God
and
they
come
in
competition
,
Acts
5.29
.
The
cruelty
of
Magistrates
and
parents
can
onely
extend
unto
the
body
.
But
are
not
able
to
kill
the
soul
]
Whence
see
,
1
That
the
soul
and
body
are
separable
one
from
another
.
2
That
the
soul
dies
not
with
the
body
.
But
rather
fear
him
which
is
able
to
destroy
soul
and
body
in
hell
]
Here
is
a
remedy
against
slavish
fear
,
even
to
have
Gods
fear
in
us
.
We
more
feared
the
Pope
with
his
Purgatory
then
God
with
his
hell
;
and
we
more
trusted
in
the
absolution
of
the
Pope
from
Purgatory
,
then
in
the
true
absolution
of
God
from
hell
.
Luth.
Tom.
4.334
.
This
word
[
rather
]
is
not
a
comparative
but
an
adversative
,
we
should
not
fear
man
at
all
when
he
comes
in
competition
with
God
.
So
Victorian
the
Pro-Consul
of
Carthage
,
being
sollicited
to
Arrianism
by
the
Embassadors
of
King
Hunnerick
,
answered
thus
,
Being
assured
of
God
and
my
Lord
Christ
,
I
tell
you
what
you
may
tell
the
King
,
let
him
burn
me
,
let
him
drive
me
to
the
beasts
,
let
him
torment
me
with
all
kinde
of
torments
,
If
I
consent
,
in
vain
am
I
baptized
in
the
Catholick
Church
,
whom
the
tyrant
afterward
tortured
with
exceeding
great
tortures
,
Victor
.
Uticens
.
l.
3.
Wandal
Persecut
.
So
the
Prophet
,
Isai
51.12
.
Who
art
thou
that
thou
shouldest
be
afraid
of
a
man
that
shall
dye
,
and
the
son
of
man
which
shall
be
made
as
grass
,
and
forgettest
the
Lord
thy
maker
?
Moreover
you
know
how
afraid
you
are
to
offend
a
man
which
can
hang
you
,
so
that
you
fear
the
wrath
of
a
King
as
you
do
the
roaring
of
a
Lion
,
Prov.
20.2
.
how
much
more
should
you
fear
the
wrath
of
God
.
In
Augustine's
time
they
went
to
the
Idol
Temple
,
for
fear
(
as
they
said
)
of
offending
some
person
greater
then
themselvs
,
to
whom
Augustine
said
,
Do'st
thou
fear
to
offend
a
greater
,
and
do'st
thou
not
fear
to
offend
God
?
De
verb.
Dom.
ser.
6.
Moreover
know
that
the
Lord
,
being
Lord
both
of
soul
and
body
,
will
not
be
contented
with
bodily
service
,
without
the
Spirit
,
as
many
think
who
present
themselves
at
any
worships
,
nor
with
the
service
of
the
Spirit
without
the
body
,
as
some
Nicodemites
have
thoughts
,
but
he
will
be
glorified
both
with
body
and
Spirit
,
which
are
his
,
1
Cor.
6.20
.
3
Things
,
1
It
's
our
duty
to
fear
God
.
2
The
fear
of
God
,
where
it
is
in
the
soul
,
it
eats
out
the
slavish
fear
of
men
.
3
God
is
able
to
destroy
soul
and
body
in
hell
fire
.
1
Obs.
It
's
our
duty
to
fear
God
.
1
Because
Gods
fear
is
a
special
mean
to
empty
us
of
slavish
fear
of
men
,
Ex.
1.17
.
The
Mid-wives
feared
God
,
and
did
not
as
the
King
of
Egypt
commanded
them
,
but
saved
the
men
children
alive
.
Isai
8.12
,
13.
Fear
ye
not
their
fear
,
nor
be
afraid
,
but
sanctifie
the
Lord
himself
,
and
let
him
be
your
fear
,
and
let
him
be
your
dread
.
2
Because
he
is
able
to
cast
the
soul
and
body
into
hell
fire
,
if
we
fear
men
more
then
him
.
Yet
,
as
Luther
saith
,
many
fear
the
Pope
and
his
Purgatory
rather
then
Christ
and
his
hell
,
so
many
fear
the
Magistrates
prisons
more
then
the
eternal
prison
of
hell
.
3
Did
we
fear
God
we
needed
not
slavishly
to
fear
any
,
neither
man
nor
devil
.
See
it
in
those
worthies
,
Dan.
3.16
,
17.
Use
.
1
See
the
wofull
condition
of
those
who
are
without
Gods
fear
in
three
particulars
.
1
This
is
a
note
of
a
wicked
man
,
Rom.
3.18
.
The
transgression
of
the
wicked
saith
within
my
heart
,
that
there
is
no
fear
of
God
before
his
eyes
.
Wicked
men
,
Jude
12.
are
said
to
feed
themselves
without
fear
.
When
Jobs
friends
would
prove
him
wicked
they
bring
this
,
that
he
cast
off
fear
,
Job
15.4
.
2
God
rejects
the
prayer
of
such
as
fear
him
not
,
Prov.
28.24
.
Then
shall
they
call
upon
me
but
I
will
not
answer
;
why
?
for
that
they
did
not
chuse
the
fear
of
the
Lord
.
Hence
Nehemiah
cap.
1.11
.
prays
,
That
God
would
hearken
to
the
prayer
of
thy
servant
and
servants
that
desire
to
fear
thy
name
;
and
contrarily
,
he
fullfils
the
desires
of
them
that
fear
him
,
Psal.
145.19
.
3
If
we
fear
not
God
we
shall
be
in
a
continual
fear
of
men
,
and
so
consequently
in
a
continual
snare
,
Prov.
29.25
.
The
fear
of
man
bringeth
a
snare
,
so
without
this
fear
we
shall
be
in
fear
of
devils
.
2
Information
.
1
Let
us
enquire
concerning
it
,
wherein
consider
,
1
The
kinde
.
2
What
it
is
.
3
The
causes
of
it
.
4
The
degrees
of
it
.
1
The
kindes
,
1
Servile
,
which
is
in
slaves
,
Luk.
1.74
.
2
Filial
,
Hos.
3.5
.
Q.
What
is
filial
fear
?
A.
When
we
stand
in
such
an
awe
of
God
that
upon
setled
deliberation
we
will
chuse
affliction
rather
then
iniquity
,
Job
36.21
.
a
fiery
furnace
rather
then
worship
a
golden
Image
,
Dan.
3.16
,
17.
and
withall
have
an
holy
jealousie
that
in
all
our
carriage
and
conversation
we
may
not
sin
against
God
,
from
the
apprehension
,
not
onely
that
God
is
a
just
Judge
,
but
also
a
gracious
father
,
Hos.
3.5
.
2
The
causes
of
this
fear
are
two
.
1
The
love
of
God
.
Whatsoever
we
love
we
fear
,
lest
any
thing
should
rob
us
of
that
which
we
love
.
A
man
loves
his
goods
,
hence
he
fears
lest
plunder
,
suretiships
,
storms
should
take
it
away
.
A
man
loves
his
life
,
he
fears
lest
diseases
take
it
away
.
A
holy
man
loves
God
,
hence
he
fears
lest
any
sin
should
rob
him
of
his
God
.
He
that
calls
God
father
,
endeavours
to
spend
the
time
of
his
sojourning
in
fear
,
1
Pet.
1.17
.
2
The
greatness
of
his
strength
.
Why
doth
a
subject
fear
a
Prince
,
or
a
Dog
fear
a
Lion
?
Because
they
know
they
are
far
above
them
in
power
and
strength
.
We
fear
not
things
that
are
no
stronger
then
our selves
,
so
,
why
do
we
fear
God
?
Because
of
the
infinite
power
and
strength
God
hath
above
us
:
hence
Israel
feared
Goliath
,
and
the
Philistims
Sampson
.
3
The
power
of
any
creature
is
feared
when
it
can
do
us
good
or
hurt
,
Isai
41.23
.
Do
good
,
and
do
evil
,
that
we
may
be
dismayed
and
behold
it
together
.
So
we
fear
God
because
he
can
do
us
good
and
hurt
,
and
no
creature
without
him
can
do
it
,
for
creatures
are
meer
vials
through
which
God
empties
himself
.
What
power
is
like
Gods
that
is
able
to
cast
soul
and
body
into
hell
,
therefore
the
Text
bids
us
fear
him
.
4
The
degrees
of
this
fear
.
In
some
men
it
is
more
then
in
others
.
It
was
the
praise
of
Hananiah
that
he
was
a
faithfull
man
and
feared
God
above
many
,
Neh.
7.2
.
There
may
be
two
men
both
conscientiously
fearfull
of
sin
,
yet
one
of
them
may
have
a
greater
fear
of
God
then
the
other
.
2
Use
for
information
.
Learn
to
see
the
necessity
of
Gods
fear
.
See
it
in
six
particulars
.
1
It
's
the
best
preservative
against
sin
,
Psal.
119.11
.
Thy
testimonies
have
I
hid
in
my
heart
,
that
I
might
not
sin
against
thee
.
Prov.
16.6
.
By
the
fear
of
the
Lord
men
depart
from
evil
.
Prov.
14.16
.
A
wise
man
feareth
and
departeth
from
evil
,
Prov.
3.7
.
By
this
it
was
that
Joseph
was
preserved
from
Potiphars
wife
,
Gen.
39.10
.
and
as
it
prevents
other
sins
,
so
in
particular
it
prevents
,
1
scandalous
sins
,
Neh.
5.9
.
Ought
we
not
to
walk
in
the
fear
of
the
Lord
,
because
of
the
heathen
who
are
round
about
us
?
Hence
Psalm
19.9
.
The
fear
of
the
Lord
is
said
to
be
clean
,
from
the
cleansing
effect
which
it
hath
in
the
soul
.
2
As
Gods
fear
prevents
scandalous
sins
,
so
doth
it
prevent
secret
sins
.
Neh.
5.15
.
Nehemiah
durst
not
extort
of
the
poor
Jews
as
the
former
governours
had
don
,
because
of
the
fear
of
God
.
Job
was
of
the
same
minde
,
Job
31.1
,
2
,
3
,
23
,
24.
2
Gods
fear
will
make
a
man
faithfull
in
the
calling
wherein
God
hath
set
him
:
if
a
Magistrate
,
Jehosaphat
speaks
to
the
Judges
he
sends
forth
,
Thus
take
heed
what
ye
do
,
for
ye
judge
not
for
man
but
for
the
Lord
,
wherefore
let
now
the
fear
of
the
Lord
be
upon
you
,
2
Chron.
19.5
,
6.
also
he
saith
,
vers.
9.
Thus
shall
ye
do
in
the
fear
of
the
Lord
faithfully
,
as
if
he
should
say
,
ye
can
never
be
faithfull
in
your
Magistracy
without
Gods
fear
,
hence
this
is
one
,
yea
a
principall
qualification
in
a
Magistrate
,
that
he
be
a
man
fearing
God
,
Exod.
18.11
.
Gen.
42.18
.
the
Apostle
propounds
this
as
a
remedy
against
eye-service
in
servants
,
Col.
3.22
.
Servants
obey
in
all
things
your
Masters
,
not
with
eye-service
as
men-pleasers
,
but
in
singleness
of
heart
fearing
God
.
David
giving
forth
the
duty
of
a
Prince
,
saith
,
he
that
ruleth
over
men
must
be
just
ruling
in
the
fear
of
God
.
2
Sam.
23.3
.
3
God
is
wont
to
deal
well
with
such
as
fear
him
,
Exod.
1
,
20
,
21.
God
dealt
well
with
the
mid-wives
because
they
feared
God
.
Deut.
5.29
.
Oh
that
there
were
such
an
heart
in
them
to
fear
me
,
that
it
might
be
well
with
them
.
Neh.
1.11
.
Eccles.
8.12
.
I
know
it
shall
be
well
with
them
that
fear
God
,
which
fear
before
him
,
but
it
shall
not
be
well
with
the
wicked
,
Why
?
because
he
feareth
not
before
God
.
Mal.
2.5
.
My
covenant
was
with
Levi
of
life
and
peace
,
and
I
gave
them
to
him
,
for
the
fear
wherewith
he
feared
me
,
and
was
affraid
before
my
name
.
Luke
1.50
.
His
mercy
is
on
them
that
fear
him
from
generation
to
generation
.
Deut.
6.18
.
He
that
feareth
God
shall
come
forth
out
of
all
trouble
,
Eccles.
7.18
.
4
The
fear
of
God
is
a
special
mean
to
lengthen
our
days
in
this
world
,
Deut.
6.2
.
That
thou
mightest
fear
the
Lord
thy
God
,
to
keep
all
his
statutes
,
that
thy
dayes
may
be
prolonged
:
now
the
reason
why
Gods
fear
lengthens
our
daies
,
is
,
because
it
makes
a
man
take
heed
of
such
sins
as
would
cut
off
life
,
Prov.
10.27
.
The
fear
of
the
Lord
is
a
fountain
of
life
,
to
depart
from
the
snares
of
death
;
see
the
contrary
threatning
to
wicked
men
,
Eccles.
8.13
.
It
shall
not
be
well
with
the
wicked
,
neither
shall
he
prolong
his
daies
which
are
as
a
shadow
:
why
?
because
he
feareth
not
before
God
.
5
Gods
fear
is
one
of
the
first
graces
that
showes
it self
in
the
soul
,
hence
called
the
beginning
of
wisdom
,
Job
28.28
.
and
they
that
have
it
are
said
to
have
a
good
understanding
,
Psalm
111.10
.
Deut.
10.12
.
What
doth
the
Lord
require
of
thee
,
but
to
fear
the
Lord
thy
God
?
&c.
6
God
hath
excellent
loving
kindness
laid
up
for
those
that
fear
him
.
See
this
,
1
in
spiritual
mercies
,
as
1
understanding
Gods
secrets
,
Psalm
.
25.14
.
The
secret
of
the
Lord
is
with
them
that
fear
him
.
2
Pittifull
affection
,
as
in
a
father
towards
his
childe
,
Psalm
103.11
.
so
the
Lord
pittieth
them
that
fear
him
.
3
Healing
and
comfort
.
Mal.
4.2
.
Unto
you
that
fear
my
name
shall
the
son
of
righteousness
arise
with
healing
under
his
wings
.
2
See
it
in
temporal
mercies
,
as
1
strong
confidence
in
evil
times
,
Prov.
14.26
.
in
the
fear
of
the
Lord
is
strong
confidence
,
which
is
grounded
upon
promise
of
deliverance
,
Psalm
85.9
.
Surely
his
salvation
is
nigh
them
that
fear
him
.
2
A
special
eye
of
providence
for
the
providing
outward
things
for
such
,
Psalm
31
,
18
,
19.
Behold
,
the
eye
of
the
Lord
is
on
them
that
fear
him
,
to
deliver
their
soul
from
death
,
and
to
keep
them
alive
in
famine
.
Psalm
34.9
.
O
fear
the
Lord
ye
his
Saints
,
for
there
is
no
want
to
them
that
fear
him
.
Psalm
111.5
.
He
hath
given
meat
to
them
that
fear
him
,
he
will
ever
be
mindfull
of
his
Covenant
;
q.d.
Its
part
of
Gods
Covenant
to
give
meat
to
them
that
fear
him
;
meat
is
put
for
all
other
provisions
.
3
There
's
much
contentedness
of
minde
comes
along
with
this
grace
of
Gods
fear
in
them
that
have
it
,
Prov.
15.16
.
Better
is
a
little
with
the
fear
of
the
Lord
,
then
great
revenues
and
trouble
therewith
.
Pro.
19.23
.
The
fear
of
the
Lord
tendeth
to
life
,
and
he
that
hath
it
shall
abide
satisfied
.
Psalm
7.16
.
4
It
's
a
mean
to
obtain
riches
,
honour
and
life
:
every
man
wishes
for
these
three
things
,
oh
then
get
Gods
fear
.
Pro.
22.4
.
By
humility
and
the
fear
of
the
Lord
are
riches
,
and
honour
,
and
life
.
2
Use
.
Trial
whether
we
have
Gods
fear
in
us
,
1
when
we
think
nothing
too
good
for
God
,
but
will
let
it
go
rather
then
sin
.
Gen.
22.12
.
Lay
not
thine
hand
upon
the
lad
,
for
now
I
know
thou
fearest
God
,
seeing
thou
hast
not
withheld
thine
onely
son
.
2
When
we
fear
to
do
any
thing
that
is
of
bad
report
.
1
Cor.
6.1
.
Dare
any
of
you
(
meaning
Christians
)
go
to
law
before
the
unjust
,
and
not
before
the
Saints
?
Neh.
5.9
.
Ought
we
not
to
walk
in
the
fear
of
the
Lord
,
because
of
the
heathen
?
3
When
we
fear
not
the
greatest
of
men
in
opposition
to
God
.
Exod.
1.15
,
16.
The
King
bad
the
Hebrew
mid-wives
kill
the
male
children
,
but
they
would
not
obey
the
King
;
why
was
it
?
the
Text
vers.
17.
gives
the
reason
,
because
they
feared
God
,
they
would
not
obey
the
King
.
How
did
the
three
children
out
of
fear
to
God
not
fear
Nebuchadnezzar
his
burning
fiery
furnace
.
Dan.
3.17
,
18
,
28.
The
Parents
of
Moses
hid
Moses
three
moneths
,
and
they
not
affraid
of
the
Kings
commandment
,
Heb.
11.23
.
4
When
we
are
fearfull
of
the
private
and
secret
stirrings
of
corruption
in
our
own
hearts
,
Job
.
31.1
,
2.
Job
so
apprehended
Gods
eye
,
that
he
durst
not
have
or
harbour
a
lustfull
thought
,
see
vers.
4.
This
fear
of
God
kept
him
from
lifting
up
his
hand
against
the
fatherless
,
when
he
saw
his
help
in
the
gate
,
for
destruction
from
God
was
a
terrour
unto
him
,
vers.
21.23
.
Deut.
15.9
,
10.
Gods
fear
will
be
opposing
proud
,
revengefull
,
unclean
and
hypocriticall
thoughts
in
the
soul
.
5
When
hope
or
proffer
of
gain
will
not
make
us
sin
against
God
.
Peter
would
not
take
Magus
his
money
,
Acts
8.20
.
Nor
Elisha
Naamans
talents
,
2
Kings
5.
Why
?
he
knew
in
his
conscience
it
was
no
time
for
it
.
Contrary
in
Balaam
,
how
fain
would
he
have
been
fingring
Balaks
gold
?
so
Judas
,
Demas
.
6
When
we
will
not
deliberately
venture
upon
sin
for
fear
of
losse
,
Gen.
39.9
.
How
can
I
do
this
great
evill
and
sin
against
God
?
1
Kings
22.13
,
14.
Micaiah
durst
not
flatter
the
King
as
the
false
prophets
did
.
John
Baptist
durst
not
forbear
Herods
sin
,
though
the
Princes
favor
lay
on
one
side
,
and
the
loss
of
his
life
or
hazzard
thereof
on
the
other
,
Mat.
14.3
.
Such
a
man
will
not
be
drawn
to
sin
for
fear
of
offending
a
wife
or
husband
:
where
Gods
fear
is
,
there
will
be
a
choice
of
affliction
rather
than
iniquity
.
7
When
we
are
affraid
of
doing
any
thing
with
a
doubting
conscience
,
Rom.
14.22
,
23.
8
When
we
are
affraid
of
the
least
evil
.
Carnal
men
,
for
shame
of
the
world
,
may
avoid
gross
evils
,
but
,
where
Gods
fear
is
,
the
soul
is
affraid
of
small
sins
,
1
Sam
24.5
.
even
for
cutting
the
skirt
of
Sauls
garment
,
how
much
more
was
he
of
hurting
Sauls
person
?
1
Sam.
26.9
.
It
s
said
of
a
godly
man
,
that
he
keeps
his
hand
from
doing
any
evil
,
Isai.
56.2
.
9
When
we
are
affraid
of
sinfull
temptations
and
occasions
,
Gen.
39.10
.
Joseph
would
not
hearken
to
his
Mistris
to
ly
by
her
,
or
to
be
with
her
.
Prov.
5.8
.
Come
not
nigh
the
doors
of
her
house
.
Hos.
4.15
.
that
Judah
might
not
offend
with
Israels
Calve-worship
,
the
Prophet
bids
them
not
to
come
to
Gilgal
or
Beth-aven
,
where
the
Calves
were
.
God
will
not
keep
us
from
sin
if
we
do
not
keep
our selves
from
the
occasions
of
it
.
He
that
ventures
upon
the
occasions
of
sin
he
hath
an
implicite
liking
to
the
sin
.
If
inclining
to
pride
in
apparel
,
wear
plain
cloaths
;
if
to
vain-glory
,
speak
not
any
thing
that
may
redound
to
your
praise
;
if
to
lying
,
tell
no
doubtfull
stories
;
if
to
whispering
,
speak
sparingly
of
other
mens
actions
,
especially
of
your
Enemies
.
10
When
we
are
affraid
of
sinning
in
secret
.
Lev.
19.14
.
Thou
shalt
not
curse
the
deaf
,
nor
put
a
stumbling
block
before
the
blinde
,
but
shalt
fear
the
Lord
thy
God
.
The
deaf
man
could
not
hear
the
curse
,
the
blinde
man
cannot
see
the
block
thou
layest
,
Oh!
but
God
sees
,
and
his
fear
must
keep
thee
and
me
from
secret
iniquities
.
See
Job
31.22
,
23
,
26
,
27
,
29
,
30.
11
A
reverend
carriage
both
outward
and
inward
in
the
worship
of
God
,
Psalm
5.7
.
In
thy
fear
will
I
worship
towards
thy
holy
Temple
,
Eccles.
5.2
.
God
is
in
Heaven
and
thou
on
Earth
,
therefore
let
thy
words
be
few
;
and
as
in
prayer
,
so
in
hearing
,
Eccles.
5.1
.
Look
to
thy
foot
when
thou
goest
into
the
house
of
God
.
Gods
fear
in
Cornelius
made
him
reverend
in
hearing
Peter
,
Acts
10.2
.
compared
with
v.
33.
We
are
all
here
present
before
God
to
hear
all
things
commanded
us
from
God
.
Jacob
saith
,
Gen.
28.16
,
17.
The
Lord
is
in
this
place
,
and
I
was
not
aware
of
it
,
how
dreadfull
is
this
place
?
Deut.
6.13
.
Thou
shalt
fear
the
Lord
thy
God
,
and
serve
him
:
as
if
he
should
say
,
The
fear
of
the
Lord
is
the
best
spur
to
holy
service
.
Heb.
12.27
,
28.
Psalm
5.7
.
3
Exhortation
to
labour
after
Gods
fear
.
Where
wicked
men
are
most
fearless
,
Saints
are
most
fearfull
,
to
wit
,
in
sin
,
and
where
Saints
are
most
fearless
,
as
in
calamitous
times
,
wicked
men
are
most
fearfull
.
Most
men
are
like
little
children
that
fear
and
cry
at
things
not
to
be
feared
,
as
at
Bull-beggars
,
&c.
but
do
not
fear
things
that
are
to
be
feared
,
to
wit
,
Water
,
Fire
,
Knives
,
&c.
so
most
men
fear
those
things
which
are
shadows
of
grief
,
as
Poverty
,
Disgrace
,
but
do
not
fear
that
which
will
bring
astonishment
,
and
endless
misery
if
not
repented
of
.
Means
to
Gods
fear
.
1
God
must
put
it
into
our
hearts
.
Jer.
32.40
.
and
man
must
teach
it
,
Psalm
34.11
.
Come
,
ye
children
,
hearken
unto
me
,
I
will
teach
you
the
fear
of
the
Lord
.
We
are
ready
to
scatter
our
fear
as
well
as
other
affections
where
it
ought
not
to
be
,
as
on
great
persons
,
Prov.
29.25
.
on
worldly
troubles
,
hence
it's
Gods
work
to
place
our
fear
on
a
right
object
;
hence
David
prays
,
Psalm
86.10
.
Unite
my
heart
to
fear
thy
Name
.
2
Apprehend
Gods
love
to
thy
soul
,
and
thou
wilt
be
affraid
to
offend
him
.
Hosea
3.5
.
They
shall
fear
the
Lord
and
his
goodness
.
Psal.
130.3
,
4.
There
is
mercy
with
thee
that
thou
mayst
be
feared
.
1
Pet.
1.17
.
If
you
call
upon
the
Father
,
that
is
,
look
upon
him
as
your
Father
,
see
that
you
spend
the
time
of
your
sojourning
here
in
fear
.
2
Cor.
6.17
,
18.
Touch
not
the
unclean
thing
,
and
I
will
be
a
Father
unto
you
.
3
Be
perswaded
of
Gods
Omniscience
and
Omnipresence
.
We
would
fear
to
do
evil
if
the
eye
of
a
man
were
upon
us
,
much
more
when
Gods
eye
beholds
us
.
Psalm
44.17
,
18.
Though
God
smote
his
people
into
the
place
of
Dragons
,
and
covered
them
with
the
shadow
of
death
;
yet
they
apprehending
and
believing
God
to
search
into
the
secrets
of
the
heart
,
they
durst
not
lift
up
their
hands
to
a
strange
God
,
v.
20
,
21.
What
made
Job
fear
to
sin
?
See
cap.
31.4
.
Doth
not
he
see
all
my
ways
,
and
count
all
my
steps
?
4
Look
upon
and
believe
the
greatness
of
his
power
,
Isai
40.12
.
Who
hath
measured
the
waters
in
the
hollow
of
his
hand
,
and
meted
out
Heaven
with
the
span
,
and
comprehended
the
dust
of
the
earth
in
a
measure
,
and
weighed
the
mountains
in
scales
,
and
the
hills
in
a
ballance
.
All
Nations
compared
with
him
are
as
a
drop
of
a
Bucket
,
compared
with
the
Ocean
,
or
as
the
small
dust
in
a
ballance
compared
with
the
greatest
weights
put
therein
:
all
Nations
are
before
him
as
nothing
,
v.
11
,
17.
Hence
the
Lord
saith
,
Jer.
5.22
.
Fear
ye
not
me
?
will
ye
not
tremble
at
my
presence
?
who
have
placed
the
sand
for
the
bound
of
the
sea
,
&c.
Psalm
76.
v.
5.
to
v.
10.
Thou
even
thou
art
to
be
feared
,
thou
didst
cause
judgment
to
be
heard
from
Heaven
,
the
earth
feared
and
was
still
.
Especially
behold
Gods
power
in
casting
the
soul
into
Hell
.
Job
41.10
.
Leviathan
or
the
Whale
is
set
down
to
be
a
terrible
creature
:
Job
saith
,
Shall
not
even
one
be
cast
down
at
the
sight
of
him
?
v.
9.
also
v.
10.
None
is
so
fierce
that
dares
stir
him
up
,
who
then
can
stand
before
me
?
If
thou
art
notable
to
stand
against
one
of
Gods
creatures
in
thy
sins
,
how
wilt
thou
be
able
to
stand
before
God
himself
?
Besides
all
other
,
he
hath
one
power
to
convey
an
invisible
Horrour
into
thy
Conscience
,
to
make
thee
a
terrour
to
thy self
and
others
,
Jer.
20.4
.
See
it
in
Judas
,
Matth.
27.4
,
5.
if
thou
wilt
venture
to
go
on
in
sin
.
5
Believe
Gods
threatnings
against
sin
.
Who
would
venture
upon
such
a
sin
,
did
he
believe
the
threatnings
against
it
?
Heb.
11.7
.
Noah
by
faith
,
being
moved
with
fear
(
to
wit
,
of
Gods
drowning
the
World
)
prepared
an
Ark
,
&c.
Eve
contrarily
,
mincing
the
threatning
,
Gen.
3.3
.
when
God
had
said
,
In
the
day
that
thou
eatest
of
it
,
thou
shalt
surely
dy
,
Gen.
2.16
,
17.
she
changed
it
thus
,
God
hath
said
,
Ye
shall
not
eat
of
it
,
neither
shall
ye
touch
it
lest
ye
dy
.
The
threatning
being
thus
lessened
,
she
was
drawn
away
to
ruine
her self
and
posterity
.
There
are
terrible
threats
against
sinners
.
See
Deut.
29.18
,
19
,
20
,
21.
Psalm
11.6
.
Col.
3.6
.
1
Thes.
4.6
.
2
Thes.
1.8
,
9.
1
Pet.
4.17
.
These
and
many
more
,
unless
they
be
believed
,
they
will
not
preserve
us
from
sin
.
Quest.
But
seeing
there
is
a
filial
and
son-like
fear
;
and
a
servile
or
slavish
fear
of
God
,
how
shall
we
know
what
our
fear
is
?
Answ.
1
Slavish
fear
drives
from
God
,
Gen.
3.8
.
Adam
and
Eve
,
when
they
heard
the
voice
of
the
Lord
,
hid
themselves
from
the
presence
of
the
Lord
.
The
reason
is
rendered
,
v.
10.
because
they
were
affraid
.
Is.
33.14
.
The
sinners
in
Sion
are
affraid
,
they
look
upon
God
as
devouring
fire
,
and
as
everlasting
burnings
.
So
the
Devils
believe
and
tremble
,
James
2.19
.
Contrarily
,
filial
fear
brings
us
nearer
to
God
.
Psalm
86.11
.
2
Slavish
fear
leaves
the
nature
filthy
,
as
in
the
Devils
,
James
2.19
.
and
wicked
men
,
Heb.
2.15
.
through
fear
of
death
they
are
all
their
life
subject
to
bondage
.
Contrarily
,
filial
fear
cleanseth
,
Psalm
19.4
.
The
fear
of
the
Lord
is
clean
.
2
Cor.
7.1
.
Let
us
cleanse
our selves
from
all
filthiness
both
of
flesh
and
spirit
,
perfecting
holiness
in
the
fear
of
God
.
Holy
persons
serve
without
slavish
fear
,
in
holiness
and
righteousness
all
their
life
,
Luke
1.74
,
75.
3
Slavish
fear
hath
torment
of
heart
,
1
John
4.17
,
18.
We
see
it
in
Devils
,
who
believe
and
tremble
,
Matth.
8.29
.
Contrarily
,
filial
fear
hath
quiet
of
heart
joyned
with
it
.
The
heart
is
never
in
so
good
a
temper
as
when
it
is
most
fearfull
of
sin
.
Acts
9.31
.
The
Churches
walking
in
the
fear
of
the
Lord
,
walked
also
in
the
comfort
of
the
Holy
Ghost
.
Mal.
4.2
.
Unto
you
that
fear
my
Name
shall
the
Sun
of
Righteousness
appear
.
4
Those
that
have
slavish
fear
would
fain
be
rid
of
it
,
1
Kings
22.26
.
Zedekiah
goes
from
chamber
to
chamber
to
hide
himself
;
the
wicked
in
fear
of
Gods
judgment
call
to
mountains
and
hills
to
hide
themselves
,
Revel.
6.16
.
Contrarily
,
Saints
would
still
have
the
fear
of
God
continue
upon
them
;
nay
if
they
finde
it
decaying
,
they
complain
,
Isai
63.17
.
Lord
why
hast
thou
hardened
my
heart
from
thy
fear
?
5
Slavish
fear
is
from
,
1
The
sting
of
a
guilty
conscience
,
Deut.
28.65
,
66.
The
Lord
shall
give
thee
a
trembling
heart
,
and
thou
shalt
fear
day
and
night
.
Saul
,
1
Sam.
13.7
.
when
he
was
near
the
battle
,
all
the
people
followed
him
trembling
.
Hypocrites
in
Sion
looking
on
God
as
devouring
fire
,
fearfulness
surprized
them
,
Isai
33.15
.
Paul
preaching
to
Faelix
of
righteousness
,
temperance
,
and
judgement
to
come
,
he
,
living
an
unrighteous
and
an
intemperate
life
,
trembled
to
think
of
the
judgement
to
come
,
and
was
so
stung
with
it
that
he
was
driven
to
make
Paul
leave
off
his
preaching
.
2
From
the
expectation
of
future
wrath
,
Heb.
10.27
.
they
have
a
certain
fearfull
looking
for
of
judgement
and
fiery
indignation
.
Contrarily
filial
fear
,
1
Ariseth
from
faith
,
Heb.
11.7
.
By
faith
Noah
was
moved
with
fear
,
Isai
50.10
.
Or
,
2
From
godly
sorrow
,
2
Cor.
7.11
.
Fear
was
one
effect
that
godly
sorrow
wrought
in
the
repenting
Corinthians
;
the
soul
having
felt
much
inward
sorrow
for
the
evils
it
hath
done
,
is
affraid
to
do
the
like
evils
again
.
3
From
love
to
God
;
we
are
affraid
to
offend
those
whom
we
love
;
an
husband
fears
to
offend
his
wife
,
a
good
childe
fears
to
offend
his
father
,
so
the
soul
that
loves
God
fears
to
offend
him
.
Motives
to
this
Godly
fear
.
1
Gods
fear
is
a
perpetual
duty
.
Some
duties
are
but
for
a
time
and
then
at
an
end
,
but
this
is
perpetual
.
Prov.
23.17
.
Be
thou
in
the
fear
of
the
Lord
all
the
day
long
.
Yea
,
We
are
to
pass
the
time
of
our
sojourning
here
in
fear
.
1
Pet
1.17
.
Psal.
19.9
.
The
fear
of
the
Lord
endureth
for
ever
.
Hence
this
duty
is
practised
by
glorified
Saints
,
who
in
heaven
know
evil
as
well
as
good
,
but
by
the
fear
of
God
in
them
,
their
wills
are
eternally
determined
to
the
choice
of
good
.
2
It
's
a
principal
duty
,
lying
upon
Saints
above
all
people
in
the
world
.
Psal.
34
11.
Fear
the
Lord
ye
his
Saints
;
for
God
is
wont
to
punish
them
more
sorely
then
other
men
in
this
world
,
when
they
sin
against
him
.
Exod.
23.21
.
Provoke
him
not
,
for
he
will
not
pardon
your
iniquities
,
Deut.
32.19
.
Amos
3.2
.
As
men
that
have
more
to
lose
then
others
are
affraid
to
offend
Princes
,
so
the
Saints
that
have
more
to
lose
then
the
rest
of
the
world
,
should
be
affraid
to
offend
the
King
of
heaven
;
they
may
,
in
case
they
sin
,
lose
Gods
face
,
Isai
50.10
.
the
peace
of
their
consciences
,
and
be
smitten
with
temporal
strokes
,
1
Cor.
11.32
.
3
It
's
an
honourable
Character
to
be
a
man
fearing
God
.
1
Kings
18.12
.
It
's
said
of
Obadiah
,
That
he
feared
the
Lord
from
his
youth
.
Job
1.1
.
Job
was
a
man
fearing
God
and
eschewing
evil
.
Hananiah
,
Neh.
7.2
.
Cornelius
feared
God
,
and
all
his
house
feared
God
.
Yea
a
woman
that
feareth
the
Lord
she
shall
be
praised
,
Prov.
31.30
.
4
The
children
of
God
have
found
much
comfort
in
this
grace
.
Neh.
1.11
.
Let
thine
ear
be
attentive
to
thy
servants
that
desire
to
fear
thy
Name
.
Yea
,
when
they
finde
no
other
grace
in
their
hearts
but
this
grace
,
yet
are
they
commanded
to
stay
their
hearts
herein
,
Isai
50
,
10.
Contrarily
they
have
been
much
troubled
if
they
have
found
either
a
want
or
a
decay
of
this
grace
.
5
Gods
fear
,
as
at
other
times
,
so
especially
in
evil
times
,
is
a
principal
treasure
to
good
men
.
Isai
33.6
.
The
fear
of
the
Lord
is
his
treasure
.
The
meaning
of
the
place
is
,
from
Gods
fear
arises
all
prosperity
to
supply
us
,
as
out
of
a
treasure
arises
money
to
supply
our
needs
.
6
Gods
fear
is
the
most
watchfull
affection
,
as
being
conversant
about
danger
.
How
often
would
temptations
captivate
us
,
were
it
not
for
this
in-dwelling
grace
in
Saints
?
Jer.
32.40
.
This
grace
doth
as
it
were
stand
Centry
for
the
soul
,
Psal.
119.11
.
7
The
attributes
wherein
God
stands
related
to
us
.
1
His
power
and
justice
,
Job
37.23
,
24.
He
is
excellent
in
power
and
judgement
and
plenty
of
justice
,
men
do
therefore
fear
him
.
2
The
pitifull
affection
or
disposition
God
bears
to
them
that
fear
him
.
Psal.
103.13
.
As
a
father
pities
his
children
,
so
the
Lord
pitieth
them
that
fear
him
.
Psal.
147.11
.
The
Lord
taketh
pleasure
in
them
that
fear
him
:
in
what
ever
Nation
such
Saints
be
(
God
being
no
respecter
of
persons
)
they
are
accepted
of
God
with
a
favourable
respect
,
Acts
10.35
.
8
The
relations
wherein
we
stand
ingaged
to
the
Lord
;
1
Of
servants
.
If
earthly
servants
must
have
a
fear
of
their
masters
according
to
the
flesh
,
Eph.
6.5
.
ought
not
we
to
the
Lord
?
Hence
the
Lord
expostulates
,
Mal.
1.6
.
If
I
be
a
master
where
is
my
fear
?
2
Of
children
.
What
dutifull
child
stands
not
in
fear
of
offending
his
father
?
Heb.
12.9
.
We
gave
earthly
parents
reverence
,
shall
we
not
much
rather
be
in
subjection
to
the
Father
of
Spirits
and
live
?
9
Gods
fear
sweetens
a
low
condition
.
Prov.
15.16
.
Better
is
a
little
with
the
fear
of
the
Lord
then
great
revenues
and
trouble
therewith
;
that
is
,
then
great
revenues
got
with
a
wounded
and
troubled
conscience
,
Psal.
37.16
.
10
Such
men
as
fear
God
are
blessed
.
Prov.
28.14
.
Blessed
is
the
man
that
feareth
alwayes
.
They
are
often
blessed
in
this
world
(
especially
when
a
delight
in
Gods
law
is
joyned
therewith
,
Psal.
112.1
.
Blessed
is
the
man
that
feareth
the
Lord
,
his
seed
shall
be
mighty
upon
earth
,
wealth
and
riches
shall
be
in
his
house
,
&c.
Also
in
the
world
to
come
they
are
blessed
,
Rev.
11.19
.
When
the
time
comes
that
the
dead
shall
be
judged
there
is
a
reward
to
be
given
to
all
that
fear
Gods
Name
both
small
and
great
.
Come
we
to
the
second
thing
,
viz.
The
true
fear
of
God
,
where
it
is
,
eats
out
the
fear
of
men
;
we
see
it
in
Moses
parents
,
Moses
himself
,
in
the
Mid-wives
,
Exod.
1.19
.
in
Shadrach
,
Meshech
and
Abednego
,
Psal.
27.1
.
3
The
third
point
,
is
,
God
is
able
to
destroy
soul
and
body
in
hell
.
This
is
called
the
second
death
,
Rev.
20.6
.
called
a
double
destruction
,
Jer.
17.18
.
The
bodies
of
all
that
are
in
the
graves
shall
come
forth
.
John
5.28
.
They
that
have
done
evil
to
the
resurrection
of
damnation
:
death
and
grave
gives
them
up
,
and
they
are
cast
into
the
lake
of
fire
,
Rev.
20.14
,
15.
Qu.
Whether
there
be
material
fire
in
hell
?
Answ.
It
seems
to
me
there
is
,
or
that
which
is
full
as
terrible
or
more
terrible
.
This
fire
of
hell
is
often
mentioned
,
as
Matth.
5.22
.
Who
shall
say
,
Thou
fool
,
shall
be
in
danger
of
hell
fire
,
Matth.
13.40
.
At
the
day
of
judgement
the
tares
are
burnt
in
the
fire
.
Into
this
fire
,
offending
members
are
cast
,
Matth.
18.18
,
19.
To
this
everlasting
fire
the
goats
are
adjudged
,
Matth.
25.41
.
In
this
fire
those
that
worship
the
Beast
are
tormented
,
Rev.
14.10
.
and
the
Sodomites
at
present
suffer
the
vengeance
of
eternal
fire
,
Jude
7.
Yea
into
this
fire
are
cast
every
unfruitfull
branch
,
which
brings
not
forth
fruit
,
he
is
hewen
down
at
present
and
shall
be
cast
into
the
fire
hereafter
,
Matth.
3.10
.
Yea
every
man
that
lives
and
dies
out
of
Christ
is
cast
into
this
fire
.
John
15.6
.
If
a
man
abide
not
in
me
,
he
is
cast
forth
as
a
branch
that
is
withered
,
and
men
gather
them
and
cast
them
into
the
fire
and
they
are
burned
.
Now
for
hell
fire
,
it
's
1
Unquenchable
.
Isai
30.33
.
Tophet
is
prepared
of
old
,
yea
for
the
King
it
is
prepared
,
he
hath
made
it
deep
and
large
,
the
pile
thereof
is
fire
and
much
wood
,
the
breath
of
the
Lord
,
like
a
stream
of
brimstone
,
doth
kindle
it
.
Mark
9.43
,
44
,
to
v.
49.
It
's
five
times
mentioned
that
the
fire
is
not
quenched
,
that
we
may
not
look
upon
it
as
an
idle
repetition
,
but
a
thing
much
to
be
noted
by
us
.
In
this
fire
the
rich
man
was
tormented
,
Luke
16.24
.
2
It
's
most
terrible
.
We
reade
of
terrible
fires
,
as
that
which
came
upon
Sodome
,
that
which
came
upon
the
two
hundred
and
fifty
,
Numb.
16.35
.
the
fires
that
destroyed
the
two
fifties
and
their
companies
,
2
Kin.
1.10
,
12.
but
no
fire
terrible
as
this
;
if
it
be
a
terrible
thing
to
see
a
Martyr
to
be
burnt
,
how
terrible
is
it
,
how
terrible
should
it
be
,
to
see
millions
of
souls
going
into
this
unquenchable
fire
?
3
It
's
universal
both
in
soul
and
body
.
Obj.
But
if
it
be
material
fire
,
how
can
it
not
be
quencht
,
seeing
that
material
fire
we
see
in
a
while
spends
it self
?
Answ.
Do
we
not
finde
,
Exo.
3.2
,
3.
that
the
bush
burned
but
was
not
consumed
.
Though
all
clothes
wax
old
,
yet
in
the
wilderness
,
by
Gods
power
,
their
clothes
waxed
not
old
;
so
God
can
by
his
power
keep
the
fire
of
hell
unquenchable
.
See
Isai
30.33
.
Whereas
some
say
,
If
there
be
material
fire
,
how
can
the
souls
of
men
be
tormented
therewith
,
being
that
bodily
things
cannot
work
upon
spirits
?
Answ.
This
is
to
draw
things
to
the
scantling
of
our
reason
;
besides
we
see
bodily
tortures
in
this
life
work
upon
the
spirits
in
the
same
bodies
,
and
why
not
in
hell
can
the
power
of
God
make
the
fire
to
afflict
the
soul
?
Besides
till
the
day
of
judgement
there
is
a
never
dying
worm
.
At
the
re-union
of
soul
and
body
,
it
's
no
difficulty
to
conceive
how
the
wicked
shall
be
tormented
in
endless
fire
.
It
is
not
safe
to
leave
the
plain
letter
of
the
Scripture
to
allegorize
,
and
whether
the
opinion
of
metaphorical
fire
in
hell
hath
not
been
an
introduction
of
that
opinion
of
the
Quakers
,
viz.
That
there
is
no
other
hell
but
what
is
within
us
,
I
leave
to
your
consideration
,
and
so
by
contraries
,
no
other
heaven
.
V.
29
,
Are
not
two
Sparrowes
sold
for
a
farthing
?
and
one
of
them
shall
not
fall
on
the
ground
without
your
father
.
V.
30
,
But
the
very
hairs
of
your
head
are
all
numbred
.
V.
31.
Fear
not
therefore
,
ye
are
of
more
value
then
many
Sparrowes
.
Christ
had
shown
sundry
dangers
to
which
his
Disciples
would
be
exposed
:
the
last
mentioned
was
,
killing
of
their
bodies
,
to
which
Christ
gives
consolations
,
as
,
1
They
could
not
kill
their
souls
.
2
That
there
is
a
providence
that
reaches
to
the
smallest
creatures
,
even
to
the
Sparrowes
,
much
more
will
it
reach
to
them
.
If
it
reach
to
the
hairs
of
their
head
,
then
will
it
reach
to
their
lives
much
more
.
Are
not
two
Sparrowes
sold
for
a
farthing
]
Luke
12.6
.
saith
,
are
not
five
sold
for
two
farthings
,
as
if
one
were
of
no
price
.
And
one
of
them
shall
not
fall
on
the
ground
]
Epicures
deny
the
providence
of
God
;
Aristotle
shuts
it
up
in
the
heaven
,
so
do
the
wicked
,
Job
22
,
13
,
14.
look
upon
God
as
walking
in
the
circuit
of
heaven
,
and
that
he
cannot
judge
through
the
dark
cloud
.
Some
have
thought
this
providence
hath
been
employed
about
universal
things
,
but
not
about
particulars
,
some
have
thought
it
hath
been
employed
about
men
,
but
not
about
beasts
,
because
of
that
saying
,
1
Cor.
9.9
.
Doth
God
take
care
of
Oxen
?
which
must
be
understood
comparatively
,
for
God
takes
care
of
man
as
of
one
of
the
creatures
next
to
himself
,
the
beasts
are
cared
for
as
appointed
for
the
use
of
man
.
And
that
this
providence
reaches
not
onely
to
kindes
but
to
individuals
,
we
see
in
the
Text
,
in
that
one
of
them
falls
not
to
the
ground
without
God
.
Shall
not
fall
on
the
ground
]
That
is
,
shall
be
shot
or
perish
.
The
birds
live
and
flye
in
the
ayr
;
when
they
dye
any
way
they
fall
to
the
earth
.
Without
your
father
]
That
is
without
the
will
,
decree
,
providence
and
appointment
of
your
Father
.
God
hath
fore-appointed
all
men
in
a
certain
bound
,
when
they
should
be
born
,
when
they
should
dye
,
by
what
name
they
should
be
called
,
and
what
office
they
should
use
,
and
after
we
are
born
he
offers
those
things
present
,
that
so
we
may
use
them
,
Luth.
Tom.
3.268
.
Christ
argues
from
the
less
,
viz.
If
God
have
such
care
of
Sparrowes
,
how
much
care
will
he
have
of
you
?
Seeing
he
is
your
father
,
not
the
father
of
Sparrowes
,
therefore
he
will
not
suffer
you
to
be
kill'd
by
persecutors
unless
it
be
to
reward
you
with
an
everlasting
happy
crown
,
&
for
the
good
of
others
,
&
there
's
nothing
without
his
prescience
and
providence
can
happen
unto
you
,
therefore
do
not
you
fear
the
rage
of
persecutors
.
Besides
,
you
are
redeemed
with
my
blood
,
which
Sparrowes
are
not
.
The
very
hairs
of
your
head
are
all
numbred
]
You
that
are
not
onely
common
men
,
but
in
covenant
with
me
,
and
some
of
you
publishers
of
my
truth
.
A
hair
is
taken
for
the
smallest
thing
.
1
Sam.
14.45
.
The
people
told
Saul
,
when
he
would
have
put
Jonathan
to
death
,
there
shall
not
an
hair
of
his
head
fall
to
the
ground
,
that
is
,
he
shall
not
have
the
least
hurt
:
Luk.
21.18
.
Acts
27.34
.
Paul
encouraging
the
passengers
in
fear
of
death
to
eat
,
tells
them
,
there
shall
not
an
hair
fall
from
the
head
of
any
of
them
,
that
is
,
not
the
least
personal
hurt
.
Obs.
There
is
not
onely
a
general
providence
in
the
world
,
but
a
special
providence
God
hath
to
every
individual
creature
.
This
providence
is
,
1
Ordinary
,
when
God
governs
the
world
and
all
things
in
it
according
to
the
order
and
Laws
set
by
him
in
the
creation
,
without
taking
advice
of
any
creature
.
I
have
oft
endeavoured
to
prescribe
to
God
certain
ways
which
he
should
use
in
the
government
of
his
Church
and
other
things
,
I
said
,
ah
!
Lord
,
I
would
have
it
done
in
this
order
,
this
event
,
but
God
did
altogether
the
contrary
,
from
that
which
I
had
requested
,
then
did
I
think
,
but
my
counsel
is
not
strange
from
the
glory
of
God
,
but
will
conduce
much
to
sanctifie
his
name
.
It
's
well
thought
,
but
doubtless
God
laught
at
this
my
wisedome
,
and
said
,
Go
too
,
I
know
thee
to
be
wise
and
learned
,
but
it
was
never
my
manner
that
Peter
or
Martin
should
teach
,
lead
,
form
,
govern
me
,
I
am
not
a
passive
God
,
but
an
active
.
Luth.
Tom.
4.
in
Gen.
fol.
56.
2
Extraordinary
,
when
God
works
against
or
besides
his
appointed
order
,
as
in
dividing
the
waters
of
the
red
Sea
.
Reas.
1
Because
all
things
,
yea
the
most
contingent
things
in
the
world
,
are
ordered
by
it
,
as
the
falling
of
a
tyle
,
Exod.
21.13
.
the
flying
of
the
head
of
the
ax
from
the
helve
,
and
killing
a
man
,
Deut.
19.5
.
yea
the
ordering
of
a
lot
,
Prov.
16.33
.
2
The
order
of
things
in
the
world
prove
it
.
1
Natural
order
,
the
motions
of
the
heavens
,
the
Sun
warms
the
earth
,
the
ayr
moistens
it
,
the
earth
brings
forth
the
grass
,
the
beasts
feed
on
it
,
and
man
feeds
on
them
.
Look
on
the
fowls
,
God
appoints
them
their
residence
,
Psal.
104.17
,
18.
and
so
doth
he
for
other
creatures
.
Yea
,
the
fowl
knows
her
appointed
time
,
and
changes
her
country
according
to
the
season
of
the
year
.
That
there
's
a
place
appointed
for
the
waters
that
they
may
not
overflow
the
earth
,
Psal.
104.7
,
8
,
9.
that
there
are
springs
of
waters
in
the
Valleys
to
give
drink
to
the
beasts
of
the
field
,
v.
10.
that
there
should
be
an
intercourse
of
light
and
darkness
,
that
the
wilde
beasts
should
get
them
to
their
dens
on
the
day
time
,
that
man
may
follow
his
work
,
that
there
should
be
such
provisions
made
for
all
the
inhabitants
of
the
world
,
all
this
proves
to
us
a
providence
.
2
Politick
order
.
In
Courts
of
Justice
one
Officer
depends
on
another
,
as
wheels
in
a
clock
,
and
moves
not
without
the
first
wheel
.
How
many
thousands
are
provided
for
in
their
several
trades
one
depending
upon
another
?
How
hath
God
made
the
City
to
depend
upon
the
Country
,
and
the
Country
upon
the
City
?
how
do
all
creatures
move
at
his
command
,
as
soldiers
at
the
command
of
the
General
?
3
From
the
reasonable
actions
God
puts
into
unreasonable
creatures
,
Prov.
6.6
,
7
,
8.
the
Pismire
having
no
guide
,
over-seer
,
nor
ruler
,
provideth
her
meat
in
the
summer
,
Jer.
8.6
,
7.
the
Stork
,
Crane
,
Swallow
,
know
their
appointed
time
.
Who
hath
put
wisdome
in
their
inward
parts
?
Job
38.36
.
4
Should
God
not
take
care
of
things
below
,
it
's
either
because
he
will
not
,
or
cannot
,
or
knowes
them
not
,
but
to
affirm
any
of
these
were
blasphemy
.
5
In
his
provision
he
makes
for
all
creatures
,
Psal.
145.15
.
The
eyes
of
all
wait
on
thee
,
and
thou
givest
them
food
in
due
season
;
thou
openest
thy
hand
and
satisfiest
the
desire
of
every
living
thing
,
Psal.
104.28
.
That
thou
givest
them
they
gather
,
thou
openest
thy
hand
,
they
are
filled
with
good
;
v.
30.
Every
Spring
God
renues
the
face
of
the
earth
,
Psal.
147.9
.
He
giveth
to
the
Beast
his
food
,
and
to
the
young
Ravens
which
cry
,
compared
with
Job
38.41
.
See
Job
cap.
36
,
37
,
38
,
39.
6
In
ordering
the
sins
of
men
for
his
own
glory
and
good
of
his
Church
.
The
envy
of
Josephs
brethren
for
the
advancement
of
Joseph
,
and
the
preservation
of
Jacobs
posterity
.
The
treason
of
Bigthan
and
Teresh
for
the
advancement
of
Mordecai
.
Cyrus
his
ambition
for
the
Churches
deliverance
.
Titus
Vespasian
,
who
persecuted
the
Christians
at
Rome
,
God
orders
his
passion
,
that
he
goes
to
revenge
Christs
death
at
Jerusalem
.
Sennacheribs
covetousness
and
pride
to
punish
the
hypocrisie
of
the
Jews
,
Isai.
10.5
,
6
,
7.
the
covetousness
of
Judas
and
malice
of
the
devil
to
accomplish
the
work
of
our
redemption
.
7
In
a
special
respect
to
the
good
of
his
people
.
Besides
a
general
providence
in
the
world
,
he
hath
a
special
providence
for
their
good
.
1
Cor.
9.9
.
He
is
the
Savior
of
all
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
preserver
of
all
,
but
specially
of
them
that
believe
,
2
Tim.
4.9
,
10.
2
Chron.
16.9
.
The
eyes
of
the
Lord
run
to
and
fro
through
the
whole
earth
,
to
show
himself
strong
in
the
behalf
of
those
whose
hearts
are
perfect
with
him
.
Zach.
2.8
.
He
that
toucheth
you
toucheth
the
apple
of
mine
eye
8
In
snaring
the
wicked
in
the
work
of
their
own
hands
Psal.
9.16
.
The
Lord
is
known
by
the
judgment
which
he
executeth
,
the
wicked
are
snared
in
the
work
of
their
own
hands
.
Higgaion
,
Selah
,
a
thing
to
be
meditated
,
as
Hierom
renders
it
.
When
Nebuchad-nezzar
in
his
boasting
is
bereft
of
his
wits
,
Herod
in
his
pomp
eaten
up
of
Worms
,
the
Philistims
in
their
jollity
have
the
house
fall
on
them
,
Judg.
16.30
.
who
will
not
say
they
are
taken
in
a
snare
?
9
In
making
wicked
men
,
whether
they
will
or
no
,
to
do
Gods
will
,
Acts
4.28
.
To
do
whatsoever
thy
hand
and
counsel
had
before
determined
to
be
done
.
As
in
a
kennel
of
hounds
every
one
of
them
runs
according
to
his
natural
inclination
,
yet
all
of
them
serve
the
purpose
of
the
Hunter
.
And
as
in
an
Army
of
men
,
one
fights
for
honour
,
another
for
spite
,
another
for
pay
,
yet
all
of
them
fight
for
victory
for
the
Prince
who
sent
them
into
the
field
;
so
whatsoever
wickedness
evil
men
do
,
they
do
but
serve
Gods
providence
and
fulfill
his
will
.
God
sometimes
changes
their
will
,
sometimes
stops
it
,
by
offering
consideration
of
good
or
ill
,
danger
or
profit
,
so
that
still
he
makes
their
wills
serve
his
decree
.
Use
.
1
Acknowledg
this
Providence
in
all
thy
undertakings
,
Go
to
ye
that
say
,
We
will
go
to
such
a
City
,
and
buy
,
and
sell
,
&c.
Prov.
3.6
.
In
all
thy
ways
acknowledg
him
and
he
shall
direct
thy
steps
.
So
did
Eleazar
for
his
Master
Abraham
,
Gen.
24.
that
he
might
get
a
Wife
for
Isaac
,
but
yet
Eleazar
did
not
neglect
the
use
of
means
,
he
that
rightly
looks
to
Gods
providence
is
most
carefull
to
use
means
.
When
thou
findest
a
treasure
in
digging
of
a
field
,
when
thou
escapest
a
fall
in
walking
on
a
plank
,
was
it
not
God
who
brought
thee
to
the
one
,
and
saved
thee
from
the
other
.
2
Not
to
fear
men
to
the
balking
of
duty
,
seeing
Gods
provicence
takes
care
of
us
:
this
stayed
Davids
heart
,
when
at
Ziglag
his
Souldiers
were
at
the
point
of
stoning
him
,
1
Sam.
30.6
.
He
encouraged
himself
in
the
Lord
.
Besides
,
what
ever
evils
befall
us
,
God
can
turn
them
for
our
good
;
as
in
Josephs
case
,
he
saith
to
his
Brethren
,
Ye
meant
it
for
evil
,
but
God
meant
it
for
good
.
Loss
of
goods
hath
proved
a
gain
of
grace
,
Heb.
10.34
.
Restraint
of
outward
liberty
a
means
to
set
the
conscience
free
,
Acts
16.25
.
Disgrace
a
motive
for
God
to
manifest
his
approbation
,
torment
an
occasion
of
easing
the
minde
,
Heb.
11.35
.
3
Look
on
God
,
not
onely
as
the
cause
of
the
being
of
things
,
but
the
cause
of
their
not
being
.
That
the
fire
did
not
burn
the
three
men
,
Dan.
3.
nor
the
hungry
Lions
devour
Daniel
,
why
men
favour
us
not
,
and
why
their
hearts
are
turned
against
us
,
Psalm
105.25
.
God
hath
a
work
in
men
hearts
,
as
in
Absalom
who
refused
the
best
counsel
.
Nothing
is
so
high
that
is
above
his
providence
,
nothing
so
low
that
is
beneath
it
;
nothing
so
large
but
is
bounded
by
it
,
nothing
so
little
that
he
overlooks
it
,
nothing
so
confused
but
he
can
order
it
,
nothing
so
bad
but
he
can
draw
good
out
of
it
,
nothing
so
wisely
plotted
but
he
can
supplant
it
,
nothing
so
unpolitickly
carried
,
but
he
can
give
a
prevailing
power
to
it
:
both
is
to
be
taken
heed
of
.
Be
not
proud
of
thy
wisdom
and
counsels
,
if
they
succeed
not
,
do
not
despair
,
because
God
governs
and
prospers
the
errours
of
the
godly
.
I
have
often
committed
the
greatest
rashness
and
follies
,
but
I
did
it
not
with
a
desire
to
hurt
,
but
unwisely
desiring
to
counsel
faithfully
,
hence
I
prayed
that
God
would
amend
my
errour
.
Luth.
in
Gen.
27.
4
Exhort
to
resign
up
all
our
actions
to
God
in
times
of
suffering
,
1
Peter
4.19
.
Let
them
that
suffer
according
to
the
will
of
God
commit
the
keeping
of
their
souls
unto
him
in
well-doing
,
as
into
the
hands
of
a
faithfull
Creatour
.
When
we
have
a
Jewel
in
times
of
danger
,
we
trust
it
in
the
hand
of
a
father
,
let
us
in
suffering
times
leave
our
souls
with
God
.
Let
us
also
in
the
disposal
of
our
conditions
submit
to
poverty
,
disgrace
,
imprisonment
,
banishment
,
death
,
even
as
the
Lord
in
his
providence
shall
please
to
dispose
of
us
.
Even
as
the
Patient
doth
to
his
Physician
,
who
hath
seen
his
Water
or
felt
his
Pulse
.
All
the
afflictions
wherewith
Saints
are
afflicted
,
are
no
other
thing
than
a
pleasant
and
sweet
play
,
wherewith
God
plays
with
us
as
a
father
with
his
little
ones
,
whom
he
bids
do
something
above
their
strength
,
which
when
they
endeavour
diligently
to
do
the
father
also
puts
to
his
hand
.
Luth.
in
Gen.
43.
V.
32.
Whosoever
therefore
shall
confess
me
before
men
,
him
will
I
confess
before
my
Father
in
Heaven
.
Here
's
a
third
Reason
not
to
fear
death
,
because
he
that
confesses
Christ
,
even
to
loss
of
Life
,
Christ
will
confess
him
before
his
Father
.
See
Rev.
2.13
.
Quest.
What
Confession
is
here
meant
?
Answ.
Habitual
in
the
purpose
of
the
heart
,
for
it
's
not
enough
to
confess
Christ
in
one
act
onely
.
2
Seasonable
Confession
with
the
mouth
.
When
men
shall
oppose
or
deny
Christ
and
his
Truth
,
or
when
Tyrants
shall
examine
us
of
our
Faith
,
we
shall
unmoveably
and
constantly
profess
our
belief
in
Christ
,
and
our
cleaving
to
his
Truth
,
even
to
death
and
tortures
.
Be
we
exhorted
to
confess
Christ
before
men
.
3
Properties
in
Confession
.
1
Let
it
be
with
boldness
,
Mark
15.33
.
1
Tim.
4.16
.
2
Plain
,
without
any
equivocation
.
So
Peter
and
John
answered
the
Council
,
Acts
4
7.
3
With
meekness
and
fear
,
1
Peter
3.15
.
See
this
fully
in
my
Treatise
of
Denial
of
Christ
,
p.
27.
V.
33.
But
whosoever
shall
deny
me
before
men
,
him
will
I
deny
before
my
Father
which
is
in
Heaven
.
Christ
doth
not
here
mean
actual
denial
,
for
Peter
denied
Christ
,
yet
is
in
Heaven
.
And
so
Bilney
the
Martyr
and
many
others
under
temptation
,
so
denied
Christ
,
yet
stuck
to
him
in
the
habit
and
purpose
of
their
hearts
,
but
Christ
means
habitual
denial
of
Christ
in
the
purpose
of
the
heart
,
when
a
man
for
the
saving
of
his
Lands
,
Liberty
or
Life
,
will
deny
Christ
or
any
part
of
his
Truth
.
Actual
denial
of
Christ
is
dangerous
though
but
in
one
act
,
especially
when
the
soul
hath
time
to
deliberate
,
and
for
such
a
treachery
God
is
wont
to
fill
the
soul
with
horrour
,
that
a
man
would
give
all
the
world
to
be
eased
of
it
,
as
in
Spira
,
&c.
how
much
more
dangerous
is
habitual
denial
?
Christ
is
denied
,
1
Silently
,
when
persons
can
hear
the
Truth
spoken
against
,
his
Servants
railed
on
,
Idolatry
cried
up
,
and
they
sit
still
as
if
the
thing
nothing
concerned
them
;
against
this
see
these
places
,
Psalm
119.46
.
1
Kings
22.8
.
Matth.
11.19
.
2
Christ
is
denied
expresly
,
and
that
,
1
In
a
vicious
Life
,
Titus
1.16
.
2
Tim.
3.5
.
Jude
4.
2
Christ
is
denied
in
word
,
this
is
,
1
Publickly
,
when
,
being
asked
by
the
Magistrate
concerning
our
Faith
,
for
fear
of
Prisons
or
Death
we
shall
not
acknowledg
it
,
Acts
4.8
,
9
,
10.
This
also
is
committed
when
we
present
our selves
at
worship
which
our
own
Conscience
judges
false
for
the
substance
thereof
.
2
In
private
,
when
we
,
conferring
with
men
,
shall
for
fear
of
loss
,
or
hope
of
gain
,
deny
that
Truth
we
inwardly
acknowledg
.
3
Christ
is
denied
in
writing
,
when
we
shall
subscribe
to
any
thing
as
truth
,
which
we
are
perswaded
in
our
consciences
is
an
errour
,
or
subscribe
to
the
recantation
of
any
truth
.
Satan
may
tell
you
such
a
thing
is
soon
done
,
but
know
,
that
is
done
in
a
moment
,
which
may
be
lamented
for
ever
.
4
Christ
is
denied
in
worship
,
when
we
shall
present
our selves
at
such
worship
as
we
loath
in
our
hearts
,
Hosea
13.2
.
Let
the
men
that
sacrifice
kiss
the
Calves
.
5
There
is
a
denial
of
Christ
in
asserting
Principles
,
when
for
fear
of
loss
we
shall
withhold
the
asserting
of
our
Principles
,
being
thereunto
called
;
this
was
Peters
sin
,
Gal.
2.12
.
6
Christ
is
denied
implicitely
,
when
though
we
do
not
deny
Christ
in
life
,
word
or
writing
,
because
we
are
not
put
to
it
,
yet
we
would
deny
him
were
we
put
thereto
.
We
must
,
to
mend
this
,
have
the
purposes
of
our
hearts
right
to
forsake
all
we
have
for
Christ
:
take
we
heed
we
deny
not
Christ
for
Church-communion
,
John
9.
John
12.42
.
This
denial
of
Christ
,
as
to
the
acts
of
it
,
is
twofold
.
1
Sudden
,
when
a
man
is
surprized
on
a
sudden
,
and
denies
Christ
,
so
Peter
.
2
Deliberate
,
when
a
man
,
notwithstanding
reluctations
,
checks
,
and
deliberations
about
confessing
some
truth
,
yet
for
fear
,
he
shall
hang
back
and
deny
it
.
See
my
Treatise
of
Denial
of
Christ
,
p.
12.
V.
34.
Think
not
that
I
am
come
to
send
peace
on
earth
,
I
came
not
to
send
peace
but
a
sword
.
Christ
comes
to
propose
another
hardship
his
Disciples
should
encounter
with
,
to
wit
,
the
contentions
and
oppositions
,
not
onely
of
strangers
,
but
also
of
near
relations
.
Think
not
that
I
am
come
to
send
peace
on
earth
]
Many
thought
from
the
misunderstanding
of
that
Scripture
,
Isai.
11.6
.
The
Wolf
shall
dwell
with
the
Lamb
,
and
the
Leopard
shall
ly
down
with
the
Kid
,
and
the
Calf
and
the
young
Lion
—
they
shall
not
hurt
nor
destroy
in
all
my
holy
mountain
;
these
things
being
promised
at
the
conversion
of
the
Jews
,
or
at
the
Reign
of
Christ
here
on
earth
,
they
lookt
to
have
them
fulfilled
at
his
first
coming
in
the
flesh
,
when
in
stead
of
this
expected
peace
all
was
on
fire
by
wars
and
persecutions
:
now
Christ
speaks
these
things
to
them
that
they
should
not
be
offended
,
when
they
see
all
things
tend
to
commotion
and
violence
,
John
16.4
.
They
shall
cast
you
out
of
the
Synagogues
,
and
whosoever
kills
you
will
think
he
doth
God
good
service
;
these
things
have
I
spoken
unto
you
,
that
,
when
the
time
comes
,
you
may
remember
that
I
have
spoken
to
you
.
Quest.
What
peace
is
this
we
must
not
think
Christ
to
bring
?
Answ.
1
A
quiet
estate
free
from
persecution
and
the
cross
,
2
Tim.
3.12
.
John
16.33
.
In
the
world
ye
shall
have
tribulation
,
but
in
me
ye
shall
have
peace
.
If
all
the
world
would
subscribe
to
the
Gospel
,
it
were
easie
to
be
a
Christian
,
but
because
the
greatest
part
is
opposite
to
Christ
and
his
Truth
,
therefore
we
cannot
confess
Christ
,
but
we
must
be
hated
and
opposed
by
the
world
.
2
Christ
did
not
bring
a
peaceable
agreement
in
wickedness
,
Psalm
94.16
.
Prov.
28.4
.
There
was
a
peaceable
agreement
in
those
who
agreed
to
build
the
Tower
of
Babel
,
Gen.
11.4
.
and
in
Pilate
and
Herod
in
persecuting
Christ
.
3
The
peace
Christ
brings
is
peace
of
conscience
,
John
14.27
.
Ephes.
2.17
.
Rom.
5.1
.
Christ
being
the
Prince
of
peace
brings
peace
to
the
hearts
of
Saints
.
Isai
9.6
.
Col.
1.20
.
Ephes.
2.14
.
and
slays
the
enmity
betwixt
God
and
us
,
v.
16.
but
he
brings
not
peace
betwixt
the
Seed
of
the
Woman
and
the
Seed
of
the
Serpent
,
Gen.
3.15
.
Quest.
What
is
meant
by
a
Sword
?
Answ.
War
is
not
meant
,
but
Separation
and
Division
,
as
Luke
12.51
.
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
disagreement
in
Faith
and
Religion
,
and
from
thence
opposition
and
persecution
;
disagreement
of
understanding
draws
with
it
a
disagreement
of
will
,
as
an
agreement
of
understanding
(
especially
in
the
things
of
Faith
)
draws
with
it
an
agreement
of
wills
.
How
came
the
multitude
of
believers
to
be
of
one
heart
?
Acts
4.32
.
Why
,
because
they
were
of
one
minde
.
Hence
1
Cor.
1.10
.
that
the
Corinthians
might
have
no
divisions
among
them
,
and
might
all
speak
the
same
thing
,
he
beseeches
them
that
they
would
be
joyned
together
in
the
same
minde
,
and
in
the
same
judgment
;
as
if
he
should
say
,
unless
that
be
,
there
will
be
divisions
;
now
for
such
an
agreement
it
must
be
in
very
generals
,
or
else
no
two
Saints
can
agree
together
.
Besides
,
if
there
be
a
defect
in
unity
of
opinion
,
it
must
be
supplied
by
a
conjunction
in
the
judgment
of
charity
;
if
this
grace
be
in
us
,
though
there
may
some
light
differences
arise
,
yet
,
as
boughs
of
the
same
tree
,
being
severed
one
from
another
by
windes
they
soon
come
together
again
,
because
they
are
united
in
one
root
:
so
will
dissenting
Christians
united
in
Christ
and
in
love
to
one
another
soon
come
together
again
.
Quest.
How
can
Christ
be
said
to
bring
a
Sword
or
contention
among
men
,
is
not
this
a
sin
?
Answ.
The
proper
end
of
Christs
coming
or
the
Gospels
coming
is
not
to
set
men
together
by
the
ears
(
for
what
a
blessed
Life
should
we
have
would
every
man
obey
it
?
)
but
by
accident
;
so
Luke
2
34.
Christ
is
said
to
be
for
the
fall
and
rising
of
many
in
Israel
;
so
he
is
called
a
stone
of
stumbling
and
rock
of
offence
,
which
is
by
accident
.
1
Peter
2.8
.
2
Christ
is
said
to
bring
a
Sword
from
the
necessitated
opposition
and
separation
Saints
have
to
the
worlds
practises
.
3
Christ
is
said
to
bring
a
Sword
,
from
the
slanderous
calumnies
of
the
World
,
because
they
impute
that
to
Christ
which
their
own
Lusts
are
the
cause
of
.
Now
this
division
arises
,
1
From
the
contrary
dispositions
in
wicked
men
and
godly
.
Contraries
oppose
one
another
.
The
Gospell
calls
for
Saints
to
shew
humility
,
self
denial
,
&c.
now
the
principles
of
the
world
are
contrary
.
2
Neither
side
can
make
abatement
of
their
principles
;
Christ
and
the
Gospel
cannot
give
ground
,
wicked
men
will
not
,
hence
arises
contention
.
3
The
Gospel
of
Christ
offers
violence
to
Satans
Kingdom
;
hence
the
Devil
rages
himself
,
and
inrages
his
instruments
:
as
the
Princes
of
the
world
when
a
Foreign
Prince
invades
their
Territories
,
arms
his
subjects
against
that
Prince
,
so
doth
Satan
stir
up
instruments
against
the
Saints
of
God
and
Preachers
of
his
word
,
Acts
14.1
,
2
,
4.
Acts
16.19
.
Acts
17.4
,
5
,
6.
Acts
19.24
.
Acts
22.22
.
Acts
24.5
.
Acts
28.22
.
Let
the
Devil
alone
,
he
will
let
you
alone
,
Luke
11.20
,
21.
But
if
once
you
assail
him
,
then
look
for
sore
opposition
,
Psalm
2.1
,
2
,
3.
The
nations
will
rage
,
and
the
Kings
of
the
earth
stand
up
against
the
Lord
:
this
is
the
cause
why
Antichrist
makes
war
with
the
Saints
of
the
most
high
,
Rev.
14.7
,
8.
4
Saints
count
the
Gospel
wisdom
,
the
world
counts
it
foolishness
:
if
thou
art
a
King
,
or
Prince
,
or
Teacher
of
Churches
,
and
seriously
embracest
the
word
,
the
world
will
count
thee
mad
and
foolish
,
Luth.
Tom.
4.140
.
Use
.
To
apply
this
,
1
Think
not
that
to
be
truth
,
because
all
are
in
peace
,
Jer.
5.31
.
The
Prophets
prophesied
falsly
,
and
the
Priests
bear
rule
by
their
means
,
and
the
people
love
to
have
it
so
.
In
a
Family
or
City
when
all
went
in
one
way
of
prophaneness
,
all
were
in
peace
,
but
if
some
of
them
by
Gods
grace
shall
be
called
home
,
Oh
what
a
storm
doth
Satan
stir
up
against
them
?
Peace
is
a
singular
blessing
,
yet
better
there
should
be
thousands
of
tumults
and
seditions
,
then
that
either
Satan
should
hold
the
souls
of
men
in
peace
,
or
that
errour
and
confusion
should
be
throughout
the
Churches
.
2
Exhort
.
1
Wonder
not
at
the
factions
and
divisions
in
Towns
,
Churches
and
Families
,
about
matters
of
Religion
Christ
hath
foretold
it
:
as
Ishmael
persecuted
Isaac
,
Gal.
4.29
.
so
is
it
now
.
Christs
kindred
thought
he
was
mad
,
Mark
3.21
.
2
Exhort
.
Carry
wisely
under
oppositions
made
against
thee
for
the
truths
sake
.
1
Arm
thy self
with
patience
against
their
revilings
,
so
did
Christ
1
Pet.
2.21
,
23.
answer
their
reasons
but
pass
by
their
railings
.
If
we
must
not
rail
against
the
Devil
,
much
less
against
opposers
of
truth
,
2
Tim.
2.25
,
26.
2
Confute
their
oppositions
by
the
holiness
of
your
lives
,
Many
arguments
how
strong
soever
will
not
do
the
cause
of
God
so
much
good
,
as
one
scandalous
practice
doth
it
hurt
.
1
Pet.
2.12
.
Let
your
conversation
be
honest
among
the
Gentiles
,
that
whereas
they
speak
against
you
as
evil
doers
,
they
may
,
by
your
good
works
which
they
shall
behold
,
glorify
God
in
the
day
of
visitation
.
3
Do
not
unbosome
your selves
to
them
who
are
contrary
to
you
in
point
of
religion
.
Many
out
of
love
of
sinfull
correspondency
make
unhappy
discoveries
this
way
.
Mic.
7.5
.
Trust
not
in
a
friend
,
put
not
confidence
in
a
brother
.
4
Beware
of
purposing
to
turn
back
into
the
waies
of
errour
because
of
the
opposition
we
finde
in
Gods
wayes
.
If
once
we
put
our
hand
to
Gods
plow
we
are
not
to
look
back
Luke
9.62
.
5
Beware
of
a
cowardly
giving
way
to
the
opposers
of
the
truth
.
Jeremy
complained
there
were
some
were
not
valiant
for
the
truth
,
Jer.
9.3
.
Contrary
,
Paul
would
not
give
place
by
subjection
to
the
false
Teachers
,
no
not
for
an
hour
,
Gal.
2.5
.
that
the
truth
of
the
Gospel
might
continue
.
If
any
man
should
intrench
upon
your
names
,
estates
,
relations
,
you
would
contend
against
them
,
and
not
spare
your
purses
in
this
case
,
let
us
be
like
minded
in
matters
of
Religion
,
so
Nehemiah
,
c.
6.9
,
11
,
15.
To
this
the
Apostles
exhort
,
Phil.
1.27
,
28.
Jude
3.
It
was
well
said
by
Luther
,
I
will
not
fly
(
God
assisting
)
nor
leave
the
word
of
God
in
the
front
of
the
battel
;
I
had
rather
burn
among
the
living
coals
then
stink
halfe
alive
if
not
altogether
dead
.
Reason
thus
,
either
the
cause
is
Gods
or
not
,
if
not
,
why
stir
we
a
foot
in
it
?
if
it
be
,
why
go
we
not
thorow
with
it
?
6
Let
all
that
are
godly
be
united
among
themselves
,
if
not
in
a
same
opinion
,
yet
in
a
charitable
affection
,
and
united
conjunction
,
to
oppose
wickedness
,
and
to
stand
for
holiness
.
Divide
and
overcome
was
the
old
maxime
.
There
's
a
story
of
a
Father
that
gave
a
quiver
of
arrows
to
his
sons
,
and
bad
them
break
them
,
being
united
in
the
quiver
,
but
they
could
not
;
he
bad
each
of
them
after
to
take
out
a
single
arrow
,
and
then
any
one
of
them
could
break
them
:
he
made
the
application
,
that
,
so
long
as
his
sons
were
united
,
none
could
hurt
them
,
but
when
disjoyned
and
severed
one
from
another
,
they
became
a
prey
to
all
.
I
may
apply
this
fitly
to
all
Saints
who
are
the
subjects
of
the
worlds
rage
.
Psalm
133.1
.
3
Use
.
Consolation
to
saints
under
much
opposition
.
They
in
this
world
have
little
peace
,
but
in
heaven
there
remains
a
rest
for
them
,
Heb.
4.10
,
11.
Rev.
14.13
.
Yet
as
the
weather-beaten
mariner
in
sight
of
his
Haven
is
comforted
in
the
hopes
of
his
arrival
therein
,
where
he
shall
have
an
end
of
all
storms
,
so
we
being
tossed
under
a
continual
storm
,
should
comfort
our selves
by
faith
and
hope
in
the
haven
of
our
rest
.
To
these
contentious
persons
that
obey
not
the
truth
,
but
oppose
the
professors
of
it
,
there
will
be
tribulation
,
Rom.
2.7
,
8.
but
to
thee
,
who
by
a
patient
continuance
in
well-doing
,
goes
on
,
there
will
be
peace
.
Christians
are
apt
sometimes
to
grow
passionate
under
the
oppositions
of
the
world
,
Jer.
15.10
.
Woe
is
me
,
saith
Jeremy
,
that
thou
hast
born
me
a
man
of
contention
and
strife
to
the
whole
earth
,
but
this
is
our
comfort
,
2
Thes.
1.6
,
7.
It
is
a
righteous
thing
with
God
to
recompense
tribulation
to
them
that
trouble
you
,
and
to
you
who
are
troubled
,
rest
with
us
,
when
the
Lord
Jesus
shall
be
revealed
from
heaven
with
his
mighty
Angels
.
V.
35.
For
I
am
come
to
set
a
man
at
variance
against
his
father
,
and
the
daughter
against
her
mother
,
and
the
daughter
in
law
against
her
mother
in
law
.
Obj.
But
what
seems
more
monstrous
then
this
Text
?
Christ
seems
to
overturn
all
Laws
which
ordain
honour
and
love
of
children
to
their
parents
,
Christ
contrary
comes
to
set
them
at
variance
.
Answ.
The
nearest
end
of
Christ
his
coming
was
by
his
doctrine
to
unite
hearts
,
but
the
separation
mentioned
here
was
an
accidental
end
.
The
world
cannot
indure
the
Gospel
,
but
hate
all
that
receive
it
;
so
that
the
argument
is
,
he
that
stirs
up
strife
and
variance
is
guilty
of
sin
,
but
Christ
doth
so
,
therefore
he
is
guilty
of
sin
.
Answ.
The
proposition
is
true
by
it self
,
the
assumtion
is
true
onely
by
accident
;
else
it
s
false
,
for
what
a
blessed
peace
should
we
have
would
every
man
receive
the
Gospel
?
Obj.
It
s
said
of
John
Baptist
,
He
shall
turn
the
hearts
of
the
fathers
to
the
children
,
and
the
disobedient
to
the
wisdom
of
the
just
.
Answ.
This
is
the
proper
end
of
the
Gospel
,
if
wicked
men
hindred
it
not
,
but
the
contrary
through
wicked
mens
malice
oft
falls
out
.
Gods
children
may
retort
those
words
which
Eliah
did
to
Ahab
,
to
the
wicked
of
the
world
,
1
Kings
18.17
,
18.
Art
not
thou
he
that
troubles
Israel
?
Eliah
answered
,
I
have
not
troubled
Israel
,
but
thou
and
thy
fathers
house
,
in
that
ye
have
forsaken
the
commandment
of
the
Lord
:
as
Joshua
said
to
Achan
,
Jos.
7.25
.
Why
hast
thou
troubled
us
?
the
Lord
shall
trouble
thee
this
day
.
The
cause
why
the
world
troubles
the
Saints
,
is
,
because
they
witness
against
their
evil
,
John
7.7
.
The
world
cannot
hate
you
,
but
me
it
hateth
,
because
I
testifie
of
it
,
that
the
works
thereof
are
evil
.
There
's
no
bond
so
strait
which
the
Gospel
will
not
break
in
sunder
through
the
corruption
of
wicked
mens
hearts
.
See
it
,
Jer:
12.6
.
For
even
thy
brethren
and
the
house
of
thy
father
,
even
they
have
dealt
treacherously
with
thee
,
they
have
called
a
multitude
after
thee
,
believe
them
not
though
they
speak
fair
words
unto
thee
.
One
part
of
the
trial
of
Christians
is
to
be
exercised
with
contentions
when
the
Lord
calls
his
people
from
the
wicked
of
the
world
.
2
Cor.
6.15
,
16
,
17.
Come
out
from
among
them
,
and
touch
not
the
unclean
thing
,
and
I
will
be
your
God
and
ye
shall
be
my
sons
.
The
world
thinks
this
an
intolerable
wrong
to
make
a
departure
,
the
mother
is
angry
with
her
daughter
for
it
,
and
the
daughter
with
the
mother
,
yea
sometimes
a
Church
with
a
member
,
and
casts
him
out
for
this
,
because
he
will
preserve
his
conscience
pure
.
Church-communion
is
an
high
priviledge
,
but
to
sin
against
conscience
is
too
high
a
price
for
it
.
V.
36.
And
a
mans
foes
shall
be
they
of
his
own
houshold
.
Christ
had
in
part
set
forth
the
variance
the
Gospel
brings
,
not
of
it self
,
for
Christ
is
the
Prince
of
peace
,
Esa
.
9.6
.
The
Gospel
of
it self
is
the
word
of
reconciliation
,
2
Cor.
5.19
.
Believers
are
the
children
of
peace
and
follow
after
it
,
1
Pet.
3.11
.
but
by
accident
,
in
that
wicked
men
will
not
suffer
their
superstitions
and
wickedness
to
be
reproved
,
he
comes
to
close
up
all
,
that
a
mans
enemies
shall
be
they
of
his
own
houshould
.
The
unconverted
wife
or
servant
will
oppose
the
converted
husband
and
master
,
as
Christ
had
prepared
his
Disciples
in
the
former
verse
against
the
enmity
of
kindred
and
neighbours
,
which
words
were
in
part
taken
out
of
Jer.
9.4
.
Take
ye
heed
every
one
of
his
neighbour
,
and
trust
ye
not
in
any
brother
,
for
every
brother
will
utterly
supplant
;
and
every
neighbour
will
walk
with
slanders
.
So
now
Christ
prepares
his
Disciples
against
all
enmity
which
shall
be
in
their
own
houses
.
Some
times
the
childe
is
angry
with
his
father
,
because
he
keeps
him
in
from
prophaneness
,
the
servant
is
angry
with
his
master
and
will
not
tarry
with
him
,
because
he
is
too
strict
:
how
oft
doth
the
husband
rise
against
the
wife
?
for
this
Jobs
wife
upbraided
her
husband
with
the
business
of
his
integrity
,
Dost
thou
yet
retain
thine
integrity
?
Michal
scoft
at
David
for
his
dancing
before
the
Ark
,
2
Sam.
6.
V.
37.
He
that
loveth
father
or
mother
more
then
me
,
is
not
worthy
of
me
,
and
he
that
loveth
son
or
daughter
more
then
me
,
is
not
worthy
of
me
.
Here
is
a
consolation
against
the
former
evil
,
to
wit
,
he
that
shall
leave
relations
and
friends
for
Christ
,
Christ
will
count
such
a
man
worthy
of
him
.
Christ
adds
these
words
[
above
me
]
least
any
should
think
Christ
to
forbid
love
of
parents
.
Wee
may
love
them
but
not
above
Christ
,
if
we
doe
,
Christ
will
not
think
us
worthy
of
him
,
that
is
,
he
will
not
account
such
in
the
number
of
his
Disciples
.
The
sum
is
,
Christ
would
have
his
Disciples
suffer
all
manner
of
extremities
rather
then
to
be
taken
off
from
faith
and
obedience
to
him
,
and
he
that
will
not
suffer
this
,
is
not
worthy
of
him
,
that
is
he
is
unworthy
to
be
called
a
Christian
,
neither
hath
he
any
part
in
his
Kingdom
of
grace
or
glory
.
Under
father
and
mother
he
means
all
relations
whatsoever
,
whether
Magistrates
,
Masters
,
Husbands
,
Kinsmen
,
Friends
,
and
all
the
good
things
we
have
or
hope
to
have
from
them
,
as
Wealth
,
Honour
,
Lands
.
It
might
seem
very
sharp
that
we
must
make
them
who
are
in
the
same
society
with
us
Enemies
,
Christ
therefore
tells
us
that
upon
no
other
terms
we
can
be
his
Disciples
,
therefore
we
must
see
the
price
of
being
Christs
disciples
.
The
sum
is
,
Christ
is
to
be
loved
sovereignly
,
and
every
creature
subordinately
;
Luke
14.26
.
If
our
love
to
any
creature
hinder
us
from
following
Christ
,
let
us
learn
to
count
it
dung
for
Christ
,
Gal.
6.14
.
Phil
3.8
.
When
a
case
comes
that
either
God
is
to
be
denied
or
a
creature
,
then
is
a
creature
to
be
denied
.
The
reverence
of
Parents
is
to
be
cast
off
if
it
cannot
stand
with
the
reverence
of
God
:
the
will
of
God
being
known
we
must
not
dispute
of
laws
or
prescriptions
,
but
we
must
obey
Gods
command
without
any
deliberation
,
because
neither
the
Pope
,
parents
,
or
Caesar
have
this
title
;
I
am
the
Lord
thy
God
.
Luth
in
Gen.
27.
Love
is
an
affection
whereby
the
soul
is
carried
out
to
enjoy
something
it
esteems
to
be
good
.
There
are
three
things
in
love
.
1
Affection
,
whereby
we
are
inclined
to
some
known
good
.
2
Desire
that
we
may
be
united
to
it
.
3
Joy
,
whereby
we
rest
in
that
good
thing
obtained
.
These
three
are
in
every
ordinary
subordinate
good
.
But
in
the
supreme
good
all
the
appetites
and
affections
of
Saints
are
carried
soveraignly
to
him
,
and
with
much
joy
rest
in
him
.
If
we
love
not
Christ
soveraignly
,
we
love
him
onely
as
a
creature
,
neither
is
it
enough
to
love
the
Lord
Jesus
better
then
many
things
:
if
there
be
any
thing
we
love
above
him
or
equal
with
him
,
whatsoever
thing
we
so
love
we
make
an
Idol
.
See
my
treatise
of
the
love
of
Christ
.
To
love
Christ
thus
,
1
Beware
you
be
not
ensnared
with
the
fear
of
men
,
or
any
hardships
.
2
Nor
with
favours
of
men
.
V.
38.
And
he
that
taketh
not
his
cross
and
followeth
after
me
,
is
not
worthy
of
me
.
As
in
the
former
Verse
we
were
to
forgo
any
thing
for
God
,
loving
him
soveraignly
,
so
are
we
required
to
suffer
any
thing
for
him
,
loving
him
undividedly
.
He
that
taketh
not
his
cross
]
By
cross
he
means
every
affliction
that
lies
in
the
way
of
duty
,
whether
it
be
an
office
which
cannot
be
had
with
a
good
conscience
,
or
the
favour
of
this
or
that
man
.
Many
give
a
lift
at
the
cross
,
but
finding
it
heavy
they
let
it
fall
down
again
.
Others
think
when
they
have
taken
up
some
one
or
few
crosses
they
have
done
enough
,
whereas
taking
up
the
cross
is
a
continual
duty
.
Hence
it
's
put
in
the
present
tense
.
And
Luke
saith
,
it
's
a
duty
daily
to
be
done
,
Luk.
9.23
.
for
what
week
or
month
is
there
,
but
,
if
a
man
will
be
true
to
his
conscience
,
he
shall
finde
some
cross
or
other
lying
in
his
way
?
Christ
doth
not
mean
onely
crucifying
,
or
the
death
of
the
cross
,
which
every
Christian
for
Christ
is
called
to
take
up
,
but
also
Christ
means
all
other
crosses
.
This
death
of
crucifying
was
usual
among
the
Romans
,
invented
by
cruelty
it self
,
if
Cicero
may
be
believed
,
among
whom
the
word
came
to
be
used
for
all
kinde
of
disprofit
or
suffering
,
as
the
Phrase
abi
in
malam
crucem
denotes
,
and
the
Latine
word
crucior
.
Now
these
words
of
taking
the
cross
and
taking
up
the
cross
,
mentioned
,
Luk.
9.23
.
and
that
of
bearing
the
cross
,
Luk.
14.27
.
are
the
words
used
in
the
suffering
of
Christ
,
Matth.
27.32
.
Mark
15.21
.
where
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
,
Joh.
19.17
.
to
show
,
that
the
manner
of
calling
sufferings
by
the
name
of
the
cross
was
taken
from
that
suffering
upon
the
cross
.
So
that
to
take
up
the
cross
is
to
have
a
disposition
for
all
manner
of
sufferings
for
Christ
,
whether
prisons
,
death
,
or
banishment
.
So
Paul
,
Acts
20.24.21.13
.
So
Peter
,
though
he
went
in
his
own
strength
,
yet
the
bent
of
his
heart
was
right
,
Mark
14.31
.
Luk.
22.33
.
Lord
,
I
am
ready
to
go
with
thee
both
into
prison
and
to
death
.
Christ
calls
these
sufferings
by
the
ignominious
name
of
the
cross
,
that
Christians
may
not
expect
worldly
glory
and
domination
,
but
rather
scoffs
,
and
mocks
,
and
crucifyings
.
Moreover
,
in
that
Christ
saith
we
must
take
up
the
cross
,
it
denotes
unto
us
a
voluntary
obedience
,
that
we
neither
fret
at
God
or
man
who
hath
been
any
ways
instrumental
in
our
sufferings
:
this
should
something
quiet
our
mindes
,
that
as
Christ
adjudges
all
his
Disciples
to
the
cross
,
so
doth
he
us
to
our
crosses
,
and
in
that
Christ
saith
[
his
cross
]
he
means
not
that
we
should
create
crosses
for
our selves
,
but
only
take
from
the
hand
of
God
&
bear
upon
our
shoulders
those
which
the
Lord
lays
on
us
.
We
are
ready
to
think
our
own
cross
heavier
then
others
crosses
,
but
if
all
the
crosses
of
the
world
were
laid
on
an
heap
,
and
an
equal
dividend
were
made
of
them
,
I
question
whether
thy
share
would
not
come
to
more
.
Some
man
can
bear
poverty
,
but
cannot
away
with
infamy
or
disgrace
.
Others
will
suffer
disgrace
but
not
imprisonment
,
others
imprisonment
but
not
corporal
punishment
,
but
a
Christian
that
is
worthy
of
Christ
must
take
up
all
.
Means
to
take
up
the
Cross
.
1
Think
often
of
it
,
resolve
with
thy self
thou
must
not
live
always
in
peace
,
but
there
will
a
change
come
when
thou
must
part
with
thy
dearest
comforts
.
1
Pet.
4.12
.
Think
not
strange
concerning
the
fiery
trial
:
be
thinking
what
the
truths
of
God
may
cost
thee
before
thou
dye
.
Contrary
,
when
men
either
think
in
their
prosperity
they
shall
never
be
moved
,
or
put
off
the
evil
day
far
off
,
as
they
did
,
Amos
6.3
.
how
can
they
take
up
the
cross
when
it
comes
?
2
Believe
that
all
things
shall
work
together
for
thy
good
,
Rom.
8.28
.
and
that
they
come
from
the
hand
of
a
father
,
Joh.
18.11
.
yea
even
sore
sufferings
.
God
is
wont
to
hide
his
face
and
withdraw
his
hand
from
Saints
,
and
suffers
them
to
mourn
,
to
be
sold
,
to
be
cast
in
prison
,
to
dye
,
no
otherwise
then
if
they
were
the
enemies
of
God
.
Luth.
in
Gen.
37.
3
Get
low
thoughts
to
all
earthly
comforts
,
Pro.
23.5
.
Wilt
thou
cause
thine
eys
to
flye
upon
that
which
is
not
?
As
the
Margin
reads
it
,
that
is
,
it
is
not
that
which
it
seems
to
be
;
riches
,
honours
,
preferments
are
not
that
they
seem
to
be
.
Think
of
the
vanity
of
credit
with
men
,
of
great
mens
favours
,
&c.
what
will
these
be
in
the
day
of
death
?
4
Look
upon
the
crown
.
Christ
endured
the
cross
,
despising
the
shame
,
and
is
now
set
down
on
the
right
hand
of
God
.
What
was
the
ground
he
endured
the
cross
?
Why
,
it
was
for
the
joy
that
was
set
before
him
,
Heb.
12.2
.
Acts
14.22
.
Rom.
8.18
.
2
Tim.
2.12
.
5
Look
upon
the
sweet
comforts
Saints
finde
under
the
cross
;
their
comforts
abound
most
then
,
even
as
their
sufferings
also
abound
,
2
Cor.
1.5
.
Hence
the
Martys
found
Prisons
more
comfortable
then
Palaces
.
As
Princes
use
to
recompense
them
who
have
suffered
loss
in
their
service
,
so
doth
Christ
make
up
the
sufferings
of
his
people
with
comfort
.
6
Beware
of
having
a
squint
eye
upon
the
issues
and
events
of
things
before
we
let
conscience
give
judgment
,
but
let
us
have
a
full
eye
upon
the
rule
,
and
upon
the
command
;
so
Abraham
in
sacrificing
his
son
,
Gideon
in
cutting
down
the
Idol
,
Paul
,
Gal.
1.15
.
consulted
not
with
flesh
and
bloud
,
when
God
called
him
to
preach
.
7
Look
to
Christ
who
hath
taken
up
the
Cross
before
us
,
Heb.
12.2
.
8
We
are
not
esteemed
by
Christ
as
his
Disciples
till
we
have
the
disposition
to
take
up
the
Cross
,
whatsoever
our
profession
of
Faith
may
be
,
Luke
9.23
.
Luke
14.26
.
9
Beware
of
indwelling
corruption
,
which
still
counsels
us
rather
to
balk
duty
than
to
expose
our selves
to
the
cross
.
How
oft
doth
the
flesh
put
persons
upon
lying
,
upon
deceitfull
distinctions
to
escape
the
cross
?
That
which
lies
in
the
bottom
is
,
they
are
loth
to
lose
such
gain
,
to
displease
a
good
friend
,
to
procure
the
enmity
of
such
a
man
as
may
hurt
us
,
to
part
with
such
an
Office
or
Employment
.
To
remedy
this
hold
no
mans
friendship
but
in
subordination
to
duty
,
and
look
upon
all
gain
as
cursed
which
is
got
with
the
wounding
of
the
soul
,
Matth.
16.26
.
10
Consider
that
herein
we
express
our
friendship
to
Christ
,
when
we
will
not
let
any
cross
part
him
and
us
.
Gal.
6.14
.
God
forbid
that
I
should
rejoyce
in
any
thing
save
in
the
Cross
of
our
Lord
Jesus
Christ
.
For
one
friend
upon
choice
to
suffer
for
another
argues
entire
friendship
,
so
for
us
to
suffer
for
Christ
upon
choice
,
and
not
upon
necessity
,
argues
much
friendship
towards
Christ
.
11
Inure
not
your self
to
pleasures
and
delicacy
.
How
hardly
will
the
cross
be
born
of
such
?
Moses
when
he
was
a
Courtier
he
slighted
the
pleasures
of
the
Court
,
Heb.
11.25
.
12
Submit
to
live
in
a
low
condition
,
for
want
of
which
frame
of
spirit
many
dare
not
take
up
the
Cross
;
they
know
not
how
to
be
poor
:
it
was
otherwise
with
Paul
,
Phil.
4.13
.
I
have
learned
in
every
estate
therewith
to
be
content
.
13
Rid
thy
heart
of
slavish
fear
,
as
fear
of
Imprisonment
,
Revel.
2.10
.
Fear
none
of
these
things
thou
shalt
suffer
,
the
Devil
shall
cast
some
of
you
into
Prison
.
Slavish
fear
of
contempt
of
multitudes
keeps
some
from
duty
,
contrariwise
in
Job
,
cap.
31.34
.
Did
I
fear
a
great
multitude
,
or
did
the
contempt
of
families
terrifie
me
?
Fear
of
Excommunication
oft
keeps
men
from
taking
up
the
Cross
,
John
12.42
.
Among
the
chief
Rulers
many
believed
on
him
,
but
because
of
the
Pharisees
they
did
not
confess
him
,
lest
they
should
be
put
out
of
the
Synagogue
.
Excommunication
is
much
to
be
dreaded
,
but
when
we
have
an
absolute
certainty
upon
the
conscience
in
the
witness
of
any
cause
of
God
,
we
are
not
to
dread
it
,
for
even
Excommunication
hath
sometimes
unjustly
afflicted
Saints
,
Isai
66
5.
John
16.2
.
As
it
's
a
folly
to
be
affraid
of
a
painted
man
drawing
a
Sword
,
so
it
's
a
folly
to
be
terrified
with
the
name
Church
when
it
is
blasphemously
used
;
for
it
is
onely
a
painted
Church
or
vizard
of
a
Church
.
Luth.
in
Gen.
21.
The
Censure
of
the
Church
shall
not
separate
me
from
the
Church
if
truth
joyn
me
to
the
Church
.
Luth.
Tom.
1.
cap.
58.
14
Bear
not
the
Cross
,
because
thou
hast
secondary
refuges
,
but
meerly
out
of
conscience
of
a
command
of
Christ
;
for
example
,
some
men
will
bear
the
cross
of
outward
losses
for
Christ
,
when
they
have
got
enough
to
maintain
them
in
the
world
,
but
not
before
,
when
as
the
same
thing
that
was
a
truth
to
them
now
,
was
a
truth
to
them
then
.
O
but
then
they
were
poor
,
but
now
otherwise
.
But
is
not
duty
,
duty
?
and
must
duty
give
way
to
temporal
concernments
,
and
not
be
obeyed
till
we
can
without
inconvenience
and
loss
obey
it
?
It
's
a
usual
deceit
in
most
mens
hearts
,
they
will
first
bring
about
the
ends
they
desire
,
and
then
take
up
the
cross
,
but
in
taking
up
the
cross
we
are
not
to
take
the
delay
of
one
day
,
Luke
9.23
.
no
nor
one
hour
,
Gal.
2.5
.
15
Often
cast
up
what
Christianity
and
a
good
conscience
may
cost
thee
.
I
have
not
a
stronger
Argument
against
the
Popes
Kingdom
than
that
it
reigns
without
the
Cross
.
Luth.
Tom.
2.223
.
Luke
14.28
,
29.
What
man
goes
to
build
and
considers
not
whether
he
have
to
finish
it
?
Who
goes
to
sea
and
prepares
not
for
a
storm
?
The
benefit
will
be
this
,
to
wit
,
when
we
meet
with
troubles
,
the
soul
will
say
,
These
are
the
things
that
I
lookt
for
.
Men
cast
up
the
easie
part
of
Religion
,
but
do
not
cast
up
the
hard
part
.
16
Be
earnest
for
God
to
give
thee
an
invincible
resolution
,
that
when
the
flesh
asks
you
will
,
you
omit
no
duty
though
it
costs
you
never
so
much
,
you
may
answer
,
no
,
as
Daniel
,
cap.
6.10
.
who
would
no
omit
praying
,
though
to
be
known
to
pray
was
a
matter
capital
.
Micaiah
would
not
balk
the
telling
of
Ahab
a
Message
from
God
,
though
Imprisonment
and
the
Bread
and
Water
of
Affliction
was
like
to
befall
him
.
Queen
Hester
would
speak
for
the
Church
though
she
should
perish
therein
.
John
Baptist
would
not
forbear
to
admonish
Herod
though
Imprisonment
and
Death
should
be
his
Reward
.
Prisons
and
Death
would
not
keep
off
the
Apostle
from
fulfilling
the
course
of
his
Ministry
,
Acts
20.24
.
yea
he
saith
,
He
rejoyced
,
if
he
were
offered
upon
the
sacrifice
and
service
of
the
faith
of
the
Philippians
,
Phil.
2.17
.
I
say
,
when
the
flesh
shall
ask
this
question
,
let
thy
conscience
be
able
to
answer
,
Whatsoever
trouble
falls
upon
me
,
in
the
strength
of
God
I
will
do
duty
.
So
contrary
when
the
flesh
shall
ask
,
will
you
not
commit
any
known
sin
though
you
gain
never
so
much
by
it
,
though
by
a
Ly
,
or
by
dissembling
you
might
gain
the
favour
of
such
a
great
man
,
by
denying
or
dissembling
the
truth
you
may
gain
or
keep
such
a
preferment
which
else
you
cannot
,
by
such
an
equivocation
you
may
save
your
life
,
by
marying
a
carnal
person
you
may
gain
a
great
estate
,
when
at
present
you
are
in
a
poor
condition
,
by
taking
such
an
Oath
,
or
subscribing
to
such
a
Subscription
which
is
against
your
consciences
,
you
may
keep
off
banishment
and
sequestration
of
your
estates
,
now
when
to
these
and
such
like
questions
the
conscience
shall
declare
,
not
a
conditional
resolution
,
but
an
absolute
,
that
come
what
come
will
or
can
,
in
the
strength
of
God
you
will
not
,
you
cannot
sin
,
here
you
are
fitted
to
take
up
the
cross
.
So
Joseph
Gen.
39.10
.
How
can
I
do
this
and
sin
against
God
?
That
is
,
I
cannot
.
2
Cor.
13.8
.
We
can
do
nothing
against
the
truth
.
Obj.
But
did
not
Balaam
say
,
Numb.
22.18
.
If
Balak
would
give
me
a
house
full
of
silver
and
gold
,
I
cannot
go
beyond
the
word
of
the
Lord
my
God
to
do
less
or
more
:
also
when
Balaam
was
come
to
Balak
,
v.
38.
he
saith
,
Lo
I
am
come
unto
thee
,
have
I
now
any
power
at
all
to
say
any
thing
?
the
word
that
God
putteth
in
my
mouth
that
shall
I
speak
.
Also
c.
23.
Balaam
saith
,
How
shall
I
curse
whom
God
hath
not
cursed
?
or
how
shall
I
defie
whom
the
Lord
hath
not
defied
?
v.
8.
Also
cap.
23.12
.
Balaam
tells
Balak
,
Must
I
not
take
heed
to
speak
that
which
the
Lord
hath
put
in
my
mouth
?
and
all
these
resolutions
were
when
King
Balaks
gold
came
in
competition
with
the
doing
of
a
duty
.
Answ.
1
Balaam
did
not
say
he
would
not
curse
Gods
people
,
but
onely
he
could
not
,
for
his
will
was
to
commit
the
sin
of
cursing
Gods
people
.
This
could
not
appears
,
cap.
23.20
.
I
have
received
a
commandement
to
bless
and
I
cannot
reverse
it
.
As
if
he
should
say
,
I
would
reverse
it
if
I
could
,
to
obtain
thy
rewards
of
divination
,
but
I
cannot
.
Also
,
cap.
23.26
.
Balaam
answered
Balak
,
Told
I
thee
not
saying
?
All
that
the
Lord
speaketh
I
must
do
.
Also
,
cap.
24.11
,
12.
Balak
said
to
Balaam
,
I
thought
to
promote
thee
to
honour
,
but
God
hath
kept
thee
back
from
honour
,
and
Balaam
spake
to
Balak
,
Said
I
not
to
thy
Messengers
,
If
Balak
would
give
me
his
house
full
of
silver
and
gold
,
I
cannot
go
beyond
the
commandement
of
the
Lord
to
do
either
good
or
bad
of
my
own
minde
;
but
what
the
Lord
saith
that
will
I
speak
.
Now
that
Balaams
will
was
to
curse
Gods
people
,
appears
,
1
Because
he
would
enquire
of
God
whether
he
might
curse
his
people
,
cap.
22.8
.
2
Because
when
God
gave
him
his
flat
denial
,
neither
to
go
with
the
Messengers
of
Balaak
,
nor
to
curse
Israel
,
v.
12.
though
he
withstood
it
at
present
,
v.
13.
yet
upon
the
coming
of
new
Messengers
,
he
yielded
to
make
a
new
enquiry
of
God
whether
he
might
go
or
no
,
v.
20
,
21.
when
he
had
his
flat
denial
of
permission
to
go
,
v.
12.
3
Because
Gods
anger
was
kindled
against
him
for
his
going
,
v.
22.
so
that
he
was
near
slaying
by
the
Angel
,
v.
22
,
23.
4
Because
Balaam
confesses
his
sin
,
v.
34.
I
have
sinned
,
that
is
,
in
having
a
hankering
desire
to
Balaks
gold
.
5
In
that
Balaam
goes
with
Balak
from
place
to
place
,
and
from
altar
to
altar
,
and
that
Balaam
did
not
curse
Gods
people
was
merely
for
fear
of
the
Angel
of
God
.
But
contrarily
the
resolutions
of
Saints
that
take
up
the
cross
are
not
because
they
cannot
,
though
they
cannot
,
but
because
they
will
not
,
God
having
so
wrought
upon
their
wills
that
they
will
not
part
with
the
Lord
.
17
That
we
may
take
up
the
cross
,
let
us
deny
our
selvs
,
Luke
9.23
.
Matth.
16.24
.
If
any
man
will
come
after
me
,
let
him
deny
himself
,
and
take
up
his
cross
.
See
,
denial
of
our selves
goes
before
the
taking
up
of
the
cross
.
We
must
deny
our selves
in
our
ease
,
profit
,
pleasure
,
credit
,
house
,
lands
,
relations
,
yea
deny
our selves
in
our
lusts
of
pride
,
&c.
And
followeth
after
me
is
not
worthy
of
me
]
Christ
thinks
no
man
worthy
of
himself
who
followeth
him
not
.
To
the
taking
up
the
cross
we
must
add
this
,
to
follow
Christ
.
Now
to
follow
Christ
is
to
do
whatsoever
he
commands
,
without
exception
,
whether
it
be
to
do
or
suffer
,
at
all
times
rather
then
to
leave
the
Lord
.
When
the
conscience
hints
to
us
to
do
such
a
duty
,
to
witness
such
a
truth
,
to
forbear
such
a
gain
,
to
restore
for
such
a
wrong
,
to
perform
such
a
duty
.
Obj.
But
the
law
of
Christ
is
the
rule
of
our
life
,
how
then
are
we
to
follow
Christ
?
Answ.
Christ
is
the
example
of
the
rule
,
as
in
Grammar
there
is
a
rule
,
and
then
there
is
an
example
of
the
rule
,
so
the
law
of
Christ
is
our
rule
,
but
Christ
is
the
example
of
the
rule
.
Quest.
Wherein
must
we
follow
Christ
?
Answ.
In
humility
.
Matth.
11.29
.
When
the
multitude
would
have
made
Christ
a
King
,
he
refused
it
.
He
washt
his
Disciples
feet
,
Joh.
13.14
.
he
took
on
him
the
form
of
a
servant
,
Phil.
2.6
,
7.
2
In
patience
.
He
was
led
as
a
sheep
to
the
slaughter
,
Isai
53.7
.
1
Pet.
2.22
,
23.
Heb.
12.2
,
3.
3
In
taking
opportunities
of
doing
good
,
Acts
10.38
.
Christ
went
about
doing
good
,
Joh.
4.15
,
16.
4
In
compassion
.
Matth.
9.37
.
Heb.
7.25
.
5
In
tenderness
.
Matth.
12.20
.
Not
to
break
a
bruised
reed
.
6
In
heavenly
mindedness
,
who
took
occasion
from
all
visible
objects
to
draw
holy
meditations
,
as
from
bread
,
door
,
light
,
vine
and
branches
.
7
In
publike
spiritedness
,
1
Pet.
2.24
.
8
In
praying
for
enemies
,
Luke
23.34
.
Grounds
of
following
Christ
.
1
From
Gods
predestination
.
Rom.
8.29
.
Whom
God
predestinated
to
glory
he
predestinated
to
be
conformable
to
the
image
of
his
son
.
As
Christ
was
holy
by
nature
,
so
must
we
be
holy
by
grace
.
2
From
the
name
of
Christian
which
we
bear
,
Acts
11.26
.
as
the
first
Adam
begat
a
son
in
his
own
likeness
,
so
doth
the
second
Adam
.
3
From
the
bond
of
union
,
1
Cor.
12.27
.
Ye
are
the
body
of
Christ
,
and
members
in
particular
.
Now
the
head
and
members
live
one
and
the
same
life
.
4
From
the
command
of
Christ
,
who
commands
us
to
follow
him
,
Joh.
13.14
.
yea
and
gave
us
an
example
that
we
should
follow
him
.
v.
15.
I
have
given
you
an
example
that
you
should
do
as
I
have
done
unto
you
,
1
Pet.
2.21
.
leaving
us
an
example
that
we
should
follow
his
steps
.
5
If
we
follow
not
Christ
,
we
follow
the
devil
and
our
lusts
,
or
else
we
follow
the
course
of
the
world
,
Eph.
2.2
,
3.
the
guise
of
the
times
.
6
The
holy
example
of
Christ
hath
a
mighty
transforming
power
to
change
us
.
Sight
works
upon
the
imagination
of
bruit
beasts
,
as
when
Jacob
laid
the
party-coloured
rods
before
the
sheep
,
much
more
let
us
,
beholding
the
glorious
grace
of
Christ
in
the
Gospel
,
be
changed
into
the
Image
thereof
,
2
Cor.
3.18
.
Use
.
1
Be
exhorted
to
follow
Christ
.
You
say
,
you
do
,
you
are
baptized
into
his
name
;
well
,
but
have
you
put
on
Christ
?
Gal.
3.27
.
As
many
as
are
baptized
into
Christ
,
have
put
on
Christ
.
Can
we
say
a
man
hath
put
on
his
clothes
that
hath
never
a
rag
on
him
,
neither
doublet
,
shirt
?
&c.
so
when
thou
hast
not
Christ
in
thy
words
,
in
thy
shop
,
in
thy
conversing
,
in
thy
company
,
&c.
how
canst
thou
say
thou
hast
put
on
Christ
?
A
Christian
should
be
like
that
Martyr
,
who
to
all
demands
answered
he
was
a
Christian
;
when
they
asked
his
name
he
answered
Christian
,
when
they
asked
his
calling
he
answered
Christian
.
To
rule
over
others
,
to
be
in
a
better
condition
then
others
,
to
be
rich
and
to
offer
violence
to
inferiours
,
is
not
to
be
blessed
,
neither
can
any
man
imitate
God
in
any
of
these
things
.
But
he
that
bears
his
neighbours
burden
,
and
being
above
doth
good
to
him
that
is
below
,
what
he
hath
from
God
,
gives
it
to
them
that
are
in
want
,
he
is
a
follower
of
God
;
thou
so
doing
and
living
on
the
earth
shalt
behold
God
in
the
heavens
governing
the
earth
as
a
Common-wealth
,
then
shalt
thou
begin
to
speak
the
mysteries
of
God
,
then
shalt
thou
both
love
and
wonder
at
those
that
are
punished
,
because
they
will
not
deny
the
Lord
,
then
wilt
thou
contemn
the
error
of
the
world
,
when
thou
hast
learned
to
live
in
heaven
;
then
shalt
thou
begin
to
be
a
contemner
of
that
which
is
here
counted
death
,
and
to
fear
death
which
indeed
is
death
.
I
speak
not
of
strange
things
,
but
being
a
Scholar
of
the
Apostles
,
I
am
become
a
Teacher
of
the
Gentiles
,
and
what
things
were
delivered
to
me
I
deliver
to
disciples
.
Just.
Mart.
ad
Diognetum
pag.
387.
In
imitation
we
chuse
the
rarest
pattern
,
in
writing
,
in
building
;
what
pattern
so
excellent
as
Christ
to
follow
?
we
are
apt
to
admire
a
picture
drawn
to
life
.
No
person
is
so
resembled
by
his
picture
as
Christ
is
resembled
by
a
humble
,
holy
walking
Christian
that
hath
the
same
graces
stampt
upon
his
soul
that
were
in
Christ
,
though
not
in
the
same
measure
,
Joh.
1.17
.
Phil.
2.5
.
Means
to
follow
Christ
.
1
Get
the
spirit
of
Christ
.
2
Cor.
3.18
.
We
are
transformed
into
the
same
image
,
from
glory
to
glory
:
that
is
,
from
one
glorious
grace
to
another
,
but
how
?
as
by
the
spirit
of
the
Lord
,
so
that
as
the
spirit
put
a
mighty
impulse
upon
Elisha
to
follow
Eliah
,
so
doth
the
Spirit
in
Saints
to
follow
Christ
.
As
in
property
of
speech
it
is
not
the
eye
that
sees
but
the
man
that
sees
with
his
eyes
,
it
is
not
the
knife
that
cuts
but
the
man
that
cuts
with
the
knife
,
it
is
not
the
ear
that
hears
but
the
man
that
hears
with
the
ear
,
so
in
the
body
of
Christ
it
's
no
more
the
man
that
speaks
but
the
truth
of
Christ
that
speaks
in
the
man
.
1
Cor.
2.16
.
If
we
be
in
Christ
,
Christ
speaks
in
us
,
thinks
in
us
,
walks
in
us
,
works
in
us
.
The
life
of
a
Christian
is
not
of
himself
but
of
Christ
living
in
him
.
A
Christian
lives
not
,
speaks
not
,
works
not
,
suffers
not
,
but
Christ
in
him
.
Luth.
Tom.
1.
fol.
438.
2
Take
heed
of
impediments
,
as
1
Love
of
credit
,
Joh.
5.44
.
How
can
ye
believe
that
seek
honour
one
of
another
?
2
Slanders
,
Acts
28.22
.
As
concerning
this
Sect
we
find
it
every
where
spoken
against
.
3
Shame
of
the
world
,
Mark
8.38
.
Whosoever
shall
be
ashamed
of
me
and
my
words
.
4
Weights
,
Heb.
12.1
,
2.
Let
us
lay
aside
every
weight
.
Many
a
man
by
the
weight
of
his
calling
and
the
weight
of
earthly
employments
and
estate
is
so
prest
down
,
that
he
cannot
follow
Christ
.
5
The
pull-back
of
alliance
and
acquaintance
.
He
hath
a
devil
and
is
mad
,
why
hear
ye
him
?
Joh.
10.20
.
When
the
Officers
began
to
be
acquainted
with
Christ
,
saying
,
never
man
spake
like
this
,
and
Nicodemus
began
to
be
taken
with
Christ
,
how
did
the
Pharisees
labour
to
take
them
off
?
Joh.
7.45
.
to
v.
53.
6
The
poverty
and
meanness
of
Christ
and
of
his
Disciples
in
this
world
,
Matth.
8.19
,
20.
Matth.
11.6
.
7
Mistakes
in
Christian
religion
.
Joh.
6.66
.
because
Christ
had
spoken
of
eating
of
his
flesh
and
drinking
his
blood
,
many
of
his
Disciples
went
back
and
walked
no
more
with
him
.
3
Take
up
the
cross
:
what
man
can
follow
Christ
without
it
?
Hence
Christ
conjoyns
them
.
Many
follow
Christ
as
cowardly
soldiers
do
their
Captain
till
the
battle
be
to
be
fought
,
and
then
they
flie
.
Matth.
19.27
.
4
Get
love
to
Christ
,
Song
3.1
,
2
,
3.
Motives
to
follow
Christ
.
1
He
is
our
Shepherd
,
we
are
his
sheep
,
Joh.
10.27
.
My
sheep
hear
my
voice
and
they
follow
me
.
2
It
s
the
badge
of
Christs
redeemed
ones
to
follow
Christ
,
Rev.
14.4
.
They
follow
the
lamb
whithersoever
he
goeth
,
they
follow
him
in
the
regeneration
,
Matth.
19.28
.
they
follow
him
in
glorification
,
1
Thes.
4.15
,
16.
3
Our
former
haltings
between
Christ
and
the
world
.
We
have
walked
as
a
serving
man
that
followes
two
Gentlemen
,
a
stranger
cannot
tell
as
they
walk
to
which
of
them
he
belongs
,
Heb.
12.13
.
4
Where
Christ
is
entertained
we
that
follow
him
shall
be
entertained
,
Matth.
10.40
.
He
that
receiveth
me
receiveth
you
,
as
he
that
followes
a
Gentleman
is
entertained
where
his
Master
is
entertained
.
5
It
s
an
indispenceable
duty
;
if
thou
dost
not
follow
Christ
thou
art
not
worthy
of
him
,
That
is
Christ
will
never
think
thee
worthy
of
him
.
Many
things
may
be
dispensed
with
,
but
duty
to
God
cannot
be
dispensed
with
.
7
The
perfect
example
Christ
hath
left
us
,
1
Pet.
2.22
.
leaving
us
a
copy
,
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
.
Metaphor
from
Schollars
who
begin
their
lines
and
make
their
letters
like
their
Masters
,
though
they
cannot
write
so
exactly
,
so
let
us
imitate
Christ
in
speaking
,
acting
,
&c.
V.
39.
He
that
findeth
his
life
shall
lose
it
,
and
he
that
loseth
his
life
for
my
sake
shall
finde
it
.
Christ
speaks
after
the
opinion
of
men
,
who
think
they
have
found
their
life
,
Liberty
or
Estate
,
when
by
denying
of
the
truth
they
have
saved
them
;
contrariwise
they
that
have
parted
with
their
life
,
Liberty
and
state
,
for
Christ
sake
,
carnal
men
think
such
men
have
lost
them
.
1
But
Christ
tels
the
contrary
,
saying
,
he
that
findeth
his
life
,
to
wit
with
the
loss
of
his
conscience
,
shall
lose
it
,
and
he
that
loseth
his
life
,
for
the
witness
of
any
truth
of
Christ
,
shall
be
sure
to
save
it
eternally
.
[
Findeth
his
life
]
To
finde
the
life
is
to
invent
tricks
,
and
evasions
,
and
cunning
distinctions
to
escape
the
danger
of
death
for
the
profession
of
Christ
;
so
Peter
to
save
his
life
denied
that
he
knew
Christ
.
[
Shall
lose
it
]
that
is
,
unless
with
Peter
he
repent
of
his
treachery
,
upon
a
sincere
repentant
purpose
to
dye
in
truth
for
the
confession
and
profession
of
the
name
of
Christ
:
our
former
treacheries
(
we
believing
pardon
in
Christ
and
bewailing
them
)
shall
not
be
charged
upon
us
.
Whatsoever
men
talk
of
faith
we
see
none
are
saved
but
Martyrs
,
those
that
either
actually
or
habitually
in
the
preparation
of
their
hearts
do
dye
for
Christ
.
Hence
sprange
those
noble
resolutions
of
sundry
of
the
Saints
,
Acts
20.24.21.13
.
Gal.
6.14
.
2
Cor.
4.11
,
12.
Rev.
2.13.12.11
.
Tertul.
in
Scorpiaco
,
cap.
11.
saith
,
he
hath
found
his
life
that
hath
denied
Christ
by
gaining
life
,
but
he
shall
destroy
it
in
hell
,
he
that
thinks
in
denying
to
gain
his
life
shall
lose
it
at
present
,
qui
confessus
occiditur
,
he
that
confesses
is
kill'd
,
but
he
shall
finde
his
life
into
an
everlasting
life
.
How
can
we
better
expend
our
life
,
then
to
lay
it
out
for
Christ
which
in
a
short
time
will
dye
of
it self
?
how
many
lay
down
their
lives
for
the
Princes
of
the
world
,
and
shall
not
we
dye
for
Christ
?
And
he
that
loseth
his
life
for
my
sake
shall
finde
it
]
that
is
,
had
rather
dye
then
deny
the
profession
of
my
truth
and
Gospel
,
they
shall
finde
it
in
the
day
of
the
resurrection
,
this
is
not
easie
as
men
think
.
Thy
letters
pleased
me
,
not
because
I
smelt
in
them
I
know
not
what
spiritual
presumption
;
do
not
boast
that
thou
wilt
do
and
suffer
many
things
,
for
the
word
of
God
,
he
that
stands
let
him
take
heed
that
he
fall
not
.
Thou
hast
not
yet
fought
with
death
;
It
s
not
so
easie
a
thing
as
it
is
easily
spoken
of
it
,
&c.
Therefore
walk
in
the
fear
of
God
,
and
contempt
of
thy self
,
and
pray
God
that
he
would
do
all
thy
works
,
and
thou
do
nothing
but
be
a
sabbath
to
Christ
,
Luth.
Tom.
2
epist.
fol.
62.
ad
Gabrielem
Didimum
,
Pastorem
Aldinburgensem
.
Learn
we
then
to
contemn
our
life
for
the
witness
of
Christs
truth
.
Rev.
12.11
.
They
loved
not
their
lives
unto
the
death
,
and
so
overcame
by
the
word
of
their
Testimony
.
If
life
be
to
be
contemned
,
much
more
are
estates
,
friends
,
and
liberties
for
the
cause
of
Christ
,
seeing
nothing
is
more
dear
unto
us
then
life
.
Happy
is
that
day
,
happy
is
that
death
with
joy
and
chiefest
thankfulness
,
if
at
any
time
it
fall
out
that
I
be
apprehended
and
be
destroyed
in
that
cause
.
Tom.
2.302
.
When
one
Christian
is
slain
,
ten
are
begotten
.
Luth.
V.
40.
He
that
receiveth
you
,
receiveth
me
,
and
he
that
receiveth
me
,
receiveth
him
that
sent
me
.
Here
is
the
last
suffering
which
the
Disciples
might
fear
,
viz.
That
no
man
would
receive
them
being
so
miserable
:
to
this
Christ
saith
,
Look
as
there
will
be
those
who
will
receive
me
and
my
Father
,
so
will
there
be
those
who
will
receive
you
to
their
houses
,
and
that
kindness
they
do
to
you
I
will
take
it
as
done
to
my self
,
Matth.
25.40
.
What
good
man
would
shut
out
Jesus
Christ
?
no
more
will
they
shut
out
you
.
Look
as
in
the
receiving
of
an
Ambassadour
the
King
is
received
in
receiving
him
.
Preachers
are
Ambassadours
for
Christ
,
2
Cor.
5.20
.
Therefore
in
receiving
them
Christ
is
received
.
All
believers
are
members
of
his
body
,
in
the
happiness
of
whom
the
head
is
wont
to
sympathize
.
Thus
was
Paul
at
first
received
by
the
Galatians
as
an
Angel
of
God
,
even
as
Christ
Jesus
.
Gal.
4.14
,
15.
They
being
willing
to
have
given
their
eyes
unto
him
.
Preachers
and
other
godly
men
might
in
the
midst
of
so
much
hatred
of
the
world
be
ready
to
think
,
how
shall
we
do
to
live
,
therefore
Christ
opens
the
doors
of
all
godly
men
to
them
,
to
excite
them
whereto
,
Christ
proposes
a
great
reward
,
so
that
as
the
Princes
of
the
world
reward
the
kindnesses
that
are
done
to
their
Ambassadours
and
friends
,
so
and
much
more
will
Jesus
Christ
.
[
Receiveth
him
that
sent
me
]
as
if
he
should
say
,
he
that
receiveth
my
Apostles
receiveth
me
,
and
not
onely
me
,
but
also
him
that
sent
me
.
Now
he
that
receiveth
God
receiveth
everlasting
blessedness
,
much
whereof
is
seated
in
the
beholding
of
God
.
We
may
see
wherein
the
Law
of
hospitality
consisteth
,
not
in
keeping
open
house
for
tag
and
rag
,
but
in
the
receiving
the
Messengers
and
Saints
of
Christ
,
Luke
14.12
.
They
cannot
recompense
thee
,
but
thou
shalt
be
recompensed
at
the
Resurrection
of
the
just
;
Heb.
13.2
.
Be
not
forgetfull
to
entertain
strangers
,
for
some
thereby
(
as
Lot
and
Abram
)
have
entertained
Angels
unawares
.
Take
heed
your
hearts
grudge
not
at
the
charge
of
receiving
such
,
1
Pet.
4.9
.
Remember
Gaius
,
who
was
not
onely
Pauls
host
but
also
the
host
of
the
whole
Church
,
Rom.
16.23
.
In
receiving
such
we
are
fellow
helpers
to
the
truth
,
3
Epist.
of
John
v.
8.
It
was
the
wickedness
of
Diotrephes
,
v.
9.
That
he
would
not
receive
the
apostle
,
nor
yet
the
poor
Saints
,
but
cast
those
out
of
the
Church
that
did
receive
them
.
When
at
the
day
of
Christ
,
Christ
shall
acknowledge
himself
to
have
been
relieved
in
his
Saints
,
many
hard
hearted
men
will
wish
they
had
received
him
.
V.
41.
He
that
receiveth
a
Prophet
in
the
name
of
a
Prophet
,
shall
receive
a
Prophets
reward
;
and
he
that
receiveth
a
righteous
man
in
the
name
of
a
righteous
man
shall
receive
a
righteous
mans
reward
.
Here
's
a
second
consolation
against
fear
of
not
receiving
,
taken
from
the
Reward
that
will
redound
to
such
as
shall
receive
good
men
.
Quest.
What
is
meant
by
Prophet
?
Answ.
One
that
is
enabled
to
expound
the
prophetical
places
of
Scriptures
.
There
are
three
sorts
of
Disciples
here
mentioned
,
1
Apostles
,
v.
40.
The
second
sort
are
Prophets
.
3
Righteous
men
.
In
general
,
by
Prophets
he
means
Teachers
of
the
Gospel
,
these
are
in
several
places
put
next
to
the
Apostles
.
Ephes.
2.20
.
Ye
are
built
upon
the
foundation
of
the
Apostles
and
Prophets
.
Ephes.
3.5
.
Which
in
other
ages
was
not
made
known
as
it
is
now
revealed
to
his
holy
Apostles
and
Prophets
.
Ephes.
4.11
.
He
gave
some
to
be
Apostles
,
and
some
Prophets
,
1
Cor.
12.28
.
First
Apostles
,
secondarily
Prophets
.
These
Prophets
are
distinguished
from
righteous
men
,
as
a
sort
of
men
abounding
in
spiritual
wisdom
,
1
Cor.
12.29
.
Are
all
Apostles
?
are
all
Prophets
?
1
Cor.
14.37
.
If
any
man
think
himself
to
be
a
Prophet
,
or
spiritual
man
.
So
here
in
the
Text
they
are
distinguished
from
ordinary
righteous
men
by
the
name
,
and
by
the
reward
.
Now
for
Prophets
we
finde
them
in
several
of
the
Churches
,
as
at
Rome
,
Rom.
12.6
.
He
that
prophesieth
,
let
him
prophesie
according
to
the
proportion
of
faith
.
At
Antioch
also
,
Acts
13.1
.
there
was
in
the
Church
that
was
at
Antioch
certain
Prophets
and
Teachers
,
as
Barnabas
,
Simeon
,
Lucius
,
Manaen
,
Saul
.
In
the
Church
at
Jerusalem
there
was
Judas
and
Silas
,
Acts
15.32
.
who
being
Prophets
exhorted
,
Acts
11.27
.
the
Brethren
with
many
words
.
So
in
the
Church
of
Corinth
,
1
Cor.
14.1
,
&c.
In
the
Church
of
Ephesus
,
Ephes.
4.11
.
gave
some
Prophets
.
In
the
Church
at
Thessalonica
,
1
Thess.
5.17
.
Despise
not
prophesying
.
Yea
,
we
finde
Prophets
in
the
Church
when
Babylon
shall
be
destroyed
,
Revel.
18.20
.
Rejoyce
over
her
,
ye
holy
Apostles
and
Prophets
,
for
God
hath
avenged
you
on
her
;
he
means
such
Prophets
as
the
Beast
made
to
prophesie
in
sack-cloath
1260.
days
,
Rev.
11.3
.
Now
of
these
Prophets
there
were
two
sorts
in
the
New
Testament
.
1
Those
that
did
foretell
things
to
come
:
such
was
Agabus
,
Acts
11.28
.
under
this
kinde
came
the
Prophetesses
.
Philip
had
four
daughters
which
were
Prophetesses
,
Acts
21.9
.
of
this
Acts
2.17
.
This
is
that
which
was
spoken
by
the
Prophet
Joel
,
saying
,
I
will
pour
out
my
spirit
upon
all
flesh
,
and
your
sons
and
your
daughters
shall
prophesie
;
your
young
men
shall
see
visions
,
and
your
old
men
shall
dream
dreams
.
And
of
this
it
's
probable
,
1
Cor.
11.5
,
6.
Every
woman
praying
or
prophesying
with
her
head
uncovered
,
dishonoureth
her
head
,
and
every
man
prophesying
with
his
head
covered
dishonoureth
his
head
;
that
is
,
with
his
head
covered
with
Ribbons
and
Garlands
after
the
manner
of
the
Heathen
,
and
the
women
prophesied
after
the
manner
of
the
Sybills
,
with
their
hair
hanging
down
,
and
so
dishonoured
their
head
Christ
.
Of
which
heathenish
custom
Lucan
in
his
fifth
Book
speaks
,
who
lived
a
little
after
Christs
time
.
—
Bacchatur
demens
,
aliena
per
antrum
Colla
ferens
,
vittásque
dei
,
Phaebeáque
serta
:
Erectas
discussa
comas
,
per
inania
templi
Ancipiti
cervice
rotat
,
spargítque
vaganti
Obstantes
tripodas
,
magnóque
exaestuat
igne
,
Iratum
te
Phoebe
ferens
.
—
In
English
thus
.
The
frantick
Beldam
,
raging
through
her
den
,
Bearing
strange
necks
,
the
heads
of
sundry
men
,
Adorn'd
with
Ribbons
and
with
Garlands
fair
,
To
Phoebus
honour
,
flownc'd
her
gastly
hair
,
Wheels
here
and
there
through
temples
empty
spaces
,
Shaking
her
doubtfull
head
,
here
,
there
,
she
faces
,
&c.
These
Prophets
told
things
past
and
future
to
persons
,
as
Christ
did
to
the
Woman
of
Samaria
,
John
4.29
.
and
Elisha
to
Gehezi
,
2
Kings
5.26
.
Irenaeus
1.6
.
saith
himself
had
known
and
heard
many
Brethren
that
could
discover
the
hidden
things
of
men
,
he
means
such
secrets
as
could
not
be
known
by
the
power
of
mans
wit
.
From
the
revelation
of
which
secrets
it
is
supposed
the
Ideot
or
Heathen
falls
down
and
worships
your
God
,
reporting
that
God
is
in
you
of
a
truth
,
1
Cor.
14.24
,
25.
2
Those
that
did
expound
the
prophetical
places
of
Scripture
,
prophesying
according
to
the
proportion
of
faith
,
Rom.
12.6
.
and
did
apply
their
doctrines
to
exhortation
and
confirmation
,
so
Judas
and
Silas
,
Acts
15.32
.
to
edification
and
comfort
,
1
Cor.
14.3
.
If
any
man
ask
whether
prophesying
be
the
same
with
preaching
?
I
answer
no.
1
The
words
in
Greeek
are
diverse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifying
to
preach
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
prophesie
.
Besides
2
Preaching
is
to
be
performed
to
every
creature
,
prophesying
is
to
be
performed
onely
to
the
Church
,
1
Cor.
14.22
.
Now
if
you
ask
what
these
Prophets
were
?
I
dare
not
determine
them
to
be
Officers
in
Churches
,
unless
I
could
prove
the
manner
of
their
call
,
to
make
out
which
,
I
can
finde
nothing
but
that
they
are
put
in
the
order
and
rank
of
men
who
are
called
by
Office
,
Eph.
4.11
.
As
Apostles
,
Prophets
,
Evangelists
,
Pastors
,
Teachers
,
which
is
something
in
order
to
prove
them
Officers
,
but
not
full
proof
.
Some
think
them
to
be
grown
brethren
,
such
as
are
called
perfect
men
,
1
Cor.
2.6
.
Fathers
,
1
Joh.
2.13
.
Clemens
makes
three
sorts
of
Christians
,
1
They
that
are
turned
from
the
Gentiles
.
2
They
that
are
going
up
towards
knowledge
.
3
They
that
are
chiefly
knowing
.
It
may
fall
out
sometimes
there
may
be
some
such
knowing
men
in
Churches
who
are
by
virtue
of
a
gift
as
able
to
teach
as
a
person
in
office
;
pity
such
gifts
should
be
quenched
for
want
of
exercise
,
though
I
doubt
not
the
fault
of
the
times
is
on
the
contrary
hand
,
in
that
upon
pretence
of
gifted
Brethrens
prophesying
,
those
that
are
not
gifted
in
too
many
places
are
prest
hereto
,
verifying
too
much
that
conceipt
that
hath
been
cast
by
some
,
viz.
that
ignorance
,
impudence
,
and
a
Concordance
were
all
the
accoutrements
some
had
for
preaching
.
I
speak
not
this
to
quench
any
gift
where
it
is
real
,
but
to
sober
those
who
may
perhaps
think
of
themselves
more
then
is
meet
.
Prophets
then
,
if
any
such
be
out
of
office
,
they
are
such
as
are
perfect
or
well-grown
Christians
Heb.
5.14
.
Strong
meat
belongs
to
them
that
are
perfect
:
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
who
by
reason
of
habit
have
their
senses
exercised
to
difference
good
and
evil
.
But
let
Prophets
be
what
they
will
be
,
a
Church
can
no
more
comfortably
be
without
Ministers
,
then
a
body
without
eye
and
hand
.
Luth.
Tom.
4.374
.
I
shall
conclude
this
with
one
querie
,
Whether
it
be
required
by
the
word
of
God
that
a
weak
Brother
that
hath
but
a
little
measure
of
the
Spirit
,
and
so
consequently
can
pray
but
weakly
,
and
but
weak
parts
,
both
in
the
Analizing
,
Explaining
and
Dividing
the
Scriptures
,
and
so
must
needs
teach
much
more
weakly
,
be
required
to
be
a
mouth
for
the
Church
at
a
Church-meeting
,
especially
in
a
Church
where
there
are
Brethren
of
better
parts
to
be
had
?
And
whether
the
exercising
such
weak
Brethren
be
a
mean
for
them
to
obtain
the
gift
of
prophesie
,
or
whether
there
be
not
some
other
way
thereto
?
As
taking
direction
from
some
experienced
Preacher
,
and
reading
besides
the
Scriptures
godly
books
,
chosen
by
the
direction
of
some
godly
Teacher
.
For
which
studies
,
as
also
for
the
study
of
their
own
heart
,
they
are
to
set
time
apart
,
and
whether
the
company
of
the
faithful
are
to
set
times
apart
on
the
Week
day
,
and
to
meet
together
on
the
Lords
day
,
onely
to
help
a
weak
Brother
to
increase
his
gifts
,
or
rather
to
try
whether
he
can
by
exercise
increase
them
by
our
hearing
of
him
,
or
whether
the
faithfull
(
whether
Lambs
or
Sheep
)
are
not
to
meet
,
to
hear
such
persons
as
are
able
to
feed
them
with
knowledg
and
understanding
,
and
whether
the
faithfull
come
not
for
that
very
end
unto
hearing
,
to
obtain
spiritual
nourishment
in
the
knowledg
of
duty
,
and
to
obtain
quickening
from
their
deadness
of
heart
by
lively
and
powerfull
notions
,
and
also
growth
by
a
higher
measure
of
knowledg
and
information
then
hitherto
they
have
had
,
and
whether
such
weak
Brethren
are
able
to
give
such
information
,
many
whereof
are
onely
babes
in
Christ
,
many
of
the
hearers
being
strong
?
And
whether
the
best
means
of
edifying
a
Church
be
not
to
be
followed
?
And
whether
established
Teachers
in
Churches
reserving
the
liberty
of
Prophets
and
prophesie
be
not
onely
more
creditable
for
the
honour
of
the
Gospel
,
and
edifying
the
souls
of
believers
by
many
degrees
,
then
the
having
such
weak
Brethren
to
exercise
,
who
besides
that
they
cannot
carry
on
the
Ordinances
,
with
such
honour
and
comeliness
as
is
meet
in
so
great
a
work
,
their
words
being
weak
are
but
in
a
small
degree
edifying
,
and
ready
sometimes
to
flat
the
spirits
of
the
hearers
instead
of
quickening
of
them
?
Quest.
But
is
prophesie
an
ordinary
gift
in
the
Churches
?
Answ.
Yes
.
1
Because
it
was
used
in
six
of
the
Churches
.
2
Because
Paul
saith
,
Ye
may
all
prophesie
one
by
one
,
1
Cor.
14.31
.
not
all
at
once
,
but
now
one
and
then
one
.
He
speaks
not
of
all
Members
but
of
Prophets
,
c.
12.29
.
3
Because
women
are
not
to
speak
in
the
Church
,
but
are
commanded
to
be
silent
.
1
Cor.
14.34
.
but
in
extraordinary
prophesie
they
were
not
to
be
silent
,
as
we
see
in
Hanna
,
Luk.
2.36
.
also
,
1
Cor.
11.5
,
6.
Obj.
Prophesying
is
an
extraordinary
gift
,
because
it
is
joyned
with
tongues
.
Answ.
It
follows
not
,
for
it
is
also
joyned
with
charity
.
Obj.
There
is
an
injunction
of
silence
to
the
speaking
Prophet
,
when
any
thing
was
revealed
to
another
sitting
by
;
v.
30.
Answ.
In
ordinary
prophesie
due
time
and
season
must
be
observed
,
neither
is
it
any
disgrace
to
the
first
Prophet
for
the
second
to
speak
,
the
first
having
done
:
part
of
the
minde
of
God
is
revealed
to
one
,
and
part
to
another
.
Object
.
But
I
would
fain
have
the
gift
of
prophesie
,
what
should
I
do
to
attain
it
?
Answ.
I
am
so
far
from
envying
any
mans
gift
herein
,
that
I
can
say
with
Moses
,
Numb.
11.29
.
Would
to
God
all
the
Lords
people
did
prophesie
,
and
that
the
Lord
would
put
his
Spirit
upon
them
.
In
order
whereto
I
shall
propound
these
rules
.
1
Beg
of
God
to
open
thy
heart
to
understand
the
Scriptures
,
1
Cor.
2.11
,
14
,
15.
Prov.
2.4
,
5
,
6.
2
Get
a
guide
to
direct
thee
,
Acts
8.30
.
Understandest
thou
what
thou
readest
?
said
Philip
,
the
Eunuch
answered
,
How
can
I
except
some
man
guide
me
?
Quest.
What
guide
?
Answ.
Some
experienced
Preacher
,
who
being
desired
will
deal
faithfully
with
thee
,
and
show
thee
thy
superfluities
and
thy
defects
,
and
set
thee
in
a
way
of
method
,
and
prescribe
what
books
are
fittest
for
thee
;
what
Commentators
,
and
what
other
books
of
practical
Divinity
.
3
Study
,
1
The
Scriptures
.
2
Thine
own
heart
.
3
Fundamental
Divinity
,
whereof
there
are
sundry
Systems
in
English
,
as
Dr.
Ames
his
Marrow
,
and
his
Cases
in
English
,
Ursins
his
Catechism
English
,
Peter
Martyrs
common
places
English
.
4
Get
the
best
English
Commentators
;
Mr
Baines
on
the
Ephesians
,
Mr.
Elton
on
the
Colossians
,
Par
on
the
Romans
,
Dixon
on
Matthew
,
Hebrews
,
Psalms
,
Hutchinson
on
the
small
Prophets
,
Mayer
on
the
Prophets
;
There
are
some
English
Commentaries
on
most
of
the
Scriptures
,
though
nothing
comparable
to
the
Latin
.
It
would
be
a
work
well
beseeming
some
Prince
or
great
man
,
to
employ
ten
Preachers
or
more
,
who
being
painfull
and
studious
might
abridg
the
chief
Latin
Commentaries
,
and
put
them
in
a
short
English
Commentary
,
oh
how
would
it
make
the
way
of
salvation
plain
!
4
Consider
four
things
:
-
1
The
scope
of
the
Scripture
you
would
speak
to
;
if
you
miss
herein
you
will
miserably
mangle
the
Scriptures
.
-
2
The
connection
or
joyning
with
fore-going
and
following
words
.
-
3
A
right
Analyse
or
division
of
the
Chapter
into
the
parts
thereof
,
marking
where
the
Holy
Ghost
ceases
to
speak
to
one
subject
,
and
where
it
goes
on
to
another
.
-
4
The
explanation
or
true
meaning
of
the
words
.
6
Be
careful
a
while
to
expound
the
Scriptures
in
thy
family
,
in
the
exercise
whereof
thou
wilt
be
much
helped
on
to
edifie
an
assembly
.
Practice
is
helpfull
hereto
,
but
it
is
but
one
help
.
7
Expound
so
that
still
you
may
keep
to
the
proportion
of
faith
,
Rom.
12.6
.
8
Consider
in
the
Scripture
,
1
The
position
the
Spirit
lays
down
.
2
The
arguments
and
reasons
to
prove
that
position
.
9
In
reading
any
Commentary
note
the
remarkable
things
therein
at
the
first
reading
with
a
pen
,
and
then
reade
over
the
second
or
third
time
what
you
have
noted
,
passing
by
all
the
expositions
not
noted
?
10
Compare
one
Scripture
with
another
and
strive
to
expound
darker
places
by
them
which
are
plainer
.
11
Strive
to
be
a
good
Text
man
.
It
's
absurd
for
a
Lawyer
to
speak
without
a
Text
out
of
the
Law
,
much
more
for
a
Preacher
.
12
Mistake
not
to
think
that
a
man
cannot
be
a
Preacher
without
Aristotle
.
In
many
sacred
mysteries
we
must
not
dispute
or
philosophize
,
but
hear
and
believe
God
to
be
true
,
though
what
he
saith
may
seem
absurd
.
Many
seeking
after
philosophical
speculations
have
sought
for
an
high
Mountain
to
cast
themselvs
down
.
13
Learn
to
distinguish
the
Law
from
the
Gospel
,
and
to
teach
cleerly
the
doctrine
of
faith
and
repentance
.
Concerning
the
way
and
method
how
to
preach
,
there
are
sundry
books
in
print
,
as
Bernards
faithfull
Shepherd
,
&c.
In
the
name
of
a
Prophet
]
Because
he
is
a
Teacher
of
the
Gospel
sent
from
me
,
not
because
he
is
a
kinsman
or
a
Jew
.
As
those
that
are
able
ought
to
do
well
to
all
men
,
Gal.
6.10
.
so
especially
ought
they
to
do
good
to
the
houshold
of
faith
,
and
to
the
Worshippers
of
Christ
,
so
ought
they
especially
to
the
Prophets
in
honour
of
their
Doctrine
and
Message
of
Salvation
,
Rom.
10.15
.
How
beautifull
are
the
feet
of
them
that
preach
the
Gospel
of
peace
and
bring
glad
tidings
of
good
things
?
Epistle
3.
of
John
v.
6
,
7
,
8.
This
seems
to
be
taken
out
of
2
Kings
4.9
,
10.
where
the
Woman
of
Shunem
speaks
to
her
Husband
thus
,
I
perceive
that
this
is
an
holy
man
of
God
which
passeth
by
us
continually
,
let
us
make
for
him
a
chamber
,
and
let
us
set
him
there
a
bed
,
a
table
,
a
stool
,
and
a
candlestick
,
and
it
shall
be
when
he
cometh
to
us
he
shall
turn
in
thither
.
So
Cornelius
received
Peter
.
Acts
10.33
.
So
Obadiah
hid
an
hundred
Prophets
.
Shall
receive
a
Prophets
reward
]
There
is
at
the
day
of
Resurrection
a
peculiar
Reward
given
to
the
Prophets
,
distinct
from
the
Reward
given
to
all
that
fear
the
Name
of
God
,
Revel.
11.18
.
The
time
is
come
that
thou
shouldest
give
a
reward
to
thy
servants
the
Prophets
,
and
to
thy
Saints
,
and
to
all
that
fear
thy
Name
both
small
and
great
.
Some
think
this
Reward
of
a
Prophet
to
be
the
Crown
of
Glory
,
but
this
cannot
be
,
because
all
righteous
men
receive
this
;
others
carry
it
to
be
the
revelation
of
the
hidden
will
of
God
,
which
being
in
the
company
of
such
Prophets
,
they
often
hear
,
this
is
true
,
they
that
receive
such
Guests
do
also
receive
this
Reward
.
But
the
Reward
of
a
Prophet
is
not
onely
the
Prayers
and
Instructions
of
such
a
Guest
,
but
shall
also
receive
an
equality
of
glory
in
Heaven
with
that
Prophet
so
received
,
according
to
the
proportion
of
assistance
and
help
he
hath
afforded
that
Prophet
for
the
divulging
of
the
truth
,
by
which
assistance
he
was
made
able
to
convert
souls
,
and
without
which
he
could
not
have
done
it
,
this
receiving
the
Prophet
being
with
a
proportionable
love
which
the
Prophet
had
in
preaching
,
the
receiver
shall
have
the
same
degree
of
glory
the
Prophet
had
.
For
the
measure
of
glory
hereafter
will
answer
to
our
measure
of
love
here
:
for
as
in
humane
Laws
the
Receiver
of
a
Thief
,
and
Robber
,
and
Traitour
,
incurs
the
same
punishment
with
the
Thief
:
so
the
receiver
of
a
Prophet
shall
receive
the
same
reward
with
the
Prophet
.
The
Elm
that
upholds
the
Vine
is
respected
of
us
as
well
as
the
Vine
,
without
which
the
Vine
could
not
bring
forth
fruit
,
he
that
tarried
with
the
stuff
and
he
that
went
down
to
the
battel
did
alike
share
in
the
spoil
,
1
Sam.
30.24
.
so
he
that
nourishes
a
Prophet
for
to
preach
,
when
by
reason
of
poverty
else
he
could
not
,
shall
receive
the
same
reward
with
the
Prophet
,
according
to
the
proportion
of
assistance
and
love
wherewith
he
assists
that
Prophet
.
And
some
think
in
like
manner
they
that
receive
comfort
,
and
nourish
the
Martyrs
of
Christ
,
shall
receive
the
same
Crown
with
them
that
suffer
Martyrdom
,
such
as
were
companions
of
those
who
were
made
gazing-stocks
for
Christ
are
taken
notice
of
,
Heb.
10.33
.
We
may
hence
see
how
much
God
esteems
his
Prophets
,
in
that
he
promises
not
onely
a
reward
,
but
such
a
reward
to
them
that
receive
them
,
as
of
old
he
valued
Prophets
and
righteous
men
,
Psalm
105.15
.
Touch
not
mine
Anointed
,
and
do
my
Prophets
no
harm
;
so
doth
he
now
,
not
onely
forbid
harming
them
,
but
commands
to
do
them
good
with
a
promise
of
reward
.
And
he
that
receiveth
a
righteous
man
]
By
this
,
Christ
means
godly
men
.
Obs.
The
Saints
of
God
are
truly
and
properly
righteous
men
.
There
is
a
twofold
Righteousness
,
1
Imputative
Righteousness
of
Justification
,
Psalm
32.1
,
2.
Blessed
is
the
man
to
whom
the
Lord
imputeth
not
iniquity
.
This
consists
in
having
Christs
righteousness
imputed
unto
us
,
and
our
sins
imputed
unto
him
,
2
Cor.
5.21
.
He
was
made
sin
for
us
,
that
we
might
be
made
the
righteousness
of
God
in
him
.
Paul
knew
that
at
the
day
of
Christ
he
was
to
be
found
in
a
righteousness
,
or
else
he
was
undone
,
and
therefore
he
saith
,
May
be
found
in
him
,
not
having
mine
own
righteousness
which
is
of
the
Law
,
but
the
righteousness
of
Christ
by
faith
,
that
I
may
know
him
and
the
power
of
his
Death
and
Resurrection
,
&c.
This
is
one
of
the
first
Articles
of
the
Faith
,
wherein
the
Jews
being
ignorant
,
did
endeavour
to
make
their
own
righteousness
to
stand
.
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
it
was
no
otherwise
than
if
we
should
set
a
dead
man
upon
his
legs
,
who
presently
falls
down
,
Rom.
10.3
,
4.
2
There
is
a
righteousness
of
sanctification
or
the
righteousness
of
uprightness
,
whereby
there
is
a
bent
or
inclination
of
soul
to
all
the
commandments
of
God
,
without
reserving
any
way
of
wickedness
,
Deut.
6.25
.
It
shall
be
our
righteousness
if
we
observe
to
do
all
these
commandments
as
he
hath
commanded
us
.
This
because
it
is
wrought
in
our
own
persons
,
is
called
inherent
:
Job
27.5
,
6.
Till
I
dy
I
will
not
remove
my
integrity
from
me
,
my
righteousness
I
hold
fast
and
will
not
let
it
go
.
Integrity
consisting
in
an
universal
bent
of
heart
to
all
Gods
commands
,
is
here
called
by
the
name
of
righteousness
.
Luke
1.6
.
it
's
said
,
Zachary
and
Elizabeth
were
both
righteous
before
God
.
But
how
did
it
appear
,
why
,
they
walked
in
all
the
commandments
and
ordinances
of
the
Lord
blameless
.
Of
this
Job
29.14
.
I
put
on
righteousness
and
it
cloathed
me
;
my
judgment
was
as
a
robe
and
a
diadem
.
Godly
walking
or
the
Righteousness
of
Sanctification
did
adorn
him
before
men
,
as
brave
Apparel
doth
those
that
put
it
on
,
Revel.
19.8
.
The
fine
Linnen
are
the
righteousnesses
(
in
the
Plural
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
of
Saints
:
he
means
,
as
the
righteousness
of
him
who
is
the
Lord
our
Righteousness
,
Jer.
23.6
.
adorns
us
in
the
sight
of
God
,
and
answers
divine
Justice
,
Gal.
3.10
,
1●
.
so
doth
the
Righteousness
of
Sanctification
adorn
us
in
the
sight
of
God
.
Rom.
4.1.2
.
and
of
men
.
Moses
his
mouth
is
full
of
wormwood
,
the
beginning
of
salvation
is
that
that
thou
believe
,
for
that
a
new
life
ought
to
follow
that
belongs
not
to
satisfaction
but
to
obedience
.
Luth.
Tom.
4.198
.
As
there
is
a
two-fold
righteousness
,
so
there
is
a
two-fold
acception
of
justification
.
1
For
an
absolution
in
judgement
in
opposition
to
condemnation
,
Prov.
17.15
.
He
that
justifieth
the
wicked
,
and
he
that
condemneth
the
just
,
even
they
both
are
alike
abomination
in
the
sight
of
God
.
Matth.
12.37
.
By
thy
words
thou
shalt
be
justified
,
and
by
thy
words
thou
shalt
be
condemned
;
so
that
by
considering
what
condemnation
is
,
we
may
know
what
justification
is
.
Condemnation
is
the
sentence
of
a
righteous
Judge
adjudging
a
malefactor
to
death
for
some
capital
crime
whereof
he
is
found
guilty
in
judgement
?
Absolution
is
the
sentence
of
a
righteous
Judge
acquitting
an
innocent
person
,
his
righteousness
appearing
in
judgement
.
Thus
we
are
justified
by
Christs
righteousness
,
Rom.
8.33
,
34.
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
,
or
frame
an
inditement
against
them
?
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
seeing
it
is
God
that
justifieth
,
who
shall
condemn
?
It
s
Christ
that
dyed
,
yea
rather
that
is
risen
again
,
who
is
even
at
the
right
hand
of
God
.
As
if
he
should
say
,
through
Christ
his
dying
and
rising
,
we
are
acquitted
from
all
guilt
and
punishment
,
we
believing
on
him
.
2
Justification
is
taken
for
the
infusion
of
habitual
righteousness
,
whereby
there
is
not
onely
a
throwing
down
of
the
reign
of
sin
in
the
soul
,
but
there
is
also
a
setting
up
of
a
new
frame
of
grace
in
the
purpose
and
intentions
of
the
heart
.
Dan.
12.3
.
They
that
justifie
many
shall
shine
as
the
stars
,
as
Junius
reads
it
,
they
that
turn
many
to
righteousness
.
This
is
nothing
else
but
sanctification
,
if
we
take
the
word
in
a
grammatical
sence
of
justus
and
facio
.
Seldom
is
the
word
thus
taken
,
and
when
it
is
so
taken
,
it
doth
not
alwayes
signifie
an
habitual
effect
in
the
subject
of
that
quantity
or
quality
the
epithite
denotes
,
with
the
driving
away
of
the
contrary
,
as
in
glorifie
,
magnifie
,
sanctifie
,
&c.
we
glorifie
and
sanctifie
God
,
not
by
making
him
of
vile
and
prophane
to
become
glorious
and
holy
,
but
by
declaring
him
to
be
such
.
Mary
magnifies
the
Lord
,
not
by
making
him
of
little
,
to
become
great
,
but
by
declaring
him
to
be
great
.
The
Peripatetics
say
,
that
by
doing
just
and
temperate
things
we
are
made
just
and
temperate
,
but
it
s
not
so
,
for
being
made
just
and
temperate
,
we
do
just
and
temperate
things
.
Luth.
Tom.
2
lat.
Now
the
justification
in
the
Court
of
heaven
whereby
we
stand
righteous
must
be
a
righteousness
whereby
we
stand
perfect
in
all
parts
and
degrees
.
This
is
two-fold
.
1
The
Righteousness
of
the
law
,
so
if
we
perfectly
fulfill
the
Law
in
every
point
we
are
saved
from
hell
by
it
.
Rom.
10.5
.
Moses
describeth
the
righteousness
of
the
Law
,
that
the
man
that
doth
these
things
shall
live
by
them
,
and
live
in
them
.
Gal.
3.12
.
Contrarily
fail
in
one
point
and
be
under
the
curse
.
Gal.
3.10
.
cursed
is
every
one
that
continueth
not
in
all
things
that
are
written
,
in
the
law
to
do
them
.
A
sinner
is
not
justified
,
unless
he
be
condemned
,
viz.
by
the
Law
,
he
is
not
quickned
unless
he
be
slain
,
he
doth
not
ascend
to
heaven
unless
he
descend
into
hell
.
Luth.
Tom.
2.57
.
Thus
no
man
was
ever
justified
,
save
Adam
in
his
state
of
innocency
,
and
Jesus
Christ
,
and
the
Angels
.
By
this
righteousness
no
man
living
is
justified
,
Job
.
9.20
.
If
I
justifie
myself
my
own
mouth
shall
condemn
me
;
If
I
say
I
am
perfect
,
it
shall
also
prove
me
perverse
.
Also
v.
30.31
.
If
I
wash
my self
with
snow
water
,
and
make
my
hands
never
so
clean
,
yet
shalt
thou
plunge
me
in
the
ditch
,
and
my
own
clothes
shall
abhor
me
.
The
meaning
is
,
if
I
were
the
purest
man
alive
,
and
God
should
call
me
to
his
tribunal
;
I
must
needs
condemn
my self
,
and
whatsoever
is
near
unto
me
would
condemn
me
.
Psalm
130.3
.
If
thou
Lord
shouldest
be
exeream
to
mark
what
is
done
a
miss
,
who
might
stand
?
Psalm
143.2
.
Enter
not
into
judgement
with
thy
servant
,
for
in
thy
sight
shall
no
flesh
living
be
justified
.
We
are
not
able
to
fulfill
one
branch
of
any
command
by
reason
of
indwelling
corruption
,
so
that
I
appeal
to
the
conscience
of
any
man
,
whether
in
the
perfectest
action
that
ever
he
did
,
he
durst
stand
to
Gods
severe
trial
thereof
)
much
less
are
we
able
to
fulfill
the
whole
law
,
and
therefore
cannot
hope
for
righteousness
by
it
,
as
the
Prophet
saith
in
another
case
,
Esa.
28.20
.
The
bed
is
shorter
then
that
a
man
can
stretch
himself
on
it
,
and
the
covering
narrower
then
that
he
can
wrap
himself
in
it
.
So
say
I
of
mans
righteousness
,
We
cannot
fulfill
the
whole
law
,
and
therefore
cannot
hope
for
righteousness
from
it
.
The
Law
requires
a
two-fold
righteousness
.
1
Habitual
,
in
the
inherent
holiness
of
a
mans
whole
person
.
2
Actual
,
in
the
exercise
of
all
good
works
enjoyned
by
the
Law
and
Gospel
,
and
forbearance
of
the
contrary
evil
works
,
both
in
the
thoughts
of
the
heart
,
words
of
the
mouth
,
and
actions
of
the
whole
life
;
so
that
every
man
in
the
world
incurs
damnation
by
his
deeds
,
and
therefore
cannot
remain
justified
by
his
habits
.
Nay
,
he
is
more
guilty
that
having
an
habit
of
inherent
righteousness
,
produces
acts
of
unrighteousness
,
as
we
see
in
the
fallen
Angels
and
Adam
.
What
man
is
there
can
perform
these
two
commands
,
to
love
God
with
all
the
heart
,
and
not
to
covet
?
Yea
,
look
upon
man
in
a
state
of
regeneration
,
we
shall
see
weakness
in
his
faith
.
Mark
9.24
.
sinkings
in
his
hope
.
Psalm
43.5
.
Why
art
thou
cast
down
,
O
my
soul
.
Esa.
64.6
.
The
Prophet
doubts
not
to
pronounce
of
all
our
righteousnesses
which
were
inherent
in
our
persons
,
compared
with
the
righteousness
of
God
and
his
law
,
they
were
as
filthy
rags
.
Obj.
If
our
best
performances
be
stained
,
Esa
64.6
.
Why
should
we
perform
any
good
work
?
Answ.
Though
they
be
stained
there
is
some
good
in
them
;
there
is
gold
in
the
oar
.
There
is
so
much
good
that
God
pardons
the
ill
and
accepts
the
good
:
a
sick
man
must
eat
to
strengthen
nature
,
though
much
of
what
he
eats
turns
to
putrifaction
.
This
righteousness
of
works
cannot
justify
us
;
1
Because
it
s
not
so
large
as
the
Law
of
God
,
so
that
he
that
hath
the
greatest
measure
of
it
hath
much
indwelling
corruption
.
2
Saints
ascribe
all
to
the
mercy
of
God
in
Christ
,
Rom.
5.9
.
Being
justified
by
his
blood
we
shall
be
saved
from
wrath
.
See
,
we
are
not
justified
by
inherent
holiness
but
by
his
blood
.
Inherent
righteousness
is
not
a
cause
of
our
son-ship
,
but
onely
a
consequent
of
it
.
Gal.
4.6
.
he
sayes
not
,
ye
are
received
for
sons
,
because
the
spirit
hath
stampt
upon
you
inherent
holiness
,
but
,
because
by
and
in
Christ
ye
are
received
for
sons
,
ye
are
indued
with
the
spirit
and
graces
thereof
.
3
No
man
in
pangs
of
conscience
and
agony
of
death
can
trust
to
his
own
righteousness
,
Psalm
130.3
,
4.
4
Because
the
law
promises
life
upon
an
impossible
condition
,
Rom.
10.5
.
and
so
leaves
the
conscience
doubtfull
and
trembling
.
2
The
second
righteousness
whereby
persons
stand
righteous
,
is
the
righteousness
of
Christ
,
which
is
,
when
God
declares
men
who
are
wicked
and
sinners
by
nature
,
but
by
grace
true
believers
,
to
be
freed
and
absolved
from
eternal
death
,
and
to
have
right
to
eternal
life
for
the
righteousness
of
Christ
,
Rom.
8.1
,
2
,
3
,
4.
1
Thes.
5.9
.
When
that
mercifull
father
did
see
us
to
be
opprest
with
the
curse
of
the
Law
,
he
sent
his
son
into
the
world
,
and
cast
upon
him
all
the
sins
of
all
(
he
means
the
elect
)
saying
,
Be
thou
Peter
that
denier
,
Paul
that
persecutor
,
David
that
adulterer
,
that
sinner
that
are
the
apple
in
Paradice
,
that
thief
on
the
cross
.
Luth.
Tom.
4.94
.
Let
the
Law
rule
over
the
Flesh
and
the
Promise
sweetly
reign
in
the
conscience
.
Now
concerning
Justification
,
consider
,
1
The
efficient
cause
,
1
Generally
,
the
whole
Trinity
.
Rom.
3.30
.
It
is
one
God
who
shall
justifie
the
Circumcision
by
Faith
,
and
the
Uncircumcision
through
Faith
.
Rom.
4.5
.
To
him
that
worketh
not
,
but
believeth
on
him
that
justifieth
the
ungodly
his
Faith
is
counted
for
Righteousness
.
In
particular
the
Father
justifies
us
pronunciatively
,
because
we
have
imputative
Righteousness
,
and
his
Justice
is
thereby
satisfied
;
for
a
sinner
is
not
just
before
God
because
he
is
justified
,
but
he
is
therefore
justified
because
he
is
some
way
or
other
just
,
for
upon
the
creatures
righteousness
the
act
of
God
in
Justification
proceeds
.
For
upon
the
beholding
of
a
righteousness
for
us
the
Father
justifies
us
pronunciatively
,
the
Son
justifies
us
meritoriously
,
being
made
unto
us
of
God
righteousness
,
1
Cor.
1.30
.
Ephes.
5.2
.
The
Spirit
justifies
us
by
applying
unto
us
Christs
satisfaction
,
1
Cor.
6.11
.
Ye
are
justified
in
the
Name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
.
2
The
material
cause
of
our
Justification
was
the
Bloud
and
Death
of
Christ
.
Matth.
20.28
.
He
gave
his
Life
a
Ransom
for
many
.
Luke
22.20
.
This
Cup
is
the
New
Testament
in
my
Bloud
.
Acts
2.28
.
The
whole
Church
is
said
to
be
purchased
with
the
Bloud
of
Christ
.
Rom.
3.25
.
Whom
God
hath
set
forth
to
be
the
Propitiation
for
our
sins
,
through
Faith
in
his
Bloud
.
When
we
teach
we
do
no
other
thing
than
that
we
scatter
and
divide
the
virtue
of
Christs
Bloud
among
the
People
.
Luth.
in
Gen.
49.
Col.
1.14
,
20.
In
whom
we
have
Redemption
through
his
Bloud
,
and
having
made
peace
by
the
Bloud
of
his
Cross
.
Also
,
v.
22.
You
that
were
Enemies
hath
he
reconciled
in
the
body
of
his
flesh
through
death
.
Heb.
9.12
.
speaking
of
the
Levitical
Priests
he
saith
,
They
entered
into
the
holy
place
by
the
bloud
of
goats
,
but
Christ
entered
into
Heaven
by
his
own
bloud
,
having
obtained
eternal
Redemption
for
us
:
yea
this
bloudshed
and
Death
of
Christ
did
not
onely
ransom
us
from
wrath
,
Rom.
5.9
.
and
purchase
forgiveness
of
sins
for
us
,
Rom.
3.25
.
but
also
the
same
Death
purchases
Heaven
for
us
,
Heb.
9.15
.
He
is
the
Mediatour
of
the
New
Testament
,
that
by
the
means
of
Death
they
which
are
called
might
receive
the
promise
of
eternal
inheritance
.
Heb.
10.19
.
Having
,
Brethren
,
boldness
to
enter
into
the
holiest
by
the
Bloud
of
Jesus
,
that
is
,
into
Heaven
it self
.
Contrary
to
those
mistaken
dictates
,
to
wit
,
that
Christ
his
obedience
to
the
Law
purchased
Heaven
for
us
and
that
his
Death
and
Sufferings
onely
ransomed
us
from
Hell
.
2
The
Apostle
saith
,
There
can
be
no
forgiveness
without
shedding
of
Bloud
,
Heb.
9.22
.
Things
figuratively
holy
were
cleansed
with
the
bloud
of
beasts
,
then
things
truly
holy
must
be
cleansed
with
better
bloud
.
Again
,
Heb.
9.25
,
26.
Once
in
the
end
of
the
world
hath
he
appeared
to
put
away
sin
,
by
the
sacrifice
of
himself
.
Also
Heb.
9.28
.
Christ
was
once
offered
to
bear
the
sins
of
many
.
When
he
came
to
dy
he
took
on
him
the
sins
of
many
,
that
is
,
of
all
the
elect
.
See
also
Heb.
10.5
.
A
body
hast
thou
prepared
me
.
v.
10.
By
which
will
we
are
sanctified
through
the
offering
of
the
body
of
Christ
once
for
all
.
Also
v.
12.
This
man
after
he
had
offered
one
sacrifice
(
both
in
kinde
and
number
)
for
sin
,
sat
down
on
the
right
hand
of
God
.
Also
v.
14.
the
Apostle
gives
a
Reason
why
he
hath
no
more
offering
to
make
,
nor
no
more
suffering
to
endure
,
nor
needs
no
repetition
of
what
is
done
,
because
with
one
offering
he
hath
perfected
for
ever
sanctified
persons
.
Also
v.
19.
he
shews
the
price
of
this
purchase
to
be
the
Bloud
of
Jesus
,
having
boldness
to
enter
into
the
holiest
by
the
Bloud
of
Jesus
,
called
also
the
veil
of
his
flesh
,
v.
20.
Also
Heb.
13.20
.
Through
the
Bloud
of
the
eternal
Covenant
we
are
made
perfect
.
Christ
hath
redeemed
us
that
have
been
baptized
from
the
most
grievous
sins
which
we
have
done
,
by
his
being
crucified
upon
the
Cross
,
and
by
the
purification
of
water
.
Justin
.
cont
.
Triph.
246.
he
names
this
purifying
as
the
outward
sign
,
for
pag.
177.
he
saith
out
of
Esaias
,
Wash
ye
,
&c.
He
doth
not
send
us
into
a
Bath
to
wash
away
our
sins
,
which
all
the
water
of
the
Sea
cannot
,
but
he
shews
this
wholesom
washing
will
follow
them
that
repent
,
that
they
shall
not
be
washed
in
the
bloud
of
Goats
and
Sheep
but
by
faith
,
by
the
Bloud
of
Christ
and
his
Death
.
Gal.
●
.
13
.
The
Apostle
shews
the
manner
how
we
are
delivered
from
the
curse
of
the
Law
,
Even
by
Christs
hanging
on
a
Tree
,
and
being
made
a
curse
for
us
.
Ephes.
2.16
.
Christ
reconciles
Jews
and
Gentiles
unto
God
in
one
body
,
by
the
Cross
.
1
Peter
1.18
.
We
are
not
redeemed
with
corruptible
things
,
but
with
the
precious
Bloud
of
Christ
,
as
of
a
Lamb
without
spot
.
1
Peter
2.24
.
Who
his
own
self
bare
our
sins
in
his
own
body
on
the
Tree
.
1
John
1.7
.
The
Bloud
of
Jesus
Christ
cleanseth
us
from
all
sin
.
Revel.
1.5
.
Hath
loved
us
and
washed
us
from
our
sins
in
his
own
Bloud
.
Revel.
5.9
.
Speaking
of
Christ
he
saith
,
Thou
wast
slain
and
hast
redeemed
us
to
God
by
thy
Bloud
,
out
of
every
kindred
and
tongue
.
Revel.
7.14
.
John
shewing
how
the
Martyrs
came
to
be
arrayed
in
white
Robes
,
tells
us
,
it
was
by
washing
their
Robes
,
and
making
them
white
in
the
Bloud
of
the
Lamb.
One
drop
of
whose
Bloud
was
more
precious
than
the
whole
creature
.
Luth.
Tom.
4.
What
means
then
that
new
opinion
,
that
part
of
the
satisfaction
is
given
by
the
obedience
of
Christ
,
in
fulfilling
the
Law
.
Object
.
Rom.
5.18
.
By
the
obedience
of
one
shall
many
be
made
righteous
.
Answ.
The
Apostle
means
not
the
obedience
of
Christ
to
the
Law
,
but
the
suffering
of
Christ
,
whereby
he
became
obedient
to
the
death
of
the
cross
,
Phil.
2.9
.
Obj.
Christ
is
made
unto
us
righteousness
,
1
Cor.
1.30
.
and
we
are
made
the
righteousness
of
God
in
him
,
2
Cor.
5.21
.
Answ.
The
Scripture
places
our
righteousness
in
the
death
of
Christ
,
for
the
righteousness
a
Christian
hath
,
is
forgiveness
and
covering
of
sins
,
Rom.
4.7
,
8.
Quest.
But
what
use
is
there
of
the
active
obedience
of
Christ
to
our
redemption
?
Answ.
Had
he
not
been
holy
,
harmless
and
undefiled
,
he
could
not
have
been
a
fitting
Mediator
,
Heb.
7.25
.
2
To
be
a
patern
for
us
how
to
walk
,
1
Joh.
2.6
.
we
must
walk
as
he
walked
,
with
an
as
of
similitude
,
though
not
of
equality
.
3
The
humane
nature
of
Christ
is
a
creature
,
for
Christ
is
perfect
man
,
hence
as
he
was
man
he
owed
perfect
obedience
to
the
Law
,
Gal.
4.4
.
Quest.
If
the
death
of
Christ
be
the
material
cause
of
our
justification
,
why
is
it
called
by
the
name
of
righteousness
?
Answ.
Because
it
is
equivalent
to
righteousness
,
for
it
's
all
one
to
the
Law-giver
,
if
his
Law
be
observed
or
the
penalty
for
the
breach
of
it
suffered
;
now
the
penalty
was
death
by
the
consent
of
the
Law-giver
,
either
eternal
death
of
us
,
or
temporal
death
of
our
surety
,
now
our
sin
being
condemned
in
the
flesh
of
Christ
,
Rom.
8.3
.
the
righteousness
of
the
Law
is
fulfilled
in
us
,
v.
4
,
5.
2
Where
the
nature
of
a
thing
is
,
there
the
name
of
it
may
well
be
,
but
in
Christs
satisfactory
death
,
there
is
the
nature
of
righteousness
,
to
wit
,
a
taking
away
of
guilt
and
filth
.
For
herein
believers
iniquities
are
forgiven
,
and
sin
covered
,
Rom.
4.7
,
8.
therefore
the
name
of
righteousness
may
be
well
given
hereto
.
To
conclude
,
there
is
an
infinite
righteousness
in
Christ
,
of
which
we
are
not
capable
,
and
there
is
an
inherent
personal
righteousness
to
qualifie
him
for
a
fit
Mediator
,
Heb.
7.25
.
and
there
is
a
righteousness
of
satisfaction
,
this
righteousness
consists
in
forgiveness
of
sins
,
Col.
1.14
.
Obj.
But
Christ
suffered
many
other
sufferings
besides
death
,
inward
in
his
soul
as
desertion
,
sence
of
wrath
,
outward
in
his
body
as
nailing
,
whipping
,
mocking
,
therefore
the
death
of
Christ
alone
was
not
the
sole
price
.
Answ.
I
suppose
the
death
of
Christ
doth
comprehend
the
sufferings
of
Christ
,
which
were
in
and
about
his
death
,
which
,
in
regard
of
pain
and
anguish
and
propinquity
unto
his
death
were
as
parts
of
the
whole
.
Such
was
Christs
heaviness
,
Matth.
26.37
.
his
agony
and
drops
of
sweat
like
blood
,
Luk.
22.44
.
For
those
other
sufferings
Christ
endured
in
the
course
of
his
life
,
as
hunger
,
thirst
,
flight
,
fasting
,
&c.
these
were
not
satisfactions
to
Gods
justice
for
mans
sin
,
but
onely
paterns
of
patience
.
1
Because
the
Scripture
affixes
our
justification
and
reconciliation
,
not
to
his
sufferings
in
general
,
but
to
his
suffering
of
death
in
special
,
Heb.
2.9
.
never
mentioning
his
fore-going
sufferings
of
hunger
,
thirst
,
&c.
in
point
of
justification
.
If
the
other
sufferings
of
Christ
be
part
of
the
satisfaction
,
why
doth
the
Apostle
still
insist
on
the
price
of
his
death
and
on
no
other
thing
,
and
limit
the
satisfaction
to
his
sufferings
then
not
mentioning
any
other
?
2
Suppose
it
were
granted
that
all
the
sufferings
of
Christ
should
concur
in
point
of
satisfaction
,
which
I
suppose
is
difficult
if
at
all
possible
to
prove
,
yet
it
follows
not
that
because
all
his
sufferings
through
the
course
of
his
life
,
as
well
as
those
in
death
,
did
concur
in
point
of
satisfaction
,
therefore
his
observation
and
fulfilling
of
the
Law
should
also
concur
as
a
part
of
that
price
.
Obj.
But
is
it
not
dangerous
to
leave
out
Christ
his
fullfilling
of
the
Law
?
And
is
it
not
safe
to
joyn
it
to
Christ
his
death
?
Answ.
It
's
dangerous
to
add
any
thing
,
when
the
Scripture
fixeth
the
Redemption
on
the
death
and
sufferings
of
Christ
in
and
about
death
.
He
gave
his
own
son
the
price
of
redemption
for
us
,
the
holy
for
them
who
had
transgressed
the
Law
,
the
just
for
the
unjust
;
for
what
other
thing
could
cover
our
sins
then
his
righteousness
?
In
whom
other
can
we
unjust
and
wicked
men
be
counted
just
,
then
in
the
alone
Son
of
God
?
O
sweet
change
!
that
the
iniquity
of
many
should
be
hid
in
one
righteous
,
but
that
the
righteousness
of
one
should
cause
that
many
unjust
should
be
counted
righteous
.
Justin
Mart.
ad
Diognetum
p.
386.
The
conscience
may
as
well
scruple
,
what
if
I
add
?
as
what
if
I
leave
out
?
for
additions
are
dangerous
in
this
case
,
especially
where
the
Scripture
speaks
so
plainly
and
positively
,
Gal.
5.4
.
3
The
third
cause
of
our
justification
is
the
formal
cause
,
whereby
Christ
his
satisfaction
and
merit
is
imputed
to
us
as
our
sin
is
imputed
to
him
,
Isai.
53.6
.
Rom.
8.3
,
4.
2
Cor.
5.21
.
Christ
being
our
surety
,
Heb.
7.22
.
and
paying
our
debt
,
he
rose
out
of
the
prison
of
the
grave
and
manifested
his
discharge
thereof
,
Acts
2.22
.
So
that
as
on
the
cross
Christ
blotted
out
the
hand-writing
of
ordinances
,
and
took
them
out
of
the
way
,
and
nail'd
them
to
his
cross
,
Col.
2.
so
doth
the
Lord
behold
the
travel
of
his
soul
,
and
rests
satisfied
therewith
,
Isai
53.11
.
4
The
final
cause
of
a
souls
justification
in
respect
of
God
,
it
was
the
declaration
of
his
severe
justice
against
sin
,
that
though
in
himself
he
could
,
yet
he
decreed
that
he
would
not
pass
by
sin
without
satisfaction
,
Rom.
3.25
,
26.
to
declare
his
righteousness
that
he
might
be
just
and
the
justifier
of
him
that
believeth
on
Jesus
.
There
are
many
other
ends
as
for
the
shewing
forth
his
free
grace
to
a
sinner
,
which
I
shall
pass
by
.
Obj.
But
how
are
we
said
to
be
justified
by
God
and
Christ
,
seeing
the
Scripture
saith
we
are
justified
by
faith
?
Rom.
3.28
.
Answ.
The
Lord
justifies
judicially
,
as
a
Judge
justifies
an
innocent
person
,
or
a
person
,
when
sued
for
debt
,
the
paiment
of
the
debt
appearing
.
2
Christ
justifies
meritoriously
,
Acts
13.39
.
Heb.
9.26
.
Faith
justifies
instrumentally
,
-
1
Not
professional
faith
,
for
then
all
hypocrites
should
be
justified
;
against
whom
James
disputes
,
Jam.
2.24
.
-
2
Nor
doth
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
credere
,
the
act
of
believing
justifie
us
,
as
if
that
were
imputed
unto
us
for
righteousness
,
not
for
its
own
merit
but
for
Gods
favourable
acceptance
,
as
if
God
did
accept
the
act
of
believing
,
for
the
perfect
obedience
of
the
Law
,
as
some
have
held
.
The
act
of
believing
doth
not
justifie
,
1
Because
no
man
is
saved
and
justified
by
an
act
of
his
own
,
Tit.
3.6
,
7.
Not
by
works
of
righteousness
which
we
have
done
,
but
according
to
his
mercy
he
saved
us
.
Being
justified
by
his
grace
,
Eph.
2.9
.
not
of
works
.
Now
to
believe
is
an
act
of
our
own
,
taking
denomination
from
the
next
agent
.
2
From
absurdity
;
then
we
should
be
justified
by
two
righteousnesses
,
to
wit
,
the
righteousness
of
Christ
and
the
righteousness
of
faith
;
if
one
be
sufficient
what
needs
another
?
it
tends
to
thrust
Christ
out
and
all
his
merits
.
Faith
justifies
us
objectively
,
as
it
terminates
upon
the
redemption
in
Christ
,
Joh.
3.14
,
15.
as
it
is
the
eye
to
look
up
to
him
,
typified
by
the
brazen
Serpent
.
Thou
holds
divers
sorts
of
seeds
in
thy
hand
,
I
ask
not
what
the
seeds
are
with
which
they
are
joyned
,
but
what
the
virtue
of
every
one
of
them
is
?
Here
speak
plainly
,
what
faith
alone
doth
not
,
with
what
graces
it
is
conjoyned
,
it
takes
hold
of
the
promise
;
love
and
hope
have
other
business
,
Luth.
in
Gen.
15.
This
righteousness
is
called
the
righteousness
of
God
,
because
he
●ound
it
out
,
the
righteousness
of
Christ
because
Christ
offers
that
which
was
equivalent
to
righteousness
,
the
righteousness
of
faith
because
faith
is
the
instrument
by
which
we
apprehend
it
.
It
's
called
our
righteousness
,
Jer.
23.6
.
because
it
's
given
us
of
God
to
be
ours
by
imputation
on
Gods
part
,
by
acceptation
on
our
part
.
First
Use
for
information
.
1
For
information
,
1
See
how
thou
becomes
righteous
,
not
by
working
but
by
believing
,
Acts
13.38
,
39.
Rom.
3
22.
Gal.
2.16
.
Rom.
4.4
,
5.
A
man
may
work
long
enough
,
and
yet
in
fine
work
himself
into
hell
,
if
he
have
not
faith
in
Christ
.
Paul
had
a
righteousness
even
to
blamelesness
,
Phil.
3.6
.
before
conversion
,
after
conversion
he
disclaims
it
,
v.
7.
The
Law
of
works
saith
,
Do
what
I
command
;
the
Law
of
faith
,
Give
what
thou
commands
.
August
.
The
commands
are
sweet
when
we
understand
them
,
not
onely
in
books
but
in
the
wounds
of
a
most
sweet
Savior
.
Luth.
Tom.
1.
ad
Stanpic
.
If
a
good
life
have
not
been
led
,
do
not
therefore
despair
;
if
a
good
life
have
been
led
,
do
not
therefore
hope
;
that
is
,
as
to
justification
.
2
See
the
danger
of
thousands
of
ignorant
persons
,
who
,
if
you
ask
them
how
they
hope
to
be
saved
,
they
will
tell
you
by
their
good
prayers
,
and
well
meanings
,
and
because
they
deal
justly
.
Many
fast
,
pray
,
deny
themselves
,
mourn
,
deal
justly
,
that
God
may
speak
peace
to
their
spirits
;
this
is
the
righteousness
of
the
Law
,
this
is
a
working
for
life
not
from
life
,
so
they
refrain
from
evil
that
they
may
not
be
under
the
curse
.
In
order
to
satisfaction
of
Divine
justice
there
must
be
a
full
righteousness
,
of
an
infinite
person
,
these
two
things
must
be
,
because
an
infinite
Majesty
is
offended
,
this
can
be
no
other
then
the
righteousness
of
God
in
Christ
.
Obj.
But
though
the
works
we
do
in
our
natural
state
do
not
make
us
righteous
,
yet
the
works
of
our
regenerate
estate
do
,
for
they
are
the
works
of
Christ
which
he
works
in
us
by
his
Word
and
Spirit
.
Answ.
The
personal
works
of
Christ
in
making
atonement
for
our
sins
justifie
us
,
1
Pet.
2.24
.
but
for
his
other
virtual
works
they
do
not
justifie
us
.
2
The
works
of
regenerate
men
are
so
wrought
by
Christ
that
they
are
also
wrought
by
us
,
Rom.
8.13
.
If
ye
mortifie
the
deeds
of
the
body
by
the
Spirit
,
ye
shall
live
.
Hence
because
of
our
imperfection
they
cannot
be
perfect
.
3
Regenerate
men
in
their
best
actions
stand
need
of
sparing
.
When
Nehemiah
had
desired
the
Lord
to
remember
his
kindnesses
he
had
done
for
the
house
of
the
Lord
,
and
the
offices
thereof
,
Neh.
13.14
.
and
for
the
consecration
of
the
Sabbath
,
he
concludes
,
Remember
mee
,
O
my
God
,
concerning
this
also
,
and
spare
me
according
to
the
multitude
of
thy
mercy
.
See
,
he
begs
sparing
from
God
in
his
best
services
.
Psal.
143.2
.
Enter
not
into
judgement
with
thy
Servant
.
The
very
servants
of
God
cannot
stand
in
judgement
by
their
own
righteousness
.
4
Paul
after
conversion
desires
to
be
found
,
Having
Christs
righteousness
upon
him
and
not
his
own
at
the
day
of
judgement
,
Phil.
3.9
.
The
dangers
of
those
who
seek
to
be
righteous
by
their
own
righteousness
,
are
,
1
So
long
as
thou
stablishes
thy
own
righteousness
thou
wilt
not
submit
to
Christs
righteousness
,
Rom.
10.3
,
4.
They
being
ignorant
of
Gods
righteousness
,
and
going
about
to
stablish
their
own
righteousness
,
have
not
submitted
themselves
to
the
righteousness
of
God
.
In
the
world
the
Law
and
works
are
so
to
be
urged
,
as
if
there
were
no
promise
,
but
Christians
are
so
to
be
taught
to
live
,
as
if
there
were
no
Law
.
Luth.
By
grace
we
are
made
heirs
:
the
works
which
follow
do
not
make
us
heirs
or
sons
,
but
are
done
of
heirs
and
sons
to
testifie
thanksgiving
and
obedience
.
Luth.
in
Psal.
130.
A
person
will
not
seek
out
for
a
Phisician
till
he
feel
himself
sick
,
Matth.
9.13
.
If
thou
puttest
thy
deliverance
from
sin
and
wrath
upon
the
performance
of
that
righteousness
the
Law
commands
as
any
cause
thereof
,
thou
makes
thine
own
righteousness
as
great
an
idol
as
can
be
,
because
thou
makes
thy
righteousness
to
be
that
which
Gods
righteousness
onely
is
,
and
as
thy
righteousness
will
speak
thou
wilt
have
peace
or
bitterness
,
this
is
in
effect
to
make
our
own
righteousness
our
Mediator
.
Suppose
your
righteousness
were
a
fullfilling
of
the
whole
Law
,
one
point
excepted
,
that
very
failing
makes
you
guilty
of
the
breach
of
all
the
rest
,
and
when
men
stand
guilty
before
God
.
Jam.
2.10.11
.
shall
they
plead
that
which
is
guilty
to
finde
acceptation
?
In
the
business
of
justification
no
man
can
enough
remove
the
Law
out
of
his
sight
and
behold
the
promise
alone
,
Luth.
Tom.
4.103
.
Bernard
and
other
Doctors
when
they
are
out
of
disputation
,
teach
Christ
purely
,
but
when
they
go
into
the
field
of
the
Law
,
they
so
dispute
as
if
there
were
no
Christ
at
all
.
Luth.
in
Psalm
130.
The
best
righteousness
we
ever
performed
is
not
able
as
a
deserving
cause
to
turn
away
the
least
sin
or
wrath
,
or
to
procure
the
least
favour
from
God
,
Gen.
32.10
.
I
am
less
then
the
least
of
thy
mercies
,
said
Jacob
,
onely
God
having
promised
these
mercies
of
his
free
grace
,
we
are
in
the
use
of
means
to
seek
,
hope
for
,
and
expect
a
conveyance
of
them
.
Quest.
But
doth
not
our
righteousness
move
and
melt
the
Lord
,
and
prevail
with
him
to
do
this
or
that
good
for
his
people
?
Answ.
No
,
It
was
not
Hezekiahs
prayers
and
tears
,
Cornelius
his
prayers
and
alms
,
Daniel
his
prayer
and
fasting
,
Dan.
9.17
.
That
melted
and
moved
God
,
but
his
own
son
,
hence
Daniel
prayes
;
Cause
thy
face
to
shine
upon
thy
sanctuary
which
is
desolate
for
the
Lords
sake
,
vers.
17.
Obj.
But
if
we
get
nothing
by
our
righteousness
then
we
had
as
good
sit
still
and
do
nothing
.
Answ.
I
overthrow
it
onely
in
point
of
satisfaction
to
divine
justice
,
&
in
point
of
merit
.
If
works
alone
be
taught
,
as
it
happens
in
the
Papacy
,
faith
is
lost
,
if
faith
alone
be
taught
,
presently
carnal
men
dream
works
are
not
necessary
without
the
cause
of
justification
.
No
man
can
enough
commend
good
works
.
Who
can
enough
declare
the
profit
of
one
good
work
which
a
Christian
doth
from
and
in
faith
?
It
's
more
pretious
then
heaven
and
earth
,
therefore
the
whole
world
in
this
life
cannot
give
a
worthy
reward
for
such
a
good
work
.
Luth.
Tom.
4.
fol.
109.
But
for
righteousness
,
as
it
is
one
with
uprighness
,
I
establish
it
.
Psalm
32.11
.
Rejoyce
in
the
Lord
ye
righteous
,
and
shout
for
joy
all
ye
that
are
upright
in
heart
.
See
whom
he
calls
righteous
,
even
them
whom
he
calls
upright
.
Psalm
125.4
.
Do
good
to
them
that
are
good
,
who
are
they
?
even
them
who
are
upright
in
heart
,
yea
further
God
will
crown
the
righteousness
of
his
servants
.
2
Tim.
4.8
.
henceforth
there
is
laid
up
for
me
a
crown
of
righteousness
,
and
not
to
me
onely
but
to
them
also
who
love
his
appearing
,
yea
the
righteous
shall
shine
in
the
Kingdom
of
their
father
;
Matth.
13.43
.
And
God
hath
a
special
eye
of
providence
over
such
,
1
Pet.
3.12
.
The
eyes
of
the
Lord
are
over
the
righteous
and
his
ear
is
open
to
their
cry
.
See
Gods
care
of
righteous
Noah
,
Gen.
6.8
,
9.
and
of
Lot
.
2
Pet.
7.8
,
9.
2
Moreover
we
ought
to
look
upon
our
performances
of
prayer
,
fasting
,
baptisme
,
supper
,
&c.
as
the
ordinances
of
God
wherein
the
Lord
hath
appointed
us
to
meet
with
him
,
and
wherein
he
will
make
good
the
things
he
hath
promised
therein
.
Esa
64.5
.
Thou
meetest
him
that
rejoyceth
and
worketh
righteousness
.
He
comes
with
his
handfull
and
poures
out
that
which
his
own
freeness
hath
engaged
him
to
do
for
us
.
Good
works
are
no
other
thing
then
thanksgiving
;
they
are
not
done
for
righteousness
but
for
witness
,
they
please
not
God
simply
for
themselves
but
for
the
person
believing
.
Luth.
We
do
confess
our
sins
to
him
,
but
what
is
the
ground
of
forgiveness
?
not
our
confessions
,
prayers
or
tears
,
but
his
own
free
grace
,
because
he
delights
in
mercy
,
Mic.
7.19
.
3
It
's
base
selfishness
when
thou
wilt
do
no
righteousness
but
for
thy
own
sake
,
who
if
thou
shouldest
know
before
hand
thy
righteousness
would
get
thee
nothing
,
wouldest
sit
still
and
do
nothing
:
quere
,
whether
such
a
man
had
not
indeed
as
good
sit
still
and
do
nothing
.
4
Righteousness
of
sanctification
and
uprightness
is
evidential
in
point
of
assurance
;
2
Pet.
1.6
,
7
,
8
,
9
,
10.
1
Tim.
6.17
,
18.
5
To
testifie
our
thankfulness
.
Rom.
12.1
.
2
Danger
by
establishing
thy
own
righteousness
;
thou
unthrones
Christ
of
the
principal
part
of
his
Office
,
which
is
to
be
the
righteousness
of
his
people
,
Jer.
23.6
.
Rom.
5.17
,
18.
2
Use
.
Consolation
to
the
Saints
,
that
,
though
made
infamous
by
the
world
,
God
counts
them
righteous
:
our
Principal
comfort
is
,
that
Christ
takes
away
our
filthy
garments
,
and
gives
us
the
righteousness
of
his
Son
,
Zach.
3.4
.
That
all
accusations
that
Satan
can
put
in
against
thee
are
non-suted
,
Rom.
8.33
.
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
When
God
would
comfort
his
people
,
wherewith
doth
he
comfort
them
?
he
tells
them
their
iniquities
are
pardoned
.
Esa.
40.22
.
Obj.
But
my
Sins
are
many
,
my
guilts
haynous
,
how
can
I
take
comfort
?
Answ.
1
God
was
in
Christ
Reconciling
the
world
unto
himself
;
not
imputing
their
trespasses
unto
them
,
and
delivered
from
the
curse
all
that
believe
on
him
.
John
3.36
.
1
Thess.
1.10
.
2
We
must
look
on
Christs
death
as
able
to
drown
Mountains
as
Mole-hills
.
All
the
fiery
stingings
,
how
great
soever
,
were
taken
away
when
they
lookt
on
the
Brazen
Serpent
,
John
3.14
,
15.
God
did
not
onely
save
just
Abraham
,
Isaac
,
and
Jacob
,
but
unrighteous
Thamar
,
Reuben
,
Simeon
,
Levi
,
that
no
man
should
presume
of
his
righteousness
or
wisdom
,
nor
that
any
man
should
be
discouraged
because
of
his
sins
.
Luth.
in
Gen.
38.
3
The
Fountain
of
Christs
Bloud
is
set
open
for
all
bleeding
and
believing
souls
,
Zach.
12.10
.
compared
with
cap.
13.1
.
In
that
day
they
believe
and
repent
the
Fountain
is
open
.
4
All
hand-writings
of
Ordinances
of
what
kinde
soever
,
that
might
testifie
a
believers
guilt
,
is
taken
away
as
to
the
accusatory
and
damnatory
power
thereof
.
Col.
2.14
.
If
the
Jews
rejoyced
at
the
revoking
Ahazuerus
sentence
,
let
us
much
more
at
this
.
5
All
the
power
of
Hell
is
led
in
triumph
by
Christ
to
the
faith
of
the
believer
,
Col.
2.15
.
Having
spoiled
principalities
and
powers
,
he
made
a
shew
of
them
openly
,
(
viz.
to
the
faith
of
the
believer
)
triumphing
over
them
on
the
Cross
.
6
In
his
Redemption
.
Christ
had
in
his
eye
all
the
sins
that
should
fall
out
to
the
end
of
the
world
,
and
he
paid
not
onely
for
sins
that
were
at
present
,
but
for
those
which
should
come
after
,
though
one
sin
be
committed
to
day
,
another
to
morrow
,
and
another
the
third
day
,
yet
the
travel
of
Christs
soul
gave
the
Father
full
satisfaction
,
Isai
53.11
.
Object
.
Could
I
believe
or
repent
I
could
take
comfort
,
but
,
alas
!
I
cannot
,
saith
many
a
poor
soul
.
Answ.
All
the
promises
of
remission
of
sins
are
belonging
,
and
so
consequently
to
be
tendered
unto
those
who
believe
and
repent
,
not
to
believing
without
repenting
,
nor
to
repenting
without
believing
.
Luke
24.47
.
Mark
1.15
.
Acts
20.21
.
Paul
preached
Repentance
towards
God
,
and
Faith
towards
our
Lord
Jesus
Christ
,
but
the
promises
are
to
be
tendered
to
both
together
.
Thus
we
comfort
the
afflicted
Brother
.
It
's
impossible
thou
shouldest
be
so
righteous
in
this
life
that
thou
shouldest
feel
no
sin
,
and
that
thy
body
should
be
clear
without
spots
as
the
Sun
,
but
thou
hast
yet
spots
are
in
thee
,
yet
art
thou
holy
,
but
thou
sayest
,
How
can
I
be
holy
,
seeing
I
have
and
feel
sin
?
That
thou
feelest
sin
and
acknowledges
it
,
give
thanks
to
God
,
despair
not
.
It
's
a
step
to
health
when
the
sick
person
acknowledges
his
Disease
.
But
how
shall
I
be
delivered
from
my
sin
?
run
to
Christ
the
Physician
who
heals
the
broken
in
heart
,
thy
reason
being
sacrificed
believe
in
him
.
Luth.
Tom.
4.76
.
2
Mourning
under
unbelief
,
and
impenitency
,
and
hardness
of
heart
doth
usually
argue
there
is
some
measure
of
these
graces
in
thy
soul
:
for
whence
could
a
soul
mourn
for
the
want
of
these
graces
,
but
because
it
hath
some
measure
of
these
already
?
those
that
mourn
under
wants
and
hunger
and
thirst
for
supplies
,
are
under
the
promise
of
blessedness
.
John
7.37
.
If
any
man
thirst
let
him
come
unto
me
and
drink
.
2
Every
thirsting
soul
is
invited
to
Christ
,
Revel.
22.17
.
Let
him
that
is
a
thirst
come
,
and
whosoever
will
,
let
him
come
and
take
of
the
water
of
life
freely
.
3
Cast
thy
thy self
upon
Christ
,
resolving
if
thou
perishest
thou
wilt
perish
in
his
arms
.
Job
13.15
.
2
Use
.
Righteous
persons
may
draw
comfort
from
the
righteousness
of
uprightness
,
though
not
by
way
of
satisfaction
,
yet
by
way
of
evidence
.
1
Chron.
29.9
.
The
People
rejoyced
because
they
offered
willingly
,
because
with
perfect
heart
they
offered
willingly
.
2
Cor.
1.12
.
Our
rejoycing
is
the
testimony
of
our
conscience
.
Doing
judgment
is
accompanied
with
joy
,
Prov.
21.15
.
Men
persecute
for
righteousness
,
Matth.
5.10
.
Devils
rage
at
it
,
but
Saints
must
walk
in
it
,
Luke
1.75
.
Those
Heb.
11.
first
wrought
Righteousness
,
then
obtained
promises
,
v.
35.
In
the
name
of
a
righteous
man
]
Not
because
he
is
a
kinsman
or
friend
,
or
because
we
hope
to
receive
like
for
like
,
or
shall
get
some
gain
thereby
,
or
ingratiate
our self
thereby
unto
some
men
we
would
be
in
favour
with
,
but
as
before
he
had
spoken
,
because
he
was
a
Prophet
,
so
here
because
he
is
a
righteous
man
,
Gal.
6.10
.
We
should
principally
look
to
the
moving
cause
that
moveth
us
to
do
good
to
Gods
Saints
,
even
because
we
see
Christ
in
them
,
though
all
other
considerations
were
taken
away
,
as
of
neighbourhood
,
meekness
,
love
to
us
.
Shall
receive
a
righteous
mans
Reward
]
That
is
,
they
shall
not
onely
receive
the
examples
of
those
holy
men
they
receive
,
and
their
edifying
speeches
,
usually
holy
,
either
for
matter
or
manner
of
speaking
,
and
sometimes
their
powerfull
prayers
for
them
,
but
they
shall
also
receive
the
same
reward
of
eternal
glory
which
the
righteous
man
himself
shall
receive
,
for
the
just
shall
live
by
faith
.
Heb.
2.4
.
V.
42.
And
whosoever
shall
give
to
drink
unto
one
of
these
little
ones
a
cup
of
cold
water
onely
,
in
the
name
of
a
Disciple
,
verily
,
I
say
unto
you
,
he
shall
in
no
wise
lose
his
Reward
.
Here
's
a
third
ground
against
fear
of
not
being
received
,
which
the
Disciples
and
other
Christians
might
expect
for
the
cause
of
Christ
,
to
wit
,
that
the
smallest
kindness
done
to
any
of
Christs
little
ones
shall
not
go
without
a
reward
.
Whosoever
shall
give
to
drink
unto
one
of
these
little
ones
a
cup
of
cold
water
]
That
is
,
being
able
to
give
no
more
,
for
if
we
can
give
a
cup
of
wine
,
and
shall
put
the
matter
off
with
a
cup
of
water
,
Christ
will
think
this
but
cold
entertainment
.
The
meanness
of
the
benefit
shall
not
make
the
kindness
less
respected
with
Christ
:
2
Cor.
8.12
.
If
there
be
first
a
willing
minde
it
is
accepted
according
to
that
a
man
hath
.
He
names
cold
water
,
as
Augustine
supposes
,
lest
any
man
should
excuse
himself
that
he
wanted
fire
,
or
a
vessel
to
heat
it
.
By
little
ones
Christ
means
those
who
are
base
and
vile
in
their
own
eys
from
the
sense
of
their
Infirmities
,
and
despised
by
the
proud
men
of
the
world
.
Against
offending
and
despising
these
little
ones
Christ
warns
,
Matth.
18.6
.
1
Saying
,
It
were
better
a
man
had
a
Mill-stone
hanged
about
his
neck
and
he
be
cast
into
the
Sea
,
as
the
Jews
were
wont
to
punish
some
Malefactours
,
than
offend
such
little
ones
.
2
The
Angels
of
these
little
ones
do
always
behold
the
face
of
God
,
therefore
take
heed
how
ye
despise
them
.
God
dignifies
them
with
attendance
of
Angels
,
therefore
do
not
ye
despise
them
.
If
not
despise
them
then
must
you
receive
them
,
and
relieve
them
,
even
those
who
are
the
meanest
members
of
his
body
.
Even
as
Rebecca
when
she
entertained
Eleazar
,
Abrahams
servant
,
Gen.
24.17
.
and
gave
him
water
,
obtained
a
great
reward
,
so
shall
those
who
receive
the
little
ones
of
Christ
,
and
give
a
cup
of
water
to
them
.
In
the
name
of
a
Disciple
]
That
is
,
because
he
is
my
Disciple
,
and
cleaves
to
my
Doctrine
,
because
he
believes
in
me
,
and
belongs
to
Christ
,
as
Mark
hath
it
,
cap.
9.41
.
This
looking
at
Christ
in
the
intention
of
the
giver
doth
prove
the
rectitude
and
lustre
of
the
action
,
it
nobilitates
and
commends
it
,
so
that
it
's
done
to
Christ
which
is
bestowed
on
a
Christian
,
and
so
Christ
interprets
it
Mat.
25.40
.
If
you
do
it
upon
other
account
,
as
because
he
is
your
Tenant
,
Servant
,
Kinsman
,
Friend
,
though
it
may
be
an
act
of
natural
mercy
,
yet
doth
not
Christ
esteem
it
as
a
kindness
done
to
him
.
In
all
our
hospitality
in
general
,
and
for
this
in
special
ought
we
to
eye
Christ
.
Learn
we
then
that
our
deeds
are
esteemed
of
God
according
to
our
minde
and
intention
,
provided
the
minde
of
the
Intender
be
enlightened
in
his
duty
.
Verily
,
I
say
unto
you
,
he
shall
in
no
wise
lose
his
Reward
]
The
world
will
hardly
believe
that
the
meanest
service
done
to
Christ
his
Disciples
will
be
acknowledged
,
according
to
the
intention
and
ability
of
the
giver
,
and
that
such
action
of
so
small
valuation
shall
be
rewarded
;
hence
Christ
confirms
it
with
an
Asseveration
,
Verily
,
I
say
unto
you
,
he
shall
in
no
wise
lose
his
Reward
.
Yet
shall
he
not
have
such
a
Reward
herein
as
if
the
same
were
done
to
a
Prophet
.
God
hath
rewards
affixt
to
all
the
services
done
for
him
,
but
to
some
greater
than
other
,
yet
not
by
way
of
merit
but
of
free
grace
,
as
the
Apostle
saith
,
1
Cor.
3.8
.
Every
man
shall
receive
a
reward
according
to
his
own
labour
,
which
reward
flows
not
from
any
compact
or
from
any
commensuration
,
but
from
Gods
free
grace
.
Reward
doth
not
always
presuppose
Merit
as
its
correlate
,
but
onely
labour
or
some
preceding
action
.
Sometimes
the
reward
is
inferiour
to
the
work
,
as
when
a
man
works
hard
for
a
covetous
person
who
rewards
slenderly
,
sometimes
the
reward
is
as
much
as
the
work
,
this
reward
presupposeth
merit
,
sometimes
the
reward
is
far
greater
then
the
work
,
as
for
a
Prince
for
an
hours
service
to
give
a
man
10000
pound
a
year
,
such
is
all
our
obedience
in
respect
of
that
superabundant
weight
of
glory
.
Hence
this
reward
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
free
gift
,
Rom.
6.23
.
because
all
our
works
,
how
great
soever
,
have
no
commensurate
or
proportionable
value
being
compared
with
the
reward
.
Hence
the
reward
of
glory
is
called
an
inheritance
,
which
doth
not
presuppose
any
desert
.
The
Apostle
saying
,
The
wages
of
sin
is
death
,
doth
not
say
eternal
life
is
the
wages
of
holiness
,
but
calls
it
the
gift
of
God
,
Rom.
6.23
.
Observe
these
things
,
1
The
meanest
service
done
to
the
meanest
of
the
servants
of
Christ
shall
be
acknowledged
by
Christ
,
Matth.
25.36
.
Even
Goats
hair
was
not
rejected
when
brought
to
the
Sanctuary
.
2
There
is
a
free
gracious
reward
that
God
hath
in
store
to
distribute
to
them
that
receive
persons
because
they
belong
to
Christ
.
3
The
Lord
in
the
actions
of
Christians
looks
much
upon
the
sincerity
of
their
actings
,
Zach.
7.5
.
To
whom
did
ye
fast
,
did
ye
fast
to
me
?
God
not
onely
looks
upon
the
sincerity
of
a
King
,
as
Hezekiah
,
Isai.
38.3
,
5.
but
also
of
a
poor
servant
,
Col.
3.22
,
23.
q.
d.
Deceitfull
servants
have
a
double
heart
,
sincere
servants
have
a
single
heart
.
Reas.
1
Because
what
is
done
in
sincerity
is
done
to
God
.
Zach.
7.5
.
This
was
Hezekiah's
end
,
Isai.
38.3
.
Rev.
2.13
.
If
I
might
have
my
wish
I
would
chuse
the
basest
work
of
a
servant-maid
,
before
all
the
victories
and
triumphs
of
Alexander
and
Caesar
.
Why
?
Because
here
is
God
,
there
is
the
devil
;
the
matter
of
the
work
is
the
same
,
but
the
kinde
and
difference
infinitely
diverse
.
Luth.
in
Gen.
29.
He
means
it
of
works
done
in
sincerity
.
2
Because
sincere
persons
in
what
they
do
,
endeavour
to
approve
themselves
to
Christ
.
2
Cor.
2.17
.
We
are
not
of
them
who
huxter
the
word
of
God
,
but
as
of
sincerity
,
but
as
of
God
,
in
the
sight
of
God
,
speak
we
in
Christ
.
2
Cor.
4.2
.
commending
our selves
to
every
mans
conscience
in
the
sight
of
God
.
2
Thes.
2.4
.
So
we
speak
,
not
as
pleasing
men
,
but
God
,
which
trieth
our
hearts
.
3
That
so
he
may
either
condemn
or
crown
the
action
;
condemn
it
,
if
it
shall
onely
have
a
pretence
,
as
in
Jehu's
destruction
of
Baal
,
who
did
it
not
out
of
hatred
of
idolatry
,
but
to
get
a
Kingdome
,
See
Hos.
1.4
Hence
Jehu
is
charged
with
murther
.
I
will
avenge
the
bloud
of
Jezreel
upon
the
house
of
Jehu
,
or
crown
it
when
it
is
done
in
sincerity
,
as
in
Cornelius
prayers
and
alms
,
Acts
10.2
.
Use
.
Information
,
what
kinde
of
services
we
must
bring
unto
the
Lord
,
even
such
as
are
sincere
.
Imitate
Nathaniel
to
be
Israelites
without
guile
,
Joh.
1.47
.
If
we
pretend
love
to
the
Lord
,
let
it
be
in
sincerity
,
Ephes
.
6.22
.
if
we
feed
the
flock
of
God
,
let
it
be
out
of
love
,
Joh.
21.15
.
if
we
preach
or
take
the
oversight
of
a
flock
,
let
it
be
willingly
,
1
Cor.
9.17
.
1
Pet.
5.2
.
Think
not
any
thing
well
done
wherein
thou
canst
not
appeal
to
God
in
the
doing
thereof
:
when
we
come
to
die
those
things
will
comfort
us
most
wherin
we
have
had
most
respect
to
God
and
least
to
men
.
It
's
not
the
greatness
of
services
we
do
,
but
the
truth
that
God
accepts
,
where
there
is
sincerity
,
though
there
may
be
diverse
failings
,
God
knows
how
to
overlook
them
.
See
2
Chron.
30.18
,
19
,
20.
and
Asa
,
2
Kings
14.15
.
2
Exhort
.
1
To
strive
to
be
sincere
in
what
thou
doest
.
1
The
most
glorious
actions
thou
canst
do
are
abominable
without
it
.
Isai.
66.3
.
He
that
sacrificeth
a
Lamb
,
as
if
he
cut
off
a
Dogs
neck
,
why
?
Because
not
done
to
God
.
Matth.
23.29
.
Christ
pronounces
a
wo
on
those
who
builded
the
tombs
of
the
Prophets
,
and
garnished
the
sepulchres
of
the
righteous
,
why
?
Because
they
did
not
do
it
out
of
love
to
holiness
,
to
keep
the
memory
of
holy
men
alive
,
but
to
cover
their
malice
against
Christ
,
2
Cor.
10.18
.
2
Sincerity
differences
the
actions
of
one
man
from
another
.
Sundry
gross
hypocrites
have
done
actions
outwardly
glorious
,
as
Amaziah
,
2
Chron.
25.2
.
Jehu
,
2
Kings
10.28
,
29
,
31.
Those
who
preacht
Christ
out
of
envy
,
Phil.
1.16
.
Cain
sacrificed
as
well
as
Abel
.
Ezekiels
worldly
hearers
came
to
hear
as
well
as
others
,
Ezek.
33.31
.
3
The
conscience
is
not
satisfied
in
any
services
save
those
which
are
done
in
sincerity
.
Now
every
man
ought
to
please
his
conscience
;
so
did
Paul
in
his
preaching
,
Gal.
1.10
.
Hence
he
had
comfort
,
2
Cor.
1.12
.
Our
rejoycing
is
the
testimony
of
our
conscience
.
4
God
is
of
a
spiritual
nature
,
hence
we
had
need
look
our
actings
be
sincere
.
Job
.
10.4
.
Hast
thou
carnal
eys
as
man
,
or
seest
thou
as
man
sees
?
Had
we
men
onely
to
look
upon
us
we
might
trifle
as
we
would
,
but
we
cannot
beguile
God
,
Heb.
4.13
.
All
things
are
naked
and
open
before
the
eyes
of
him
with
whom
we
have
to
do
:
man
looks
upon
the
appearance
,
God
upon
the
heart
,
1
Sam.
16.7
.
Rom.
1.9
.
Paul
served
God
in
his
spirit
.
Joh.
4.23
,
24.
They
that
serve
him
must
serve
him
in
spirit
and
truth
:
those
that
are
built
up
a
spiritual
house
must
offer
spiritual
sacrifice
,
1
Pet.
2.5
.
5
There
shall
be
a
general
discovery
of
the
secrets
of
all
hearts
,
Luk.
12.
take
heed
of
hypocrisie
,
why
?
For
there
is
nothing
covered
that
shall
not
be
revealed
,
nor
hid
that
shall
not
be
known
.
The
very
counsels
of
the
hearts
shall
be
opened
.
1
Cor.
4.5
.
Eccl.
12.14
.
6
The
comfort
of
sincerity
at
all
times
,
especially
in
an
evil
day
:
at
all
times
sincerity
comforts
,
when
enemies
accuse
,
Psal.
139.1
.
The
widow
had
more
comfort
in
giving
her
two
mites
then
all
they
that
had
given
large
gifts
.
One
shilling
given
sincerely
is
more
comfortable
then
pounds
given
vain-gloriously
,
Luk.
1.75
.
Especially
this
comforts
in
an
evil
time
,
Isai.
38.3
.
Psal.
112.4
,
7
,
8.
In
that
time
conscience
will
not
so
much
ask
what
you
have
done
,
as
to
whom
you
have
done
it
.
In
that
day
those
things
wherein
we
have
had
most
respect
unto
God
and
least
unto
men
will
bring
most
comfort
.
Hezekiah
had
done
much
for
God
,
but
his
chief
comfort
was
not
,
the
things
done
,
as
the
manner
of
doing
them
.
Many
have
received
righteous
men
,
but
they
will
have
comfort
that
have
received
righteous
men
as
such
.
7
Sincerity
gives
a
lustre
and
beauty
to
the
services
we
do
,
Luk.
1.6
.
Zachary
and
Elizabeth
are
said
to
be
righteous
before
God
.
Paul
praises
the
graces
of
the
Thessalonians
that
they
were
in
the
sight
of
God
and
our
father
,
1
Thes.
1.3
.
Hezekiah
is
commended
that
he
turned
his
face
to
the
wall
and
wept
,
Isai
38.2
.
Hence
all
the
duties
of
worship
are
required
to
be
in
sincerity
,
as
prayer
,
Psal.
145.18
.
hearing
,
1
Pet.
1.2
.
receiving
,
1
Cor.
5.8
.
yea
all
our
service
in
holiness
and
righteousness
must
be
before
him
,
Luk.
1.75
.
So
that
as
the
varnish
gives
a
lustre
to
the
picture
,
the
diamond
to
the
ring
,
so
doth
sincerity
to
our
actions
.
As
hypocrisie
stains
all
a
mans
actions
,
as
the
burning
of
his
body
,
the
parting
with
all
his
goods
to
the
poor
,
so
sincerity
adorns
them
,
a
Ministers
preaching
,
a
Tradesmans
dealing
,
a
Magistrates
governing
,
a
Servants
working
.
8
There
's
nothing
will
carry
us
through
variety
of
temptations
but
sincerity
,
so
that
sooner
or
later
we
shall
discover
our selves
if
we
be
not
sincere
;
as
Saul
,
Jehu
,
Judas
,
&c.
1
Tim.
5.52
.
They
that
are
otherwise
cannot
be
hid
.
9
God
takes
pleasure
&
delight
in
the
sincerity
of
his
servants
.
Jer.
5.3
.
Are
not
thine
eys
upon
the
truth
?
Ps.
51.6
.
Thou
desirest
truth
in
the
inward
parts
.
Such
are
Gods
delight
,
Prov.
11.20
.
Sincere
men
,
whether
present
with
God
or
absent
from
him
,
labour
to
be
accepted
of
him
.
2
Cor.
5.9
.
If
such
souls
pray
,
God
delights
in
their
prayer
,
Prov.
15.8
.
10
The
Saints
are
wont
to
be
jealous
of
the
want
of
this
grace
above
any
other
.
Psal.
139.24
.
Try
me
and
search
me
,
O
Lord
,
see
if
there
be
any
way
of
wickedness
in
me
.
Job
13.23
.
Make
me
to
know
my
transgression
and
my
sin
.
Saints
know
the
comfort
of
sincerity
is
great
,
the
corruptions
that
hinder
it
many
,
the
trials
and
sufferings
to
preserve
it
not
a
few
,
hence
are
they
so
jealous
of
themselves
,
hence
the
Disciples
hearing
that
one
of
them
should
betray
Christ
,
all
the
eleven
that
were
sincere
suspected
themselves
,
Master
,
is
it
1
?
The
ground
of
this
jealousie
in
sincere
souls
is
,
because
they
finde
so
much
crookedness
and
falshood
in
particular
actions
,
hence
they
doubt
lest
they
should
be
unsound
in
the
main
,
yea
they
know
their
comfort
or
misery
doth
in
a
great
measure
depend
hereon
.
11
No
Preacher
under
heaven
can
speak
comfort
to
a
person
in
an
evil
day
,
unless
he
be
sincere
.
Job
33.23
.
The
Interpreter
one
of
a
thousand
declares
comfort
unto
a
sick
man
,
but
how
doth
he
it
?
Even
by
declaring
unto
him
his
uprightness
.
Afflicted
souls
send
to
Preachers
in
an
evil
day
;
we
speak
peace
to
them
,
if
they
be
upright
,
Prov.
2.7
.
He
is
a
buckler
to
them
that
walk
uprightly
,
Prov.
10.9
.
He
that
walks
uprightly
walks
surely
.
12
All
sincere
souls
and
none
else
have
cause
to
rejoyce
in
God
.
Psal.
97.11
.
Light
is
sown
for
the
righteous
,
and
joy
for
the
upright
in
heart
.
Yea
all
such
are
bid
to
rejoyce
in
God
.
Psal.
32.11
.
Rejoyce
in
the
Lord
ye
righteous
,
and
shout
for
joy
all
ye
that
are
upright
in
heart
.
Though
they
have
many
imperfections
hanging
upon
them
,
and
though
their
grace
be
sometimes
like
a
grain
of
Mustard
seed
,
yet
are
they
to
rejoyce
.
Many
poor
Christians
are
apt
to
be
discouraged
by
their
failings
,
yet
know
that
sincerity
may
stand
with
the
having
many
weaknesses
,
but
not
with
the
allowing
,
excusing
,
maintaining
,
wilfull
winking
,
or
denying
of
any
.
All
sins
which
we
acknowledge
and
defend
not
are
pardoned
,
but
the
sin
which
is
defended
is
unpardonable
.
Luth.
Tom.
3.
Lat.
104.
Others
are
discouraged
because
of
their
fruitlesness
,
let
this
humble
thee
,
not
discourage
thee
.
Because
thou
brings
forth
fruit
onely
thirty
fold
,
and
not
sixty
,
charge
thy self
with
weakness
and
negligence
,
not
with
hypocrisie
.
Grounds
why
sincere
souls
have
cause
to
rejoyce
in
God
.
1
Such
have
their
sins
pardoned
,
Psal.
32.1
,
2.
Blessed
is
the
man
to
whom
the
Lord
will
not
impute
iniquity
;
but
who
is
that
?
viz.
in
whose
spirit
there
is
no
guile
,
that
is
,
no
allowance
of
guile
,
or
no
reign
of
guile
;
for
in
the
holiest
heart
there
is
but
too
much
guile
.
Isai.
63.8
.
Surely
they
are
children
that
would
not
lye
,
therefore
was
he
their
Savior
.
2
The
more
the
afflictions
and
disasters
of
such
abound
,
the
more
in
Gods
time
shall
comforts
abound
.
Job
8.20
.
Behold
,
God
will
not
cast
off
the
perfect
man
.
Psal.
97.11.112.4
.
3
Such
persons
have
the
special
presence
of
God
determined
unto
them
.
Psal.
11.7
.
His
countenance
doth
behold
the
upright
.
Psal.
140.13
.
The
upright
shall
dwell
in
thy
presence
.
Job
13.16
.
he
also
is
my
salvation
;
but
an
hypocrite
shall
not
come
before
him
,
that
is
,
into
Gods
special
presence
,
as
I
do
and
other
Saints
.
4
God
hath
special
care
to
protect
such
in
time
of
danger
.
2
Chron.
16.9
.
The
eyes
of
the
Lord
run
to
and
fro
through
the
whole
earth
,
to
show
himself
strong
in
the
behalf
of
those
whose
hearts
are
perfect
with
him
.
Isai.
33.15
.
He
that
walketh
uprightly
,
his
place
of
defence
shall
be
the
munition
of
rocks
.
5
In
the
dispensation
of
rewards
among
professing
people
in
this
life
,
God
hath
special
respect
to
those
who
are
sincere
.
Psal.
18.23
,
24.
I
was
upright
before
him
,
therefore
hath
the
Lord
recompensed
me
according
to
my
righteousness
.
Look
upon
the
Kings
of
Judah
from
David
and
so
along
whose
hearts
were
perfect
with
God
,
and
see
how
God
made
their
Kingdoms
prosper
,
witness
Asa
,
Jehoshaphat
,
Hezekiah
,
&c.
6
Sincere
souls
may
be
comforted
against
all
disasters
whatsoever
.
Art
thou
,
being
sincere
,
reproached
?
Job
being
so
,
comforted
himself
,
cap.
16.19
.
Behold
my
witness
is
in
heaven
,
and
my
record
is
on
high
.
Job
23.10
.
He
knoweth
the
way
that
is
with
me
,
so
the
Margin
.
Joseph
doubtless
had
comfort
when
his
Mistress
slandered
him
.
1
Cor.
4.3
,
4.
When
sundry
at
Corinth
censured
Paul
,
saith
he
,
I
regard
not
mans
day
,
or
mans
judgement
,
I
know
nothing
by
my self
.
So
in
time
of
sickness
and
death
,
great
will
the
comfort
of
sincerity
be
.
Isai.
57.2
.
He
shall
enter
into
peace
,
they
shall
rest
in
their
beds
each
one
walking
in
his
uprightness
.
Mark
the
perfect
man
the
end
of
that
man
is
peace
,
Ps.
37.37
.
The
having
the
loyns
girt
about
with
truth
is
part
of
a
Christians
armor
in
an
evil
day
,
Eph.
6.14
.
Job
saith
,
c.
27.5
,
6.
Till
I
dye
I
will
not
let
my
integrity
go
from
me
,
my
heart
shall
not
reproach
me
so
long
as
I
live
.
It
will
be
a
matter
of
comfort
in
death
to
write
down
some
of
the
great
actions
or
turnings
of
our
lives
wherein
we
have
acted
uprightly
.
Hypocrites
in
prosperous
times
are
very
confident
,
but
when
an
evil
time
comes
their
hope
is
as
the
giving
up
of
the
Ghost
;
but
sincere
souls
when
God
shall
ask
them
,
By
conscience
lovest
thou
me
?
They
can
return
this
answer
,
Thou
knowest
all
things
thou
knowest
that
I
love
thee
,
John
21.15
.
It
was
a
speech
of
a
godly
woman
when
she
came
to
die
,
that
she
had
nothing
to
comfort
her
but
poor
sincerity
:
her
name
was
Mrs.
Juxon
.
Quest.
But
what
is
this
sincerity
which
is
so
comfortable
,
and
whereunto
you
so
exhort
us
?
Answ.
It
is
,
to
do
what
we
do
,
unto
God
,
having
a
bent
of
heart
to
all
Gods
commandements
,
with
an
earnest
desire
to
avoid
the
contrary
out
of
conscience
to
God
,
and
from
faith
and
love
.
1
Kings
9.4
.
If
thou
wilt
walk
before
me
,
as
David
thy
father
walked
,
in
integrity
of
heart
,
and
uprightness
,
to
do
according
to
all
that
I
have
commanded
thee
.
1
See
,
uprightness
and
integrity
consists
in
having
a
bent
to
do
all
God
commands
.
The
contrary
is
unsoundness
.
See
Matth.
19.21
,
22.
Col.
4.12
.
Perfect
and
compleat
in
all
the
will
of
God
.
q.
d.
where
there
is
one
the
other
will
be
.
2
It
must
be
done
unto
God
,
or
out
of
conscience
to
God
,
Isai
38.3
.
Noah
was
perfect
in
his
generations
:
how
doth
that
appear
?
Why
?
Noah
walked
with
God
,
Gen.
6.9
.
that
is
,
in
his
actings
he
made
himself
present
with
God
,
and
God
present
with
him
,
else
to
part
with
any
thing
,
as
with
life
and
goods
,
to
give
the
body
to
be
burned
,
and
all
a
mans
goods
to
the
poor
,
and
so
consequently
to
do
any
command
(
for
these
two
are
the
hardest
commands
)
would
not
argue
sincerity
,
unless
what
we
do
be
done
out
of
conscience
to
God
.
3
It
must
be
from
faith
and
love
.
3
Use
.
Trial.
Try
thy
sincerity
,
1
At
whose
eye
do
you
look
in
all
your
services
?
Psalm
16.8
.
I
have
set
the
Lord
ever
before
me
.
Hypocrites
in
some
particular
actions
may
set
God
before
them
,
as
Abimelech
,
Gen.
20.6
.
Those
that
kill'd
the
Apostles
thought
they
did
God
service
in
it
,
John
16.2
.
The
Jews
in
opposing
Christs
righteousness
had
the
zeal
of
God
in
it
,
that
is
,
they
lookt
at
God
in
it
,
Rom.
10.2
.
But
sincere
persons
have
a
desire
to
,
and
purpose
for
to
set
God
ever
before
them
,
yea
if
any
by-ends
come
in
they
are
troubled
at
it
.
2
From
whom
do
you
expect
a
reward
?
hence
a
conscientious
Preacher
preacheth
with
all
his
strength
though
people
be
not
gathered
,
Esa.
49.4
,
5.
Hence
that
Servants
may
be
sincere
they
are
bid
to
expect
their
reward
from
God
.
Col.
3.23
,
24.
Why
?
for
ye
serve
the
Lord
Christ
.
Hence
a
Christian
doth
good
to
unthankfull
,
yea
to
enemies
,
Psalm
35.12
,
13.
Luke
6.35
,
36.
Hence
a
sincere
soul
doth
duty
when
it
hath
no
reward
with
men
,
nay
contrarily
shame
and
blame
.
3
The
doing
good
and
avoiding
evil
in
secret
.
They
do
good
in
secret
.
Job
.
31.18
,
19.
Esa.
38.3
.
Hypocrites
will
do
good
where
there
are
many
eyes
to
behold
them
,
Matth
,
6.2
.
Matth.
23.5
.
but
very
seldom
do
they
any
good
in
secret
;
but
sincere
souls
do
good
in
secret
.
Their
alms
,
prayer
and
fasting
,
they
strive
that
it
may
be
in
secret
.
Matth.
6.1
,
&c.
So
on
the
other
side
they
avoid
evil
in
secret
.
Joseph
durst
not
come
near
his
Mistress
,
though
none
but
he
and
she
were
in
the
house
.
Job
durst
not
lift
up
his
hand
against
the
fatherless
,
though
he
saw
his
help
in
the
gate
,
Job
31.21
.
He
eschews
hellish
thoughts
,
and
groans
under
them
,
crying
,
Cleanse
me
,
Lord
,
from
secret
sins
then
shall
I
be
upright
,
Psalm
19.12
,
13.
Contrarily
hypocrites
and
wicked
men
will
venture
to
do
evil
in
secret
;
all
their
care
is
to
cover
it
from
the
eye
of
man
.
Hence
they
stick
not
to
plot
mischief
in
secret
.
Psalm
64.2
,
4.
They
will
slander
in
secret
,
Deut.
27.24
.
Moses
calls
it
a
smiting
their
neghbour
secretly
.
They
do
secretly
accept
persons
,
Job
13.10
.
In
a
word
,
it
s
a
shame
to
speak
of
the
things
that
are
done
of
them
in
secret
.
Eph.
5.12
.
Yet
may
they
refrain
from
open
and
scandalous
sins
,
and
live
and
dye
without
any
such
,
though
usually
God
leaves
them
to
fall
into
some
open
sin
,
that
so
their
name
may
rot.
Prov.
10.7
.
4
The
singling
out
God
from
all
other
objects
,
that
come
what
will
come
they
will
not
leave
the
Lord
.
Gal.
6.14
.
God
forbid
that
I
should
rejoyce
in
any
thing
,
save
in
the
cross
of
Christ
.
Rom.
8.35
.
Who
shall
separate
us
from
the
love
of
Christ
?
He
means
both
active
and
passive
love
,
which
the
Lord
hath
to
us
and
we
to
the
Lord
.
Hypocrites
on
the
other
side
are
double
minded
,
their
hearts
are
divided
betwixt
God
and
some
lust
.
James
1.8
.
A
double
minded
man
is
unstable
in
all
his
wayes
.
Sometimes
they
are
for
God
,
sometimes
for
the
world
,
hence
where
any
soul
sincerely
turns
to
God
,
he
purifies
himself
from
double
mindedness
.
James
4.8
,
9.
5
Sensibleness
of
,
and
groaning
under
inward
distempers
,
Rom.
7.15
,
23.
Troubled
under
hardness
of
heart
,
Isa.
63.17
.
Unbelief
,
Mark
9.23
.
Privy
pride
,
2
Cor.
12.7
,
8.
From
a
principle
of
tenderness
of
conscience
they
have
received
and
a
blessed
light
God
hath
set
up
in
their
hearts
they
are
sensible
of
such
evils
as
the
world
counts
nothing
,
yea
they
are
more
troubled
for
these
then
wicked
men
are
for
grosse
evils
;
they
complain
of
themselves
for
not
striving
with
God
to
keep
off
his
judgements
,
for
their
close
hypocrysie
,
heaviness
in
the
service
of
God
,
dulness
.
Isa.
64.7
.
There
's
none
that
stirs
up
himself
to
take
hold
of
thee
,
A
sincere
soul
,
though
he
do
duties
outwardly
plausible
,
yet
is
he
not
contented
unless
he
finde
his
heart
doing
of
them
as
well
as
his
outward
man
;
so
though
his
outward
carriage
be
blameless
,
yet
is
he
not
satisfied
,
if
there
be
distempers
of
pride
,
revenge
,
earthliness
,
&c.
within
,
till
he
have
in
some
good
measure
pray'd
down
these
distempers
,
Psalm
19.12
.
saying
,
Cleanse
me
Lord
from
my
secret
sins
.
Contrary
unsound
men
make
clean
the
outside
of
the
cup
and
platter
,
Matth.
23.25
.
But
the
inside
is
full
of
rapine
and
excess
.
Their
chief
care
is
to
have
a
smooth
carriage
to
the
world
.
6
Sincerity
is
moved
by
a
command
.
Other
men
are
moved
by
credit
,
profit
,
but
sincere
men
,
might
they
have
never
so
much
credit
or
profit
,
yet
having
a
contrary
known
command
,
they
will
not
move
;
contrary
,
where
they
have
a
plain
command
,
though
they
have
no
secondary
motives
of
favour
,
credit
,
profit
,
yet
are
they
moved
to
act
thereby
,
as
we
see
in
Queen
Hesters
case
,
who
went
unto
the
King
.
Abraham
,
Heb.
11.8
.
Compared
with
Gen.
12.1
.
Yea
though
to
tell
a
Prince
of
Gods
wrath
,
as
Micaiah
to
Ahab
,
John
Baptist
to
Herod
,
Gad
and
Nathan
to
David
.
Therefore
forasmuch
as
Saints
,
out
of
the
sight
of
their
indwelling
corruption
,
are
ready
to
condemn
themselves
,
and
so
walk
heavily
,
and
Satan
labours
if
he
cannot
take
their
uprightness
from
them
,
yet
to
take
the
comfort
of
it
from
them
,
they
may
,
by
these
and
such
like
signs
,
know
their
uprighness
which
faithfull
Preachers
are
to
declare
unto
them
.
It
is
indeed
far
more
dangerous
to
hope
without
a
cause
then
to
fear
without
a
cause
,
yet
when
an
upright
soul
counts
it self
not
upright
,
there
are
many
inconveniences
thereby
;
as
he
can
neither
rejoyce
in
living
,
nor
think
comfortably
of
dying
,
he
is
backward
to
prayer
,
he
can
hardly
give
thanks
for
any
thing
,
because
he
knows
not
but
God
may
be
his
enemy
in
time
to
come
,
and
may
damn
him
,
he
cannot
long
for
the
coming
of
Christ
,
nor
delight
himself
in
the
contemplation
of
the
good
things
laid
up
in
heaven
,
hence
though
these
fears
may
be
let
in
by
God
to
beat
down
our
pride
,
yet
are
they
apt
to
hinder
us
in
our
course
.
7
When
a
man
hath
an
open
heart
to
receive
every
truth
of
God
,
though
such
a
truth
may
prove
prejudicial
to
his
outward
advantage
.
When
any
truth
of
God
whispers
to
an
unsound
man
something
that
may
be
contrary
to
his
temporal
being
,
or
may
bring
him
to
hazard
,
he
doth
as
Herod
did
with
the
Baptist
,
first
puts
it
in
Prison
and
after
kills
it
.
Contrarily
,
sincere
men
are
like
Cornelius
,
Acts
10.33
.
We
are
here
to
hear
all
things
that
are
commanded
us
from
God
,
so
far
as
they
can
be
convinced
herein
.
But
unsound
men
apprehending
the
truth
will
part
them
from
some
lusts
they
are
not
willing
to
leave
,
that
it
will
be
a
bar
to
advantage
,
and
a
companion
of
persecution
,
especially
in
such
times
and
places
,
that
it
will
lose
them
friends
and
procure
them
enemies
.
They
say
to
the
Seers
,
See
not
,
and
to
the
Prophets
,
Prophesie
not
,
Isai
30.9
,
10.
Though
they
perhaps
said
not
so
in
words
,
they
said
so
in
their
carriage
.
Unsound
men
keep
at
a
distance
from
truth
,
as
Travellers
do
from
persons
whom
they
suspect
comes
to
rob
them
.
8
Universal
obedience
.
Thou
art
no
better
than
an
Hypocrite
till
thou
findest
that
every
Truth
thou
readest
or
hearest
in
the
Word
hath
an
authority
and
power
over
thy
will
,
let
the
command
be
for
doing
or
suffering
,
yet
art
thou
not
sincere
but
shalt
one
day
be
ashamed
,
if
thou
hast
not
respect
thereto
,
Psalm
119.6
.
Matth.
7.24
.
In
something
or
other
the
Hypocrite
discovers
himself
,
if
not
to
the
observation
of
others
,
yet
to
the
conviction
of
his
own
conscience
.
The
Prophet
proves
himself
upright
that
he
did
not
spare
his
sin
,
Psalm
18.23
.
which
he
was
most
inclined
to
.
Psalm
119.3
.
compared
with
v.
1.
Upright
men
they
do
no
iniquity
,
that
is
,
not
wittingly
and
knowingly
.
Isai
56.2
.
Acts
23.1
.
Hebr.
13.18
.
To
do
some
good
things
,
the
Master
requires
doth
not
argue
a
good
Servant
.
9
A
sincere
man
makes
conscience
of
small
sins
.
No
Hypocrite
almost
but
makes
conscience
of
gross
and
notorious
evils
,
but
they
hate
preciseness
in
smaller
matters
.
They
count
such
preciseness
hypocrisie
,
which
indeed
is
so
,
if
it
be
in
things
not
commanded
of
God
,
Matth.
15.5
,
6.
or
if
it
be
commanded
of
God
,
we
shall
make
more
conscience
of
them
than
we
do
of
the
weightier
points
of
the
Law
.
When
a
man
makes
conscience
onely
of
the
great
things
of
the
Law
,
it
may
be
a
question
whether
conscience
to
God
or
credit
to
men
be
a
mover
herein
.
Hence
sincere
men
set
themselves
not
onely
against
Murder
,
but
also
causless
anger
,
not
onely
against
Adultery
of
body
,
but
against
looking
upon
a
woman
to
lust
after
her
.
The
sons
of
Jehonadab
did
not
onely
refrain
drunkenness
,
but
also
tasting
of
Wine
,
Jer.
35.6
.
not
onely
they
forbear
false
witness
in
a
Court
of
Justice
,
but
also
jeasting
Lyes
:
he
keeps
himself
not
onely
from
thieving
,
but
from
deceiving
a
penny
or
two
.
They
do
not
onely
refrain
from
the
more
abominable
and
full-mouth'd
oaths
,
but
from
faith
and
troth
,
not
onely
from
abjuring
Gods
truth
before
a
Magistrate
,
but
from
being
ashamed
thereof
.
10
A
suffering
out
of
conscience
towards
God
.
Hypocrites
may
suffer
out
of
praise
of
men
,
as
some
think
Alexander
did
,
Acts
19.33
.
Ananias
and
Sapphira
parted
with
their
goods
,
but
sincere
men
,
1
They
do
not
onely
suffer
,
which
seldom
Hypocrites
come
to
,
but
they
suffer
out
of
conscience
to
God
,
1
Peter
2.19
.
This
is
thank-worthy
,
if
a
man
for
conscience
towards
God
endure
grief
,
suffering
wrongfully
.
As
a
man
will
venture
the
losing
of
a
member
for
the
saving
of
his
life
,
so
will
a
sincere
man
lose
all
for
the
saving
of
his
conscience
,
as
we
see
in
Queen
Hester
,
John
Baptist
,
those
Worthies
,
Heb.
11.35
.
Daniel
,
cap.
6.10
.
11
An
habitual
intention
to
confess
the
truth
of
God
though
with
the
loss
of
all
,
Matth.
19.17
.
Matth.
10.32
.
Contrarily
Hypocrites
have
an
implicite
intention
to
deny
Gods
truth
,
rather
than
to
own
it
with
sufferings
:
sincere
persons
will
stick
to
Gods
truth
notwithstanding
mocks
and
scoffs
,
as
David
before
Michal
,
and
Nehemiah
notwithstanding
the
mocks
of
Tobiah
,
Nehem.
4.1
,
2
,
3
,
4.
Hypocrites
may
sometimes
stand
for
Justice
,
and
be
a
while
importunate
for
it
,
yet
be
overcome
,
as
that
King
that
would
fain
have
delivered
Daniel
and
stood
for
him
to
the
going
down
of
the
Sun
,
Dan.
6.14
,
16.
and
Pilate
would
fain
have
delivered
Christ
,
John
19.12
.
but
when
he
saw
,
if
he
stood
any
further
for
him
that
he
must
be
counted
an
Enemy
to
Caesar
,
then
he
delivered
up
Christ
.
The
stony
ground
entertained
the
Word
with
joy
,
but
when
tribulation
and
persecution
arose
for
it
they
were
offended
,
Matth.
13
21.
Contrarily
,
sincere
men
they
have
a
purpose
to
own
Christ
though
to
loss
of
life
,
Heb.
11.35
.
others
were
tortured
not
accepting
deliverance
:
they
know
the
danger
of
the
contrary
that
if
they
deny
Christ
,
he
will
deny
them
,
Matth.
10.33
.
they
know
else
we
cannot
be
Christ
his
Disciples
,
Luke
14.26
,
33.
Till
such
times
as
we
have
a
purpose
of
heart
and
an
habitual
intention
to
leave
all
that
we
have
for
Christ
,
and
to
suffer
whatsoever
the
rage
of
men
shall
inflict
upon
us
,
we
are
not
sincere
with
God
,
Matth.
19.17
.
Luke
14.27
.
12
Whom
dost
thou
make
thy
end
?
A
sincere
man
makes
God
his
end
,
Rom.
14.7
,
8.
None
of
us
,
that
is
,
of
us
sincere
Christians
,
that
lives
unto
himself
,
but
whether
we
live
we
live
unto
the
Lord
,
he
doth
all
to
Gods
glory
,
1
Cor.
10.31
.
2
Cor.
5.15
.
Christ
died
that
they
which
live
should
not
henceforth
live
unto
themselves
.
There
's
a
twofold
end
,
1
Absolute
and
ultimate
.
2
Subordinate
and
conditional
.
Hypocrites
make
God
their
subordinate
and
conditional
end
,
Isai.
66.5
.
Your
Brethren
that
hated
you
,
that
cast
you
out
for
my
names
sake
,
said
,
Let
the
Lord
be
glorified
.
They
lookt
at
Gods
glory
in
casting
out
his
Saints
.
So
Jehu
he
had
a
zeal
for
the
Lord
of
hosts
,
2
Kings
10.16
.
but
the
Lord
was
not
his
last
end
,
but
his
last
end
was
to
get
a
Kingdom
,
to
which
all
other
ends
were
subservient
.
Contrarily
,
a
sincere
man
makes
God
his
last
end
;
as
he
studies
,
prays
,
preaches
,
labours
,
but
why
?
surely
in
order
to
God
and
his
glory
.
God
is
the
end
of
his
ends
,
his
last
end
whereto
all
his
subordinate
ends
refer
,
that
is
,
an
absolute
end
,
which
,
if
all
other
ends
were
laid
aside
,
moves
a
man
to
do
a
thing
.
The
end
a
godly
man
aims
at
,
is
to
be
acquainted
with
his
duty
,
and
to
discharge
it
in
faithfulness
,
all
his
projects
and
endeavours
are
running
heaven-ward
.
Slothfulness
,
carelesness
and
remisness
in
the
things
of
God
,
and
vehemence
,
eagerness
and
intentness
in
our
own
affairs
,
argues
that
the
World
is
our
absolute
and
last
end
,
and
that
God
is
onely
the
subordinate
and
inferiour
end
.
3
Caution
.
If
the
principal
thing
that
Christ
looks
at
in
the
actions
of
Christians
be
the
sincerity
of
their
actings
,
then
let
us
take
heed
of
hypocrisie
in
all
our
services
.
This
is
twofold
,
1
Gross
hypocrisie
,
which
is
,
when
a
man
knows
he
dissembles
with
God
or
man
.
Absalom
pretended
a
vow
at
Hebron
,
but
intended
the
Murder
of
Amnon
.
Such
was
Jezebel
in
her
pretended
Fast
for
Naboth
and
the
Elders
of
Jezreel
.
Jezebel
knew
that
she
proclaimed
the
Fast
onely
to
get
Naboths
Vineyard
,
and
the
Elders
did
it
for
fear
they
should
provoke
Jezebel
.
Such
was
Judas
in
his
pretending
the
poor
,
when
he
would
have
had
the
Ointment
sold
,
John
12.6
.
and
in
his
saying
,
Hail
Master
,
and
kissing
Christ
.
So
the
Scribes
and
Pharisees
in
their
praying
in
the
corners
of
the
streets
,
so
the
Pharisees
,
Mat.
23.15
.
in
their
making
long
prayers
and
devouring
Widows
houses
;
they
were
like
whited
Sepulchres
,
appearing
outwardly
beautifull
,
but
within
full
of
hypocrisie
and
iniquity
,
v.
27
,
28.
these
are
like
those
who
at
Stage
Plays
wear
a
Vizard
,
they
have
Eliahs
Mantle
but
not
his
Spirit
.
They
know
they
dissemble
with
God
and
the
World
,
and
if
they
had
the
ends
they
aim
at
,
then
farewell
God
and
Religion
.
These
persons
who
for
length
of
time
go
on
thus
are
seldom
converted
.
2
Close
hypocrisie
,
which
is
when
a
man
thinks
his
actions
are
good
,
and
words
and
actions
sincere
,
mean
time
the
rot
tenness
of
his
heart
is
known
to
God
,
Prov.
16.2
.
Prov.
30.12
.
There
is
a
generation
pure
in
their
own
eys
,
and
yet
is
not
washed
from
their
filthiness
.
Such
was
Cain
,
Gen.
4.3
.
the
Pharisee
,
Luke
18.12
.
Paul
in
his
Judaism
,
Phil.
3.6
.
the
Jews
that
went
about
to
stablish
their
own
righteousness
,
yea
many
Papists
and
formal
Protestants
and
Professors
.
The
mischief
of
this
close
hypocrisie
is
,
that
it
makes
way
for
gross
hypocrisie
,
as
in
Saul
who
first
formalized
Gods
worship
,
after
grosly
dissembled
.
Judas
first
clave
to
Christ
for
gain
,
after
betrayed
him
with
a
kiss
.
Such
close
hypocrites
were
the
Laodiceans
.
Rev.
3.17
.
Concerning
this
I
shall
lay
down
four
things
,
1
What
it
is
.
2
Cautions
.
3
What
signes
of
it
.
4
What
remedies
against
it
.
1
What
it
is
.
There
are
many
descriptions
given
of
it
;
some
thus
,
It
's
when
a
man
will
do
something
in
Gods
worship
,
but
will
not
do
it
thorowly
;
for
example
,
a
man
is
not
willing
to
let
the
duty
go
altogether
,
for
then
were
he
prophane
,
nor
will
perform
it
zealously
,
for
then
were
he
holy
,
but
when
he
goes
betwixt
both
,
does
something
but
will
not
do
it
thorowly
.
Others
thus
.
Hypocrisie
is
when
a
man
doth
works
like
unto
good
works
,
but
are
not
,
either
because
not
commanded
of
God
,
or
because
not
done
as
he
commands
,
being
done
without
faith
and
love
,
for
to
deceive
others
for
praise
or
profit
sake
.
Polanus
l.
8.
c.
10.
p.
643.
Others
,
It
's
a
corruption
of
the
will
,
For
the
word
Hypocrite
,
some
derive
it
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
under
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
judgement
,
because
an
Hypocite
hides
his
judgement
,
whiles
his
outward
man
goes
one
way
,
his
minde
another
;
his
tongue
speaks
one
thing
,
his
heart
another
.
Budaeus
derives
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
counterfeiting
,
so
it
signifies
one
that
takes
on
him
the
person
of
another
,
as
Players
do
,
who
on
the
stage
appear
sometimes
as
Beggars
,
sometimes
as
Kings
.
Translators
and
Interpreters
,
fearing
the
name
Stage-players
would
not
be
acceptable
to
godly
ears
,
retained
the
Greek
word
Hypocrite
,
Mat.
6.5
.
When
ye
give
alms
pray
,
be
not
like
these
Stage-players
.
At
the
second
hand
it
signifies
all
others
which
carry
themselves
with
other
faces
then
their
own
,
as
Stage
players
do
,
feigning
honesty
and
godliness
in
shew
,
when
they
are
indeed
wicked
.
Herod
is
an
image
of
the
great
men
of
the
world
,
who
seem
to
favour
the
word
,
but
privily
laugh
at
it
and
destroy
it
,
yet
so
that
they
would
not
seem
to
have
destroyed
it
,
yea
they
praise
John
,
and
love
Christ
.
Luth.
Tom.
4.345
.
Hypocrisie
is
an
outward
shew
of
goodness
not
in
the
soul
,
1
This
takes
in
both
gross
and
close
hypocrisie
;
gross
hypocrisie
,
whiles
a
man
shall
make
,
1
an
outward
shew
of
goodness
not
in
the
soul
,
as
Jehu
,
2
King
.
10.16
.
Come
see
my
zeal
for
God
:
his
zeal
was
primarily
to
secure
a
Kingdome
,
at
the
second
hand
or
by
accident
for
God
.
2
When
a
person
shall
knowingly
take
up
such
a
profession
contrary
to
what
he
knows
is
in
his
intent
,
as
Ishmael
,
Jer.
41.6
.
Judas
.
3
To
do
this
for
base
and
sinister
ends
,
as
the
Scribes
and
Pharisees
,
Matth.
23.29
.
they
builded
Prophets
tombs
to
cover
malice
.
4
He
harbours
some
darling
sin
,
and
will
not
close
with
some
duty
.
Sauls
covetous
heart
was
loth
to
destroy
so
many
good
things
as
he
could
turn
to
his
own
gain
,
so
many
oxen
and
sheep
.
So
Pharaoh
and
Balaam
confest
their
sin
,
yet
Pharaoh
would
not
let
the
people
go
,
and
Balaam
would
still
have
cursed
the
people
,
if
God
would
have
let
him
.
5
The
end
of
his
shew
of
goodness
is
,
that
he
may
seem
good
to
others
,
that
so
his
wickedness
may
not
be
espied
,
as
Ananias
,
Sapphira
,
Herod
,
Mar.
6.20
.
2
This
takes
in
close
hypocrisie
,
which
hath
these
properties
,
-
1
That
he
doth
out
of
an
overweening
conceit
take
upon
himself
a
shew
of
goodness
;
so
the
Pharisee
,
Luke
18.12
,
13.
he
thought
he
was
in
a
good
condition
,
because
he
did
some
good
things
;
so
do
many
looking
upon
their
civility
,
morality
,
formality
,
comparing
themselves
with
others
,
or
themselves
at
present
with
themselves
formerly
.
-
2
The
end
of
close
hypocrisie
is
,
that
a
man
may
seem
good
to
himself
,
Prov.
30.12
.
There
is
a
generation
pure
in
their
own
eys
,
and
yet
are
not
washed
from
their
filthiness
.
So
Paul
in
his
Pharisaical
estate
.
See
Acts
26.11
.
-
3
The
close
hypocrite
harbours
some
secret
sin
.
Ananias
and
Sapphira
were
full
of
unbelief
lest
they
should
come
to
want
,
hence
they
kept
back
part
of
the
price
.
The
most
refined
hypocrite
in
the
world
lives
in
some
sin
.
-
4
There
is
some
duty
the
close
hypocrite
will
not
close
with
,
as
to
let
go
his
estate
for
Christ
.
The
young
man
for
all
his
forwardness
startled
at
this
,
and
left
Christ
,
Mat.
19.20
,
21
,
22.
In
this
sin
of
close
hypocrisie
,
many
forward
Professors
live
,
because
there
is
some
duty
they
will
not
close
with
.
There
is
some
cross
,
which
because
of
the
weight
of
it
,
they
will
not
take
up
for
Christ
.
Many
a
gross
hypocrite
is
also
full
of
this
close
hypocrisie
,
as
Saul
,
1
Sam.
15.13
.
Yea
I
have
performed
the
Commandements
of
the
Lord
,
also
v.
20.
Yea
I
have
obeyed
the
voice
of
the
Lord
,
and
gone
the
way
which
the
Lord
hath
sent
me
.
See
how
Saul
,
though
a
gross
hypocrite
,
closely
would
bear
himself
in
hand
of
his
good
estate
.
Now
before
I
come
to
give
trials
of
hypocrisie
,
I
will
lay
down
some
cautions
.
1
That
even
Gods
children
have
but
too
much
hypocrisie
in
them
;
-
1
But
,
they
feel
it
,
bewail
it
,
mourn
and
groan
against
it
to
the
Lord
,
and
make
a
continual
resistance
against
it
.
They
cry
out
,
as
August
.
in
another
case
,
why
dost
thou
not
put
an
end
to
this
filthiness
?
-
2
They
press
daily
towards
,
and
hunger
after
more
sincerity
,
so
come
under
a
promise
of
blessedness
,
Matth.
5.6
.
-
3
They
are
enabled
by
the
grace
of
God
to
do
their
actions
with
more
and
more
sincerity
.
The
Disciples
were
first
asking
,
Who
should
be
greatest
?
After
they
become
so
sincere
as
to
refer
the
matter
wholly
to
God
.
Acts
1.26
.
Lord
,
shew
whether
of
these
two
thou
hast
chosen
.
2
Virtues
and
vices
do
not
denominate
their
subject
,
unless
they
be
therein
in
so
high
a
degree
as
to
prevail
.
As
we
say
it's
light
,
when
the
light
is
more
then
the
darkness
,
we
say
a
thing
is
white
when
it
partakes
more
of
whiteness
then
of
any
other
colour
,
though
it
come
short
of
perfect
whiteness
.
So
he
is
a
hypocrite
in
whom
hypocrisie
prevails
,
as
it
doth
in
those
who
do
not
lament
and
bewail
it
.
He
is
sincere
whose
purpose
is
to
be
sincere
,
and
usually
looks
at
God
:
no
condemnation
to
such
,
Rom.
8.1
.
Because
he
walks
after
the
spirit
.
3
That
because
of
the
remainder
of
hypocrisie
in
them
even
Gods
children
in
time
of
temptation
are
apt
to
count
themselves
hypocrites
.
1
Because
they
do
not
feel
their
righteousness
of
justification
as
they
do
their
corruption
,
whereas
that
righteousness
being
in
Christ
and
corruption
in
our selves
,
we
must
not
think
to
have
a
sensitive
righteousness
,
as
to
justification
,
as
we
have
a
sensitive
corruption
.
2
Because
,
when
the
Apostle
speaks
of
the
fruits
of
the
flesh
he
saith
they
are
manifest
,
but
he
doth
not
say
so
of
the
fruits
of
the
spirit
,
Gal.
5.
Yea
grace
is
called
the
hidden
man
of
the
heart
,
1
Pet.
3.4
.
3
Their
little
fruitfulness
:
this
should
humble
not
discourage
us
.
4
The
mixture
of
by
respects
with
duty
to
God
,
but
this
may
comfort
,
that
duty
set
thee
on
work
and
moved
thee
to
do
what
thou
didst
,
though
by-ends
came
crowding
in
.
5
Thy
feeling
thy
hypocrisie
to
be
a
burthen
argues
thou
art
no
hypocrite
,
Rom.
7.15
.
Psalm
119.80
.
6
Sincerity
may
stand
with
many
evils
,
though
not
with
the
allowing
of
any
.
When
we
lament
it
,
be
we
not
discouraged
.
If
thou
art
not
fruitfull
in
a
hundred
fold
yet
be
in
thirty
.
4
A
man
may
be
an
hypocrite
,
and
yet
have
many
good
things
in
him
,
as
,
1
to
God
,
he
may
read
,
hear
,
pray
,
come
to
ordinances
.
See
Esa.
58.2
.
&c.
Herod
did
many
things
,
Mark
6.20
.
He
feared
John
because
he
was
a
just
man
,
and
an
holy
,
and
heard
him
gladly
,
and
observed
him
,
and
did
many
things
,
yea
he
may
write
sermons
,
and
repeat
them
and
shew
countenance
to
the
Preachers
,
&c.
2
As
to
men
he
may
deal
justly
,
be
a
good
neighbour
,
Matth.
6.20
.
And
as
to
himself
he
may
escape
the
pollutions
of
the
world
,
2
Pet.
2.2
.
5
Many
Saints
have
been
,
and
are
jealous
of
themselves
,
least
they
should
be
hypocrites
,
Psalm
139.24
.
Search
me
,
O
God
,
and
know
my
heart
,
try
me
and
know
my
thoughts
,
and
see
if
there
be
any
wicked
way
in
me
.
Psalm
119.80
.
Contrary
some
hypocrites
are
confident
of
their
good
estate
,
Jer.
3.4
,
5.
They
call'd
God
father
,
yet
did
evil
as
they
could
,
Jer.
42.4
,
5.
Hypocrites
call
God
to
witness
that
they
would
do
whatsoever
God
commanded
by
Jeremy
,
and
so
consequently
,
could
not
but
think
themselves
sincere
,
whereas
they
did
the
clean
contrary
to
what
they
professed
.
Jer.
43.2
,
3.
6
After
examination
of
thy
estate
,
be
not
alwaies
questioning
whether
thou
be
sincere
,
or
a
hypocrite
,
but
be
not
too
hasty
in
determining
of
either
,
but
when
thy
conscience
hath
given
judgement
of
the
truth
of
thy
heart
after
several
examinations
thereof
,
hold
fast
this
conclusion
,
that
though
thou
hast
many
failings
,
yet
thou
art
not
an
hypocrite
.
So
Job
.
c.
27.5
,
6.
7
Though
it
be
very
difficult
to
distinguish
betwixt
sincerity
and
hypocrisie
,
because
of
the
many
counterfiets
that
look
like
grace
but
are
not
,
as
the
common
graces
in
hypocrites
,
yet
is
it
possible
to
distinguish
the
one
from
the
other
,
else
would
not
the
word
bid
us
to
prove
our
own
works
,
Gal.
6.4
.
1
Cor.
11.28
.
Yea
sundry
Saints
have
found
their
hearts
upright
.
David
,
Psalm
101.2
.
I
will
behave
myself
in
a
perfect
way
,
I
will
walk
in
mine
house
with
a
perfect
heart
.
Hezekiah
,
Isa.
38.3
.
Paul
and
other
believers
,
2
Cor.
1.12
.
In
simplicity
and
Godly
sincerity
we
have
had
our
conversation
in
the
world
.
8
We
must
not
from
any
observation
of
hypocrisie
in
our
hearts
deny
any
true
work
of
grace
in
our selves
,
and
so
bear
false
witness
against
our selves
,
to
cause
us
to
walk
heavily
.
The
beholding
of
any
truth
of
heart
in
our selves
should
make
us
go
on
with
joyfulness
,
chearfulness
&
thankfulness
,
being
sure
God
will
perfect
the
good
work
he
hath
begun
,
how
small
soever
,
Phil.
1.6
.
Trials
of
an
Hypocrite
.
1
To
look
mostly
at
the
eye
of
man
in
what
he
doth
.
All
his
care
is
to
have
mens
observation
of
the
good
he
doth
,
Matth.
6.2
.
If
there
be
no
observation
of
man
,
his
endeavours
flag
,
so
his
care
is
to
keep
his
naughtiness
from
man
,
but
makes
little
conscience
of
sinning
in
secret
.
Many
will
say
,
Have
we
not
writ
many
books
?
preached
many
sermons
?
built
Hospitals
?
but
the
Lord
will
say
,
Thou
didst
so
,
but
it
was
to
thy
praise
and
credit
,
not
out
of
love
to
me
,
nor
zeal
of
my
glory
.
Contrary
,
sincere
souls
in
what
they
do
,
desire
to
seek
the
glory
of
God
,
not
their
own
glory
,
John
7.18
.
2
Cor.
4.5
.
2
A
going
on
in
dead
and
liveless
duties
,
and
not
feeling
his
deadness
a
burthen
,
he
counts
them
a
task
,
a
penance
,
and
were
it
not
conscience
would
fly
in
his
face
,
he
would
leave
them
quite
off
:
he
counts
Gods
service
a
weariness
,
and
snuffs
at
it
.
Though
Gods
Saints
too
oft
perform
dead
and
liveless
duties
by
fits
,
yet
the
deadness
of
hypocrites
differs
in
two
particulars
;
1
The
hypocrite
hath
a
voluntary
careless
admission
of
rovings
in
duty
,
Prov.
5.14
.
I
was
almost
in
all
evil
in
the
midst
of
the
congregation
and
Assemblies
.
So
Ezekiels
hearers
,
Ezek.
33.31
.
When
they
were
at
hearing
their
hearts
ran
after
their
covetousness
.
2
The
hypocrite
sees
not
the
face
of
God
in
duty
,
Job
.
13.16
.
He
onely
is
my
salvation
,
saith
Job
:
how
proves
he
that
?
Why
,
because
a
hypocrite
shall
not
come
before
him
.
Job
means
into
his
special
presence
,
for
into
his
omnipresence
all
creatures
come
,
yea
the
devils
:
the
dwelling
in
and
enjoying
of
Gods
special
presence
is
determined
to
the
upright
,
Psalm
140.13
.
See
also
Psalm
11.7
.
His
countenance
doth
behold
the
upright
,
Psalm
97.11
.
Light
is
sowen
for
the
righteous
,
and
joy
for
the
upright
in
heart
.
Possibly
upright
men
may
so
formalize
and
post
over
duty
,
that
they
may
see
no
face
of
God
therein
,
but
when
they
pray
with
life
,
and
quickning
,
and
strength
of
affection
,
then
they
see
the
face
of
God
.
3
Note
,
Though
a
hypocrite
hath
many
good
things
in
him
,
yet
the
bent
of
his
heart
is
not
for
God
,
he
doth
sundry
good
acts
,
but
he
hath
no
good
habit
or
inclination
.
Hos.
7.16
.
They
return
,
but
not
to
the
most
high
,
they
are
like
a
deceitfull
bow
.
q.
d.
as
an
archer
when
he
shoots
,
though
he
aim
never
so
well
at
the
white
,
yet
the
bow
being
deceitfull
he
cannot
come
near
it
,
so
these
hypocrites
who
howl
upon
their
beds
,
they
pretend
to
return
,
but
it
is
not
in
the
purpose
of
their
hearts
,
it
is
not
to
the
most
High
.
Their
prayers
for
corn
and
wine
are
onely
as
the
cryes
of
a
hog
when
he
is
pinched
,
or
the
howling
of
a
wolf
when
he
is
hungry
;
yea
even
a
hypocrite
when
he
most
forbears
sin
,
the
bent
of
his
heart
is
for
it
.
See
it
in
Balaam
,
when
for
fear
he
should
be
destroyed
,
he
durst
not
curse
,
yet
how
did
he
thirst
after
it
?
how
did
he
love
the
wages
of
unrighteousness
?
and
see
whether
God
that
would
not
let
him
curse
Israel
at
one
time
,
would
let
him
curse
them
at
another
.
Herod
when
he
heard
John
gladly
,
yet
the
bent
of
his
heart
was
for
Herodias
.
All
the
while
Demas
was
with
Paul
,
yet
the
bent
of
his
heart
was
for
the
world
.
As
the
bent
of
the
dogs
appetite
is
after
the
porrige
pot
or
dripping
pan
,
though
he
stand
quietly
by
it
,
or
the
bent
of
the
wolves
appetite
is
after
the
sheep
,
though
for
fear
of
the
shepheards
staff
he
dare
not
touch
them
,
so
the
bent
of
a
hypocrites
heart
is
to
some
sin
which
he
will
not
leave
,
though
by
some
respects
he
may
be
restrained
from
it
,
so
that
habitually
he
doth
the
evil
which
actually
he
forbears
.
This
is
called
an
inclining
to
wickedness
in
the
heart
,
Psalm
66.18
.
A
committing
sin
,
1
John
3.8
.
a
working
of
iniquity
,
Matth.
7.23
.
Contrarily
the
upright
have
the
habitual
bent
of
their
heart
for
God
,
Psal.
119.6
.
also
,
v.
10.
With
my
whole
heart
have
I
sought
thee
.
Their
hearts
stick
to
Gods
testimonies
,
v.
31.
Refraining
the
feet
from
every
evil
way
,
v.
101.
Upright
men
are
not
so
much
descerned
by
their
good
actions
,
as
by
this
bent
of
heart
.
See
2
Chron.
19.3.30.18
,
19.
It
's
called
a
not
departing
from
Gods
judgements
,
v.
102.
a
keeping
of
Gods
precepts
,
v.
106.
an
inclining
of
the
heart
to
perform
Gods
statutes
unto
the
end
,
v.
112.
Isai.
26.8
.
The
desire
of
my
soul
is
to
thy
name
,
and
to
the
remembrance
of
thee
.
That
the
bent
of
upright
hearts
is
for
God
,
appears
in
their
readiness
,
chearfulness
,
and
delight
they
have
in
doing
such
things
as
God
requires
.
So
Paul
,
Lord
what
wilt
thou
have
me
to
do
?
As
we
see
a
ship
that
hath
winde
and
tide
with
it
bends
more
and
more
to
the
haven
.
4
Censoriousness
of
other
mens
actions
,
when
thy self
lives
in
gross
sins
.
When
a
man
can
see
motes
in
another
,
I
mean
sins
of
infirmities
,
to
which
the
holiest
are
liable
,
and
cannot
see
beams
in
himself
,
strain
at
a
gnat
in
another
,
and
swallow
a
Camel
,
Matth.
23.24
.
So
the
Ruler
of
the
Synagogue
Luke
13.13
,
14.
(
whom
Christ
therefore
called
hypocrite
)
censured
Christ
for
healing
a
daughter
of
Abraham
on
the
Sabbath
,
when
on
that
same
day
every
one
of
them
would
lead
their
Ass
to
watering
.
The
way
to
make
themselves
even
with
the
best
men
,
is
either
to
grow
higher
,
which
their
lusts
will
not
suffer
them
,
or
to
pull
others
lower
,
hence
they
censure
the
best
men
,
and
even
motes
in
such
,
sins
of
ignorance
and
infirmity
,
yea
many
times
that
which
is
no
sin
,
as
the
Pharisees
taxed
Christs
Disciples
for
eating
with
unwashen
hands
,
when
mean
time
their
own
hearts
were
unwasht
,
for
plucking
a
few
ears
of
corn
,
when
their
own
houses
were
full
of
rapine
.
Contrary
,
upright
men
are
most
censorious
against
themselves
,
2
Sam.
24.17
.
These
sheep
what
have
they
done
?
let
thy
hand
be
against
me
and
against
my
fathers
house
.
His
subjects
doubtless
had
much
provoked
God
,
yet
he
had
more
to
say
against
himself
then
against
all
his
subjects
.
So
Nehemiah
,
c.
1.6
,
7.
Would
we
judge
our selves
we
should
have
less
time
,
and
more
compassion
to
judge
others
.
5
Partiality
in
obedience
.
The
hypocrite
will
onely
do
some
or
many
things
,
not
all
,
as
Herod
,
Mark
6.20
.
Jehu
,
2
Kings
10.28
.
If
thou
suffer
thy self
to
be
drawn
to
some
good
things
not
all
,
and
withdrawn
from
some
evils
not
all
,
and
that
for
thy
own
credit
,
profit
,
or
ease
sake
,
and
not
Gods
sake
,
onely
or
principally
,
thou
art
a
plain
hypocrite
.
Let
there
be
one
idol
in
our
hearts
of
which
thy
heart
upon
deliberation
will
,
or
must
say
,
thou
wilt
rather
leave
the
Lord
then
it
,
thou
art
no
better
then
an
hypocrite
.
If
we
live
but
in
one
sin
(
though
every
man
that
lives
in
one
lives
in
more
)
we
manifest
a
plain
contempt
of
God
,
yea
we
set
up
a
god
to
our selves
.
When
David
pronounces
a
blessing
to
an
upright
man
,
Psal.
119.1
.
he
tells
us
who
is
such
,
v.
2.
They
seek
God
with
the
whole
heart
,
and
v.
3.
They
do
no
iniquity
.
So
long
as
a
man
picks
and
chuses
Gods
commands
,
and
obeys
them
with
such
and
such
reservations
,
let
such
a
man
know
he
is
no
better
then
an
hypocrite
.
If
there
be
any
uprightness
in
thee
thou
wilt
be
stirr'd
up
at
thy
own
lye
,
as
well
as
at
an
other
mans
oath
.
Unsound
men
never
close
with
all
duties
,
nor
part
with
all
sins
,
but
still
retain
some
darling
sin
,
which
tends
to
their
profit
,
or
credit
,
or
pleasure
,
yea
the
duties
they
do
are
caused
by
some
outward
principle
.
Even
as
heat
that
is
natural
is
durable
,
but
adventitious
heat
is
soon
gone
,
as
in
water
,
meat
boyled
or
rosted
.
So
outward
principles
setting
hypocrites
awork
,
as
shame
of
the
world
,
fear
of
hell
,
&c.
they
do
many
things
,
but
the
cause
being
taken
away
,
the
effect
ceases
.
6
A
compliant
turning
of
themselves
according
to
times
and
places
.
So
Achitophel
in
Davids
Court
would
be
very
devout
,
but
when
there
was
a
rebellion
he
would
be
first
in
it
.
Psal.
55.12
,
13.
Hypocrites
when
they
are
in
good
company
and
good
families
can
frame
themselves
thereto
,
and
they
can
game
,
talk
wantonly
,
speak
against
goodness
,
when
they
are
elsewhere
.
A
true
Christian
findes
it
harder
to
be
good
in
some
places
and
companies
then
in
others
,
and
the
devil
when
he
hath
the
opportunity
of
time
,
place
and
company
,
will
press
more
hard
upon
a
childe
of
God
to
do
evil
,
also
to
put
him
back
from
goodness
,
when
time
,
place
,
and
company
stand
cross
to
goodness
;
yea
sometimes
temptations
of
fear
or
hope
may
shake
a
Christian
in
his
obedience
,
yet
his
desires
so
hang
to
the
Lord
,
that
he
is
not
at
rest
till
he
have
returned
to
his
first
husband
,
and
to
his
former
obedience
.
Yea
he
hath
not
a
complying
principle
of
hypocrisie
to
sute
his
practice
to
times
and
places
.
Joash
was
an
unsound
man
,
and
,
when
he
came
in
bad
company
,
he
came
to
be
like
like
them
,
2
Chron.
24.17
.
but
a
sincere
soul
resolves
to
follow
duty
though
all
the
world
should
be
against
it
.
Upright
men
they
apprehend
the
Lord
every
where
present
,
hence
they
labour
to
walk
before
him
.
When
its
a
thing
God
would
have
him
do
,
he
doth
not
consult
with
flesh
and
blood
,
whether
he
had
best
to
do
it
,
Gal.
1.15
.
but
doth
it
without
consultment
of
flesh
and
blood
.
Still
an
upright
man
is
thinking
,
what
will
God
have
me
do
?
If
Gods
word
bid
him
do
a
thing
,
he
doth
it
,
though
not
without
some
hanging
back
of
the
flesh
,
but
unsound
men
still
think
,
whether
will
this
tend
to
their
credit
and
profit
?
with
these
two
are
their
souls
carried
like
a
Coach
with
the
horses
,
to
comply
to
all
times
,
places
and
companie
.
7
When
a
soul
hath
onely
some
good
fits
and
moods
of
goodness
.
Hos.
6.4
.
Thy
righteousness
is
like
the
morning
dew
,
which
hath
a
fit
of
coming
,
and
then
goes
away
.
Balaam
had
such
a
fit
,
Numb.
23.10
.
Let
me
dye
the
death
of
the
righteous
.
So
Pharaoh
sent
for
Moses
and
Aaron
in
haste
to
pray
for
him
.
Exod.
10.16
.
So
those
hypocrites
,
Psal.
78.34
,
35.
When
he
slew
them
then
they
sought
him
,
and
enquired
early
after
God
,
nevertheless
they
did
but
flatter
with
their
mouth
.
Such
were
Jonah's
mariners
,
as
some
think
,
Jon.
1.5
.
and
John's
hearers
,
who
rejoyced
in
John's
doctrine
for
a
season
.
So
Saul
,
in
a
fit
he
cries
out
,
Thou
art
more
righteous
then
I
,
my
son
David
.
Some
when
the
Lord
afflicts
them
with
the
death
of
relations
and
other
crosses
,
have
a
fit
of
godly
sorrow
,
as
that
Scribe
,
Matth.
8.20
.
That
this
may
not
be
mistaken
take
four
cautions
.
1
That
a
man
may
have
intermissions
,
wherein
his
grace
,
zeal
,
and
heavenly
mindedness
may
not
appear
in
that
measure
that
sometimes
it
hath
appeared
,
and
yet
be
sincere
,
as
Asa
,
&c.
2
A
soul
may
have
declensions
and
decaies
in
grace
,
and
yet
not
serve
God
by
fits
,
as
in
the
Angel
of
Ephesus
,
and
to
keep
the
soul
in
that
height
of
consistence
,
whereto
perhaps
at
present
it
is
wrought
,
is
not
possible
,
because
the
lifting
up
of
the
soul
depends
upon
the
spirits
breathing
,
who
is
a
free
agent
.
3
A
Saint
may
be
more
godly
at
some
time
then
at
another
,
and
yet
not
serve
God
by
fits
;
as
the
Husbandman
labours
all
the
year
,
but
specially
in
seed-time
and
harvest
.
A
believer
may
constantly
follow
the
Lord
,
yet
sometimes
be
more
in
heaven
,
taken
up
with
Moses
into
the
Mount
.
4
The
deeplier
a
soul
is
in
distress
,
the
more
earnestly
should
he
seek
God
,
and
yet
this
is
no
serving
God
by
fits
.
So
Jonah
in
the
Whales
belly
,
Jon.
2.7
.
and
those
Isai.
26.17
.
and
it
's
said
of
hypocrites
,
They
cry
not
when
God
bindes
them
,
Job
36.13
.
But
this
I
call
a
serving
God
by
fits
and
moods
,
when
all
a
mans
religion
is
onely
for
a
fit
.
So
long
as
such
a
Magistrate
favours
it
,
and
when
he
falls
off
they
fall
off
;
as
when
Rehoboam
forsook
the
Lord
,
all
Israel
forsook
the
Law
of
the
Lord
with
him
,
2
Chron.
12.1
.
So
to
have
a
fit
of
reformation
so
long
as
Gods
hand
is
upon
us
,
after
,
when
his
hand
is
taken
away
,
to
be
as
bad
as
we
were
,
Psal.
78.34
,
35
,
36.
As
there
's
difference
betwixt
a
well
set
colour
in
a
persons
face
,
and
a
colour
that
arises
from
blushing
,
so
there
's
difference
betwixt
fits
and
states
of
godliness
.
Hypocrites
have
fits
but
not
states
.
Suddain
heats
and
suddain
colds
argue
an
unhealthfull
temperature
in
the
body
,
so
doth
it
in
the
Spirit
:
some
are
mightily
lifted
up
at
a
Sermon
,
by
and
by
,
as
presently
cold
.
Jehu
hot
against
Baal
,
cold
against
the
Calves
.
By
the
equality
of
pulse
we
judge
of
the
body
,
let
us
do
so
of
the
soul
,
not
by
what
it
is
in
a
fit
.
A
man
may
have
a
fit
of
crying
Hosanna
,
and
next
day
cry
,
Crucifie
.
Our
obedience
should
be
like
the
fire
of
the
Sanctuary
that
never
went
out
.
8
When
a
man
willingly
winks
against
light
,
and
will
not
see
that
which
is
either
contrary
to
his
lusts
,
or
may
expose
him
to
sufferings
,
loath
to
read
such
Books
,
hear
such
Preachers
,
or
meditate
of
such
Scriptures
,
as
may
inform
him
of
such
sins
as
he
is
loath
to
part
with
,
or
to
do
such
duties
as
he
is
unwilling
to
do
.
Rom.
1.18
.
They
with-hold
the
truth
in
unrighteousness
.
Joh.
3.21
.
These
are
said
,
not
to
come
to
the
light
,
lest
their
deeds
should
be
discovered
.
Matth.
13.15
.
They
have
closed
up
their
eys
.
2
Pet.
3.5
.
They
are
willingly
ignorant
.
Isai.
30.10
.
They
say
to
the
seers
,
See
not
.
Contrarily
sincere
men
have
their
hearts
open
to
know
the
whole
minde
of
God
,
Acts
10.33
.
1
Sam.
3.17
,
18.
9
A
care
to
reform
the
outward
man
with
a
neglect
of
the
inward
man
.
Hypocrites
are
busiest
in
outward
performances
.
For
example
,
in
matters
of
religion
,
there
's
the
outward
part
and
the
inward
part
,
for
the
outward
part
,
as
hearing
,
presenting
himself
at
worship
,
Eccl.
8.10
.
He
comes
and
goes
to
the
place
of
the
holy
,
but
for
the
inward
part
,
to
wit
,
the
bleeding
heart
,
the
melting
affection
,
the
rectified
will
,
the
inward
washing
of
the
heart
,
Jer.
4.14
.
these
he
is
a
stranger
from
.
He
is
like
a
Bankrupt
that
makes
show
of
all
and
more
then
all
the
wares
he
hath
.
Matth.
15.7
,
8
,
9.
Ye
Hypocrites
,
well
did
Isaiah
say
,
this
people
draweth
nigh
me
with
their
lips
,
but
their
heart
is
far
from
me
.
Contrary
the
sincere
Christian
is
like
a
rich
Merchant
that
hath
much
more
goods
then
is
seen
,
in
Ware-houses
and
Cellars
:
if
he
cleanse
himself
he
labours
not
onely
to
cleanse
his
hands
,
as
Pilate
did
,
but
he
cleanses
his
heart
.
Jam.
4.8
.
If
he
gives
thanks
he
doth
not
onely
lift
up
his
hand
but
his
heart
to
God
in
the
heavens
,
Lam.
3.40
.
He
cleanses
himself
not
onely
from
filthiness
of
the
flesh
,
but
of
the
Spirit
.
2
Cor.
7.1
.
Jer.
4.14
.
If
he
give
alms
he
draws
out
his
soul
to
the
hungry
,
as
well
as
his
hand
.
Isai.
58.10
.
If
he
obey
God
in
any
command
it
's
from
the
heart
,
Rom.
6.17
.
Col.
3.23
.
If
he
be
baptized
,
he
cares
not
onely
to
have
his
body
washed
with
pure
water
,
but
to
have
his
heart
sprinkled
from
an
evil
conscience
.
Heb.
10.22
.
He
doth
not
onely
speak
of
good
things
with
his
tongue
,
but
the
Law
of
God
is
in
his
heart
.
Psal.
37.31
.
Because
the
outward
part
is
easie
and
glorious
in
the
eys
of
the
world
,
the
hypocrite
will
do
that
,
but
the
inward
part
being
difficult
and
costly
he
will
not
do
that
.
10
A
following
God
in
cheap
and
creditable
duties
,
but
not
in
costly
and
dishonourable
duties
.
So
Saul
,
1
Sam.
15.8
,
9.
Saul
destroyed
the
worst
of
the
sheep
and
cattel
,
every
thing
that
was
vile
and
refuse
they
destroyed
utterly
,
but
for
Agag
and
the
best
of
the
sheep
,
and
oxen
,
and
fatlings
,
and
all
that
was
good
,
they
would
not
utterly
destroy
.
So
when
a
duty
is
creditable
a
hypocrite
will
do
it
,
as
to
profess
Religion
forwardly
where
it
is
in
credit
,
as
many
hypocrites
did
in
Josiah's
time
,
whose
hypocrisie
was
seen
when
he
was
dead
.
Contrarily
sincere
persons
follow
God
in
costly
duties
:
if
duty
cost
them
all
their
preferment
and
wealth
,
they
will
part
with
it
,
Luke
14.33
.
Heb.
11.25.26
.
They
will
not
offer
to
God
that
which
costs
them
nothing
:
so
in
duties
wherein
there
is
no
credit
,
as
David
when
he
danced
before
the
ark
of
God
,
2
Sam.
6.20
.
though
Michal
scoft
at
him
,
yet
would
he
do
it
.
11
Self
justification
and
translation
of
the
fault
upon
others
.
1
Sam.
15.13
.
I
have
performed
the
commandment
of
the
Lord
,
but
Samuel
said
,
What
means
the
bleating
of
the
sheep
,
and
the
lowing
of
the
Oxen
which
I
hear
?
Saul
answered
,
v.
15.
The
people
spared
of
the
best
of
the
sheep
,
and
of
the
Oxen.
He
laies
the
fault
on
the
people
,
v.
20
,
21.
Contrarily
,
sincere
souls
take
the
shame
of
their
evils
don
to
themselves
,
2
Sam.
24.17
.
Luke
15.18
.
When
this
frame
of
self
justification
is
usual
,
it
s
a
bad
temper
.
See
it
in
the
Pharisee
,
Luke
18.12
,
13.
Contrary
the
publican
.
But
this
sign
I
apply
to
an
act
,
rather
then
to
a
state
of
hypocrisie
.
12
The
living
in
sin
,
mean
while
pretending
to
be
religious
:
see
it
in
that
strumpet
;
Prov.
7.14
.
she
seemed
very
devout
,
yet
was
an
arrant
strumpet
,
see
Eccles.
8.10
.
Jer.
7.10
,
11.
Herod
,
Mark
6.20
.
In
the
midst
of
all
his
devotion
he
lived
,
in
incest
,
by
this
was
Jehu
,
Saul
,
&c.
discovered
,
Deut.
26.13
,
14.
One
sin
lived
in
proves
a
man
an
hypocrite
,
Hab.
2.4
.
John
5.44
.
Psalm
19.13
.
Remedies
against
hypocrisie
.
1
Beg
a
sound
heart
of
God
,
that
he
would
give
thee
a
right
Spirit
,
Psalm
51.10.143.10
.
Psalm
139.24
.
Try
me
,
O
Lord
,
search
me
,
see
if
there
be
any
way
of
wickedness
in
me
.
Though
Satan
may
tell
thee
God
hears
thee
not
,
because
thou
art
an
hypocrite
,
yet
mayest
thou
answer
him
,
He
that
confesses
and
forsakes
shall
finde
mercy
,
Prov.
28.13
.
2
Walk
sutable
to
thy
own
principles
:
beware
what
principles
thou
receivest
,
but
having
received
them
,
and
thy
conscience
having
given
judgement
herein
,
walk
sutable
to
them
.
It
's
greatly
hypocritical
to
have
our
principles
go
one
way
and
our
practice
another
;
yet
ought
there
to
be
a
tender
respect
to
the
principles
of
others
,
judging
that
with
as
good
a
conscience
they
refrain
that
which
you
conscientiously
seem
to
practise
.
3
Search
thy
heart
to
finde
out
thy
hypocrisy
,
and
bewail
it
.
So
Mr.
Bradford
was
wont
to
call
himself
a
painted
hypocrite
.
If
we
finde
sincerity
wrought
in
us
,
let
us
hold
fast
the
comfort
of
it
,
Job
.
27.5
.
But
if
on
the
other
side
we
finde
we
prefer
our
credit
and
profit
before
the
Lord
,
that
we
retain
some
darling
sin
,
and
that
we
will
not
do
some
costly
,
painfull
,
or
shamefull
duty
,
that
we
make
clean
the
outside
of
the
cup
and
platter
,
but
the
inside
is
full
of
filth
,
that
we
usually
do
that
in
secret
we
would
not
for
a
world
should
come
abroad
,
see
that
thou
bewail
all
these
hypocrisies
,
thou
being
weary
and
heavy
loaden
with
this
sin
as
well
as
others
,
art
bid
to
come
to
Christ
,
Matth.
11.28
.
Say
not
thou
if
thou
have
been
an
hypocrite
all
this
while
it
will
never
be
better
,
if
thou
wilt
not
see
the
hypocrisie
of
thy
heart
,
and
confess
and
bewail
it
before
the
Lord
thou
shalt
never
be
better
,
but
if
believingly
thou
mourn
under
it
,
there
is
a
fountain
set
open
,
to
wash
thee
from
this
as
well
as
from
other
pollutions
,
Zac.
13.1
.
1
John
1.7
,
8.
And
for
the
reliques
of
hypocrisie
by
often
searching
and
bewailing
they
are
weeded
out
;
every
time
a
garden
is
weeded
the
weeds
are
the
fewer
,
and
the
herbs
and
flowers
prosper
better
.
4
Trace
your
hearts
in
your
motives
,
actings
and
ends
.
It
s
hard
for
creatures
to
get
lurking
holes
when
they
are
closely
hunted
;
so
hunt
thy
hypocrisie
and
it
will
hardly
get
harbour
,
reflect
upon
thy self
and
consider
the
motives
that
set
thee
on
work
to
do
such
an
action
:
was
it
the
glory
of
God
,
or
thy
own
glory
,
when
thou
denies
thy self
in
such
an
enjoyment
?
was
it
out
of
love
to
God
,
or
to
get
esteem
?
Hezekiah
thus
traced
his
heart
,
Esa.
38.3
.
and
so
did
David
in
the
matter
of
Bathsheba
,
hence
he
so
prayes
that
God
would
renew
a
right
spirit
in
him
.
Probably
Paul
did
the
same
,
Acts
9.9
.
and
Peter
,
Mark
14.72
.
when
he
thought
thereon
,
he
wept
,
the
word
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
casting
up
,
Peter
cast
up
how
deceitfully
he
had
dealt
with
Christ
in
denying
him
at
such
a
time
,
and
for
swearing
,
and
that
three
several
times
,
and
that
in
the
presence
of
his
enemies
,
upon
a
poor
simple
maids
question
,
at
such
a
time
,
when
if
ever
he
should
have
stood
for
Christ
,
he
cast
up
all
this
,
and
traced
his
heart
and
so
wept
.
Trace
thy
heart
in
thy
dealings
of
buying
,
selling
,
&c.
with
men
,
and
thou
shalt
finde
much
hypocrisie
,
in
thy
pretences
of
love
to
thy
friends
,
in
thy
speaking
of
thine
enemies
.
How
often
dost
thou
in
thy
devotions
seem
,
if
not
what
thou
art
,
yet
more
then
thou
art
?
how
oft
dost
thou
among
bad
men
seem
worse
then
thou
art
?
and
among
good
men
seem
better
then
thou
art
?
If
thou
thus
tracest
thy
heart
,
hypocrisie
will
not
have
a
quiet
abode
in
thy
heart
.
5
Look
upon
Gods
all-seeing
eye
,
Heb.
4.13
.
Prov.
5.21
.
He
ponders
all
our
goings
,
as
well
of
the
inward
man
,
as
outward
man
,
he
knows
every
one
of
them
.
Ezek.
11.5
.
Yea
every
thought
,
Job
.
42.2
.
If
a
man
lookt
upon
us
we
would
not
dally
with
him
,
nor
dissemble
with
him
,
why
dost
thou
deal
hypocritically
?
surely
because
thou
more
or
less
questions
or
forgets
Gods
omniscience
.
2
Cor.
2.17
.
Psalm
44.17
,
18
,
compared
with
v.
21.
6
Practise
Godly
jealousy
from
the
known
slipperiness
of
thy
heart
,
to
be
jealous
over
it
in
every
company
,
in
every
acting
,
especially
where
there
is
any
credit
or
profit
coming
towards
you
,
or
on
the
other
side
any
suffering
is
to
be
endured
.
A
man
cannot
think
the
number
of
the
hypocrisies
such
temptations
draw
out
:
above
all
be
jealous
of
the
itch
of
vain
glory
,
the
heart
is
deceitfull
above
all
things
,
yea
above
the
devil
,
Jer.
17.10
.
Thou
hast
a
watchfull
eye
upon
thievish
slippery
servants
,
have
the
same
of
thy
theevish
slippery
heart
.
If
we
be
not
jealous
of
our
hearts
,
hypocrisie
will
set
up
a
throne
there
before
we
are
aware
;
no
man
so
in
danger
of
being
overcome
herein
,
as
he
that
is
most
confident
.
Complain
against
thy
hypocrisie
before
the
Lord
,
when
thy
heart
at
any
time
shall
espie
it
in
thee
and
tell
thee
of
it
,
do
it
with
aggravations
,
and
make
thy
heart
to
ake
therewith
,
Esa.
64.7
,
8.
Psalm
51.10
.
8
Get
faith
,
not
onely
to
receive
the
blood
of
Christ
to
wash
thee
from
thy
hypocrisie
.
Heb.
10.22
.
but
also
to
receive
the
spirit
of
Christ
who
leads
believers
into
all
truth
,
John
14.17
.
Psalm
143.10
.
9
Repent
of
every
known
sin
:
if
there
be
one
sin
in
thee
unrepented
of
,
thou
art
an
hypocrite
.
Rom.
6.2
.
How
shall
we
that
are
dead
to
sin
live
any
longer
therein
?
q.
d.
How
is
it
possible
?
Such
were
Ezekiels
hearers
,
Ezek.
33.31
.
See
it
in
Jehu
,
2
Kings
10.28
.
10
Consider
what
dishonour
will
come
to
God
,
to
thy
brethren
and
to
thy self
,
in
case
thou
shouldest
be
an
hypocrite
.
1
to
God
,
Ezek.
36.23
.
When
a
Saint
falls
into
a
scandalous
sin
,
and
violates
his
uprightness
but
in
one
particular
,
how
do
the
enemies
of
God
blaspheme
?
2
Sam.
12.14
.
Much
more
if
he
were
unsound
in
the
whole
,
and
Gods
people
are
much
dishonoured
,
for
thy
hypocrisie
will
be
imputed
to
them
,
Psalm
69.6
.
Such
as
is
one
such
are
they
all
,
will
carnal
men
say
,
and
for
thy self
,
how
wilt
thou
be
ashamed
shouldest
thou
be
found
an
hypocrite
?
See
Matth.
24.51
.
Hence
David
praies
,
Psalm
119.80
.
Let
my
heart
be
sound
in
thy
statutes
,
Why
?
that
I
be
not
ashamed
in
the
presence
of
God
,
Angels
,
and
men
.
Shall
in
no
wise
lose
his
reward
.
]
Obs.
There
is
a
certain
gracious
reward
which
Christ
hath
in
store
for
his
people
that
truly
serve
him
,
Psalm
58.11
.
Verily
there
is
a
reward
for
the
righteous
,
Prov.
11.18
.
to
him
that
soweth
righteousness
there
shall
be
a
sure
reward
.
Reas.
1
For
the
encouragement
of
Saints
in
their
obedience
,
Psal.
19.11
.
In
keeping
of
them
there
is
great
reward
.
Heb.
6.10
,
11.
1
Cor.
15.58
.
Earthly
rewards
do
much
draw
endeavours
,
how
much
more
should
the
reward
of
glory
?
2
That
Gods
servants
may
see
that
God
is
a
good
Master
,
Col.
3.24
.
Use
1
Reprehension
of
all
merit
,
because
the
reward
is
free
and
gracious
.
When
we
have
done
what
we
can
,
we
are
unprofitable
servants
,
Luk.
17.10
.
That
a
work
may
be
meritorious
there
must
be
a
proportion
betwixt
the
work
and
the
wages
,
but
there
can
be
no
proportion
betwixt
our
service
here
and
the
crown
of
glory
,
because
our
work
is
finite
,
but
the
crown
infinite
.
2
Exhortation
.
1
To
believe
there
is
such
a
reward
,
Heb.
11.6
.
He
that
cometh
to
God
,
next
to
the
believing
that
God
is
,
must
believe
that
God
is
a
rewarder
of
them
that
diligently
seek
him
.
Psal.
58.11
.
If
thou
do'st
believe
this
that
there
is
such
a
reward
,
then
cast
not
away
thy
confidence
which
hath
great
recompence
of
reward
,
Heb.
10.35
.
Concerning
which
reward
,
consider
,
1
What
it
is
,
2
To
whom
it
is
given
.
3
When.
4
What
assurance
of
it
.
1
What
it
is
.
A.
God
himself
.
God
tells
Abraham
,
that
he
was
his
exceeding
great
reward
,
Gen.
15.1
.
Besides
there
is
a
reward
of
inheritance
,
Col.
1.24
.
Knowing
that
from
the
Lord
ye
shall
receive
the
reward
of
inheritance
,
Luk.
6.35
.
Great
is
your
reward
in
heaven
,
1
Cor.
2.9
.
2
To
whom
it
is
given
.
A.
1
Negatively
,
not
to
lazy
and
slothfull
souls
.
Matth.
11.12
.
The
Kingdome
of
heaven
suffereth
violence
,
and
the
violent
take
it
by
force
.
2
Not
to
Merit-mongers
,
nor
to
those
who
trust
to
their
own
righteousness
.
Rom.
4.4
.
To
him
that
worketh
is
the
reward
,
not
reckoned
of
grace
but
of
debt
.
2
Affirmatively
.
It
is
,
1
To
those
who
believe
the
promise
,
Heb.
10.36
,
37
,
38.
2
To
those
who
patiently
continue
in
well
doing
.
Rom.
2.7
,
8.
3
To
those
who
love
the
appearing
of
Christ
,
2
Tim.
4.8
.
3
Quest.
When
this
reward
shall
be
.
Answ.
This
is
in
part
when
we
die
,
as
to
the
Thief
on
the
cross
,
the
fulness
of
it
at
Christs
coming
,
Matth.
16.27
.
When
the
Son
of
man
shall
come
in
the
glory
of
his
Father
with
the
Angels
,
then
he
shall
reward
every
man
according
to
his
works
.
Rev.
22.12
.
Behold
,
I
come
quickly
and
my
reward
is
with
me
,
to
give
every
man
according
as
his
work
shall
be
.
2
Tim.
4.8
.
There
's
a
crown
of
righteousness
,
which
the
Lord
,
the
righteous
judge
,
shall
give
me
at
that
day
,
yea
to
all
that
love
his
appearing
.
This
recompence
is
at
the
resurrection
of
the
just
.
See
Luk.
14.13
,
14.
Rev.
11.18
.
4
What
assurance
of
this
reward
?
Answ.
Great
assurance
.
1
From
Gods
promise
.
Prov.
11.18
.
To
him
that
soweth
righteousness
shall
be
a
sure
reward
.
1
Pet.
5.4
.
2
The
believers
knowledge
.
1
Cor.
15.58
.
Ye
know
your
labour
will
not
be
in
vain
.
Col.
3.24
.
Knowing
that
from
the
Lord
ye
shall
receive
the
reward
of
the
inheritance
.
2
Exhort
.
To
look
upon
this
reward
.
So
did
Moses
,
Heb.
11.26
.
He
had
respect
to
the
recompence
of
the
reward
.
Though
we
must
not
do
good
onely
for
reward
without
conscience
to
duty
,
and
love
to
God
,
for
this
were
meerly
mercinary
,
and
to
eschew
evil
meerly
for
fear
of
vengeance
were
slavish
,
yet
may
we
look
both
to
reward
to
excite
us
to
good
,
and
to
the
punishment
to
deter
us
from
evil
.
2
Cor
5.10.11
.
Heb.
12.27
,
28.
as
the
promised
reward
draws
our
regenerate
part
,
so
doth
the
threatning
awe
our
unregenerate
part
,
and
beat
down
our
flesh
.
3
Exhort
.
Beware
you
be
not
beguil'd
of
this
reward
.
Col.
2.18
.
Men
are
by
Satan
miserably
cousen'd
,
he
takes
gold
from
them
,
in
stead
of
which
he
gives
them
counters
,
he
casts
dust
of
honour
and
riches
in
the
eys
of
most
,
and
then
cousens
them
of
the
reward
of
heaven
.
How
carefull
are
we
not
to
be
cheated
of
our
estates
on
earth
?
much
more
take
care
thou
be
not
cheated
of
the
crown
in
heaven
.
4
Exhort
.
Be
laborious
in
the
work
of
God
.
1
Cor.
15.58
.
Be
stedfast
,
unmoveable
,
alwayes
abounding
in
the
work
of
the
Lord
,
forasmuch
as
you
know
your
labour
will
not
be
in
vain
in
the
Lord
.
Gal.
6.9
.
Yea
to
serve
God
willingly
,
1
Cor.
9.17
.
If
I
do
this
thing
willingly
I
have
a
reward
.
Heb.
6.10
,
11.
Did
persons
believe
there
were
such
a
reward
,
how
would
their
endeavours
be
stirr'd
up
?
When
David
believed
he
should
have
Sauls
daughter
,
how
was
his
valour
stirr'd
up
to
kill
the
Philistims
,
and
to
bring
two
hundred
of
the
Philistims
fore-skins
?
Let
men
say
what
they
will
,
where
there
are
not
holy
endeavours
used
,
they
do
not
believe
this
promised
reward
.
Perswasion
still
stirs
up
the
soul
to
endeavours
.
Oh
then
,
So
run
that
ye
may
obtain
.
1
Cor.
9.24
.
5
Exhort
.
Be
content
to
suffer
all
hardships
in
hope
of
this
reward
.
So
Moses
,
Heb.
11.25
,
26.
Moses
preferr'd
the
reproaches
of
Christ
before
the
treasures
of
Egypt
in
hope
of
this
reward
.
Matth.
5.11
,
12.
So
those
Saints
,
Heb.
10.34
.
They
suffered
the
spoiling
of
their
goods
in
hope
of
this
reward
.
3
Use
.
Terror
to
wicked
men
;
they
have
no
reward
.
Prov.
24.20
.
No
reward
of
happiness
,
but
the
reward
of
iniquity
.
So
Judas
,
Acts
1.18
.
They
will
one
day
see
they
have
rewarded
evil
to
their
own
souls
,
Isa.
3.9
.
then
shall
wicked
men
finde
the
words
of
the
Prophet
to
be
true
,
Isa.
3.10
,
11.
Say
to
the
righteous
,
It
shall
be
well
with
him
,
for
he
shall
eat
the
fruit
of
his
doings
,
wo
to
the
wicked
,
it
shall
be
ill
with
him
,
for
the
reward
of
his
hands
shall
be
given
him
.
Gal.
6.8
.
2
Thes.
1.6
,
7.
Heb.
10.30
.
Lastly
,
in
that
the
Disciples
propound
the
scruples
,
and
Christ
answers
them
,
both
in
v.
34.
and
in
these
three
last
verses
,
observe
:
Obs.
The
Saints
of
God
should
endeavour
satisfaction
in
their
scruples
.
Two
things
.
1
What
a
scruple
is
,
2
Why
Gods
people
should
labour
and
endeavour
for
satisfaction
herein
.
1
What
a
scruple
is
.
The
Latin
word
scrupulus
is
derived
of
scrupus
,
which
signifies
a
little
sharp
stone
,
which
falling
into
a
mans
shoes
troubles
him
in
travel
,
metaphorically
it
signifies
a
doubt
or
trouble
which
inwardly
grates
upon
the
soul
,
putting
it
to
pain
for
want
of
light
until
the
conscience
have
satisfaction
therein
,
though
therein
the
conscience
incline
to
one
side
.
In
which
five
things
;
1
A
scruple
is
a
doubt
or
trouble
wherein
the
soul
is
troubled
as
to
the
lawfulness
or
unlawfulness
of
a
thing
,
as
to
the
practising
or
forbearing
of
a
thing
.
When
a
man
asks
question
for
conscience
sake
,
1
Cor.
10.27
.
2
The
seat
of
this
scrupling
or
doubting
,
it
's
in
the
conscience
.
1
Cor.
10.25
.
Whatsoever
is
sold
in
the
shambles
that
eat
,
asking
no
question
for
conscience
sake
:
so
that
when
a
thing
is
to
be
done
or
forborn
you
ask
a
question
herein
to
satisfie
conscience
,
which
cannot
witness
with
you
concerning
the
rectitude
of
such
an
action
,
but
stands
hesitating
and
doubting
herein
.
3
This
doubt
or
scruple
inwardly
grates
upon
the
soul
,
and
puts
it
to
pain
,
so
that
the
soul
is
heavy
and
lumpish
under
it
,
and
sometimes
grieved
,
and
sometimes
presses
the
soul
down
with
the
weight
thereof
,
that
the
removing
of
it
is
as
if
you
should
take
off
a
talent
of
lead
.
4
The
cause
of
all
scruples
is
want
of
light
,
because
a
soul
cannot
see
his
way
:
hence
some
scrupulous
souls
,
Rom.
14.2
.
wanting
light
to
see
that
they
might
feed
on
all
creatures
lawfully
,
fed
onely
upon
hearbs
,
for
fear
they
should
eat
some
meat
which
God
in
Moses
Law
had
forbidden
.
5
There
is
an
inclination
to
the
lawfulness
of
one
part
above
another
,
but
yet
not
without
trouble
because
of
some
difficulties
it
knowes
not
how
to
answer
.
For
example
,
when
a
Christian
was
invited
to
go
to
a
feast
that
was
at
an
Idolaters
house
,
but
was
no
Idol
feast
,
there
could
not
but
be
some
trouble
in
the
hearts
of
some
,
whether
they
should
go
,
yet
the
conscience
inclined
to
dictate
that
they
might
go
from
that
permission
,
1
Cor.
10.27
.
When
a
false
Prophet
,
Deut.
13.1
,
2
,
3
,
4.
wrought
a
miracle
that
came
to
pass
,
and
sollicited
them
to
go
after
other
gods
,
they
could
not
but
have
some
doubt
in
their
mindes
,
whether
they
should
go
after
strange
gods
,
yet
,
conscience
inclining
unto
truth
,
they
were
to
stand
to
that
,
and
to
abandon
the
scruple
,
and
to
suppress
and
conclude
against
the
reasons
and
arguments
which
caused
them
to
doubt
:
so
that
the
difference
betwixt
a
doubtfull
and
a
scrupulous
conscience
is
this
,
A
doubtfull
conscience
hangs
in
suspence
with
equality
of
reasons
,
concerning
the
lawfulness
and
unlawfulness
of
something
to
be
practised
or
believed
,
but
a
scrupulous
conscience
inclines
to
the
lawfulness
of
the
thing
to
be
done
,
but
not
without
some
doubts
,
because
of
the
difficulty
of
the
arguments
,
which
it
well
knowes
not
how
to
answer
.
When
we
incline
to
the
lawfulness
of
a
thing
we
should
labour
to
suppress
all
difficulties
,
which
cause
us
to
doubt
,
if
that
cannot
be
done
,
yet
are
we
to
go
to
that
side
conscience
most
inclines
to
.
Obj.
But
do
not
all
doubts
in
the
conscience
suspend
a
mans
acting
every
way
,
seeing
the
Apostle
saith
,
He
that
doubteth
is
damned
if
he
eat
?
Rom.
14.23
.
and
,
Whatsoever
is
not
of
faith
is
sin
,
and
,
Every
man
is
to
be
fully
perswaded
in
his
own
minde
,
v.
5.
Answ.
All
doubts
in
the
conscience
do
not
suspend
a
mans
acting
in
practise
.
For
example
,
a
man
doubts
whether
the
first
day
of
the
week
be
a
day
appointed
by
command
from
God
for
worship
,
his
conscience
perhaps
doubts
both
ways
,
yet
,
may
he
keep
it
,
for
where
there
is
no
harm
in
the
practical
part
the
doubt
may
without
harm
be
in
the
conscience
,
and
yet
he
may
act
one
way
.
But
those
doubts
seem
to
me
to
suspend
practise
where
arguments
are
of
equal
force
both
ways
,
as
where
there
are
two
faces
of
authority
in
a
nation
,
the
conscience
questions
which
have
right
on
their
side
,
the
subject
so
doubting
must
be
neutral
.
2
When
conscience
doubts
on
one
part
,
and
is
resolved
on
the
other
,
we
must
refuse
the
doubting
part
,
and
take
that
wherein
we
are
sure
;
as
in
Cards
and
Dice
,
if
we
play
not
we
are
safe
.
3
When
conscience
doubts
on
both
sides
,
which
is
the
sin
and
which
not
,
then
ought
a
man
to
do
that
which
is
most
void
of
offence
.
4
We
may
have
sundry
doubts
of
other
mens
actings
,
and
yet
these
not
hinder
our
own
acting
;
nor
do
they
come
under
Paul's
kinde
of
doubting
,
who
speaks
onely
of
a
mans
own
actings
;
our
conscience
or
perswasion
hath
nothing
to
do
to
judge
an
other
mans
liberty
,
1
Cor.
10.29
.
For
example
,
Augustus
laid
a
tax
upon
all
the
world
,
some
Christians
doubted
that
part
of
this
tax
would
be
bestowed
on
Idols
and
their
Priests
,
and
therefore
doubted
whether
they
might
pay
Augustus
tribute
:
their
doubts
were
not
to
be
regarded
,
they
might
pay
tribute
notwithstanding
these
doubts
,
for
they
had
nothing
to
do
to
doubt
or
judge
what
Augustus
would
do
with
it
,
being
secret
in
his
own
breast
.
An
Officer
doubts
the
Magistrate
hath
given
an
unjust
sentence
,
yet
may
he
execute
it
,
because
his
own
duty
is
clear
to
him
,
but
the
Magistrates
injustice
is
not
.
I
am
a
Church
member
,
I
doubt
my
fellow
member
is
an
hypocrite
,
yet
may
I
communicate
with
him
,
because
his
hypocrisie
doth
not
appear
,
and
the
manifestation
of
his
evil
and
the
censure
of
the
Church
thereupon
,
is
the
ground
for
my
not
communicating
,
not
my
doubting
of
his
unsoundness
.
A
souldier
doubts
his
Captain
sends
him
upon
an
unjust
service
,
this
souldier
if
he
know
not
the
injustice
may
not
refrain
.
5
In
your
own
proper
actings
do
not
that
you
doubt
of
.
Rom.
14.5
,
23.
As
it
's
against
the
Law
of
friendship
willingly
to
do
that
which
we
doubt
,
whether
it
will
be
acceptable
to
our
friend
,
so
is
it
against
the
Law
of
the
love
of
God
to
do
such
things
as
we
doubt
whether
or
no
do
please
him
.
Reas.
1
Because
satisfaction
in
scruples
tends
much
to
the
quieting
of
the
soul
.
The
Jews
doubted
whether
any
of
their
members
might
eat
with
the
Gentiles
,
Acts
11.2
.
and
some
of
them
dealt
with
Peter
herein
.
When
Peter
gave
them
satisfaction
concerning
the
lawfulness
thereof
,
They
were
glad
and
glorified
God
,
v.
18.
Then
is
it
that
a
man
can
act
comfortably
and
chearfully
.
2
Clearing
up
of
scruples
tends
to
make
Church-communion
comfortable
.
The
Jews
did
earnestly
endeavour
to
keep
the
ceremonial
commands
of
the
Law
,
and
to
impose
them
upon
others
,
and
would
not
have
communion
with
the
Gentile
brethren
that
would
not
keep
them
,
Acts
15.1
.
On
the
other
side
the
Gentile
believers
,
knowing
their
liberty
by
Christ
,
would
exclude
the
Jews
(
living
Jewishly
)
from
their
communion
,
whereupon
a
Schism
was
like
to
arise
;
therefore
Paul
to
heal
the
scruples
on
all
sides
warns
the
Jewish
believers
so
to
follow
their
opinion
,
that
they
did
not
condemn
the
Gentile
believers
of
wickedness
,
and
warns
the
Gentile
believers
that
they
should
not
refrain
the
Communion
of
the
Jewish
believers
,
because
they
lived
Jewishly
,
nor
despise
them
for
it
,
but
that
they
should
receive
one
another
to
Church-fellowship
.
Rom.
14.1
.
Him
that
is
weak
in
the
faith
receive
you
,
but
not
to
doubtfull
disputations
.
The
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifie
the
judging
of
thoughts
,
q.d.
Do
not
you
Gentile
believers
judge
whether
they
use
these
ceremonial
commands
as
necessary
,
or
as
profitable
,
or
how
they
hold
them
in
their
conscience
,
what
have
you
to
do
to
rifle
there
?
what
have
you
to
do
to
judge
their
thoughts
?
3
The
great
anguish
that
is
in
the
soul
for
want
of
satisfaction
herein
Many
have
scruples
as
to
vows
,
oaths
,
restitution
,
assurance
,
obedience
to
mens
commands
,
&c.
and
go
on
in
a
pining
condition
for
many
years
together
,
when
one
word
of
a
faithfull
Teacher
,
or
Brother
would
quiet
all
.
How
much
better
did
those
poor
Jews
who
were
pricked
in
their
hearts
for
guilt
?
Who
in
their
anguish
of
conscience
asked
of
Peter
and
the
Apostles
,
Men
and
brethren
what
shall
we
do
?
Peter
with
a
few
words
speaking
,
heals
all
the
scruple
,
Acts
2.37
,
38
,
39.
saying
,
Repent
and
be
baptized
,
but
they
had
another
scruple
,
that
in
their
violence
against
Christ
,
they
had
wished
his
blood
be
on
their
children
,
this
scruple
Peter
answers
,
The
promise
is
to
you
and
to
your
children
when
the
Lord
shall
call
them
.
For
to
satisfie
afflicted
souls
,
the
Lord
hath
given
the
tongue
of
the
learned
to
speak
a
word
in
season
to
him
that
is
weary
.
Isai.
50.4
.
How
painfull
have
the
doubts
and
scruples
about
assurance
been
to
sundry
of
Gods
children
?
Psal.
77.7
,
8
,
9.
Isai.
49.14
,
15.
Especially
when
an
evil
day
comes
,
as
sickness
,
death
,
&c.
How
will
these
scruples
afflict
you
?
how
will
they
make
you
unwilling
to
dye
?
It
's
like
David
had
a
scruple
on
his
death
bed
for
not
putting
Joab
to
death
who
had
kild
two
innocent
men
,
hence
he
gives
Solomon
order
to
put
him
to
death
;
for
we
cannot
think
that
now
when
he
expected
mercy
from
God
he
did
it
out
of
revenge
,
1
Kings
2.5
,
6.
Use
.
Exhort
to
clear
up
all
thy
scruples
;
Now
scruples
are
of
two
sorts
;
1
Rational
and
material
,
so
the
woman
of
Samaria
having
a
scruple
where
the
place
of
worship
,
and
where
the
true
Church
was
,
whether
in
Mount
Gerizim
,
where
was
a
Temple
built
by
Manasses
the
High
Priests
son
(
as
Josephus
mentions
)
or
whether
at
Jerusalem
was
the
place
of
worship
?
Christ
answers
her
scruple
,
1
Condemns
her
worship
and
the
worship
of
the
Samaritans
,
because
not
grounded
upon
knowledge
,
saying
,
Ye
worship
ye
know
not
what
,
Joh.
4.22
.
2
Commends
the
worship
at
Jerusalem
by
two
reasons
.
v.
22.
1
Because
grounded
upon
knowledge
,
We
know
what
we
worship
.
2
Because
the
Jews
had
the
means
of
salvation
there
,
which
the
Samaritans
had
not
,
saying
,
Salvation
is
of
the
Jews
.
Such
was
that
of
Joseph
,
Matth.
1.19
,
20.
who
was
perplexed
about
the
putting
away
of
Mary
.
2
Irrational
and
circumstantial
.
Satan
pussles
many
with
these
,
as
some
persons
when
they
have
paid
money
,
because
they
could
not
remember
the
time
or
place
,
have
scrupled
whether
they
have
paid
it
,
though
their
hearts
tell
them
they
pay
every
man
presently
after
it
is
due
.
Sometimes
when
a
soul
hath
cleared
up
a
scruple
to
full
satisfaction
,
the
devil
comes
a
year
or
more
after
and
endeavours
to
trouble
him
again
,
to
re-act
a
discussion
of
the
same
question
,
in
both
which
cases
Satan
endeavours
to
rob
us
of
our
time
,
carrying
us
to
impertinencies
,
and
if
possible
to
make
us
walk
heavily
.
I
much
question
whether
it
were
not
a
needless
scruple
in
David
,
when
his
heart
smote
him
for
cutting
off
the
lap
of
Sauls
garment
,
2
Sam.
24.4
,
5.
seeing
he
did
it
not
for
to
affright
him
,
nor
to
impoverish
him
,
but
to
make
his
own
innocency
appear
,
that
he
was
not
an
enemy
to
him
.
Others
scruple
whether
it
be
lawfull
to
eat
flesh
upon
a
Friday
,
whether
they
may
teach
their
children
a
Catechism
or
patern
of
sound
words
,
the
slighting
of
these
and
such
like
is
not
a
way
to
weaken
but
to
strengthen
the
conscience
.
All
scruples
that
bring
not
a
word
are
frivolous
and
vain
,
and
not
to
be
discussed
.
Means
to
be
used
in
case
of
scruples
.
1
Suffer
not
men
to
impose
upon
us
and
subject
us
to
their
ordinances
,
beyond
the
bounds
of
the
word
.
Col.
2.18
,
20
,
21.
The
false
Teachers
would
have
imposed
Angel-worship
,
and
would
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
judged
them
to
hell
,
and
that
they
should
never
have
the
crown
of
glory
,
if
they
did
not
observe
them
,
but
the
Apostle
bids
they
should
not
regard
their
judgement
.
2
Where
we
come
where
persons
can
resolve
us
,
to
propound
our
doubts
,
Mal.
2.7
.
As
of
old
Priests
lips
did
preserve
knowledge
,
so
should
the
lips
of
Church
Elders
.
Herein
lay
aside
sinfull
bashfulness
which
makes
many
go
sadly
for
want
of
propounding
the
difficulties
which
afflict
them
:
thus
did
the
Churches
of
Antioch
,
Acts
15.2
.
and
Corinth
,
1
Cor.
7.1
.
1
Cor.
10.25
,
27.
3
Urge
the
Lord
with
his
promise
to
give
you
direction
in
your
difficulties
,
Psal.
25.12
.
What
man
is
he
that
fears
the
Lord
?
Him
shall
he
direct
in
the
way
that
he
shall
chuse
.
Prov.
3.6
.
In
all
thy
ways
acknowledge
him
,
and
he
shall
direct
thy
steps
.
David
was
in
a
strait
to
know
whether
Saul
would
come
against
Keilah
,
and
whether
the
men
of
Keilah
would
deliver
him
up
,
and
he
enquires
of
God
herein
,
1
Sam.
23.11
,
12.
and
the
Lord
answered
him
,
that
the
men
of
Keilah
would
deliver
him
up
,
2
Sam.
21.1
.
Jos.
7.6
.
to
v.
20.
Judg.
20.26
,
27
,
28.
4
Examine
reasons
on
all
sides
,
and
then
go
that
way
which
seems
likeliest
,
and
hath
best
reasons
out
of
Gods
word
.
David
had
a
great
scruple
about
Gods
providence
as
to
wicked
men
,
untill
he
went
into
the
Sanctuary
of
God
,
and
there
in
the
Ministry
of
Gods
word
he
found
reasons
to
stablish
him
,
to
wit
concerning
their
end
.
1
That
though
they
were
so
happy
at
present
,
yet
they
stood
in
slippery
places
.
2
That
they
were
cast
down
into
destruction
and
desolation
in
a
moment
,
Psal.
73.16
,
17
,
18
,
19.
But
if
reasons
from
Gods
word
are
equal
on
both
sides
,
chuse
that
side
that
hath
least
fleshly
respects
in
it
,
I
mean
as
to
thy self
,
as
to
self-credit
,
profit
or
benefit
,
or
makes
most
for
Religion
,
Gods
glory
,
and
the
credit
of
the
Gospel
,
according
to
those
three
rules
,
1
Corinth.
10.31
,
32
,
33.
5
Finde
out
the
cause
of
your
scruple
.
If
it
be
ignorance
,
strive
for
information
,
and
do
not
out
of
conceitedness
of
thy
own
opinion
put
it
off
.
If
Satans
suggestion
,
compare
the
reasons
with
the
Word
.
If
melancholy
be
the
cause
,
as
often
it
is
,
compare
the
soul
when
it
is
in
a
quiet
frame
,
and
the
melancholy
fit
over
with
those
reasons
that
appeared
in
the
time
of
melancholy
,
thou
shalt
see
a
great
unlikeness
betwixt
them
,
as
betwixt
water
when
it
is
puddled
or
jumbled
together
,
and
water
when
it
is
cleer
.
If
thy
scruple
arise
from
scrupulous
persons
,
consider
the
weight
of
their
reasons
,
remembring
no
man
is
to
be
heeded
more
then
his
reason
weighs
.
If
it
arise
from
fear
of
sinning
against
God
and
conscience
of
duty
,
then
remember
its
backt
with
a
plain
commandement
.
6
Beware
you
do
not
strain
at
a
Gnat
and
swallow
a
Camel
;
to
scruple
about
the
payment
of
the
tithe
of
rue
,
mint
,
anise
,
and
cummin
,
and
neglect
the
weightier
matters
of
the
Law
,
justice
and
the
love
of
God
:
we
may
scruple
justly
to
break
the
least
command
,
as
Daniel
was
resolvedly
set
not
to
defile
himself
with
the
portion
of
the
Kings
meat
,
Dan.
1.8
.
as
also
not
to
neglect
a
duty
,
Dan.
6.10
.
yet
be
sure
that
you
be
as
much
or
more
scrupulous
in
the
weightier
matters
of
the
Law
,
Matth.
23.23
.
by
no
means
to
have
the
least
hand
in
the
violation
of
them
.
7
Let
not
the
minde
run
too
much
upon
a
scruple
,
for
Satan
is
wont
to
stir
up
a
great
fog
and
mist
in
the
minds
of
some
conscientious
people
,
and
so
to
impress
strange
things
on
the
imagination
,
by
the
mindes
still
running
thereupon
,
though
some
are
too
far
the
other
way
that
they
will
not
so
much
as
reason
whether
things
be
right
or
wrong
.
8
When
we
see
scruples
are
needless
and
endless
and
cannot
be
taken
away
with
contrary
reason
,
let
them
forcibly
be
laid
aside
at
least
till
another
time
,
for
sometimes
Satan
followes
weak
Christians
so
closely
,
that
they
can
no
other
way
get
out
of
them
.
9
Where
we
see
the
questions
we
have
in
our
mindes
are
needless
scruples
,
wherein
is
no
reason
,
we
may
act
against
them
,
and
yet
the
conscience
not
be
weaker
but
stronger
.
10
In
case
of
scrupling
let
conscience
speak
out
till
it
it
have
no
more
to
say
,
and
beware
you
do
not
put
a
trick
upon
conscience
by
a
cunning
distinction
.
If
conscience
put
thee
upon
hard
things
yet
be
sure
to
follow
it
,
Acts
20.22
,
23
,
24.
as
it
may
be
it
puts
thee
upon
duty
whereby
thou
shalt
lose
some
dear
friend
,
and
procure
some
heavy
enemy
.
11
Beware
of
pretending
a
scruple
when
there
is
no
such
thing
.
Matth.
22.16
,
17.
The
Herodians
come
to
Christ
and
pretend
a
scruple
,
We
know
thou
art
true
,
and
teachest
the
way
of
God
in
truth
,
neither
carest
thou
for
any
man
,
for
thou
regardest
not
the
person
of
men
,
tell
us
,
Is
it
lawfull
to
give
tribute
to
Caesar
,
or
not
?
In
which
question
they
onely
endeavoured
ensnarement
,
if
Christ
said
it
was
lawfull
,
they
would
have
rendered
him
a
flattering
time-server
,
because
the
Jews
held
generally
that
the
Romans
had
violently
subdued
them
;
if
he
had
said
it
was
not
lawfull
,
they
would
have
accused
him
of
treason
against
Caesar
.
Thus
to
pretend
a
scruple
is
an
act
of
gross
hypocrisie
,
and
those
that
thus
set
up
a
stumbling
block
of
iniquity
,
and
come
to
a
Prophet
to
enquire
concerning
the
Lord
or
his
ways
,
the
Lord
will
answer
him
accordingly
,
Ezek.
14.7
.
And
I
will
set
my
face
against
that
man
.
So
those
,
Jerem.
42.5
,
6.
12
Do
not
despise
nor
be
eager
against
scrupulous
persons
,
Scrupulosi
non
sunt
rigidè
tractandi
,
said
Antoninus
the
Casuist
,
because
this
tenderness
of
conscience
when
it
is
real
is
a
pretious
principle
,
arising
from
a
great
measure
of
Gods
fear
,
and
is
a
fruit
of
the
spirit
in
whom
it
is
,
though
sometimes
through
ignorance
and
injudiciousness
it
scruples
where
it
ought
not
.
Yet
as
in
fields
where
there
are
many
briars
,
thistles
,
and
thorns
,
it
argues
there
is
good
ground
if
it
were
well
husbanded
,
so
a
heart
that
conscientiously
scruples
,
though
often
the
scruples
are
not
good
,
yet
they
,
arising
from
a
true
fear
of
not
sinning
against
God
,
they
argue
the
heart
is
good
.
Yet
an
enlightned
.
conscience
,
other
things
being
like
,
is
better
then
a
scrupuling
conscience
.
13
Sometimes
a
scruple
may
be
determined
by
an
use
of
lot
,
when
a
soul
doubts
which
way
God
would
have
him
to
go
,
yet
he
is
so
purged
from
self-endedness
that
he
desires
God
may
determine
the
matter
.
Acts
1.24
.
Thou
,
Lord
,
which
knowest
the
hearts
,
show
which
of
these
two
thou
hast
chosen
.
14
To
scruple
in
small
things
and
not
in
great
matters
is
a
note
of
a
hypocrite
.
Matth.
23.23
.
Also
the
Jewish
Priests
scrupled
the
bringing
the
thirty
pieces
into
the
treasury
,
being
the
price
of
blood
,
Matth.
27.6
.
yet
they
scrupled
not
to
shed
innocent
blood
.
The
Jews
scrupled
to
give
Paul
one
stripe
above
the
Law
;
the
Law
was
,
Deut.
25.3
.
that
the
Judge
determine
him
forty
stripes
but
not
exceed
,
now
the
Jews
whipt
Paul
five
times
,
and
they
scrupled
so
to
transgress
the
Law
herein
,
that
they
gave
him
but
thirty
nine
stripes
,
but
they
scrupled
not
to
whip
an
innocent
person
.
Saul
would
not
eat
with
the
blood
,
he
scrupled
it
,
yet
would
he
not
scruple
to
take
away
the
lives
of
fourscore
of
the
Lords
Priests
at
one
time
.
15
Still
urge
thy
soul
to
give
a
reason
of
thy
scruple
.
So
David
,
Psal.
43.5
.
Why
art
thou
cast
down
,
O
my
soul
?
and
why
art
thou
disquieted
within
me
?
If
the
soul
cannot
render
a
reason
of
it
,
be
sure
it
comes
either
from
Satan
or
melancholy
,
or
some
such
cause
,
or
its
some
injected
temptation
,
such
as
the
devil
cast
into
Christs
minde
,
to
make
him
scruple
whether
God
was
his
father
.
16
Answer
the
scruples
.
When
thou
seest
them
manifest
fallacies
in
grace
,
though
true
consequences
in
nature
:
for
example
,
Satan
saith
thou
art
a
sinner
,
God
is
just
,
therefore
he
hates
thee
,
therefore
inflicts
punishment
,
therefore
he
hears
thee
not
,
this
consequence
cannot
be
denied
in
nature
.
The
consequence
of
grace
is
,
thou
art
a
sinner
therefore
believe
,
and
when
Satan
opposes
thy
sins
,
say
,
What
is
that
to
thee
Satan
?
I
have
not
sinn'd
against
thee
but
against
my
God
,
I
am
not
thy
sinner
,
what
power
hast
thou
over
me
,
Satan
,
if
it
be
truly
a
sin
whereof
thou
accusest
me
?
Satan
sometimes
terrifies
the
minde
also
with
those
things
which
are
not
sins
but
he
alledges
them
to
be
sins
,
as
Christ
will
not
quench
smoaking
flax
,
no
more
will
I
quench
it
in
my self
.