The
occasion
of
this
Discourse
.
For
mine
own
part
,
I
have
made
it
my
work
hitherto
,
to
compose
Controversies
amongst
those
of
my
Profession
,
so
far
as
God
hath
given
me
addresse
thereunto
:
therefore
I
have
not
provoked
any
to
strife
;
nor
have
I
entertained
any
provocation
given
me
,
as
others
are
wont
to
do
:
but
my
way
hath
been
to
follow
Peace
.
Yet
I
am
not
afraid
of
any
Controversie
;
for
how
else
should
I
be
able
to
deal
with
Controverters
?
therefore
if
I
shall
be
drawn
forth
,
and
set
upon
in
a
contentious
way
,
for
speaking
my
conscience
,
when
I
have
given
no
particular
offence
unto
any
,
but
plead
onely
for
the
justifying
of
mine
own
practise
;
I
hope
I
shall
neither
want
resolution
to
stand
up
for
righteousnesse
;
nor
that
in
such
a
case
,
the
strength
which
God
hath
given
me
to
maintain
a
truth
for
his
glory
,
will
fail
me
.
And
as
for
that
which
(
I
am
told
)
is
given
out
by
some
concerning
me
,
that
I
had
a
private
end
to
gain
to
my self
preferment
,
by
writing
that
Discourse
,
in
seeking
thereby
to
favour
a
designe
of
the
State
.
I
can
call
to
witnesse
upon
my
soul
him
,
who
shall
one
day
reveal
the
secrets
of
all
hearts
,
and
the
hidden
things
of
darknes
;
that
when
I
wrote
at
my
friends
intreatie
upon
that
subject
,
I
had
no
worldly
ayme
for
my self
:
but
my
whole
designe
was
onely
his
spirituall
edification
,
and
the
building
up
of
those
,
to
whom
by
him
the
Discourse
might
be
imparted
:
nor
do
I
know
,
that
ever
I
was
told
by
any
,
but
by
your self
,
and
that
after
the
Discourse
was
published
,
and
since
by
one
or
two
more
,
that
there
was
any
designe
in
the
State
,
to
make
an
Act
to
regulate
that
matter
;
so
far
was
I
from
favouring
such
a
designe
,
that
I
was
utterly
ignorant
thereof
;
But
it
is
naturall
to
men
to
judge
of
others
,
by
that
which
they
use
to
do
themselves
.
Therefore
it
is
with
me
a
very
small
thing
,
that
I
should
be
judged
of
men
set
in
such
a
way
;
nor
shall
I
for
this
set
my self
to
grieve
any
of
them
,
or
give
them
occasion
of
discontent
:
but
I
shall
take
from
hence
rather
an
opportunity
to
prevent
a
needlesse
debate
,
if
any
should
seek
it
,
about
this
businesse
:
and
if
a
needfull
one
ought
not
to
be
avoided
,
I
shall
endevour
that
it
may
be
so
ordered
,
as
not
to
increase
any
breaches
,
confusions
and
animosities
amongst
us
;
but
rather
heal
,
redresse
,
and
allay
the
same
.
If
then
any
shall
think
himself
or
his
cause
much
concerned
in
that
which
I
have
said
,
and
shall
in
the
trouble
of
his
minde
,
passionately
fall
either
upon
me
,
or
upon
my
handling
of
that
subject
:
I
shall
not
at
all
perhaps
take
notice
of
him
;
or
if
I
do
,
it
shall
onely
be
with
meeknesse
to
right
the
wrongful
constructions
,
which
haply
will
be
made
of
my
words
and
actions
.
But
if
any
shall
with
a
sober
minde
seriously
take
into
consideration
the
matter
it self
,
whereof
I
have
declared
my
judgement
;
and
shall
endevour
to
shew
me
some
error
in
my
way
;
I
shall
heartily
thank
him
,
and
fairly
meeting
him
be
very
willing
to
conferre
in
a
brotherly
manner
about
that
which
shall
be
found
doubtfull
between
us
;
that
the
truth
,
which
is
usefull
to
edification
in
this
matter
,
may
be
found
out
.
The
scope
of
the
Discourse
.
And
to
this
effect
(
because
I
am
glad
of
any
opportunity
,
to
meet
as
in
the
presence
of
Christ
,
with
the
spirit
of
strife
and
bitternesse
,
to
cast
it
out
from
amongst
Christians
;
and
conjure
it
by
the
counsels
of
Peace
and
Truth
,
which
he
hath
taught
his
disciples
)
I
shall
offer
some
Rules
to
be
considered
by
him
,
that
will
as
a
professor
of
Christianity
enter
into
any
debate
,
that
not
onely
superfluous
and
needlesse
matters
of
debate
(
whereunto
Satan
lyeth
in
wait
to
draw
us
)
may
be
prevented
:
but
also
that
the
things
which
shall
be
found
forth
the
disquirie
,
may
without
confusion
(
whereunto
our
nature
is
bent
)
be
discussed
understandingly
;
and
in
an
orderly
way
for
edification
.
For
I
will
neither
be
obliged
to
spend
my
time
upon
trifles
,
and
venting
of
private
passions
(
as
some
delight
to
do
)
nor
will
I
in
a
serious
matter
,
suffer
my
thoughts
either
to
walk
at
random
by
trusting
to
my self
,
or
to
be
led
up
and
down
in
a
disorderly
manner
,
after
the
humor
of
any
man
whatsoever
:
and
this
course
I
take
both
with
mine
own
spirit
,
and
for
others
sake
,
cautiously
;
that
within
my self
,
I
may
discover
the
snares
and
plots
of
Satan
against
me
,
which
my
corruptions
might
close
withall
:
and
that
if
others
will
take
upon
them
to
meddle
with
matters
of
duty
towards
God
and
Men
,
either
under
a
Religious
or
Civill
respect
;
and
presuming
to
play
the
masters
(
as
now
almost
all
do
)
will
not
enter
into
the
lists
of
Conscience
and
Reason
to
walk
by
a
Rule
therein
;
they
may
be
discovered
to
be
Hypocrites
and
Fools
,
and
consequently
unworthy
of
the
conscionable
and
rationall
entertainment
,
which
is
due
unto
the
ingenuous
professors
of
Christianity
and
Morality
.
The
subject
of
the
Discourse
.
Give
me
leave
then
to
acquaint
you
,
or
rather
him
(
whosoever
he
is
,
it
maketh
no
matter
to
me
;
God
accepteth
no
mans
person
)
who
is
preparing
to
take
up
the
bucklers
in
this
Cause
,
with
the
way
wherein
I
purpose
,
God
willing
,
to
meet
him
:
that
he
may
fit
himself
,
either
to
go
along
with
me
in
it
,
or
to
shew
me
a
more
direct
path
to
walk
in
Love
and
Truth
,
wherein
I
shall
promise
to
follow
him
;
because
the
Prophet
saith
,
that
two
cannot
walk
together
except
they
be
Amos
3.
3.
agreed
.
Give
me
then
leave
(
I
say
)
to
acquaint
him
,
that
to
prevent
needlesse
controversies
,
and
vain
jangling
,
and
to
finde
out
Peace
and
Truth
in
a
just
debate
,
my
way
shall
be
determined
,
and
circumscribed
by
two
sorts
of
Rules
;
which
if
he
cannot
except
against
and
rectifie
,
he
will
be
obliged
to
observe
.
The
parts
thereof
.
By
the
first
sort
of
Rules
,
I
prepare
and
order
my
thoughts
before
I
suffer
them
to
enter
upon
a
Debate
:
By
the
second
,
I
direct
them
in
a
right
way
of
proceeding
after
they
are
entred
thereupon
.
The
Preparative
Rules
towards
a
Debate
are
mainly
foure
:
whereof
,
The
first
is
concerning
the
Subject
,
whereof
the
Debate
is
to
be
undertaken
.
The
second
is
concerning
the
end
,
for
which
it
is
to
be
prosecuted
.
The
third
concerning
the
point
of
difference
,
wherein
the
doubt
doth
lye
.
And
the
fourth
is
concerning
the
way
of
handling
the
point
of
doubt
to
finde
a
decision
thereof
.
Of
these
I
shall
briefly
shew
you
what
I
conceive
my self
obliged
to
observe
.
What
to
be
considered
concerning
the
subject
of
a
Debate
.
First
,
concerning
the
subject
,
whereof
a
Debate
is
offered
,
the
main
thing
which
I
look
upon
therein
is
,
the
naturall
worth
of
the
matter
,
with
the
effects
and
accidentall
consequences
of
the
handling
thereof
:
that
I
may
know
whether
it
be
operae-pretium
,
and
that
it
deserves
to
be
handled
yea
or
no.
And
that
I
may
make
a
true
estimate
hereof
,
I
use
to
consider
chiefly
three
things
.
1.
The
nature
and
kinde
of
things
whereunto
the
subject
doth
,
or
doth
not
belong
.
2.
The
recommendation
which
it
hath
,
or
hath
not
from
God
unto
my
conscience
.
3.
The
ordinary
or
extraordinarie
influence
,
which
the
right
or
wrong
handling
thereof
may
have
upon
the
spirits
of
men
,
to
affect
them
to
good
or
evill
with
powerfull
motions
.
If
then
I
find
,
that
the
subject
in
its
nature
and
kind
doth
not
belong
to
the
sphere
of
my
profession
;
that
it
hath
no
recommendation
from
Gods
Word
,
either
in
generall
or
particularly
,
and
in
expresse
terms
to
be
layed
to
heart
:
and
that
it
hath
no
powerfull
influence
,
either
upon
mine
own
spirit
,
or
upon
the
spirits
of
others
,
to
affect
the
same
one
way
or
other
,
I
use
not
to
meddle
with
it
,
for
I
judge
it
not
worth
the
handling
;
but
if
it
hath
any
of
these
properties
,
or
all
of
them
,
and
I
finde
that
doubts
are
rationally
raised
about
it
,
I
think
my self
bound
to
discusse
the
same
when
they
are
offered
unto
me
;
and
it
is
seasonable
so
to
do
.
Now
the
reason
why
I
think
myself
obliged
to
make
this
,
or
some
such
like
estimate
of
every
subject
,
before
I
entertain
it
,
is
,
lest
unawares
I
might
become
as
one
of
those
,
of
whom
the
Apostle
in
his
dayes
warned
Timothie
,
who
turned
aside
1
Tim.
1.
6
,
7
unto
vain
jangling
,
and
desiring
to
be
teachers
of
the
Law
,
understood
neither
what
they
said
,
nor
whereof
they
affirmed
.
And
we
see
that
since
his
dayes
,
many
of
the
Schoolmen
,
and
other
brain-sick
controverters
in
our
Age
have
done
,
and
still
do
the
like
.
What
to
be
considered
about
the
end
for
which
a
Debate
is
taken
up
.
Secondly
,
concerning
the
end
,
for
which
a
Debate
is
to
be
prosecuted
;
I
judge
thus
,
that
except
I
can
perceive
the
conference
to
be
intended
towards
the
use
of
edifying
,
whereunto
we
are
commanded
to
direct
all
our
communication
,
I
shall
not
Eph.
4.
29.
meddle
with
it
,
but
rather
protest
against
it
:
and
that
I
may
not
be
mistaken
concerning
that
which
is
intended
towards
1
Cor.
10.
31.
the
use
of
edifying
,
I
take
the
measure
of
mine
own
and
other
mens
aimes
by
two
Rules
:
the
first
is
,
If
either
the
matter
in
it self
is
not
fit
to
manifest
some
part
of
Gods
glory
:
or
if
the
aime
of
those
that
handle
it
,
is
not
set
professedly
to
shew
forth
that
part
of
his
glory
which
the
matter
offers
;
then
I
conclude
,
that
the
handling
of
it
is
not
intended
for
edification
.
The
second
is
,
if
the
matter
it self
,
is
fit
to
be
reduced
to
the
end
of
the
commandment
,
and
those
that
handle
it
professe
to
advance
that
end
by
it
;
Which
is
charity
out
of
a
pure
1
Tim.
1.
5.
heart
,
and
of
a
good
conscience
,
and
of
faith
unfained
:
then
I
conclude
that
it
is
intended
for
edification
,
because
Charity
doth
edifie
:
1
Cor.
8.
1.
And
the
exact
observation
of
these
two
Rules
in
reflecting
upon
our
own
spirit
,
to
examine
and
set
our
heart
aright
by
them
,
is
so
absolutely
necessarie
,
that
in
all
matters
of
debate
,
wherein
men
pretend
to
knowledge
,
it
will
be
impossible
for
any
man
to
avoid
the
snares
of
his
own
naturall
pride
,
except
he
can
take
up
this
course
,
to
quiet
and
wean
his
spirit
from
it
:
for
the
naturall
use
of
all
knowledge
doth
puffe
us
up
.
Whence
it
is
,
that
without
this
spirituall
restraint
,
1
Cor.
8.
1.
we
shall
unavoidably
fall
into
the
condemnation
of
those
,
whom
the
Apostle
doth
characterise
to
be
proud
,
knowing
nothing
,
but
doting
about
questions
,
and
strifes
of
words
;
of
which
cometh
envy
,
strife
,
railings
,
evill
surmisings
,
perverse
disputings
:
the
proper
works
of
men
of
corrupt
minds
,
and
destitute
of
the
truth
.
From
such
,
and
such
practises
,
he
exhorts
us
to
withdraw
our selves
:
for
we
see
daily
by
dolefull
experience
,
that
the
profane
and
vain
bablings
,
whereby
men
study
onely
to
2
Tim.
2.
16.
please
themselves
and
discredit
others
,
do
increase
unto
more
ungodlinesse
.
If
therefore
the
end
of
the
debate
should
not
be
clearly
determined
by
the
forenamed
Rules
,
and
considerately
taken
up
in
the
fear
of
God
,
(
seeing
the
beginning
of
Prov.
17.
14.
strife
is
like
the
letting
out
of
water
)
I
can
foresee
,
that
I
might
be
heedlesly
hurried
,
into
a
labyrinth
of
endlesse
controversies
;
as
I
finde
some
others
are
,
whose
hands
are
against
every
body
,
and
every
bodies
hands
are
against
them
.
Except
therefore
he
that
shall
take
up
the
Debate
,
will
conscionably
and
rationally
shew
to
me
,
as
I
shall
do
to
him
,
where
he
will
rest
,
and
at
what
mark
he
will
shoot
,
I
will
not
be
obliged
to
run
after
him
,
as
uncertainly
;
or
to
fight
with
him
as
one
that
beateth
the
aire
.
Why
the
point
of
difference
is
to
be
carefully
stated
.
Thirdly
,
concerning
the
point
of
difference
,
how
to
state
the
Question
rightly
,
which
is
to
be
debated
,
I
take
it
to
be
one
of
the
chiefest
rationall
expedients
that
can
be
used
,
to
prevent
the
inconveniencie
of
an
endlesse
controversie
:
nor
is
there
any
one
thing
that
doth
more
intangle
and
increase
the
multiplicitie
of
needlesse
Debates
,
then
the
mistake
of
the
point
of
difference
either
wilfully
or
ignorantly
entertained
.
By
this
means
Satan
doth
inable
and
ingagemens
spirits
to
make
their
contestations
inextricable
,
endlesse
,
and
irreconcileable
:
for
when
the
Question
is
not
distinctly
stated
,
and
men
are
entred
as
it
were
blindfold
upon
contradictions
,
they
will
rather
shift
the
point
of
debate
twentie
times
,
then
seem
to
be
found
in
an
error
once
;
and
will
rather
shew
a
willingnesse
to
dissent
in
every
thing
,
then
have
any
thing
determined
by
their
adversarie
,
as
a
Truth
against
them
.
And
because
in
the
ordinarie
Debates
we
see
,
that
men
labour
to
state
the
Question
onely
as
they
please
,
which
commonly
is
to
the
prejudice
(
although
it
be
clearly
against
the
sense
)
of
their
antagonist
;
it
is
evident
hereby
,
that
they
are
led
by
Satan
to
affect
rather
this
,
that
their
adversary
may
be
thought
guilty
of
hainous
errors
and
practises
;
then
to
endevour
this
,
that
his
true
meaning
may
be
discussed
,
and
thereby
some
profitable
truth
,
and
rule
of
practise
held
forth
unto
all
:
and
from
these
roots
of
bitternesse
it
is
,
that
almost
all
the
books
of
Modern
Controversies
,
are
stuffed
throughout
with
clamors
,
railings
,
injuries
,
and
●eproaches
;
so
that
to
lick
up
the
vomitings
of
drunken
men
,
or
to
hearken
to
the
hideous
howlings
of
wilde
beasts
,
is
not
more
loathsome
or
irksome
to
an
ingenuous
spirit
,
then
to
be
entertained
with
the
filthy
belchings
,
and
load
brawls
of
men
drunken
and
mad
with
passion
,
whereby
they
fome
out
their
own
shame
.
How
it
is
to
be
stated
.
Therefore
to
prevent
the
mistakes
which
lead
men
into
such
distempers
;
the
first
occasion
thereof
is
to
be
avoided
,
which
is
an
inclination
to
be
partiall
for
our selves
,
to
get
some
advantage
by
framing
of
the
Question
.
But
to
avoid
this
snare
,
the
true
knot
and
center
of
the
difference
ought
to
be
proposed
as
a
doubtfull
Question
,
and
not
as
an
accusation
,
or
a
charge
;
that
is
to
say
,
the
thing
to
be
debated
is
to
be
layed
down
,
in
the
name
of
both
parties
,
as
they
shall
agree
to
understand
it
;
and
not
as
any
one
of
them
would
have
it
understood
.
Therfore
I
do
offer
to
walk
by
these
Rules
in
this
matter
.
First
,
let
a
Question
be
framed
by
him
that
will
enter
upon
the
Debate
,
expressing
that
which
he
conceiveth
to
be
the
matter
of
doubt
between
him
and
his
antagonist
to
be
decided
.
Secondly
,
let
the
Question
be
opened
,
and
all
the
parts
and
terms
thereof
explained
,
to
shew
in
what
sense
every
word
is
taken
,
by
him
that
offereth
it
unto
the
Debate
.
Thirdly
,
let
that
be
shewed
,
wherein
he
conceiveth
there
is
an
agreement
between
himself
,
and
the
party
with
whom
he
is
to
debate
.
Fourthly
,
and
lastly
,
let
the
precise
point
of
difference
be
distinctly
declared
,
as
a
doubt
to
be
resolved
.
And
when
this
is
done
,
let
the
Question
thus
stated
(
before
any
arguing
pro
or
contra
,
be
entertained
about
it
)
be
imparted
to
the
party
with
whom
the
Debate
is
intended
;
that
he
may
declare
his
sense
thereof
,
whether
yea
or
no
,
the
point
of
difference
in
his
minde
doth
lye
there
where
the
other
hath
placed
it
.
For
if
it
doth
not
,
and
I
should
have
entred
upon
the
Debate
before
this
is
known
,
all
my
labour
would
be
lost
,
and
in
vain
as
to
him
:
because
he
will
neither
deny
what
I
intend
to
prove
,
nor
affirm
what
I
refute
;
but
something
else
perhaps
which
I
have
not
at
all
mentioned
,
or
thought
upon
.
What
to
be
done
to
handle
the
Question
stated
,
so
as
to
come
to
an
orderly
debate
thereof
.
Fourthly
,
the
way
of
handling
the
point
of
doubt
,
to
find
e
a
decision
thereof
,
ought
to
be
predetermined
before
the
Debate
be
undertaken
:
and
to
this
effect
when
ever
I
shall
intend
to
enter
upon
a
Debate
with
any
body
,
I
shall
proceed
with
him
after
this
Method
.
First
,
I
shall
write
unto
him
as
a
Brother
,
letting
him
know
the
offence
which
his
Doctrine
or
Practise
doth
give
;
and
how
prejudiciall
it
is
to
the
Gospel
in
publick
.
Here
I
shall
state
the
Question
between
me
and
him
as
I
shall
understand
it
,
desiring
him
to
rectifie
my
thoughts
concerning
his
opinions
or
practises
,
if
I
mistake
either
of
them
:
and
if
I
mistake
them
not
,
to
give
me
leave
for
his
own
and
the
publick
good
to
endevour
the
rectifying
of
that
wherein
I
shall
conceive
him
to
be
out
of
the
way
.
This
entrie
is
to
be
made
upon
the
businesse
both
in
conformitie
to
Christs
rule
,
by
which
scandals
are
to
be
taken
away
from
amongst
brethren
:
Matth.
18.
15.
And
also
because
it
is
necessarie
to
prevent
prejudicate
affections
,
to
beget
love
,
to
try
the
ingenuity
of
our
Brother
;
and
to
waken
the
sincerity
which
ought
to
be
in
him
,
to
walk
answerable
to
the
rules
of
the
Gospel
.
If
upon
this
offer
he
doth
give
a
fair
Answer
,
he
will
either
state
the
Question
otherwise
then
I
did
to
rectifie
my
mistake
,
and
so
perhaps
decline
the
Debate
:
or
by
altring
the
Question
he
will
give
a
new
rise
to
deal
further
with
him
;
or
by
allowing
that
state
which
I
have
proposed
,
he
will
accept
of
a
conference
thereupon
.
But
if
he
doth
give
no
fair
Answer
,
or
no
Answer
at
all
,
to
that
which
is
offered
;
then
I
shall
give
him
a
second
admonition
,
and
acquaint
some
friends
with
it
to
joyn
with
me
,
to
make
him
sensible
of
his
duty
by
two
or
three
witnesses
,
according
to
Christs
rule
in
this
case
,
Matth.
18.
16.
And
if
this
second
admonition
doth
not
draw
him
on
,
to
any
effect
of
Christian
ingenuity
,
the
whole
narrative
and
proces
of
the
busines
may
be
offered
to
the
Society
of
those
under
whom
he
doth
stand
,
that
by
them
he
may
be
dealt
withall
according
to
Christs
direction
,
Matth.
18.
17.
if
they
bring
him
to
the
sense
of
his
duty
,
well
and
good
:
if
not
,
he
is
to
be
left
unto
himself
as
an
Heathen
and
a
Publicane
,
whom
the
Christian
Magistrate
ought
to
restrain
from
disorderly
wilfulnesse
,
and
offensive
irregularity
.
But
supposing
him
to
be
ingenuous
,
and
willing
to
justifie
unto
me
that
which
I
think
to
be
a
misse
in
him
,
a
conference
will
be
accepted
,
either
by
word
of
mouth
,
or
in
writing
,
or
both
wayes
joyntly
;
for
both
wayes
may
concur
at
once
.
Then
,
In
the
second
place
,
I
shal
make
an
offer
of
the
Principles
,
from
whence
I
shall
conceive
the
decision
of
the
doubt
should
be
taken
:
and
of
the
orderly
way
of
applying
those
Principles
,
that
by
consequences
drawn
from
them
,
the
point
of
doubt
raised
between
us
may
be
determined
.
If
we
agree
upon
the
Principles
,
and
upon
the
orderly
way
of
inferring
thereupon
conclusions
applyable
to
the
doubt
in
hand
;
then
we
shall
proceed
affirmatively
,
and
negatively
,
to
seek
out
the
determination
of
the
point
.
But
if
we
agree
not
upon
the
Principles
at
first
proposed
,
neither
can
we
agree
upon
the
way
of
applying
the
same
to
any
thing
in
hand
.
Therefore
we
must
rise
higher
,
and
propose
other
Principles
which
are
more
common
and
remote
,
wherein
a
full
agreement
may
be
found
;
and
then
also
the
way
to
proceed
thereupon
,
to
regulate
the
application
of
truths
following
from
thence
to
decide
the
point
of
doubt
,
is
to
be
determined
;
which
being
done
,
nothing
remaineth
but
to
come
to
the
Debate
it self
.
The
cause
why
the
preparatives
are
to
be
observed
.
Thus
you
have
a
prospect
of
the
method
both
to
enter
upon
a
Debate
in
an
orderly
way
,
and
to
prevent
that
which
may
be
hurtfull
in
the
first
approaches
thereunto
:
for
if
Satan
doth
not
intrap
us
,
by
some
part
of
our
own
corruption
in
the
preparatives
of
our
way
,
we
shall
be
lesse
obnoxious
to
his
snares
,
in
the
following
course
of
the
Debate
.
And
although
the
greatest
danger
of
erring
,
is
to
fail
in
these
beginnings
of
the
work
;
and
the
greatest
difficulty
incidert
to
the
beginnin●s
of
a
Debate
,
is
to
prevent
uncharitable
forestalements
in
our
own
spirits
,
which
insinuate
themselves
under
the
pretence
and
colour
of
necessarie
preparations
,
or
rise
up
with
the
forecast
of
prudentiall
observations
;
so
that
to
distinguish
between
that
which
is
lawfull
in
the
one
,
as
wisdom
;
and
unlawfull
in
the
other
,
as
jealousie
,
is
in
●●spect
of
our
thoughts
like
the
cutting
of
an
hair
in
the
breadth
thereof
:
although
(
I
say
)
this
is
the
greatest
danger
and
difficultie
of
the
businesse
,
yet
it
is
not
invincible
to
a
plain
dealing
Christian
,
who
is
acquainted
with
his
own
spirit
,
and
hath
accustomed
himself
to
observe
the
motions
thereof
,
and
to
bring
them
home
to
the
Rule
,
which
is
the
testimony
of
Jesus
,
to
walk
after
his
Spirit
in
all
his
aimes
and
undertakings
.
For
this
is
the
anointing
which
teacheth
The
benefit
and
effect
of
the
observation
thereof
.
the
true
disciples
of
Jesus
Christ
all
things
,
and
leads
them
in
all
orderly
wayes
of
knowledge
,
righteousnesse
,
and
holinesse
,
of
charitie
,
meeknesse
,
and
sobriety
within
themselves
,
and
towards
all
men
:
for
he
that
hath
not
attained
to
the
observation
and
demonstration
of
these
wayes
within
himself
,
and
to
the
exercising
of
his
own
spirit
thereunto
,
by
and
from
the
example
of
Christ
,
can
never
exercise
them
effectually
towards
other
men
.
Therfore
if
a
Christian
that
can
look
into
his
own
heart
,
will
as
in
the
presence
of
God
reflect
upon
his
businesse
,
and
before
he
undertakes
a
controversie
,
first
consider
&
discern
the
matter
offered
,
whether
yea
or
no
,
it
doth
belong
to
him
to
meddle
with
it
;
and
if
he
finds
himself
obliged
to
undertake
it
,
if
then
he
will
settle
his
purposes
within
himself
(
in
reference
to
the
aime
which
Christ
teacheth
,
and
the
means
of
prosecuting
the
same
sutable
to
Christs
rules
:
)
and
lastly
if
he
will
look
upon
his
neighbour
,
with
whom
he
hath
to
deal
,
with
such
an
eye
as
Christ
(
if
he
were
in
the
flesh
)
or
the
Apostle
Paul
(
becoming
all
things
to
all
men
)
would
look
upon
1
Cor.
9
19.
24.
him
:
if
(
I
say
)
he
will
thus
consider
his
businesse
at
the
first
entrie
thereupon
,
lifting
up
his
spirit
unto
God
,
for
help
and
direction
to
order
his
wayes
aright
;
he
shall
not
want
light
to
discover
,
and
power
to
cast
off
all
the
snares
of
Satan
,
which
may
take
hold
of
him
in
his
way
:
for
it
is
onely
for
want
of
this
fore-cast
within
our selves
,
for
want
of
orderly
carriage
in
respect
of
the
businesse
,
and
for
want
of
ingenuitie
,
and
of
humilitie
towards
our
neighbour
,
(
which
things
are
no
where
taught
but
in
the
school
of
true
The
inconveniencie
of
the
want
thereof
.
Christianity
)
that
all
our
Debates
are
become
meer
hostilities
;
all
our
distractions
meer
confusions
;
all
our
doubts
inextricable
difficulties
;
all
our
differences
of
judgement
,
breaches
of
brotherhood
;
and
all
our
breaches
irreconcileable
hatreds
;
because
our
passions
are
full
of
malice
,
and
our
evill
surmisings
devillish
,
and
abominable
:
so
that
from
hence
,
and
the
controversies
agitated
by
these
motions
,
all
manner
of
disturbances
to
the
publick
Peace
have
broken
in
upon
us
,
and
overwhelmed
the
state
of
Christianity
both
in
Church
and
Common-wealth
:
and
if
no
remedie
can
be
used
to
redresse
these
evils
,
or
weapons
found
,
neither
in
the
store-house
of
the
Spirit
,
which
is
the
Word
of
God
,
nor
in
the
store-house
of
Humanity
,
which
is
Reason
backed
with
Power
and
Authority
,
which
should
encounter
with
these
monsters
to
subdue
them
:
our
●ine
will
be
unavoidable
,
and
our
desolation
sudden
;
because
it
is
evident
,
that
Hell
is
let
loose
upon
us
.
But
we
hope
,
that
as
in
the
holy
Scriptures
there
is
no
spirituall
furniture
,
nor
armour
of
righteousnesse
wanting
for
the
warfare
,
which
is
mighty
through
God
to
the
pulling
down
of
Satans
strong
holds
in
the
thoughts
of
all
men
;
so
in
the
rationall
constitution
of
Humane
Societies
for
common
safetie
,
there
will
be
no
just
power
wanting
for
the
suppressing
of
wilfull
unrulinesse
in
the
actions
of
all
men
:
for
as
the
word
which
is
gone
Isa.
55.
11.
forth
of
Gods
mouth
,
shall
not
return
void
,
but
prosper
in
the
thing
whereto
he
hath
sent
it
:
So
his
presence
standing
in
the
congregation
of
the
mighty
,
and
judging
among
the
gods
,
shall
bring
the
foundations
of
the
earth
into
a
right
course
;
because
he
shall
inherit
Psal.
82.
1
,
5
,
6.
1
Cor.
2.
6.
all
the
Nations
thereof
,
when
the
rulers
of
this
world
who
come
to
nought
,
shall
be
at
their
end
.
Therefore
we
have
no
cause
to
despair
as
yet
of
the
redresse
of
our
miseries
,
seeing
all
means
and
helps
are
not
yet
taken
from
us
;
but
we
ought
rather
to
set
our selves
in
the
way
,
and
expect
a
blessing
upon
the
right
use
of
these
lawfull
means
,
by
which
the
Lord
hath
appointed
to
bring
the
salvation
of
his
Israel
out
of
Sion
,
and
return
the
captivitie
of
his
people
out
of
Babylon
:
and
because
the
Lord
hath
promised
to
bring
these
things
to
passe
he
certainly
will
support
those
that
faithfully
work
for
his
ends
in
his
own
way
:
now
I
am
very
sure
,
that
none
can
set
himself
to
work
by
way
of
Debates
,
for
his
ends
,
otherwise
then
by
preparing
his
minde
,
thus
to
enter
thereupon
.
When
therefore
the
entrie
is
thus
made
towards
a
necessarie
Debate
,
by
these
preparative
Rules
;
the
second
sort
of
Rules
are
to
be
observed
in
the
prosecution
therof
,
to
make
our
way
straight
before
us
:
that
in
case
any
thing
hath
been
neglected
in
the
preparation
,
it
may
not
be
made
worse
,
but
rather
corrected
in
the
future
proceedings
.
Concerning
the
Rules
of
Arguing
in
a
Debate
.
And
to
this
effect
,
to
regulate
the
Debate
it self
in
the
discussion
of
doubtfull
matters
,
I
shall
offer
foure
other
Rules
which
relate
to
the
point
of
arguing
,
that
it
may
be
rationall
,
and
without
offence
.
The
first
is
,
concerning
arguments
to
be
taken
from
the
Scripture
.
The
second
,
concerning
arguments
to
be
taken
from
Reason
.
The
third
,
concerning
arguments
to
be
taken
from
the
words
of
men
.
The
fourth
is
,
concerning
arguments
to
be
taken
from
humane
actions
.
For
seeing
our
Debates
with
conscionable
and
rationall
men
,
should
tend
onely
to
rectifie
their
thoughts
and
wayes
in
things
pertaining
to
their
duty
towards
God
and
men
;
nor
is
there
any
other
way
to
do
this
effectually
and
savingly
,
but
by
argument
to
convince
their
conscience
and
reason
of
that
which
they
owe
unto
God
and
men
:
therfore
I
conceive
,
that
none
other
arguments
are
to
be
used
,
but
such
as
are
directly
convincing
,
that
is
,
binding
of
the
Conscience
and
Reason
over
,
to
a
belief
of
that
which
they
offer
:
nor
are
they
to
be
used
in
any
other
way
,
then
such
,
as
may
make
that
belief
most
readie
,
most
free
,
most
full
,
and
most
constant
:
and
if
we
can
so
regulate
the
way
of
arguing
both
for
the
matter
offered
,
and
the
manner
of
proposing
the
same
,
that
nothing
shall
be
disproportionate
or
destructive
to
these
aimes
:
I
suppose
,
we
shall
gain
the
purpose
for
which
all
Debates
are
to
be
entertained
,
which
is
the
manifestation
of
a
truth
by
the
decision
of
that
which
was
doubtfull
.
For
when
this
is
done
fully
,
as
to
the
matter
,
and
inoffensively
as
to
the
manner
,
then
all
that
man
can
be
instrumentall
in
,
is
done
;
the
rest
of
the
work
,
which
is
to
cause
that
truth
to
be
received
in
love
for
the
conversion
of
the
soul
,
is
Gods
own
immediate
work
,
and
not
mans
:
for
humane
debates
may
reach
to
the
conviction
of
the
understanding
,
but
not
to
a
conversion
of
the
heart
;
as
we
see
in
Christ
himself
,
who
oft-times
convicted
the
Jews
of
a
truth
,
but
they
were
not
alwayes
converted
to
the
love
thereof
by
his
Doctrine
.
Now
the
Arguments
which
to
me
are
onely
convincing
,
and
able
to
manifest
a
truth
or
an
e●ro●
,
whereof
I
may
be
in
doubt
,
are
no
more
but
these
foure
Scripture
rightly
understood
:
Reason
rightly
applyed
:
Mine
own
words
taken
in
my
sense
:
and
mine
own
actions
taken
to
the
end
for
which
〈◊〉
them
:
by
these
a
man
may
take
hold
of
me
;
and
by
these
,
and
none
else
,
I
shall
deal
with
others
.
And
that
the
way
to
manage
each
of
these
Arguments
in
particular
,
may
be
more
distinctly
known
;
I
shall
offer
the
Rules
which
I
observe
therein
,
which
in
brief
are
these
.
Concerning
the
holy
Scriptures
.
-
1.
In
things
determinable
by
Scripture
authority
,
I
shall
neither
alledge
,
nor
admit
of
the
allegation
of
any
other
Authority
.
-
2.
In
places
of
Scripture
,
whereof
the
meaning
shall
be
doubtfull
,
to
finde
out
the
interpretation
thereof
,
I
shall
proceed
not
conjecturally
,
nor
traditionally
,
nor
by
any
pretended
private
inspiration
,
(
which
is
but
imagination
,
and
commonly
proves
a
delusion
)
but
rationally
observing
these
Rules
.
-
1.
In
case
the
proper
,
that
is
,
the
ordinary
grammaticall
sense
of
the
words
,
is
not
repugnant
to
the
undoubted
Analogie
of
the
common
Faith
,
or
the
clear
Analysis
and
coherence
of
the
Context
;
I
shall
neither
give
nor
receive
any
other
sense
but
that
which
is
proper
and
grammaticall
.
-
2.
But
in
case
the
proper
and
ordinary
grammaticall
sense
of
the
words
is
repugnant
either
to
the
Analogie
of
Faith
,
or
the
clear
Analysis
of
the
text
,
then
they
must
be
taken
in
another
sense
,
either
figurative
or
spirituall
,
which
is
most
agreeable
to
both
.
-
3.
By
the
Analysis
of
the
Context
,
I
understand
a
right
dividing
of
the
whole
Discourse
into
its
periods
,
according
2
Tim.
2.
15.
to
the
severall
parts
of
the
matter
contained
therein
;
of
the
periods
into
their
sentences
;
and
of
the
sentences
into
their
single
propositions
by
their
proper
joynts
and
articles
.
-
4.
The
Analysis
or
Division
of
every
Context
may
not
be
contradicted
,
if
it
is
not
disproportionate
to
the
Generall
Analogie
of
the
Common
Faith
.
-
5.
Nor
is
any
Prophecie
,
that
is
,
proposall
of
Doctrines
,
2
Pet.
1.
20
,
21
Exhortations
,
and
Comforts
otherwise
to
be
admitted
,
but
as
it
is
Analogicall
,
that
is
,
proportionate
to
the
principles
1
Cor.
14.
5.
of
the
common
Faith
,
and
the
undeniable
consequences
of
truth
following
thereupon
.
Rom.
12.
6.
-
6.
No
Rules
of
scripturall
interpretation
are
to
be
admitted
,
but
such
,
which
rationally
direct
us
to
compare
spirituall
things
with
spirituall
things
,
that
their
proportionall
standing
together
,
and
their
agreement
may
be
understood
,
as
the
Spirit
of
God
did
utter
them
.
1
Cor.
2.
13.
and
2
Pet.
1.
21.
Concerning
the
use
of
Reasoning
in
Divine
and
Humane
matters
.
-
1.
In
matters
of
Divinity
,
I
cannot
be
obliged
to
beleeve
any
thing
,
which
is
contrary
to
sound
Reason
;
although
I
am
obliged
to
beleeve
that
,
which
I
reach
not
by
my
reasoning
.
-
2.
I
allow
nothing
to
be
sound
Reason
in
Diuinitie
,
but
that
which
is
proportionate
to
the
common
principles
of
revealed
truth
in
the
Scriptures
.
-
3.
I
shall
therefore
oblige
no
man
to
beleeve
any
thing
to
be
a
Divine
truth
;
but
that
onely
,
which
from
common
scripturall
principles
is
demonstrable
.
-
4.
I
conceive
,
all
revealed
truths
to
be
rationally
uttered
,
and
nothing
irrationally
expressed
in
the
Word
of
God
;
and
therefore
a
most
fit
object
for
the
rationall
facultie
of
man
to
be
employed
in
.
-
5.
By
the
rationall
facultie
of
man
,
I
understand
the
abilitie
of
his
minde
,
by
which
he
can
think
understandingly
of
things
to
be
understood
;
and
compare
his
thoughts
after
an
orderly
manner
together
,
to
take
notice
of
the
proportion
or
disproportion
which
they
have
to
each
other
.
-
6.
In
matters
of
Humane
disquisition
,
that
is
,
which
may
be
understood
without
any
speciall
revelation
;
I
shall
not
admit
that
any
thing
should
be
determined
by
custome
,
or
humane
authority
,
which
is
determinable
by
a
true
reason
to
be
found
in
the
nature
of
the
thing
it self
.
-
7.
Nor
shall
I
acknowledge
any
thing
to
be
a
true
Reason
found
in
the
nature
of
any
thing
,
which
is
not
proportionate
either
to
the
common
notions
which
all
men
have
of
things
sensible
,
and
practicable
by
themselves
;
or
to
the
maximes
of
reasoning
concerning
the
same
which
all
men
make
use
of
,
and
none
have
denyed
,
but
such
as
were
professedly
Scepticks
,
or
resolved
to
spend
their
thoughts
by
doubting
of
all
things
.
Concerning
Arguments
to
be
taken
from
the
sayings
of
men
.
-
1.
I
shall
oblige
no
man
,
nor
will
I
be
obliged
by
any
man
,
to
build
any
matter
of
Faith
upon
a
bare
humane
testimony
.
-
2.
In
matters
of
fact
,
where
none
other
proof
of
a
truth
can
be
had
,
but
the
testimony
of
man
,
it
shall
be
pressed
no
further
,
then
it
is
found
probable
,
and
not
lyable
to
any
credible
exception
.
-
3.
The
sayings
of
other
men
in
matters
of
Doctrine
,
whether
few
or
many
joyned
in
opinion
,
shall
be
taken
for
no
proofs
further
then
their
reasons
are
found
valid
;
or
then
he
to
whom
they
are
alledged
,
hath
declared
his
approbation
thereof
;
for
then
they
are
to
be
considered
as
his
own
.
-
4.
Mine
own
words
in
the
sense
wherein
I
speak
them
,
shall
be
valid
proofs
against
any
thing
which
I
shall
assert
contrary
to
the
tenor
of
the
truth
contained
therein
.
-
5.
I
shall
not
presse
upon
any
body
the
interpretation
of
his
words
,
which
hee
doth
not
allow
to
bee
conformable
to
his
meaning
;
but
shall
yeeld
him
the
priviledge
of
being
the
truest
interpreter
of
his
owne
mind
:
nor
shall
I
raise
a
contest
about
the
sense
of
another
mans
words
;
to
make
him
be
thought
guilty
of
shifting
his
expressions
;
for
that
tends
onely
to
vain
jangling
.
-
6.
I
shall
not
apply
my self
at
any
time
so
much
to
refute
as
to
Assert
;
but
I
shall
deliver
mine
owne
mind
concerning
all
matters
in
themselves
affirmatively
and
negatively
rather
,
then
to
stand
upon
the
scanning
of
other
mens
opinions
to
find
fault
with
them
:
But
if
I
needs
must
,
to
cleer
the
matter
,
alledge
the
expressions
of
him
with
whom
I
am
in
debate
;
I
shall
build
no
inferences
thereupon
;
but
by
way
of
supposition
,
that
is
,
if
I
have
rightly
understood
his
meaning
.
Concerning
Arguments
to
be
taken
from
humane
Actions
.
-
1.
shall
consider
no
mans
actions
to
upbraid
him
therewith
;
or
alledge
them
as
a
matter
of
reproach
to
insult
over
him
,
and
grieve
him
:
for
that
can
proceed
from
nothing
but
from
pride
in
my self
,
and
malice
against
my
neighbour
.
-
2.
No
failings
shall
be
aggravated
to
the
worst
sense
though
they
bee
manifest
,
but
I
shall
bee
willing
to
excuse
them
so
farre
as
probably
they
may
bear
a
good
construction
,
without
doing
wrong
to
truth
and
righteousnesse
.
-
3.
I
shall
not
interpret
any
mans
intention
to
have
been
otherwise
in
his
actions
,
then
hee
shall
declare
it
to
have
been
:
nor
shall
I
charge
faults
otherwise
upon
him
,
then
as
Hypothetically
gathered
from
cleere
circumstances
;
which
shall
be
noted
rather
to
give
warning
,
and
admonish
him
to
take
heed
,
lest
a
root
of
bitternesse
might
be
found
in
them
;
then
to
make
them
a
positive
charge
against
him
,
or
the
poison
thereof
his
guiltinesse
.
-
4.
No
matters
of
meer
suspition
or
hear-say
shall
bee
further
named
;
then
to
cleer
my self
from
the
guilt
of
the
wrong
that
may
bee
in
them
:
But
of
things
cleerly
confessed
,
or
openly
known
to
all
;
that
which
their
properties
manifestly
utter
,
as
contrary
to
the
undoubted
profession
of
Christianity
,
shall
with
meeknesse
and
zeale
be
opened
;
that
he
who
is
guilty
thereof
may
be
pulled
out
of
the
fire
,
and
made
sensible
of
the
dangerous
unevennesse
of
his
way
;
that
he
may
recover
himself
from
the
snares
wherein
Satan
hath
caught
him
.
And
thus
I
shall
also
desire
to
be
dealt
withall
by
those
,
who
shall
have
occasion
to
observe
my
actions
to
redreise
that
which
may
be
found
amisse
in
them
.
Now
if
any
of
these
Rules
shall
bee
excepted
against
by
any
;
and
shewed
to
bee
prejudiciall
to
the
discoverie
of
truth
;
or
all
of
them
together
insufficient
to
the
finding
of
a
resolution
in
lawfull
doubts
;
or
defective
to
lead
us
by
a
profitable
debate
in
the
way
of
Truth
,
Peace
,
Love
,
and
Righteousnesse
;
I
shall
be
willing
to
adde
,
and
alter
,
and
upon
conviction
receive
better
directions
from
others
,
if
offered
.
But
if
those
who
intend
to
deale
with
me
,
upon
the
Subject
which
hath
occasioned
this
discourse
:
shall
except
nothing
against
these
Rules
;
and
yet
not
observe
them
in
their
dealing
with
me
:
I
may
haply
,
if
God
permit
,
bee
able
to
let
them
see
the
injustice
of
that
manner
of
proceeding
;
and
the
grounds
of
that
naturall
corruption
whence
it
proceedeth
:
which
we
by
yeelding
unto
have
fomented
;
and
by
exercising
have
increased
amongst
our selves
;
which
hath
made
all
this
spirituall
disorderlinesse
to
break
in
,
as
a
flood
upon
us
;
and
which
will
infallibly
become
our
utter
ruine
,
if
wee
persevere
therein
.
And
because
it
will
somewhat
serve
to
our
present
purpose
,
to
discover
the
originals
,
and
observe
the
progresse
and
the
characters
of
our
corruption
,
I
shall
now
reflect
a
little
thereupon
,
before
I
enter
upon
a
more
especiall
application
of
these
Rules
unto
the
present
debate
;
to
prevent
the
irregularitie
which
may
be
incident
thereunto
,
if
no
caution
bee
used
.
Who
the
men
are
that
inntagle
the
work
of
Remation
by
Controversies
I
suppose
it
is
not
difficult
to
foresee
and
conjecture
,
who
the
men
are
,
and
what
their
way
will
be
,
which
intend
to
appeare
in
this
controversie
.
For
that
none
of
our
Modern
controverters
will
bee
forward
to
enter
into
these
regular
courses
,
whereby
debates
are
made
void
of
offence
;
may
be
easily
gathered
from
hence
;
that
no
Spirits
unaccustomed
to
a
yoke
,
will
be
willing
to
take
i
〈◊〉
upon
them
.
Now
we
finde
two
sorts
of
men
(
to
whom
all
others
may
be
reduced
,
as
partaking
more
or
lesse
of
their
Principles
and
wayes
)
who
are
accustomed
to
judge
and
debate
of
matters
in
these
our
times
,
who
being
unacquainted
with
this
yoke
,
intangle
affairs
by
different
wayes
of
proceeding
into
disorders
of
a
contrary
nature
.
The
one
sort
is
full
of
confidence
,
relying
onely
upon
themselves
in
the
high
conceit
of
their
singular
opinions
.
The
other
look
more
to
the
consent
of
a
combination
in
the
declaration
of
their
joint
opinions
.
The
first
think
themselves
strong
,
because
they
pretend
wholly
to
the
direction
of
the
Spirit
in
their
way
.
The
second
,
although
they
contradict
not
the
truth
,
of
the
Spirits
direction
promised
to
the
children
of
God
,
(
as
some
others
do
)
yet
they
put
their
strength
rather
in
a
humane
then
in
a
Spirituall
way
of
acting
.
But
the
truth
indeed
is
,
that
neither
the
one
,
nor
the
other
in
matters
of
debate
,
hold
forth
to
any
,
or
follow
themselves
,
either
in
Theoreticall
or
Practicall
debates
,
any
approved
Rules
,
by
which
they
govern
themselves
to
edification
about
the
division
of
spirituall
or
rationall
doubts
;
and
although
this
is
truly
said
of
both
these
controverters
;
yet
it
cannot
be
denyed
,
but
that
the
second
sort
of
these
for
the
most
part
is
more
capable
of
entertaining
rules
,
when
offered
,
then
the
first
:
because
many
of
the
former
take
up
,
under
the
pretence
of
a
spirituall
liberty
,
the
principles
of
such
unrulinesse
both
within
themselves
and
towards
others
,
that
it
is
almost
impossible
to
fix
them
to
any
thing
;
whereas
the
latter
are
rather
too
much
inclined
to
fixe
upon
insufficient
rules
,
and
humane
reasonings
:
but
yet
in
both
,
this
is
evident
,
that
whensoever
either
of
them
set
themselves
to
contest
for
any
supposed
truth
,
or
against
any
error
;
they
follow
for
the
most
part
nothing
so
much
,
as
the
flashes
of
witt
,
or
the
motions
of
passion
whiles
they
rely
upon
the
strength
of
their
naturall
and
acquired
abilities
:
for
the
one
,
viz:
the
first
,
are
led
chiefly
by
their
naturall
;
the
other
by
their
acquired
notions
.
These
that
walke
in
the
strength
of
their
naturall
conceptions
,
The
first
sort
of
Controverters
pretending
to
be
spirituall
.
which
they
raise
to
some
extravagant
height
by
the
apprehension
of
spirituall
objects
;
use
to
confound
all
things
under
the
speciall
notions
,
which
they
have
pitched
upon
;
and
without
any
distinction
of
matters
,
as
supernaturall
from
naturall
;
of
humane
from
divine
,
of
inward
from
outward
,
or
even
of
God
himself
from
the
creatures
,
they
cast
all
things
into
some
imaginary
frame
of
their
owne
moulding
,
wherewith
they
are
so
prepossessed
;
that
they
can
conceive
of
nothing
else
,
but
that
which
is
wrested
and
made
consonant
to
the
thoughts
,
wherewith
they
have
racked
their
own
understandings
out
of
frame
.
With
these
men
(
if
once
high
flowen
)
there
can
be
no
rationall
dealing
:
for
they
have
crackt
their
brain
,
and
despise
all
things
as
below
themselves
:
Magistracy
,
Ministery
,
Ordinances
,
Scriptures
,
nay
and
Christ
himself
,
is
by
some
made
a
matter
of
small
or
no
concernment
at
all
,
in
respect
of
that
which
they
account
themselves
to
have
attained
unto
.
From
these
and
such
as
joyne
neerest
in
Principles
with
these
,
none
other
controversie
(
as
I
conceive
)
can
bee
expected
,
What
controversie
is
to
be
expected
from
them
.
but
that
which
these
two
questions
do
offer
:
as
first
,
whether
yea
or
no
the
Christian
Magistrate
hath
any
thing
to
do
at
all
,
with
the
visible
affaires
of
the
Churches
?
And
secondly
,
whether
yea
or
no
the
Rule
and
Government
of
all
things
doth
not
belong
properly
unto
the
Saints
,
and
to
none
but
them
?
Whom
they
meane
by
Saints
,
and
what
by
rule
and
government
,
is
not
now
time
to
enquire
after
;
but
it
is
apparent
,
that
their
Principles
and
thoughts
lead
them
rather
to
lay
aside
all
Rule
,
and
all
Magistracy
,
at
least
in
reference
to
the
pretended
Saints
;
then
to
think
that
they
ought
to
be
limited
in
any
thing
.
But
by
reason
of
the
extravagancies
whereunto
some
have
licentiated
themselves
,
and
of
the
strange
pretensions
which
are
made
to
a
Fantasticall
perfection
,
whereof
none
other
account
can
bee
given
,
but
their
owne
bare
saying
of
themselves
,
that
it
is
so
and
so
with
them
:
(
I
say
)
by
reason
of
this
and
their
other
impertinencies
;
these
men
have
not
only
made
themselves
a
grievance
unto
the
Godly
,
and
a
laughing
stocke
unto
others
,
that
are
morally
sober
and
rationall
;
but
for
their
sake
the
mouthes
of
the
profane
in
the
world
are
opened
against
Religion
,
Atheists
are
confirmed
in
their
impietie
;
a
disrespect
and
scandall
is
raised
against
the
spirituall
profession
of
Christianity
amongst
single
hearted
formalists
:
and
the
politick
adversaries
of
our
settlement
and
Reformation
triumph
and
exult
at
it
over
us
.
Now
as
I
do
not
expect
,
that
any
of
these
who
make
themselves
so
eminent
in
their
spiritualitie
,
as
to
have
cast
off
all
moralitie
,
should
debate
this
matter
:
so
nothing
which
from
their
Principles
can
be
drawn
,
is
to
be
much
regarded
.
But
such
as
are
not
strangers
to
a
life
truly
spirituall
,
although
they
are
not
found
to
walk
up
to
it
;
but
rather
follow
the
way
of
humane
reasonings
,
such
as
have
The
second
sort
of
Controverters
who
are
men
of
Reason
and
Learning
.
improved
their
naturall
with
acquired
abilities
,
of
sciences
and
experience
by
studie
,
and
conversation
:
and
such
as
have
interessed
themselves
hitherto
in
State
affairs
,
to
become
instrumentall
for
the
designes
of
one
,
or
against
the
proceedings
of
another
party
;
such
(
I
say
)
as
these
may
perhaps
speak
something
to
the
purpose
,
worth
consideration
,
and
deserving
an
Answer
;
chiefly
if
without
prejudice
and
passion
,
and
with
due
respect
unto
conscience
and
reason
,
they
weigh
the
matter
,
whereof
they
shall
offer
a
debate
discreetly
.
With
these
I
shall
not
be
unwilling
to
go
along
to
search
out
a
doubtfull
truth
in
this
or
any
other
matter
.
Onely
before
I
come
to
speak
of
this
particular
subject
,
to
shew
what
I
conceive
the
debate
may
be
with
these
,
according
to
the
forenamed
Rules
;
I
shall
in
two
or
three
words
,
briefly
intreat
,
by
way
of
warning
,
the
causes
of
disorderlinesse
whereunto
our
ordinary
course
is
accessory
to
intangle
our
affairs
.
If
we
reflect
then
upon
our
wayes
,
wee
may
observe
that
the
aime
of
ordinary
controverters
is
set
rather
to
uphold
What
way
of
controverting
is
used
by
most
of
them
.
(
and
that
professedly
)
the
outward
interest
of
a
party
;
either
to
vindicate
it
from
some
aspersion
,
or
to
gaine
some
advantage
to
the
proceedings
thereof
;
by
aspersing
others
,
and
by
getting
themselves
into
power
over
others
;
then
to
make
a
discoverie
of
profitable
duties
,
and
of
naked
Truths
,
that
the
necessitie
of
the
former
,
and
the
evidence
of
the
latter
,
may
become
recommendable
indifferently
unto
the
consciences
of
all
men
:
or
that
the
conscience
of
those
who
have
strayed
from
the
same
may
bee
brought
backe
againe
unto
the
acknowledgement
thereof
,
whence
also
we
see
,
that
the
course
taken
to
debate
differences
,
even
in
spirituall
matters
,
and
farre
more
in
outward
concernments
doth
almost
savour
nothing
else
;
but
the
affectation
of
naturall
wisdome
,
of
subtilty
,
and
of
eloquence
,
and
the
venting
of
passions
proper
to
men
depending
upon
this
world
.
And
herein
wee
finde
a
pride
moving
men
to
outstrip
one
another
,
either
by
shewing
their
parts
;
as
wit
,
language
,
reading
,
Philosophy
,
History
,
and
other
learning
;
or
by
lashing
and
smiting
one
another
with
the
tongue
:
to
seek
a
conquest
rather
by
the
infamy
of
others
,
then
by
the
armour
of
righteousnesse
on
the
right
hand
,
and
on
the
left
.
By
these
unchristian
and
unconscionable
wayes
of
considering
matters
,
and
dealing
with
persons
,
the
more
able
,
and
naturally
rationall
the
men
are
that
take
them
up
,
the
more
destructive
they
make
themselves
unto
the
comforts
of
their
brethren
;
and
the
neerer
their
Debates
thus
agitated
relate
unto
Religion
,
the
further
off
they
set
themselves
and
others
from
the
kingdom
of
Jesus
Christ
:
the
respect
which
is
had
to
gain
credit
with
men
,
to
loose
no
ground
in
the
Debate
,
and
to
be
thought
a
leader
in
the
cause
,
together
with
the
fear
,
lest
we
should
seem
to
be
foiled
in
any
thing
;
chiefly
after
we
have
owned
the
title
of
a
Doctor
of
Divinity
,
and
think
our selves
in
some
repute
for
Learning
;
doth
strip
us
of
all
Christian
simplicitie
,
and
morall
ingenuitie
:
for
when
we
come
to
a
close
fight
,
and
in
danger
to
be
convicted
of
some
error
,
our
passions
are
inflamed
,
and
we
choose
rather
,
to
make
our
contestations
endlesse
and
inextricable
,
then
that
our
Antagonist
should
seem
to
have
gotten
any
advantage
against
us
.
Thus
we
strive
not
for
Truth
and
Righteousnesse
,
how
to
finde
it
out
(
for
the
unpartiall
way
to
seek
it
,
is
not
once
thought
upon
)
but
for
our selves
in
comparison
to
others
,
that
we
,
and
we
onely
may
be
thought
to
have
it
;
and
this
makes
the
Debates
tedious
,
full
of
trifling
circumstances
,
and
so
large
and
voluminous
;
that
to
read
onely
the
heads
of
matters
agitated
in
this
way
,
will
require
more
time
,
then
a
wise
man
will
afford
thereunto
,
or
a
godly
man
can
take
pleasure
to
spend
thereupon
.
Upon
these
rocks
of
contentiousnesse
and
irregularitie
,
the
excellent
gifts
of
many
able
(
and
otherwise
godly
)
men
,
are
oft-times
shipwrackt
.
For
Satan
by
their
zeal
for
themselves
,
The
evill
effect
of
this
way
.
and
privat
ends
,
hath
blinded
them
in
that
which
is
truly
publick
;
and
by
this
meanes
(
for
it
is
from
the
failings
of
godly
men
on
all
sides
,
that
our
misery
doth
chiefly
arise
)
a
fire
is
kindled
amongst
us
of
prejudicacy
and
jealousie
,
which
never
will
be
quenched
by
humane
power
,
or
perswasion
:
only
God
is
able
to
put
forth
his
hand
in
some
extraordinary
way
to
lead
us
in
a
path
which
yet
we
have
not
known
,
a
path
which
godly
men
will
be
capable
to
discern
from
his
word
,
wherein
it
is
revealed
;
and
which
by
his
Spirit
will
be
The
hope
of
a
remedy
to
be
found
in
it
.
Isa
,
35.
6
,
7.
&
chap.
43.
19
,
20.
Isai
.
51.
3.
manifested
graciously
unto
them
.
For
the
promises
upon
which
I
raise
this
hope
,
are
large
&
plain
,
and
oft-times
repeated
:
For
it
is
said
,
not
only
that
he
will
make
a
way
in
the
wildernesse
(
where
no
path
is
)
and
give
streams
of
waters
(
that
is
,
comfortable
refreshments
)
in
the
deserts
;
but
that
he
will
make
the
wildernesse
of
his
Sion
(
his
Church
)
and
her
waste
places
,
like
unto
Eden
,
and
her
Desert
like
the
Garden
of
the
Lord
.
The
failings
therefore
,
and
humane
frailties
of
the
people
that
seeke
him
in
truth
,
shall
not
bring
upon
them
a
perpetuall
desolation
;
as
the
back-sliding
of
the
wicked
shall
doe
unto
hypocrites
:
but
when
their
wildernesse
is
Isai
.
41.
18
,
19
,
20.
become
a
poole
of
water
,
and
their
dry
lands
springs
of
water
;
the
Lord
will
plant
the
Cedar
,
the
Sittah
and
the
Mirtle-trees
together
with
the
Firre-tree
,
the
Pine-tree
and
the
Box
therein
;
that
all
may
see
,
and
know
,
and
understand
,
that
the
Lord
hath
done
it
,
and
the
holy
One
of
Israel
hath
created
it
.
Then
also
shall
the
weake
hands
(
of
the
inhabitants
of
Jerusalem
)
be
strengthened
,
and
their
feeble
knees
confirmed
,
the
eyes
of
the
blind
shall
be
opened
,
and
the
eares
of
the
deafe
be
unstopped
,
and
the
lame
shall
leap
like
an
Hinde
,
and
the
tongue
of
the
dumb
shall
Isai
.
35.
3
,
5
,
6.
sing
.
But
before
this
can
come
to
passe
,
which
is
the
effect
of
the
binding
up
of
the
breach
of
his
people
,
and
the
healing
of
the
stroak
of
their
wound
,
it
is
evident
,
that
the
Towers
shall
fall
,
the
Isa.
30.
25
,
36.
Isai
.
40.
4
,
5.
valleys
shall
be
exalted
,
and
the
mountains
and
hills
made
low
in
the
frame
of
the
world
;
that
both
in
the
Church
,
and
in
the
World
,
the
crooked
may
be
made
straight
,
and
the
rough
places
plain
;
for
the
glory
of
the
LORD
shall
bee
revealed
,
and
all
flesh
shall
see
it
together
.
Seeing
then
,
notwithstanding
all
the
failings
which
have
overtakē
us
,
whether
on
the
right
,
or
left
hand
,
we
have
stil
this
dore
of
hope
opened
,
to
support
our
spirits
,
that
if
we
walk
&
work
with
God
in
his
way
,
he
is
able
and
willing
to
restore
us
;
let
us
lift
up
the
hands
which
hang
down
,
&
the
feeble
knees
,
and
prepare
a
straight
way
,
even
a
high
way
in
this
desert
for
our
God
.
And
to
this
effect
,
among
all
the
Proposals
that
can
be
made
to
the
spirits
of
ingenuous
men
,
and
upright-hearted
Christians
;
I
know
none
more
necessary
for
our
case
,
and
seasonable
at
this
time
,
than
to
determine
how
at
all
times
,
the
Ministers
of
the
Gospel
ought
to
behave
themselves
in
their
charges
towards
their
Magistrates
,
for
the
publicke
good
:
which
is
the
advancement
of
Gods
glory
,
by
the
redressing
of
things
amisse
,
and
out
of
frame
,
in
Church
and
Common
wealth
.
For
except
this
matter
be
made
cleare
to
our
conscience
,
and
the
truth
cleared
made
our
practice
;
there
will
be
no
judgement
found
in
our
goings
:
justice
will
stand
a-farre
off
,
and
we
shall
never
know
the
way
to
peace
;
because
true
peace
and
lasting
quietnesse
Jer.
32.
17.
is
onely
the
work
and
effect
of
righteousnesse
.
The
Application
of
the
Rules
of
the
debate
unto
the
present
controversie
.
To
come
then
to
a
more
speciall
application
of
all
this
,
to
the
point
in
hand
;
I
say
,
If
a
debate
concerning
my
judgement
(
That
Ministers
ought
not
to
meddle
with
State-matters
in
their
Pulpits
,
)
shall
be
offered
by
any
,
with
a
desire
to
dig
deeper
than
I
have
done
,
and
goe
to
the
root
of
the
controversie
,
I
shall
not
wave
a
conference
with
them
:
onely
I
shall
desire
that
it
may
be
agitated
according
to
the
Rules
which
I
have
mentioned
,
or
by
some
others
,
if
better
can
be
shewed
to
edification
:
Therefore
in
conformity
to
what
,
hath
been
said
heretofore
,
I
shall
offer
the
question
to
bee
stated
indifferently
thus
:
The
generall
question
,
or
subject
of
debate
.
Whether
yea
or
no
it
doth
belong
to
the
Ministers
of
the
Gospel
of
Christ
,
to
declare
concerning
the
affaires
of
State
,
which
are
the
Magistrates
employment
,
their
opinions
in
their
Sermons
touching
the
Gospel
.
The
aim
which
I
shall
set
before
mine
eyes
in
taking
this
subject
into
consideration
,
shall
be
onely
this
:
To
finde
out
what
the
Rules
of
Love
,
of
Righteousnesse
,
and
of
Peace
are
,
which
at
all
times
are
observable
mutually
,
between
the
Ministers
of
Christ
,
and
their
Christian
Magistrates
,
in
the
respective
discharge
of
their
duties
towards
the
people
over
whom
they
are
set
.
The
end
for
which
it
is
to
be
considered
,
and
what
the
usefulnesse
thereof
is
.
For
seeing
the
Magistracy
and
the
Ministery
are
the
two
great
and
Master-wheeles
,
of
all
the
publick
States
of
the
Christian
world
;
therefore
we
see
,
that
by
the
motions
thereof
,
if
regular
upon
their
own
Axle-trees
,
and
duly
correspondent
one
with
the
other
,
all
the
affaires
of
humane
societies
are
carried
on
successfully
,
for
the
attainment
of
their
eternall
and
temporall
felicity
,
both
towards
God
and
men
:
But
if
their
motions
be
either
irregular
within
themselves
,
or
inconsistent
with
each
other
,
it
is
evident
in
all
Ages
,
that
from
thence
the
affaires
of
all
societies
,
become
unsuccessfull
,
and
tend
onely
to
the
misery
and
desolation
of
mankind
.
If
then
it
be
,
(
as
no
doubt
it
is
)
expedient
for
us
,
to
discusse
at
this
time
,
that
subject
,
wherein
both
these
are
at
once
concerned
;
to
cleare
our
doubts
therein
,
that
we
may
know
what
is
just
,
lawfull
and
commendable
in
the
behaviour
of
the
one
towards
the
other
;
and
if
we
should
intend
to
do
this
satisfactorily
;
it
wil
be
requisite
that
we
should
make
a
true
discovery
of
the
generall
nature
of
the
duties
belonging
to
both
their
places
,
as
well
in
the
respect
of
the
mutuall
relations
,
as
in
respect
of
the
outward
actions
of
their
charges
;
which
lead
them
respectively
to
the
true
ends
of
all
their
motions
.
For
by
this
generall
discovery
we
shall
finde
grounds
to
come
to
the
decision
of
any
question
in
particular
,
what
ever
it
may
be
,
depending
thereon
(
for
with
other
questions
we
have
nothing
to
doe
)
but
if
we
take
not
the
light
which
from
thence
may
be
gathered
,
along
with
us
,
our
thoughts
in
every
thing
will
be
full
of
darknesse
;
nor
shall
we
find
any
path
to
walk
in
,
made
plain
before
us
.
I
conceive
therefore
,
that
this
aim
to
seek
out
these
Rules
,
is
to
be
taken
up
in
this
debate
,
not
onely
that
we
may
know
what
is
necessary
foredification
in
the
main
works
of
both
administrations
;
and
that
we
may
find
a
directory
thereby
,
leading
us
towards
the
resolution
of
our
present
doubt
,
which
is
wrapt
up
in
the
ignorance
of
those
fundamentals
;
but
also
that
we
may
circumscribe
and
determine
our
thoughts
in
the
debate
it selfe
,
lest
they
miscarry
,
and
be
suffered
to
wander
upon
use
lesse
and
by-matters
,
uncertainly
,
as
it
happeneth
unto
others
in
the
debates
of
this
and
of
some
other
kinds
,
therefore
I
declare
before-hand
,
that
my
resolution
is
unalterably
to
wave
every
thing
which
shall
be
offered
,
that
hath
no
direct
or
collaterall
tendency
and
subordination
towards
the
discovery
of
these
Rules
:
for
to
finde
out
a
cleare
demonstration
of
the
truth
of
these
,
is
the
whole
fruit
of
all
this
Disquisition
.
The
termes
of
the
Question
explained
.
Thus
having
determined
the
end
of
the
debate
,
let
us
come
to
look
upon
the
point
of
difference
which
may
be
between
us
:
And
here
I
cannot
definitly
say
wherein
others
differ
from
me
in
a
positive
opinion
(
I
see
what
the
positive
difference
of
their
practice
is
from
mine
,
but
men
oft-times
doe
more
then
they
think
they
doe
)
but
that
they
who
allow
at
large
(
which
I
do
not
)
Ministers
to
meddle
in
matters
of
State
,
may
judge
wherein
I
doe
differ
from
them
;
I
shall
follow
the
method
formerly
set
down
,
and
first
open
my
sense
of
the
question
,
and
then
declare
both
the
agreement
and
the
difference
which
I
conceive
to
be
therein
between
us
.
The
termes
of
the
question
I
understand
thus
:
1.
By
the
Ministers
of
the
Gospel
of
Christ
,
I
understand
certain
men
who
(
take
not
upon
them
at
their
own
hand
;
but
)
are
called
in
an
ordinary
and
orderly
way
to
teach
other
men
the
knowledge
of
Christ
,
to
perswade
and
exhort
them
to
receive
him
,
and
walk
in
him
by
faith
and
love
,
for
the
salvation
of
their
own
soules
,
and
the
enlargement
of
his
kingdome
towards
others
in
the
world
,
to
pray
for
and
with
them
,
and
to
oversee
their
wayes
,
that
they
may
be
found
conformable
to
their
profession
.
And
this
I
conceive
is
the
whole
substance
of
their
imployment
.
2.
By
the
Gospel
of
Christ
I
understand
the
glad
Tidings
of
Gods
free
Grace
offered
to
us
in
the
new
Covenant
made
with
mankind
in
Christ
,
that
we
may
entertain
it
by
faith
.
3.
By
the
Sermons
of
those
Ministers
teaching
this
Gospel
,
I
meane
their
ordinary
speeches
to
their
hearers
concerning
this
subject
,
by
which
they
ought
to
bring
them
to
the
obedience
of
faith
.
4
By
the
Magistrates
I
understand
certain
men
whom
God
hath
exalted
,
and
set
over
the
visible
Societies
of
men
for
their
good
;
to
over-see
their
wayes
,
and
order
them
in
righteousnesse
by
power
and
authority
to
make
them
conformable
unto
his
known
will
.
5.
By
State-affaires
,
which
are
said
to
be
the
employments
of
the
Magistrate
,
I
mean
all
things
which
concerne
either
the
visible
societies
,
or
the
single
persons
of
men
,
as
relating
to
their
outward
state
and
condition
of
life
in
the
world
,
wherein
power
and
authority
can
be
exercised
for
the
ordering
of
the
same
.
6.
By
Power
I
mean
the
forcible
meanes
of
constraining
through
feare
,
those
that
are
in
subjection
,
to
doe
that
which
their
superiors
will
have
them
to
do
.
This
is
that
which
the
Apostle
calls
the
Sword
,
Rom.
12.
4.
7.
By
Authority
I
meane
a
right
to
administer
a
charge
,
and
to
beare
rule
therein
over
others
for
the
government
of
their
wayes
;
whereunto
those
that
are
to
be
governed
,
owe
respect
and
submission
:
And
this
is
that
which
the
Apostle
calls
to
be
subject
for
conscience
sake
,
Rom.
12.
5.
These
are
the
things
whereof
the
question
doth
speak
;
but
The
thing
questioned
,
or
the
matter
of
doubt
.
The
question
it selfe
,
or
the
thing
questioned
concerning
these
things
is
this
,
Whether
yea
or
no
it
doth
appertain
to
the
calling
and
charge
of
those
that
are
employed
in
the
service
of
Christ
for
spirituall
matters
;
when
they
are
about
that
service
,
to
utter
in
publick
their
particular
thoughts
concerning
worldly
matters
,
which
appertain
to
the
calling
and
charge
of
those
who
are
set
in
power
and
authority
over
the
Common-wealth
?
To
this
question
whether
we
should
say
absolutely
Yea
,
or
absolutly
No
,
;
or
in
some
respect
yea
,
and
in
some
respect
no
,
and
how
farre
yea
and
how
farre
no
,
in
each
respect
;
is
the
matter
of
doubt
,
which
by
a
friendly
conference
and
debate
,
fitted
to
search
after
hidden
Truths
,
may
be
resolved
.
And
that
we
may
endeavour
this
so
,
as
to
bring
the
matter
to
an
issue
,
without
distractednesse
or
confusion
,
let
us
first
consider
that
wherein
we
agree
,
as
a
known
and
determined
truth
;
then
view
that
which
remaineth
yet
unknown
,
as
an
undetermined
doubt
,
that
by
the
help
of
some
principles
,
and
the
right
application
thereof
unto
the
point
of
difference
,
we
may
make
a
way
for
our
understanding
to
determine
the
same
.
The
matters
of
agreement
The
matters
wherein
I
suppose
an
agreement
will
be
found
,
are
these
:
1.
That
the
terms
of
the
question
as
they
have
been
opened
,
are
truths
,
viz.
That
by
Ministers
and
Magistrates
,
and
their
employments
;
such
men
,
such
things
,
and
such
actions
are
to
be
understood
,
as
were
described
in
the
opening
of
the
question
:
and
that
the
point
of
doubt
in
generall
doth
lie
there
,
where
it
is
said
to
lie
:
For
if
either
these
termes
,
or
any
of
them
,
be
otherwise
understood
,
or
the
point
of
doubt
otherwise
placed
than
hath
been
now
mentioned
;
although
in
words
we
may
seem
to
agree
upon
the
stating
of
the
question
,
yet
the
thing
it selfe
is
not
agreed
upon
:
therefore
this
must
needs
be
presupposed
to
be
so
,
before
we
can
proceed
to
any
other
points
of
agreement
;
and
then
I
shall
offer
this
further
.
2.
That
Iesus
Christ
who
is
now
at
the
right
hand
of
God
,
having
all
power
in
heaven
and
earth
,
hath
ordained
in
this
world
,
both
these
kinds
of
Officers
,
some
to
preach
the
Gospell
unto
men
,
as
Ministers
of
his
Word
and
Mysteries
,
1
Cor.
9.
14.
and
chap.
4.
1.
with
Tit.
1.
7.
and
1
Pet.
4.
10.
and
some
to
rule
the
Societies
of
men
,
to
keep
them
in
good
order
,
as
Magistrates
endued
with
power
to
punish
the
evill
,
and
reward
the
good
.
Rom.
13.
vers.
1.
till
8.
and
1
Pet.
2.
vers.
13.
till
18.
3.
That
the
employments
of
these
two
Officers
although
they
are
coexistent
under
Christ
,
towards
the
same
men
who
are
to
be
governed
by
them
,
and
concurrent
towards
them
,
for
his
ends
upon
them
;
yet
they
are
distinguishable
the
one
from
the
other
,
chiefly
in
respect
of
their
different
objects
,
of
their
different
immediate
ends
,
of
their
different
fundamentall
rights
to
their
charges
,
and
the
properties
thereof
,
and
of
their
different
wayes
of
administring
their
charges
.
4.
That
the
object
of
the
Ministeriall
administration
is
nothing
else
but
the
truth
and
will
of
God
in
the
Gospel
,
as
it
is
revealed
in
the
Scriptures
;
and
that
the
object
of
the
Magistraticall
administration
,
is
the
Truth
and
Will
of
God
,
as
in
the
Principles
of
right
Reason
,
and
the
Law
of
Nature
it
is
revealed
.
5.
That
the
immediate
end
of
the
Ministeriall
administration
of
their
object
,
is
to
bring
mens
soules
to
have
communion
with
God
in
Christ
by
his
spirit
;
and
that
the
immediate
end
of
the
Magistraticall
administration
of
their
object
,
is
to
bring
men
in
soule
and
body
to
live
together
in
the
plentifull
enjoyment
of
all
good
things
,
honestly
,
peaceably
,
and
safely
one
with
another
.
6
That
the
fundamentall
right
unto
a
Ministeriall
administration
,
is
to
be
called
thereunto
as
Aaron
was
,
Heb.
5.
4.
And
that
the
fundamentall
right
unto
a
Magistratical
administration
,
is
to
be
in
the
place
of
power
,
and
obliged
to
look
to
others
,
and
see
right
done
among
them
,
as
Moses
was
,
Exod.
2.
11
,
12
,
13.
14.
compared
with
Acts
7.
23
,
24.
25.
7.
That
the
properties
of
the
Ministeriall
right
unto
the
administration
of
their
object
in
their
charges
,
are
chiefly
twofold
,
their
due
qualifications
for
their
employment
,
and
their
lawfull
entry
upon
the
charge
of
souls
committed
unto
them
.
Their
qualification
for
their
employment
must
be
such
as
the
Apostle
doth
require
it
to
be
,
1
Tim.
3.
v.
1.
till
8.
and
Tit.
1.
v.
6.
till
10.
And
their
entry
upon
the
charge
of
souls
committed
unto
them
,
must
be
such
as
Christ
doth
require
it
to
be
,
John
10
,
v.
1
,
2
,
7
,
8
,
9.
8.
That
the
properties
of
the
Magistraticall
right
unto
the
administration
of
their
object
in
their
charges
,
are
chiefly
a
threefold
preeminencie
,
viz.
a
preeminencie
over
the
persons
of
all
men
,
that
all
soules
must
be
subject
unto
the
higher
powers
,
Rom.
13.
v.
1.
A
preeminency
over
the
might
and
strength
of
all
men
,
that
none
may
resist
the
higher
powers
,
Rom.
13.
2.
and
a
preeminencie
over
the
goods
and
possessions
of
all
men
,
that
every
one
is
bound
to
pay
them
tributes
and
taxes
,
Rom.
13.
6.
9.
That
the
wayes
of
the
ministerial
administration
of
their
Charge
,
are
mainly
three
and
no
more
,
Instructive
,
Persuasive
,
and
Declarative
.
Instructive
to
work
upon
the
understanding
,
that
which
is
rational
to
manifest
truth
unto
it
.
Persuasive
to
work
upon
the
will
and
affections
,
by
intreaties
promises
and
threatnings
,
the
sence
of
good
and
evill
,
to
cause
it
imbrace
the
one
,
and
fly
from
the
other
.
Declarative
to
denounce
in
Gods
name
from
his
undoubted
word
his
expres
will
,
to
move
the
Conscience
to
yield
obedience
thereunto
,
that
is
either
to
be
comforted
,
or
to
be
afflicted
,
as
the
Kingdom
of
Heaven
is
either
opened
or
shut
upon
it
,
by
the
declared
will
of
God
towards
it
.
10.
That
the
wayes
of
the
Magistratical
Administration
of
their
Charge
are
Directive
,
Legislative
,
and
Coercive
,
to
order
the
wayes
of
their
Subjects
in
righteousnes
.
Directive
,
by
Councel
and
Instructions
to
set
subordinate
Officers
a
work
towards
their
Subjects
,
to
lead
them
unto
the
performance
of
their
duties
,
and
prevent
disorders
.
Legislative
,
by
Lawes
and
Ordinances
,
to
let
all
men
know
the
just
duties
which
are
to
be
observed
towards
all
men
,
in
all
cases
,
relating
the
safety
of
the
society
,
and
the
indempnity
of
every
one
belonging
thereunto
,
from
each
other
.
Coercive
,
to
right
all
things
that
are
amisse
,
by
distributing
rewards
and
punishments
to
every
one
as
they
do
deserve
.
11.
That
this
Magistratical
function
may
be
in
a
Heathen
man
for
the
good
of
a
Common-wealth
;
and
although
it
may
be
in
the
hands
of
such
a
man
,
or
men
,
that
Christian
Ministers
and
Professors
,
ought
nevertheles
to
acknowledge
him
or
them
,
in
the
place
to
be
their
lawful
Magistrates
,
to
respect
them
,
to
pray
for
them
,
and
to
submit
themselves
unto
them
,
either
actively
or
passively
,
as
their
Commands
shall
be
consistent
with
a
good
Conscience
under
the
rules
of
Christianity
.
Hitherto
I
have
offered
that
wherein
I
suppose
an
agreement
will
be
found
in
respect
of
the
coexistence
and
distirction
of
the
employments
:
now
I
shall
go
a
step
further
,
and
offer
that
also
wherein
I
suppose
we
shall
agree
,
in
respect
of
the
concurrence
of
the
employments
under
Christ
for
his
ends
upon
Mankind
;
here
then
I
suppose
it
will
be
granted
.
12.
That
it
is
as
lawful
for
a
Christian
man
to
be
a
Magistrate
,
as
it
is
expedient
for
him
to
be
rational
,
and
necessary
to
be
a
true
sociable
man
by
nature
;
for
as
the
profession
of
Christianity
doth
neither
make
void
the
use
of
reason
,
nor
abolish
the
true
life
of
nature
;
but
sanctifies
the
one
and
the
other
and
exalts
both
to
an
use
wherein
God
is
glorified
by
them
:
so
the
rules
of
Government
in
a
sociable
life
,
and
the
rational
principle
of
good
order
in
nature
,
are
no
wayes
cast
off
,
or
neglected
by
the
Rules
of
Christianity
,
but
exalted
and
made
subservient
to
the
highest
way
of
happines
.
13.
That
in
a
whole
society
of
men
every
thing
is
proportionably
to
be
allowed
,
which
in
one
man
cannot
be
disallowed
:
as
therefore
the
life
of
right
reason
,
and
true
nature
are
not
inconsistent
in
one
single
man
,
but
concurrent
with
Christianity
to
make
him
truly
happy
;
so
in
a
society
of
men
,
to
become
a
State
,
and
to
be
governed
by
Magistrates
according
to
the
Rules
of
reason
,
and
the
principles
of
good
order
in
nature
,
is
no
wayes
inconsistent
,
but
wholly
concurrent
with
the
frame
and
life
of
a
Christian
society
;
although
Christianity
abstractively
in
it self
,
is
nothing
else
,
but
the
Rule
of
a
spiritual
life
,
whereby
we
are
directed
to
follow
Christs
foot-steps
,
that
we
may
come
to
God
by
him
,
as
new
Creatures
,
separate
from
the
world
.
14.
That
a
Christian
being
a
Magistrate
in
a
Christian
State
,
although
all
his
Subjects
in
respect
of
Christ
,
and
the
way
of
the
heavenly
profession
;
are
his
Brethren
,
and
in
that
respect
his
equals
;
yet
by
this
,
he
doth
loose
nothing
of
the
natural
right
and
properties
of
this
place
,
which
God
hath
given
to
a
very
Heathen
over
Christians
;
but
gaineth
rather
thereby
an
enlargement
of
his
preeminency
,
and
an
additional
right
and
gracious
priviledge
to
his
place
,
which
is
at
least
threefold
First
,
the
right
to
be
more
beloved
and
honoured
than
if
he
were
a
meer
Heathen
.
Secondly
,
the
priviledge
to
become
a
nursing
Father
to
the
Church
of
God
;
to
provide
for
it
all
things
outwardly
comfortable
,
and
to
protect
it
.
Thirdly
,
the
preeminencie
of
being
Christs
Vice-gerent
in
the
outward
frame
of
the
society
,
by
which
meanes
,
he
hath
an
influence
to
see
things
ordered
according
to
his
known
will
in
the
Common-wealth
,
and
to
sway
things
to
the
best
frame
in
the
publique
profession
,
for
the
body
of
the
society
;
and
an
obligation
laid
upon
him
;
not
to
see
and
suffer
Christs
name
to
be
dishonoured
;
and
his
Ordinances
blasphamed
:
so
farre
as
by
his
place
he
can
hinder
it
,
without
constraining
and
persecuting
any
man
;
for
the
enjoyment
of
his
Conscience
,
whereby
he
doth
not
give
any
publike
offence
.
15.
That
a
Christian
being
a
Magistrate
,
although
his
profession
doth
ad
these
priviledges
to
him
in
his
Magistracy
,
yet
his
Magistracy
doth
not
exalt
him
above
the
Church
of
Christ
,
that
he
should
have
a
right
to
command
any
thing
therein
after
his
own
wil
,
as
in
humane
affaires
;
for
Christ
only
who
is
the
head
,
hath
authority
to
command
in
the
Church
,
and
those
that
either
teach
for
Doctrines
the
Commandements
of
men
;
or
impose
those
Commandements
upon
others
,
to
teach
them
,
or
observe
them
being
taught
and
imposed
,
worship
God
in
vain
.
Matth.
15.
9.
16.
That
the
greatest
honour
and
priviledge
that
can
befall
to
a
Magistrate
,
as
being
a
Christian
,
is
,
to
become
a
Member
of
the
mystical
Body
of
Iesus
Christ
,
and
so
to
be
under
the
spiritual
inspection
,
and
care
of
the
Ministery
of
the
Gospel
,
and
the
dispensation
of
the
mysteries
and
graces
of
the
Kingdom
of
Heaven
.
17.
That
a
Christian
Magistrate
being
a
fellow-Member
of
the
Body
of
Christ
,
is
obliged
not
only
as
a
Magistrate
to
oversee
them
in
outward
things
for
their
good
;
but
as
a
Professor
and
Brother
to
watch
over
their
soules
,
considering
them
in
love
,
to
provoke
them
,
and
stir
them
up
to
all
good
works
.
18.
That
a
Magistrate
being
a
Christian
;
although
he
is
set
over
all
men
,
in
respect
of
the
outward
and
visible
Government
of
the
society
;
yet
in
respect
of
the
inward
and
spiritual
Charge
of
soules
committed
to
the
Ministers
of
Christ
,
he
is
under
their
care
and
inspection
,
to
be
watched
over
,
that
he
should
walk
worthy
of
God
in
the
Heavenly
profession
.
19.
That
although
a
Magistrate
as
a
Christian
,
is
thus
under
the
inspection
of
the
Ministerial
function
,
as
to
his
personal
behaviour
and
walking
in
the
holy
profession
,
and
may
lawfully
be
admonished
in
case
he
doth
any
thing
contrary
to
the
rules
of
his
profession
;
yet
his
Magistratical
function
is
not
under
the
inspection
of
the
Ministers
of
the
Gospel
:
for
their
line
doth
go
no
farther
than
their
Stewardship
;
and
their
Stewardship
doth
go
no
further
than
the
Mysteries
and
the
house
of
God
:
therefore
as
the
Ministers
are
not
set
to
oversee
and
direct
him
in
his
Magistracy
;
So
he
is
not
accountable
to
them
of
his
proceedings
in
State-matters
.
20.
That
although
the
Ministers
of
the
Gospel
depend
not
upon
the
Authority
of
any
men
in
the
duties
of
their
spiritual
function
;
yet
they
are
accountable
,
not
only
to
the
civil
and
Christian
Magistrate
of
the
reason
and
manner
of
all
their
proceedings
in
their
administrations
;
but
to
any
other
,
that
shall
desire
to
know
what
their
way
and
purpose
of
walking
is
in
any
thing
belonging
to
their
profession
:
because
2
Cor.
4.
2.
&
1
Iohn
1.
7.
they
are
bound
to
reject
all
the
hidden
things
of
darknes
,
to
walk
in
the
light
,
and
approve
their
wayes
unto
the
Consciences
of
all
men
,
as
in
the
sight
of
God
.
21.
That
a
Concurrence
of
the
Christian
Magistrate
with
the
Ministery
by
way
of
Councel
and
cooperation
of
countenance
&
protection
in
all
things
belonging
to
the
advancement
of
the
Kingdom
of
Christ
,
is
not
only
lawful
,
but
very
expedient
and
commendable
,
and
a
concurrence
of
the
Ministery
with
the
Magistracy
,
to
teach
both
them
and
their
Subjects
the
duties
which
God
hath
Commanded
all
of
them
towards
one
another
is
necessary
;
because
it
is
a
part
of
that
Charge
which
God
hath
given
to
the
Ministery
.
Tit.
3.
1.
2.
22.
That
the
Councels
,
the
Resolutions
,
the
Lawes
,
and
the
executions
of
State-Government
,
which
are
the
proper
works
of
the
Magistrate
;
whereupon
according
to
his
best
understanding
he
doth
attend
,
ought
not
publickly
to
be
controuled
by
any
of
his
Subjects
;
or
in
a
privat
way
resisted
.
23.
That
the
conjunction
of
endeavours
in
the
Magistracy
and
Ministery
ought
to
be
only
for
the
publick
good
,
either
of
Church
or
Common-wealth
,
or
of
both
;
and
by
each
of
them
his
work
is
to
be
done
distinctly
in
the
way
of
his
own
Calling
,
wherein
Christ
hath
set
him
and
not
otherwise
.
24.
That
the
Ministerial
Function
and
Stewardship
of
the
Mysteries
of
God
,
which
Christ
hath
appointed
to
be
dispensed
for
spiritual
and
eternal
concernments
,
in
foro
interiori
,
may
not
be
employed
for
bodily
and
temporal
and
State
designments
,
as
subordinate
thereunto
in
foro
exteriori
.
25.
That
Ministers
as
private
men
,
and
living
as
Members
in
a
State
,
may
and
ought
to
contribute
their
natural
Talents
,
to
further
the
publick
good
thereof
in
subordination
to
the
Magistrates
lawful
desires
,
and
to
give
example
to
others
of
their
duty
.
26.
That
Magistrates
professing
Christianity
,
if
they
make
a
faire
shew
and
pretence
to
advance
a
publick
good
,
but
in
effect
be
found
manifestly
to
seeke
nothing
but
their
own
private
ends
in
their
places
,
they
may
and
ought
discreetly
to
be
admonished
of
their
duty
,
and
warned
of
the
danger
of
Hypocrisie
;
whereunto
their
passions
,
their
pride
,
and
their
covetousnes
may
lead
them
.
27.
That
Ministers
as
they
ought
not
to
refuse
lawful
employments
;
wherein
as
Members
of
a
Commonwealth
they
may
be
called
to
do
the
publick
some
service
:
so
they
may
not
entertain
that
employment
after
such
a
manner
as
to
be
taken
off
thereby
from
their
spiritual
Function
;
or
to
confound
and
mix
the
use
and
end
thereof
with
matters
of
a
different
nature
to
serve
and
please
themselves
or
other
men
thereby
:
for
if
I
sought
to
please
men
(
saith
Paul
)
I
should
not
be
the
Servant
of
Christ
.
Gal.
1.
10.
28.
That
all
Conjunctions
and
Concurrences
of
the
Magistratical
and
Ministerial
Functions
which
are
not
undertaken
for
their
own
direct
ends
and
uses
respectively
;
but
either
by
the
neglect
of
those
ends
,
or
by
indirect
meanes
or
commixture
of
Relations
,
tend
to
other
ends
,
are
unwarrantable
,
because
they
take
away
the
boundaries
and
right
uses
of
Christs
Ordinances
,
and
so
apply
them
not
to
his
service
.
29.
That
if
Ministers
deal
with
a
people
,
of
matters
which
are
the
proper
concernment
of
their
particular
Magistrate
,
with
that
people
which
is
his
Subject
,
they
do
manifestly
set
themselves
with
him
in
his
Charge
,
and
whether
they
meddle
with
his
matters
towards
his
Subjects
willingly
and
in
love
to
him
;
or
without
love
to
him
,
and
that
either
unwillingly
as
by
command
and
constraint
,
or
of
their
own
accord
,
as
by
jealousie
and
competition
of
interests
:
which
way
soever
this
is
done
,
in
all
,
or
any
of
these
cases
,
it
is
evident
they
apply
themselves
to
their
hearers
,
not
as
spiritual
men
and
Disciples
of
Christ
,
to
spiritual
men
and
to
Christs
Disciples
,
but
as
interessed
men
to
men
of
interest
in
this
world
;
whether
therefore
the
Magistrate
be
pleased
or
displeased
,
as
a
service
or
disservice
is
done
unto
his
Authority
&
designes
thereby
,
the
service
of
Christ
Iesus
in
all
this
is
not
regarded
.
The
matters
of
disagreement
how
to
be
thought
upon
.
What
they
are
in
this
controversie
.
These
Positions
I
hope
will
find
no
contradiction
by
any
that
I
shall
have
to
deal
withall
;
but
if
any
of
them
be
excepted
against
,
it
may
either
be
laid
aside
or
regularly
discussed
by
it self
,
if
it
deserve
to
be
handled
by
it self
;
or
if
it
hath
any
fundamental
relation
to
the
point
of
doubt
,
it
may
be
brought
in
as
one
of
the
particulars
afterward
to
be
decided
,
when
the
Question
is
fully
stated
,
which
now
is
to
be
done
.
If
then
after
all
these
material
points
of
agreement
there
be
any
,
that
to
maintain
the
practice
of
some
,
held
at
large
,
that
Ministers
may
meddle
with
State-matters
,
in
their
Pulpits
,
directly
or
indirectly
,
as
of
State-matters
,
to
declare
their
judgment
thereof
unto
their
hearers
;
I
shal
declare
that
herein
I
do
dissent
from
them
,
and
think
it
altogether
unlawfull
,
in
the
Ministers
of
the
Gospel
,
and
no
wayes
appertaining
to
the
calling
wherein
Christ
Jesus
hath
set
them
over
his
people
,
to
acquaint
them
with
their
own
or
other
mens
judgments
,
concerning
the
affaires
and
interests
of
their
Magistrates
,
whether
to
commend
or
discommend
the
same
unto
them
.
I
say
then
two
things
.
First
,
that
although
Ministers
living
in
a
State
as
private
men
(
for
in
a
State
they
are
nothing
else
;
though
in
the
profession
of
Christianity
they
are
publick
persons
as
a
City
set
Matth.
5.
14.
on
a
hill
)
may
take
notice
of
State
proceedings
and
interests
,
and
heare
and
observe
what
others
think
thereof
,
and
judge
with
themselves
(
as
Members
concerned
)
what
is
to
be
thought
thereof
:
yet
I
say
,
that
it
is
unlawful
for
them
to
publish
those
thoughts
with
Reference
to
their
Ministerial
employment
,
to
make
it
any
way
instrumental
,
to
deface
the
same
into
the
thoughts
of
the
people
,
as
to
give
them
notice
thereof
by
way
of
publick
intelligence
.
Nay
it
is
a
very
great
Question
with
me
;
whether
any
other
men
being
private
and
Subjects
,
may
lawfully
publish
their
own
or
other
peoples
thoughts
,
concerning
their
own
State
Affaires
any
other
way
;
except
only
in
times
of
general
deliberations
,
wherein
all
are
priviledged
to
propose
by
their
Trustees
what
their
desires
and
grievances
are
to
have
them
redressed
.
Secondly
,
that
it
is
far
more
unlawful
for
them
upon
such
observation
of
State
matters
to
use
any
perswasions
or
insinuations
to
sway
this
or
that
way
the
vulgar
affections
to
or
from
those
that
are
in
Authority
;
for
the
suggestions
by
which
Ministers
ought
to
engage
Subjects
affections
towards
their
Magistrates
are
not
to
be
raised
from
any
private
observations
(
which
are
deceitfull
,
and
no
true
grounds
to
oblige
the
Conscience
unto
any
duty
)
but
from
the
manifest
will
of
God
commanding
the
duty
;
and
the
nature
of
the
Relation
which
God
hath
setled
between
Magistrates
and
Subjects
which
is
grounded
upon
love
,
and
doth
partake
of
the
conjunction
which
is
between
Parents
and
Children
;
whence
it
is
,
that
as
our
Parents
are
to
be
beloved
of
us
their
Children
;
not
so
much
because
they
do
this
or
that
particular
favour
unto
us
;
but
because
they
are
our
Parents
,
and
next
unto
God
over
us
,
because
God
hath
made
them
to
be
Authours
and
Protectors
of
our
life
and
being
,
&
conduit-pipes
of
all
blessings
towards
us
;
so
Magistrates
are
proportionally
to
be
respected
by
all
dutiful
Subjects
upon
the
same
grounds
,
&
not
upon
any
particular
contemplations
which
their
observation
of
State-contrivements
may
lead
them
unto
,
and
to
the
performance
of
this
duty
the
faithful
Ministers
of
the
Gospel
should
become
both
leaders
&
monitors
towards
their
flocks
:
And
therefore
as
they
ought
to
do
nothing
that
may
any
way
corrupt
the
simplicity
of
their
mind
from
this
ground
of
respect
due
unto
their
Rulers
:
So
they
should
use
none
other
motives
or
arguments
to
perswade
them
thereunto
,
but
such
as
are
powerful
in
this
kind
.
The
Question
then
is
not
with
me
,
whether
faithfull
Ministers
may
dogmatically
from
the
word
of
God
,
and
the
nature
of
humane
society
speak
in
the
Pulpit
of
the
righteous
wayes
of
governing
States
in
Thesi
&
Antithesi
?
and
whether
yea
or
no
they
may
instruct
,
warne
and
exhort
Statesmen
,
concerning
the
duties
of
their
Calling
towards
God
and
men
,
that
they
may
know
how
to
keep
a
good
Conscience
therein
according
to
the
will
of
God
revealed
in
his
word
?
I
say
the
Question
is
not
with
me
concerning
these
things
:
for
I
am
cleer
that
the
Ministers
of
the
Word
may
handle
and
apply
all
humane
and
divine
matters
thus
.
But
the
Question
is
concerning
particular
matters
of
State
done
or
to
be
done
hic
&
nunc
,
relating
to
our selves
or
our
Neighbours
,
wherein
some
of
our
interests
lye
:
I
say
concerning
such
matters
,
either
to
make
narratives
for
information
,
or
to
apply
those
matters
to
move
the
peoples
affection
to
any
humane
Resolutions
,
is
a
thing
utterly
unlawful
in
the
Ministerial
Function
as
I
conceive
.
What
the
distinct
State
of
the
Question
is
.
Thus
I
have
stated
the
Question
,
and
separated
it
from
that
which
is
not
the
Question
;
and
I
hope
shewed
therein
my
meaning
sufficiently
.
If
now
this
assertion
of
mine
should
be
debated
between
me
and
such
as
allow
at
large
in
Ministers
the
handling
of
State-matters
as
some
use
to
do
;
it
ought
to
be
offered
as
a
doubt
,
and
made
a
Question
indifferently
thus
.
Whether
yea
or
no
it
be
lawfull
for
the
Ministers
of
Iesus
Christ
in
their
Sermons
or
Testimonies
concerning
the
Gospel
,
to
declare
their
opinions
also
concerning
State-Interests
,
wherein
the
Magistrate
is
concerned
;
to
make
Narratives
to
inform
their
hearers
of
the
condition
of
State-affaires
,
and
of
their
Rulers
wayes
and
designes
,
and
to
sway
directly
or
indirectly
their
Subjects
affections
this
or
that
way
in
complyance
to
this
or
that
worldly
designe
?
To
this
I
say
no
,
and
if
any
man
doth
think
otherwise
,
who
doth
not
except
any
thing
material
against
that
which
hath
been
said
hitherto
;
I
shall
willingly
discourse
the
matter
with
him
,
and
sift
it
to
the
brain
.
That
it
therefore
may
be
known
,
by
what
rule
I
will
submit
the
matter
to
a
tryal
;
I
shall
after
these
two
Principles
,
which
no
rational
man
will
deny
or
except
against
,
as
I
suppose
.
The
Principles
by
which
it
is
to
be
decided
.
1.
That
it
is
not
to
be
counted
lawfull
for
any
Servant
to
do
his
Masters
service
,
that
which
his
Master
doth
not
only
not
allow
,
but
forbiddeth
to
be
done
therein
.
2.
That
it
is
not
to
be
counted
lawful
for
any
Servant
to
do
in
his
Masters
Service
,
that
which
is
wholly
contrary
to
the
nature
of
the
employment
and
doth
frustrate
the
true
end
and
effect
of
the
work
which
is
to
be
performed
thereby
;
although
his
Master
doth
make
no
inhibition
concerning
it
.
I
take
these
principles
to
be
so
evident
,
that
none
who
hath
common
sence
can
deny
them
:
Therefore
I
shall
come
now
in
the
last
place
to
propose
the
orderly
way
of
applying
these
unto
the
matter
in
hand
;
that
if
no
exception
be
taken
at
this
also
;
then
the
particular
dec
〈◊〉
sion
of
the
doubt
may
follow
thereupon
,
in
case
any
shall
enter
upon
the
debate
thereof
.
The
Application
of
the
Principles
to
the
Doubt
.
I
propose
then
the
application
of
these
Principles
to
be
made
in
this
order
.
First
,
let
us
consider
whether
yea
or
no
,
the
Ministers
of
the
Gospel
are
to
be
accounted
Servants
to
Iesus
Christ
?
if
yea
,
then
whether
he
is
not
their
Master
?
and
his
will
in
his
service
their
law
?
if
no
,
then
whose
Servants
they
are
,
and
who
else
is
their
Master
?
Secondly
,
Whether
yea
or
no
to
preach
the
Gospel
,
or
to
bear
witnes
concerning
Christ
Iesus
,
be
the
service
wherein
they
are
employed
?
Thirdly
,
What
properly
this
service
is
?
and
whether
yea
or
no
Christ
doth
allow
them
in
going
about
it
,
to
bear
witnes
to
any
thing
else
than
to
himself
and
his
truth
;
according
to
the
Commission
which
is
given
them
.
Luke
24.
46
,
47
,
48.
Act.
1.
8.
and
26.
18.
Fourthly
,
whether
yea
or
no
the
Ministers
of
the
Gospell
are
not
expressely
forbidden
,
to
apply
themselves
to
any
other
testimony
or
doctrine
,
then
that
which
is
according
to
the
words
of
our
Lord
Jesus
Christ
;
by
these
places
of
Scripture
1.
Tim.
4.
6
,
7.
and
6.
3
,
4
,
5
,
20
,
21.
and
2
Tim.
2.
14
,
15
,
16
,
17.
and
1.
Tim.
1.
3
,
4
,
5
,
6
,
7.
Fiftly
,
whether
yea
or
no
the
Narratives
,
Insinuations
,
and
Applications
,
which
are
made
of
State
matters
in
the
sermons
of
some
,
are
not
another
kinde
of
testimony
,
then
the
words
of
the
Lord
Jesus
?
and
whether
those
that
deliver
them
,
in
delivering
the
same
,
speak
the
oracles
of
God
?
which
in
the
Church
of
God
alone
ought
to
be
delivered
.
1
Pet.
4.
10.
Sixtly
,
supposing
there
were
no
such
commandments
and
prohibitions
limiting
the
service
of
Christ
in
the
Gospell
;
yet
it
will
be
granted
,
that
Ministers
ought
to
understand
the
nature
of
their
own
office
and
employment
,
and
ought
not
to
do
that
which
is
contrary
thereunto
:
and
if
so
,
then
we
ought
to
reflect
upon
the
positions
,
which
have
shewed
the
coexistence
;
the
distinction
and
the
concurrence
of
the
Ministeriall
and
Magistraticall
offices
under
Christ
,
together
with
the
properties
of
the
Charge
,
of
the
Administrations
,
of
the
objects
,
and
of
the
fundamentall
Rights
of
the
Function
,
to
see
whether
yea
or
no
such
a
medling
with
State
matters
is
not
wholly
contrary
thereunto
?
Seventhly
and
lastly
,
the
proper
end
and
effect
of
the
work
at
which
Christ
doth
aime
,
by
the
Ministery
of
the
Gospell
;
and
the
direct
meanes
,
by
which
he
hath
appointed
the
end
to
be
gained
,
are
to
be
considered
;
and
compared
with
the
proper
end
and
effect
of
this
practise
,
to
see
whether
this
practise
doth
not
make
voide
the
efficacie
of
those
direct
means
,
and
overthrow
that
end
?
and
if
so
;
then
by
the
dictate
of
our
Principles
,
we
may
conclude
this
Practise
to
be
utterly
unlawfull
.
Thus
I
have
done
with
the
Rules
of
Regulating
this
controversie
,
and
the
method
of
bringing
the
doubt
to
a
decision
:
I
think
it
not
needfull
nor
fit
at
this
time
,
to
descend
any
further
to
the
particulars
of
the
application
;
but
if
any
thing
be
offered
in
a
sober
way
inducing
thereunto
,
I
shall
not
be
a
verse
from
that
which
shall
tend
to
edification
.
Now
I
shall
come
to
another
kinde
of
application
,
both
of
the
whole
,
and
especially
of
the
latter
part
of
this
Discourse
unto
our
present
state
,
to
see
,
what
from
these
grounds
,
and
this
way
,
both
of
searching
after
truths
,
and
of
discovering
duties
,
may
be
gathered
,
to
redresse
our
disorders
,
and
prevent
the
increase
of
our
calamities
.
For
I
told
you
,
partly
in
the
beginning
of
the
whole
Discourse
,
partly
at
the
entrie
upon
this
last
part
thereof
,
(
wherein
I
apply
the
Rules
of
debatement
,
unto
the
subject
in
hand
)
the
aime
which
I
have
in
handling
these
matters
thus
,
which
is
distinctly
this
.
The
Application
of
the
whole
Discourse
foregoing
to
such
as
pretend
to
debate
matters
learnedly
.
First
,
in
the
whole
I
intend
to
meet
with
the
spirit
of
confusion
and
strife
,
which
hath
taken
possession
of
the
minds
of
very
many
of
my
brethren
in
the
profession
;
whom
notwithstanding
I
love
,
and
respect
for
that
Truth
which
is
in
them
;
I
reverence
and
embrace
for
their
many
good
parts
,
and
godly
inclinations
;
and
for
their
humane
failings
and
infirmities
,
I
heartily
compassionate
them
in
the
bowels
of
Christ
.
For
many
of
them
,
pretending
to
Learning
,
to
a
bookish
knowledge
of
other
mens
opinions
,
and
to
a
censuring
faculty
of
all
,
that
is
not
agreeable
to
the
notions
which
they
have
taken
up
in
point
of
Theorie
;
and
to
the
interest
of
that
party
which
they
have
embraced
in
point
of
practise
,
are
pitifully
snared
in
holes
,
and
shut
up
in
prison-houses
,
and
can
look
upon
nothing
in
a
streight
line
,
but
one
way
,
they
see
all
things
through
a
multiplying
glasse
,
another
through
a
diminishing
prospective
.
Towards
these
men
my
scope
is
upon
this
occasion
:
first
,
to
prevent
a
needlesse
controversie
:
secondly
,
to
let
them
see
a
Model
and
true
Method
,
without
by
a
sing
(
if
they
can
take
it
up
so
)
how
to
order
their
thoughts
spiritually
,
and
rationally
,
to
find
out
truths
in
a
profitable
Controversie
:
for
indeed
this
is
that
which
is
most
seriously
to
be
recommended
to
the
Ministers
of
the
Gospel
above
all
other
men
:
for
seeing
they
are
the
men
,
above
others
,
by
whom
the
thoughts
of
all
men
are
ordered
in
doubtfull
cases
,
therefore
they
ought
to
finde
themselves
obliged
in
conscience
above
other
men
,
not
onely
to
be
rightly
and
exactly
ordered
in
all
their
thoughts
and
proceedings
;
but
also
to
be
able
,
in
all
things
,
to
give
a
satisfactory
reason
to
their
own
conscience
,
and
to
all
conscionable
and
reasonable
men
,
an
exact
and
full
account
,
of
the
Rules
by
which
they
order
those
thoughts
,
and
intellectuall
proceedings
,
by
which
they
have
so
great
an
influence
upon
the
spirits
of
other
men
.
He
that
must
answer
one
day
unto
the
Father
of
spirits
,
for
all
the
impressions
which
he
works
upon
the
spirits
of
his
children
,
ought
to
be
very
carefull
,
and
watchfull
over
his
own
spirit
to
discern
the
motions
thereof
,
that
they
may
not
be
irregular
:
this
insight
therefore
in
the
ordering
of
our
thoughts
,
as
in
the
presence
of
God
,
chiefly
in
matters
of
debate
,
(
for
God
is
the
finall
Judge
of
all
Controversies
)
is
one
of
the
chiefest
concernments
that
can
be
recommended
unto
Ministers
,
in
these
times
of
disorder
and
confusion
,
that
they
may
be
found
faithfull
in
their
places
,
without
blame
,
and
in
peace
before
him
who
trieth
the
hearts
:
and
this
is
indeed
the
principall
aime
which
I
have
in
the
Body
of
this
Discourse
,
to
put
my
Brethren
upon
the
search
of
the
Rules
,
by
which
they
should
walk
in
their
hearts
with
him
,
and
to
draw
them
forth
to
give
us
an
account
thereof
,
before
they
take
upon
them
to
be
many
Masters
,
lest
they
receive
the
greater
condemnation
.
I
have
a
third
aime
also
in
the
whole
of
that
which
hath
been
hitherto
offered
,
which
is
this
;
to
shew
by
the
bye
,
and
collaterally
,
the
nature
of
our
disorderly
constitution
,
and
courses
,
with
the
evils
which
we
beget
,
and
foment
in
one
another
thereby
,
both
against
the
truth
of
Christianitie
,
and
against
the
wayes
of
Peace
and
Righteousnesse
in
the
Common-wealth
:
and
herein
my
full
designe
is
by
a
cleer
example
of
a
regular
and
orderly
way
of
meditation
,
to
let
some
of
those
that
have
an
high
conceit
of
their
own
sufficiencie
and
Doctoralitie
,
see
,
how
ignorant
most
men
are
of
the
high-way
and
plain
path
to
reall
wisdome
;
and
of
the
direct
and
easie
method
to
resolve
rationall
doubts
;
and
consequently
how
little
cause
many
have
(
who
think
themselves
no
small
Clerks
)
to
presume
upon
their
bookish
knowledge
,
which
yet
I
do
not
despise
as
unprofitable
in
its
own
measure
;
but
this
I
must
say
of
it
,
that
it
will
be
found
in
end
to
be
comparatively
,
but
a
blockish
,
scantie
,
stinted
,
and
partiall
way
of
learning
,
which
doth
not
contain
the
ten
thousand
million
part
of
that
knowledge
which
is
attainable
by
another
way
,
which
is
plain
,
easie
to
be
followed
,
and
demonstrable
to
those
,
that
look
upon
the
holy
Scriptures
as
Christians
ought
to
do
,
to
see
Christ
therein
,
and
Gods
wayes
towards
man
in
him
;
and
that
look
upon
the
works
of
God
in
the
world
,
as
rationall
men
ought
to
do
,
to
see
the
ordering
of
the
creatures
,
of
their
faculties
,
and
of
their
works
towards
their
true
ends
,
whereby
they
relate
unto
God
in
Christ
;
and
the
disordering
of
them
as
they
are
taken
off
from
their
true
ends
,
by
missing
of
this
Relation
.
If
this
way
of
attaining
to
true
learning
,
and
the
method
of
searching
into
these
veins
of
knowledge
,
and
of
drawing
waters
out
of
these
Wels
,
were
discovered
;
the
other
way
,
which
is
now
so
much
followed
,
and
doth
occasion
most
of
our
disputes
and
contestations
,
would
be
found
rather
a
matter
of
shew
then
of
substance
:
I
do
not
deny
,
but
that
the
way
of
Collections
and
Reading
hath
its
own
usefulnesse
,
if
it
be
accompanied
with
the
exercises
of
sound
meditation
,
and
directed
to
its
true
end
thereby
;
but
to
make
so
much
ado
about
it
,
as
some
do
,
to
take
upon
them
great
matters
by
it
,
and
to
stir
up
much
dust
and
strife
in
it
,
is
one
of
the
distracting
vanities
of
our
Age
,
which
leads
us
from
the
way
of
Truth
and
Peace
.
Onely
of
pride
cometh
contention
:
(
saith
Solomon
)
but
with
the
well
advised
is
wisdome
.
Prov.
13.
10.
And
in
another
place
,
With
the
lowly
is
wisdome
,
whereas
from
pride
cometh
shame
.
As
pride
and
folly
,
so
contention
and
Prov.
11.
2.
shame
are
inseparable
companions
.
And
as
the
way
to
wisdome
is
to
be
well
advised
;
so
nothing
maketh
a
man
so
capable
of
good
advise
,
as
the
lowlinesse
of
his
spirit
.
It
would
be
an
easie
matter
,
to
shew
the
truth
of
these
Proverbs
verified
,
in
the
management
of
our
ordinarie
course
of
learning
,
wherein
there
is
no
lowlinesse
of
spirit
,
nor
good
advice
to
be
found
,
towards
the
attainment
of
wisdome
,
but
meer
pride
in
things
of
no
value
,
which
lead
us
through
contentiousnesse
unto
shame
.
I
shall
not
now
take
into
consideration
the
Principles
,
the
strains
,
and
the
pinacles
of
the
height
,
whereupon
the
literature
,
the
Philosophie
,
and
the
Divinity
of
the
Schools
is
set
,
and
doth
exalt
the
Doctors
and
Disciples
thereof
,
to
a
conceit
of
their
own
sufficiencie
above
those
that
are
counted
illiterate
,
it
were
an
easie
matter
to
shew
comparatively
to
the
plain
and
lowly
way
of
seeking
knowledge
,
the
foolish
emptinesse
of
those
toilsome
strains
,
and
the
shamefull
vanity
which
is
in
the
affectation
of
,
and
a
pretension
to
a
titular
esteeme
of
learning
before
men
,
by
a
Science
falsly
so
called
:
at
this
time
it
will
be
enough
to
say
that
which
Christ
said
to
the
Pharisees
,
when
they
derided
his
simplicitie
;
That
which
is
highly
esteemed
amongst
Luk.
16.
15.
men
,
is
abomination
in
the
sight
of
God
.
For
these
self-conceited
wayes
of
learning
,
are
so
far
from
making
men
either
wiser
or
better
then
others
,
that
for
the
most
part
(
except
God
over-act
and
over-power
them
with
speciall
grace
)
it
makes
them
so
much
the
more
unserviceable
to
others
,
by
how
much
they
strive
to
be
set
above
them
,
and
at
a
distance
from
their
capacities
;
and
so
much
the
more
incapable
of
the
truth
of
wisdome
and
vertue
for
themselves
,
by
how
much
it
sets
them
neerer
to
their
own
wit
,
and
further
off
from
the
simplicitie
and
humilitie
which
is
in
Christ
Jesus
.
This
matter
is
a
larger
subject
then
now
I
am
willing
to
enter
upon
;
nor
is
it
yet
seasonable
to
undertake
it
:
perhaps
God
will
shew
a
way
to
meddle
with
these
matters
,
and
offer
occasions
,
which
shall
be
more
free
from
offence
then
these
times
seem
to
afford
:
for
I
am
not
willing
,
either
to
joyne
hands
with
the
persecuters
of
learned
men
,
because
they
are
learned
,
or
to
be
thought
a
favourer
of
those
,
who
now
adayes
are
mad
against
all
that
looks
towards
or
like
Learning
,
(
a
generation
of
men
,
that
knowing
nothing
,
and
yet
presuming
without
Learning
to
know
all
;
think
it
their
reproach
,
that
any
should
be
thought
more
knowing
then
themselves
;
and
being
led
without
any
grounds
or
principles
,
by
their
own
meer
whimseys
,
can
endure
nothing
that
is
like
a
settlement
,
and
looks
towards
the
Regulating
and
composure
of
mens
spirits
.
)
For
I
confesse
,
that
upon
the
name
of
Learning
too
much
dirt
and
contempt
is
cast
alreadie
,
though
wrongfully
as
from
such
men
,
yet
deservedly
as
from
God
:
for
by
reason
of
the
ambitiousnesse
of
those
that
unprofitably
have
walked
in
a
vain
shew
of
Learning
,
and
under
a
pretence
thereof
have
sought
nothing
,
but
ease
,
plentie
,
and
pre-eminencie
,
and
by
reason
of
the
self-conceitednesse
of
those
that
partially
walk
still
in
strife
about
it
,
and
have
made
their
Learning
a
seed
of
gall
and
wormwood
,
to
embitter
and
embroil
the
spirits
of
all
Christendome
,
for
certain
private
opinions
.
(
I
say
)
by
reason
of
these
abuses
of
the
wayes
of
Learning
,
which
still
continue
amongst
those
that
strive
to
be
thought
Masters
of
it
,
God
doth
justly
poure
contempt
upon
them
,
and
will
not
cease
to
stain
the
pride
of
all
their
glory
,
and
their
greatnesse
,
by
a
full
discovery
of
their
shame
,
till
they
shew
themselves
willing
with
all
their
devises
,
and
shews
of
greatnesse
to
be
reformed
;
and
till
all
the
monopolizing
practises
,
and
covetous
incroachments
,
whereby
the
enlargement
of
common
helps
to
true
Learning
towards
all
,
are
enviously
obstructed
,
be
taken
out
of
the
way
,
and
forsaken
.
And
in
hope
that
this
may
be
done
,
we
shall
endevour
without
partialitie
,
to
sowe
the
seed
which
God
hath
put
in
our
hand
,
upon
all
waters
Isa
32.
20.
(
upon
all
sorts
of
people
,
and
upon
all
objects
of
knowledge
)
Gal
6.
9.
for
we
may
expect
,
that
in
due
time
we
shall
reap
the
fruit
thereof
,
if
we
faint
not
:
and
this
is
the
first
part
of
my
aime
in
the
whole
,
even
to
provoke
such
as
are
capable
of
these
thoughts
,
to
peaceable
and
orderly
meditations
,
and
humble
thoughts
concerning
themselves
in
all
matters
of
Debate
.
The
application
of
the
latter
part
of
the
foregoing
discourse
is
to
all
that
in
the
Magistracy
and
Ministery
pretend
to
walk
by
the
rules
of
Love
,
of
Righteousnesse
and
of
Peace
.
Secondly
,
in
the
last
part
of
that
which
I
have
formerly
insisted
upon
,
where
I
speak
of
the
difference
and
concurrence
of
the
Magistraticall
and
Ministeriall
functions
;
my
purpose
is
by
a
search
into
the
nature
and
Properties
of
both
offices
,
as
in
subordination
unto
Christ
they
relate
each
other
;
to
discover
the
Rules
of
Christian
Love
,
of
Righteousnesse
,
and
of
Peaceablenesse
observable
between
them
,
for
the
good
of
humane
societies
:
to
the
end
that
such
as
make
conscience
their
Rule
,
may
see
the
path
of
Christianity
,
wherein
they
ought
to
walk
;
and
that
such
as
pretend
to
walk
by
the
rule
of
Reason
,
and
yet
make
their
own
will
indeed
rather
then
any
thing
else
a
rule
to
themselves
and
others
;
may
either
be
rectified
by
that
which
they
pretend
to
walk
by
,
or
brought
to
the
light
and
discovered
to
be
self-willed
and
unreasonable
;
and
that
such
as
against
both
Conscience
and
Reason
are
evill
affected
to
the
welfare
of
the
publick
;
may
be
prevented
in
the
mischief
which
their
practises
may
work
against
the
safetie
and
quietnesse
of
the
state
,
and
of
those
that
are
peaceable
in
the
land
.
For
in
these
doubtfull
,
distracted
and
troublesome
times
;
the
greater
our
confusions
are
,
the
more
it
is
necessary
to
settle
our
judgement
by
a
rule
;
that
in
matters
of
cleer
duty
,
where
Gods
will
is
known
,
a
good
conscience
may
see
where
it
ought
to
rest
,
and
in
matters
of
Debate
,
wherein
circumstances
are
to
be
weighed
,
the
common
grounds
of
reason
by
the
true
method
of
reasoning
may
take
place
:
for
there
is
none
other
way
imaginable
to
deal
effectually
and
to
meet
with
the
spirit
of
self
will
,
of
ignorance
,
and
of
presumption
(
the
great
traitours
of
all
humane
societies
)
then
to
act
thus
,
by
undeniable
Principles
and
Rules
;
and
to
oblige
those
with
whom
we
act
,
and
our selves
also
;
to
go
no
further
then
these
direct
us
;
for
I
suppose
all
will
grant
this
freely
,
that
thus
farre
all
men
,
in
all
places
are
bound
to
deny
themselves
;
nor
shall
it
be
required
,
that
any
man
,
in
any
place
should
deny
himself
further
,
then
to
exalt
above
his
own
apprehensions
and
purposes
the
common
grounds
of
Truths
and
Righteousnesse
:
and
this
we
hope
they
whom
we
deal
withall
will
readily
yeeld
unto
.
That
therefore
the
turbulent
inclinations
,
which
with
some
are
in
the
dark
;
with
others
are
apparent
,
may
be
convicted
and
cast
out
of
all
;
I
shall
endeavour
to
shew
briefly
the
rules
,
by
which
the
Christian
Magistracy
and
Ministery
in
their
severall
places
respectively
,
for
the
good
of
the
people
committed
to
their
charges
,
ought
to
walk
in
Love
,
in
Righteousnesse
,
and
in
Peace
towards
each
other
;
that
that
which
is
observable
at
all
times
as
a
direction
to
our
happinesse
,
may
by
Gods
blessing
at
this
time
be
applyed
unto
our
present
condition
,
as
a
restauration
from
our
miseries
,
and
a
preservation
from
the
ruine
wherewith
otherwise
unavoidably
we
are
threatned
.
To
come
then
to
that
,
which
is
the
fruit
of
all
these
considerations
,
and
that
which
ought
to
be
the
finall
result
of
all
the
Debates
which
may
be
undertaken
about
these
matters
.
Let
us
set
our
thoughts
in
a
way
to
discover
three
things
;
which
being
laid
to
heart
,
may
by
Gods
grace
rectifie
our
miscariages
.
The
heads
of
this
application
.
And
the
Reason
why
to
be
considered
.
First
,
let
us
reflect
upon
the
proper
works
of
the
Magistracy
and
Ministery
more
distinctly
,
as
they
relate
unto
the
ends
for
which
Christ
hath
ordained
them
in
the
world
.
Secondly
,
let
us
consider
the
naturall
properties
,
and
proper
acts
of
true
love
of
righteousnesse
and
of
peaceablenesse
;
as
they
are
duties
proper
to
Christians
more
then
to
other
men
;
and
above
all
other
men
most
observable
by
the
leaders
of
Christian
societies
.
Thirdly
and
lastly
,
let
us
see
how
at
this
time
these
duties
may
be
applyed
,
by
those
that
are
in
place
amongst
us
,
to
fulfill
the
ends
of
their
administrations
,
and
to
cure
the
distempers
of
our
present
condition
.
For
except
we
rationally
understand
both
what
our
work
is
,
and
how
we
are
to
go
about
it
conscionably
,
as
it
becommeth
Christians
;
how
can
we
undertake
it
so
as
to
expect
a
blessing
upon
it
?
but
if
we
know
cleerly
,
both
the
work
,
which
is
to
be
done
,
and
the
Rule
by
which
we
are
to
governe
our selves
in
doing
it
;
then
as
by
following
that
Rule
we
may
expect
a
blessing
;
so
by
neglecting
it
we
shall
be
inexcusable
.
Of
the
proper
works
of
Magistrates
and
Ministers
jointly
.
Concerning
the
proper
works
of
the
Magistracy
and
Ministery
,
as
they
relate
unto
the
ends
for
which
Christ
doth
employ
them
in
his
service
;
they
must
be
discovered
by
looking
upon
the
aime
which
God
hath
in
making
them
that
which
they
are
,
and
which
they
ought
to
have
in
taking
their
places
upon
them
.
The
end
which
God
hath
in
making
such
officers
amongst
men
is
mainly
this
,
to
manifest
the
glory
of
his
own
goodnesse
and
his
supremacy
in
all
things
over
mankind
.
For
the
Lord
hath
made
all
things
for
himself
first
;
and
Prov.
16.
4
Psal.
8.
then
also
for
man
,
that
in
the
right
use
of
all
things
under
God
,
man
might
shew
forth
his
glory
;
and
thereby
attain
to
true
happinesse
:
for
happinesse
in
man
is
nothing
else
but
to
partake
(
so
farre
as
he
is
capable
)
of
the
goodnesse
of
God
,
which
is
his
glory
towards
us
.
Now
the
goodnesse
of
God
in
the
hand
of
his
Supremacy
dispensing
all
things
,
runnes
in
two
Channels
,
which
answer
to
the
twofold
faculties
of
the
life
of
man
;
to
the
two
sorts
of
Creatures
which
God
hath
made
in
the
world
,
and
to
the
twofold
way
of
putting
forth
his
infinite
vertues
:
the
two
faculties
of
the
life
of
man
,
are
Bodily
and
Spirituall
;
the
two
sorts
of
creatures
which
God
hath
filled
the
world
with
,
are
some
visible
,
and
some
invisible
;
and
the
twofold
way
of
putting
forth
his
vertue
is
,
by
Nature
and
by
Grace
.
In
these
channels
the
glory
of
God
is
conveighed
by
the
creatures
unto
the
faculties
of
man
;
that
all
may
partake
thereof
and
become
happie
therein
,
and
that
one
creature
in
the
way
of
God
may
conveigh
the
same
to
another
.
Now
that
man
,
who
is
borne
like
a
wilde
asses
colt
,
may
be
directed
by
the
right
Job
11.
12.
use
,
both
of
his
faculties
,
and
of
the
creatures
,
to
attaine
to
his
happinesse
;
God
hath
appointed
some
instruments
,
to
lead
him
towards
the
way
thereof
,
which
are
called
Magistrates
and
Ministers
:
and
lest
these
,
who
by
nature
are
neither
wiser
nor
better
then
all
the
rest
,
should
be
ignorant
of
the
true
way
wherein
they
ought
to
direct
others
,
he
hath
given
to
them
both
,
one
Supream
head
and
director
,
his
onely
begotten
Son
Jesus
Christ
,
by
whom
the
worlds
visible
and
invisible
were
made
;
by
whom
the
Father
hath
brought
back
all
things
unto
himself
again
,
which
were
at
a
distance
from
him
,
by
reason
of
the
curse
:
by
whom
all
things
bodily
and
spirituall
in
man
are
restored
to
their
integritie
,
and
inabled
to
act
towards
God
:
by
whom
all
the
creatures
subsist
,
and
are
made
again
the
receptacles
of
Gods
goodnesse
in
nature
and
grace
,
and
by
whom
,
and
in
whom
alone
all
the
manifestation
of
Gods
goodnesse
is
apparent
,
and
the
way
to
happinesse
by
giving
God
his
glory
,
is
made
plain
in
the
nature
of
man
:
and
therefore
he
is
set
as
the
head
of
all
things
over
mankind
,
and
given
as
the
Soveraign
Director
of
those
who
are
to
direct
others
in
the
way
to
felicity
,
as
well
Bodily
as
Spirituall
,
as
well
by
Nature
as
by
Grace
.
Thus
then
Gods
aime
is
to
glorifie
himself
in
his
Son
;
and
to
glorifie
his
Son
over
all
,
and
to
glorifie
mankind
by
making
it
happy
in
conformitie
to
his
Son
:
and
that
the
life
and
vertue
of
his
Son
,
which
is
the
fountain
of
Glory
,
and
the
spring
of
living
waters
,
may
as
a
river
flow
out
and
be
dispersed
to
all
that
stand
in
need
of
comfort
:
he
hath
set
instruments
under
him
,
as
conduit
pipes
in
the
two
channels
of
his
vertue
,
to
conveigh
the
same
unto
others
.
These
Instruments
are
the
forenamed
Magistrates
and
Ministers
,
who
are
set
to
receive
from
Christ
all
that
which
is
dispensable
unto
humane
societies
for
their
happinesse
.
Between
these
two
the
Magistrate
is
first
,
for
the
Apostle
saith
,
that
was
not
first
which
is
spirituall
,
but
that
which
is
naturall
,
and
afterward
that
which
is
spirituall
.
1
Cor.
15.
46.
the
Minister
therefore
is
the
second
in
order
:
for
all
his
administrations
presuppose
a
man
to
be
under
the
government
,
and
in
the
right
channell
of
nature
;
or
at
least
capable
of
the
administrations
belonging
thereunto
:
so
then
God
hath
made
the
Magistrate
to
stand
by
himself
under
Christ
in
the
dispensation
of
the
means
of
naturall
felicitie
,
that
he
may
Psal.
2.
10
,
11
,
12.
learn
of
him
as
his
disciple
,
how
to
manifest
the
glory
of
Gods
goodnesse
unto
all
flesh
.
Of
the
Magistrates
work
by
himself
.
The
aime
therefore
which
the
Magistrate
,
as
he
is
a
Christian
,
ought
to
have
in
taking
his
place
upon
him
,
is
to
set
himself
under
Christ
,
as
his
servant
and
instrument
,
to
conveigh
to
the
societies
of
men
by
naturall
means
the
enjoyment
of
all
Gods
goonesse
,
that
he
may
be
glorified
therein
,
and
they
may
be
happie
thereby
in
this
world
:
and
to
this
effect
his
more
immediate
aime
and
designe
should
be
,
to
employ
the
power
and
authority
of
his
place
,
to
order
the
outward
societies
of
men
in
unity
,
to
oversee
,
and
rectifie
all
their
actions
,
which
are
contrary
to
the
will
of
God
in
nature
,
and
by
his
conduct
to
settle
men
together
in
a
condition
of
life
,
wherein
Godlinesse
and
Honesty
2
Tim.
2.
2.
may
be
maintained
and
advanced
,
and
safetie
with
Peace
and
Plentie
enjoyed
without
disturbance
.
From
this
description
of
his
aime
,
as
it
ariseth
naturally
from
Gods
end
in
giving
him
his
employment
,
we
may
gather
two
things
,
both
what
his
proper
works
are
,
and
what
the
propertie
of
his
way
is
in
going
about
them
.
His
proper
works
are
,
to
set
a
foot
all
the
meanes
which
he
can
use
in
his
place
,
by
which
these
ends
may
be
brought
to
passe
:
and
the
propertie
of
his
way
in
going
about
those
works
is
,
to
carry
himself
sutably
to
the
nature
of
men
,
with
whom
he
hath
to
deal
,
to
the
eminencie
of
the
place
wherein
he
is
set
,
and
to
the
qualitie
of
the
means
whereof
he
doth
make
use
;
here
then
,
if
we
will
reflect
upon
particulars
,
we
shall
finde
these
to
be
his
proper
works
.
1.
Togather
and
unite
mens
mindes
and
persons
together
under
some
common
relation
for
their
mutuall
help
,
unto
that
which
is
good
for
all
,
as
their
joint
interest
:
whence
it
is
,
that
all
corporations
in
a
State
depend
naturally
upon
the
Supreame
Magistrate
,
as
the
branches
of
a
tree
upon
their
root
.
2.
To
take
notice
of
all
mens
wayes
and
walkings
,
to
see
that
nothing
be
found
therein
prejudiciall
to
the
common
good
;
and
to
call
those
that
do
any
thing
amisse
,
and
contrary
to
the
lawes
of
nature
,
or
of
the
Common-wealth
,
to
an
account
concerning
their
proceedings
,
to
right
the
same
.
3.
To
set
up
and
maintaine
indifferently
towards
all
,
the
publick
meanes
of
common
happinesse
,
wherein
all
are
concerned
,
that
every
one
may
enjoy
the
comforts
of
the
life
of
nature
.
Here
then
his
work
will
be
so
farre
as
outward
helps
can
reach
the
effect
,
and
counsell
give
addresse
thereunto
,
to
intend
these
things
.
1.
First
,
to
provide
for
the
life
of
Godlinesse
by
the
protection
and
advancement
of
the
Christian
Religion
,
and
of
the
professors
thereof
,
to
shew
himself
a
Nursing
Father
of
them
,
and
of
the
wayes
of
Gods
worship
in
the
State
to
countenance
it
with
Authoritie
.
2.
Secondly
,
to
provide
for
the
life
of
Honesty
;
by
the
erecting
,
ordering
,
and
overseeing
all
manner
of
Schools
,
for
the
education
of
all
sorts
of
youths
,
in
good
manners
,
and
in
all
manner
of
Learning
,
chiefly
that
,
whereof
every
one
shall
be
found
most
capable
to
become
serviceable
unto
the
societie
of
mankind
thereby
.
3.
Thirdly
,
to
provide
for
the
subjects
safetie
by
the
management
of
their
strength
for
publick
defence
,
and
the
just
use
of
power
,
to
punish
all
offenders
,
and
to
right
particular
wrongs
:
that
the
wicked
may
stand
in
awe
and
fear
.
4.
Fourthly
,
to
provide
for
the
Subjects
peace
,
by
the
settlement
of
good
order
in
all
things
of
a
publick
nature
,
and
between
man
and
man
,
by
wholesome
lawes
and
constitutions
in
matters
of
right
and
wrong
;
and
by
publick
Judicatures
in
controversall
cases
,
wherein
by
the
law
of
nature
none
ought
to
be
his
own
judge
:
that
every
one
may
know
his
duty
,
and
behave
himself
blamelessely
therein
,
or
be
reproved
,
shamed
,
and
corrected
in
judgement
for
his
faults
.
5.
Lastly
,
to
provide
for
the
Subjects
plentie
,
by
the
setting
up
and
encouragement
of
all
manner
of
industrie
by
Sea
and
Land
,
in
the
wayes
of
Husbandry
,
of
Fishing
,
of
Merchandise
,
of
Manufactures
,
and
of
every
thing
else
,
that
may
bring
a
lawfull
benefit
to
the
particular
or
generall
societies
of
men
,
amongst
themselves
or
towards
forreigners
.
I
conceive
these
to
be
the
maine
and
full
substance
of
his
proper
works
,
as
he
is
a
Magistrate
,
and
a
Christian
in
his
place
:
and
that
these
things
should
stand
thus
in
his
designe
,
although
in
the
prosecution
thereof
,
the
order
of
his
proceeding
may
be
quite
retrograde
in
some
respect
,
and
in
some
other
variously
changeable
:
As
for
the
property
of
his
way
in
doing
these
things
,
I
conceive
thus
.
Of
the
property
of
the
Magistrates
way
in
doing
his
works
.
In
reference
to
the
nature
of
men
,
with
whom
he
hath
to
deale
,
his
way
must
be
rationall
,
and
the
neerer
it
comes
to
flow
from
the
grounds
of
Common
right
and
equitie
,
the
more
effectuall
it
will
prove
.
In
reference
to
the
eminency
of
his
place
,
his
way
should
be
Authoritative
and
backed
with
Power
.
I
understand
a
way
to
be
Authoritative
;
when
by
a
lawfull
office
,
which
none
else
can
,
may
or
will
attend
and
discharge
for
the
publick
good
,
a
necessary
duty
is
prescribed
to
those
that
are
in
subjection
,
and
that
it
is
backed
with
power
,
when
there
is
strength
enough
to
inforce
obedience
to
that
which
is
commanded
,
and
break
all
opposite
resistance
to
the
execution
thereof
.
There
is
no
power
(
saith
the
Apostle
)
but
of
God
,
and
the
powers
(
saith
he
)
that
be
,
are
ordained
of
God
.
Rom
13.
1.
and
we
may
say
,
that
there
is
no
Authority
(
as
it
is
distinct
from
power
)
but
of
men
;
because
the
dispensation
of
right
to
it
,
is
in
the
hand
of
God
,
by
the
ordinance
of
men
,
or
in
the
hand
of
men
,
by
the
ordinance
of
God
:
by
men
in
this
place
,
I
meane
the
elders
and
heads
of
the
people
:
by
the
ordinance
of
God
,
in
the
hand
of
men
;
I
meane
the
fundamentall
rights
,
which
by
nature
are
inherent
in
all
humane
societies
,
to
provide
for
their
owne
safety
and
well-being
:
and
by
the
ordinance
of
men
in
the
hand
of
God
,
I
mean
the
resolutions
and
agreements
of
the
people
,
which
are
setled
upon
those
rights
in
order
to
their
well-being
.
And
how
far
they
should
attend
each
other
ordinarily
,
or
extraordinarily
do
beget
each
other
,
as
God
intends
Iudgement
or
Mercy
towards
a
people
;
I
shall
not
now
search
into
,
but
this
I
say
for
the
Magistrates
way
of
eminencie
,
that
if
matters
be
set
a
foot
Authoritatively
without
power
,
especially
in
extraordinary
administrations
;
those
that
act
them
,
expose
themselves
unto
contempt
:
and
if
they
be
set
a
foot
powerfully
without
Authority
,
either
in
ordinary
or
extraordinary
administrations
,
those
that
act
them
,
make
themselves
odious
as
oppressours
:
therefore
nothing
should
be
done
either
Authoritatively
without
power
,
or
powerfully
without
Authority
.
In
reference
to
the
qualitie
of
the
meanes
,
which
are
made
use
of
,
his
way
is
to
act
by
Commission
and
Deputation
of
Authority
,
of
right
and
of
power
unto
subordinate
officers
,
who
may
act
in
the
name
of
the
Supreame
;
and
may
not
be
lawfully
resisted
,
in
that
which
they
have
commission
to
perform
.
And
thus
much
concerning
the
Magistrates
work
,
and
his
way
of
going
about
it
.
Of
the
Ministers
work
by
himself
.
As
for
the
Ministers
of
the
Gospel
,
Gods
end
is
to
glorifie
his
spirituall
goodnesse
towards
the
souls
of
men
by
their
service
,
making
them
conduit-pipes
of
his
grace
towards
the
same
;
that
by
faith
in
Christ
men
may
receive
the
forgivenesse
Act.
26
,
18.
of
sins
,
and
an
inheritance
amongst
those
that
are
sanctified
.
And
to
this
effect
;
Christ
doth
appoint
them
as
his
messengers
to
be
witnesses
of
his
Truth
,
which
is
the
Covenant
made
between
God
and
man
in
himself
,
and
to
be
2
Cor.
4.
5.
servants
to
the
societies
of
beleevers
,
the
publick
professors
of
his
truth
,
for
his
sake
:
they
are
also
made
subjects
for
the
1
Pet.
2.
13.
Lords
sake
unto
every
ordinance
of
man
,
as
all
other
men
are
,
that
they
may
give
others
a
good
example
of
orderly
walking
,
and
of
harmlesnesse
in
the
life
of
nature
.
And
of
his
way
in
going
about
it
.
Now
by
this
appointment
of
God
concerning
them
,
it
is
evident
,
that
they
in
their
places
are
not
properly
over
men
as
Magistrates
are
in
humane
affairs
,
to
command
,
and
compell
obedience
to
that
which
they
inioyn
;
but
onely
towards
men
in
Divine
affairs
,
to
let
them
know
the
will
of
God
,
and
to
intreat
them
to
yeeld
obedience
thereunto
for
Christs
sake
;
and
in
case
men
will
not
hearken
to
them
,
they
have
no
more
to
do
,
but
to
shake
off
the
dust
from
their
feet
,
and
declare
the
judgement
of
God
unto
them
.
And
as
they
have
no
masterly
or
commanding
power
over
either
the
outward
concernments
,
or
the
faith
of
those
to
whom
they
are
sent
,
so
they
have
no
right
to
share
any
way
with
the
Magistrate
in
his
employments
,
no
more
then
his
meanest
Subject
,
nor
to
meddle
with
the
administration
of
any
of
his
works
,
nor
to
incroach
upon
any
part
of
his
Authority
,
nor
to
make
any
mixture
of
his
employments
with
their
own
under
any
publick
pretence
whatsoever
;
but
in
all
outward
and
visible
concernments
,
to
be
as
it
becometh
meer
Subjects
,
and
under
the
Supreme
Power
,
without
any
exemption
,
or
any
priviledge
(
by
the
title
of
Ecclesiasticall
persons
)
to
be
free
from
his
jurisdiction
,
as
the
Man
of
Sin
pretends
his
servants
should
be
.
Therefore
the
aime
which
the
Minister
of
the
Gospel
ought
to
have
in
taking
his
place
upon
him
,
is
to
set
himself
under
Christ
in
his
employment
,
as
his
servant
and
instrument
towards
the
spirits
of
men
;
that
by
grace
he
may
conveigh
the
testimony
of
Gods
spirituall
goodnesse
to
them
,
that
they
by
entertaining
the
same
may
glorifie
God
,
and
become
happy
both
in
this
world
,
and
in
the
world
to
come
.
And
to
this
effect
,
his
more
immediate
aime
should
be
,
to
teach
those
that
know
not
Christ
to
know
him
,
and
perswade
them
to
beleeve
in
him
,
and
to
professe
his
Name
:
and
those
that
professe
him
,
to
walk
by
the
Spirit
of
Christ
with
God
in
the
Covenant
,
entertaining
and
observing
the
tenor
thereof
through
conformitie
to
the
crosse
of
Christ
,
in
hope
Rom.
8.
17.
of
being
glorified
together
with
him
.
Of
the
difference
of
the
Magistraticall
and
Ministeriall
wayes
of
administration
And
from
this
description
of
his
aime
,
and
the
appointment
of
Christ
concerning
him
towards
his
employment
,
we
may
see
that
his
proper
works
,
and
the
property
of
his
way
in
going
about
the
same
,
are
,
as
farre
different
from
that
of
the
Christian
Magistrates
works
and
way
,
as
the
life
of
Nature
is
from
the
life
of
grace
,
as
visible
things
are
from
invisible
,
as
meer
reason
is
from
revelation
,
as
ruling
is
from
doing
service
,
as
coaction
is
from
supplication
,
as
commanding
is
from
being
in
subjection
,
as
the
outward
man
is
from
the
inward
,
as
this
world
is
from
that
which
is
to
come
,
as
to
be
dead
,
and
crucified
unto
this
present
life
,
is
from
seeking
after
the
enjoyment
of
happinesse
therein
,
and
as
bearing
witnesse
concerning
the
will
and
Word
of
God
,
to
incline
the
conscience
to
yeeld
it self
willingly
thereunto
,
is
from
an
injunction
brought
forth
by
the
will
and
word
of
man
,
with
a
purpose
to
see
it
actually
performed
,
and
personall
obedience
yeelded
thereunto
,
whether
it
be
done
willingly
or
no.
So
that
except
men
wil
purposely
set
themselves
to
go
beyond
their
line
,
and
neglect
their
own
work
,
to
take
another
mans
work
out
of
his
hand
;
there
can
be
no
interfaring
of
the
employments
;
and
yet
they
may
be
as
intimately
coordinate
,
concurrent
,
and
subservient
to
their
joynt
end
of
humane
happinesse
,
and
the
glory
of
God
in
Christ
,
as
sense
is
coordinate
,
concurrent
,
and
subservient
unto
Reason
;
or
right
reason
unto
Conscience
,
or
a
good
conscience
unto
the
motions
of
the
Holy
Ghost
,
and
to
the
testimony
of
Jesus
in
the
word
of
prophecy
.
And
of
the
limits
of
their
intermedling
with
each
others
affaires
.
Thus
we
have
briefly
seen
the
proper
works
of
these
employments
,
as
they
relate
unto
the
ends
for
which
Christ
hath
appointed
them
.
We
shall
not
need
to
descend
unto
the
particulars
of
the
Ministeriall
works
,
it
sufficeth
for
our
purpose
in
hand
,
to
have
discovered
this
,
that
by
the
appointment
of
God
,
for
the
glory
of
his
Grace
in
Christ
Jesus
,
as
crucified
unto
the
world
on
the
one
hand
;
and
for
the
glory
of
his
Supreame
power
in
Christ
,
as
exalted
over
the
world
on
the
other
hand
:
the
severall
,
proper
and
immediate
ends
and
aimes
of
the
Magistraticall
and
Ministeriall
employments
,
are
put
in
two
peculiar
channells
;
and
accordingly
that
their
works
are
so
distinct
,
as
the
work
of
the
minde
is
from
that
of
the
bodie
,
and
their
wayes
of
going
about
them
so
different
,
as
the
way
to
frame
and
beget
inward
thoughts
towards
God
,
is
from
the
way
to
order
mens
outward
actions
in
a
societie
towards
men
.
For
to
attend
the
latter
belongeth
wholly
to
the
Magistrate
,
as
to
attend
the
former
is
wholly
peculiar
to
the
Minister
.
And
although
the
Magistrate
,
as
a
Christian
,
may
intend
as
occasion
is
offered
,
to
help
,
by
the
Spirituall
Talent
which
God
hath
bestowed
upon
him
,
his
Brethren
in
the
way
of
setting
their
hearts
aright
towards
God
(
nor
is
this
any
prejudice
,
but
rather
an
advantage
to
the
Minister
of
the
Gospell
)
yet
he
cannot
be
obliged
to
give
attendance
unto
that
employment
,
as
to
a
function
of
his
Magistracy
:
nor
is
that
to
be
reckoned
as
any
part
or
act
of
his
ruling
office
:
but
to
the
Minister
it
is
his
whole
office
to
attend
this
continually
,
by
labouring
in
the
word
and
prayer
for
it
.
Nor
is
it
lawfull
for
him
as
a
Minister
of
the
Gospel
,
either
to
attend
or
to
intend
any
thing
else
but
this
:
it
is
true
,
that
as
a
neighbour
in
humane
societies
,
he
may
occasionally
advise
(
being
called
thereunto
)
that
which
is
most
expedient
to
be
done
in
the
outward
actions
of
men
:
(
nor
is
any
prejudice
,
but
rather
an
advantage
to
the
Magistrate
in
the
State
,
)
but
if
his
aime
should
be
to
intend
or
attend
,
the
regulating
of
mens
naturall
wayes
;
or
the
judging
of
men
by
their
actions
authoritatively
or
powerfully
as
an
overseer
of
their
outward
behaviour
;
he
hath
forsaken
his
owne
employment
,
he
hath
usurped
the
station
and
place
of
his
Magistrate
,
he
hath
brought
the
state
of
Nature
,
which
is
single
,
under
the
intanglement
of
a
twofold
government
,
he
doth
confound
the
conduit-pipes
of
the
Spirituall
and
Naturall
administrations
,
wherein
Gods
goodnesse
shall
appeare
and
run
,
though
joyntly
,
yet
distinctly
;
and
he
doth
lay
in
the
spirits
of
men
,
and
in
the
frame
of
their
association
,
the
foundations
of
Babylon
,
and
builds
up
the
Mystery
of
Iniquity
thereupon
,
whereby
worldly
interests
are
covered
with
religious
pretences
,
the
consciences
of
beleevers
enslaved
to
the
wills
of
men
,
and
the
Truth
and
Ordinances
of
God
perverted
to
serve
humane
policies
and
deceitfull
practices
.
For
indeed
this
corruption
of
the
aim
of
the
Ministeriall
function
,
is
the
very
Corner-stone
of
that
mystery
,
which
the
man
of
sin
hath
maintained
against
the
profession
of
the
truth
,
ever
since
Christian
Societies
have
appeared
in
the
state
of
the
world
to
be
considerable
.
The
Rule
by
which
the
true
property
of
humane
actions
is
to
be
discerned
.
For
seeing
the
natural
&
true
end
of
everything
doth
determine
&
discover
what
goodnes
is
therein
,
and
what
is
right
or
wrong
in
the
properties
,
in
the
parts
,
in
the
faculties
,
in
the
actions
thereof
:
for
as
these
are
,
or
are
not
subordinate
and
fitted
for
the
attainment
of
their
naturall
uses
and
ends
,
so
they
are
to
be
accounted
good
or
bad
,
right
or
wrong
:
(
as
a
hand
,
a
foot
,
and
an
eye
,
so
farre
as
they
are
fitted
or
not
fitted
to
handle
,
walk
,
and
see
,
so
farre
are
they
to
be
counted
good
or
bad
in
their
own
kind
)
therefore
in
the
rationall
judgement
,
and
estimate
of
the
nature
of
humane
actions
,
the
knowledge
of
the
true
aim
whereunto
they
should
tend
,
doth
shew
the
straightnesse
or
the
crookednesse
thereof
:
for
as
they
are
subservient
or
not
subservient
by
their
innate
properties
,
to
produce
the
effect
which
ought
to
be
aimed
at
;
so
they
are
to
be
judged
good
or
bad
,
straight
or
crooked
.
If
then
according
to
this
Rule
we
should
reflect
as
we
ought
to
doe
upon
our selves
as
well
as
upon
other
men
,
to
bring
all
our
proceedings
to
this
test
of
Reason
and
Conscience
,
we
may
judge
somewhat
more
particularly
of
our
affaires
thus
:
The
application
of
this
Rule
to
the
perverse
designes
of
Magistrates
and
Ministers
.
1.
If
any
called
a
Christian
Magistrate
,
or
a
Minister
,
be
ignorant
or
unmindfull
of
the
subordination
of
his
Office
unto
the
Soveraignty
of
Jesus
Christ
,
and
doth
not
lay
to
heart
these
ends
which
Christ
hath
set
before
him
,
to
be
followed
in
his
employment
,
to
make
the
course
of
his
administrations
directly
subservient
thereunto
;
we
may
conclude
of
such
a
one
,
that
as
his
heart
is
not
right
with
God
,
so
he
will
not
be
able
to
walke
acceptably
before
God
,
or
uprightly
towards
men
in
his
Office
.
2.
If
any
called
a
Christian
Magistrate
,
or
a
Minister
,
doth
set
himselfe
to
get
into
the
employment
,
as
into
a
place
of
ease
,
of
plenty
and
profit
,
of
honour
and
respect
,
of
power
and
authority
,
that
he
may
live
at
ease
,
and
have
power
over
,
and
respect
above
others
;
we
may
conclude
,
that
therein
he
hath
forsaken
his
interest
in
Christ
,
and
his
aim
to
serve
him
;
and
hath
made
his
own
eye
(
that
is
,
his
intention
in
the
administration
)
which
should
be
single
,
(
that
all
his
proceedings
may
be
full
of
light
)
evill
,
corrupt
,
and
full
of
darknesse
.
If
therefore
the
light
that
is
in
him
(
his
very
eye
and
aim
)
be
darknesse
,
how
great
is
that
darknesse
,
saith
Christ
Jesus
?
Matth.
6.
22.
23.
3.
If
any
called
a
Magistrate
,
doth
in
his
place
set
himself
to
keep
people
in
Divisions
,
that
he
may
rule
at
will
between
their
partiall
humours
and
passionate
follies
:
to
keep
people
in
blindnesse
,
that
they
may
not
discern
his
way
,
,
nor
know
their
own
,
but
be
led
at
his
pleasure
:
to
keep
people
in
Poverty
,
by
getting
all
the
riches
and
power
thereof
into
his
owne
hand
,
rather
to
make
all
men
his
servants
thereby
,
than
to
serve
the
publick
therewith
:
to
keep
people
in
a
slavish
feare
,
and
awfull
terror
,
that
he
may
rule
them
rather
like
beasts
,
than
rationally
and
conscionably
by
love
like
men
:
and
to
keep
up
a
shew
of
greatnesse
and
outward
appearance
of
glory
,
to
make
fooles
gape
and
gaze
upon
them
,
rather
than
to
seek
the
honour
which
commeth
alone
from
God
,
by
doing
reall
service
in
his
way
to
the
Common-wealth
of
Israel
;
if
(
I
say
)
any
man
doth
follow
these
politick
subtilties
of
State
.
yet
professing
himselfe
to
be
a
Christian
;
we
may
conclude
,
that
he
hath
not
onely
forsaken
Christs
way
&
aim
,
but
hath
drunk
deep
,
and
is
drunken
with
the
cup
of
the
abominations
Rev.
17.
2.
3
,
4.
and
filthinesse
of
the
great
Whore
,
who
rideth
upon
the
scarlet-coloured
Beast
;
and
with
whom
all
the
Kings
of
the
earth
have
committed
in
this
kind
vile
fornication
:
and
so
far
as
he
useth
any
of
these
wayes
to
compasse
his
own
ends
,
and
neglecteth
the
means
,
wayes
and
ends
for
which
Christ
hath
put
him
in
his
place
,
so
farre
is
he
a
part
of
her
mystery
,
and
shall
accordingly
receive
his
reward
with
her
,
,
if
he
repent
not
.
4.
If
any
called
a
Minister
,
doth
set
up
a
formality
of
Religiousnesse
,
leading
people
to
worship
God
this
or
that
way
therein
,
and
to
cast
their
conscience
at
rest
thereon
:
if
he
doth
not
wholly
apply
himselfe
to
manifest
Jesus
Christ
crucified
unto
his
hearers
,
to
bring
them
to
be
conformable
to
his
death
,
as
new
creatures
by
the
covenant
,
and
to
rest
there
alone
upon
free
grace
:
if
he
doth
help
to
persecute
any
in
their
bodies
or
states
for
outward
relations
and
interests
,
rather
than
study
to
addresse
and
convert
their
soules
to
God
:
and
if
he
doth
set
himselfe
in
a
state-way
,
either
to
gain
power
and
authority
in
his
own
hand
,
to
share
it
with
the
magistrate
,
or
to
subordinate
his
ministeriall
imployment
unto
wordly
ends
of
State-government
,
to
cover
the
tricks
thereof
with
a
cloke
of
Conscience
and
Religion
,
that
people
should
worship
the
Image
which
he
sets
before
them
:
if
(
I
say
)
any
man
doth
pervert
the
use
of
his
ministery
thus
,
yet
professing
himselfe
to
be
the
servant
of
Christ
;
he
doth
play
the
part
of
the
false
Prophet
,
who
doth
work
miracles
before
the
great
Beast
,
and
exerciseth
all
his
power
over
men
.
And
the
Rev.
13.
11
,
12
,
13
,
&c.
and
chap.
19
,
20.
greater
the
naturall
and
acquired
parts
and
gifts
of
this
man
are
,
and
the
more
revealed
and
spirituall
truths
,
or
mystcall
shewes
thereof
he
doth
mix
with
this
kind
of
service
,
the
more
fire
he
doth
cause
to
come
down
from
heaven
,
and
the
more
deeply
he
doth
deceive
;
and
therefore
he
shall
accordingly
receive
also
with
the
false
Prophet
so
much
the
more
of
his
reward
,
if
he
repent
not
.
5
,
If
therefore
such
as
are
in
power
look
upon
religion
onely
as
Jeroboam
did
,
in
order
to
their
owne
interests
,
and
will
suffer
none
to
stand
in
places
of
employment
,
but
men
of
their
own
creating
,
that
will
serve
turnes
towards
the
people
:
and
if
ministers
that
are
in
places
of
employment
,
look
onely
upon
their
Magistrate
,
as
the
Jewish
Priests
did
upon
Pilate
,
when
they
delivered
Christ
up
to
be
crucified
by
him
,
and
affect
him
no
further
than
he
will
act
their
designes
:
whether
they
agree
or
disagree
upon
their
matters
together
,
it
is
apparent
that
by
so
doing
,
they
conspire
to
make
the
people
that
are
led
by
them
,
miserable
and
desolate
,
because
neither
of
them
follow
either
the
true
work
,
or
the
right
way
of
their
employment
,
neither
towards
the
multitude
,
or
towards
one
another
:
but
if
they
doe
openly
disagree
,
they
conspire
then
by
tearing
them
in
pieces
,
and
setting
them
in
factions
against
one
another
,
to
make
their
misery
and
desolation
sudden
and
without
remedy
.
For
except
God
turn
their
hearts
to
a
right
course
,
and
set
them
upon
the
works
of
their
calling
wthout
partiality
,
and
direct
their
counsels
in
a
loving
,
righteous
and
peaceable
way
,
(
as
Christ
hath
appointed
his
Disciples
to
walk
for
his
glory
)
towards
the
good
of
those
that
are
under
their
charge
,
and
for
their
own
mutuall
happinesse
,
they
shall
never
be
able
for
feare
of
one
another
,
to
intend
,
or
attend
any
other
designes
but
such
as
are
acted
by
power
and
violence
;
whereupon
the
great
Dragon
their
master
in
these
courses
doth
set
them
;
and
whieh
for
want
of
Christian
love
and
compassion
,
can
end
in
nothing
else
but
in
mercilesse
cruelties
,
equally
ruinous
to
each
other
,
and
to
the
Common-wealths
of
humanesocieties
.
Of
the
duties
of
Love
,
Righteousnesse
,
and
Peace
joyntly
.
Hitherto
we
have
seen
both
what
the
proper
workes
and
wayes
of
the
Magistracy
and
Ministery
are
,
as
they
relate
unto
the
ends
for
which
Christ
hath
ordained
them
;
and
what
the
error
and
deviation
is
from
those
works
and
wayes
.
And
lastly
also
what
this
deviation
doth
produce
in
all
societies
,
where
the
duties
of
Love
,
of
Righteousnesse
and
of
Peace
,
are
not
thought
upon
,
to
referre
the
whole
state
thereof
unto
Christ
,
as
Christians
ought
to
doe
.
Let
us
now
come
to
the
second
point
of
our
Disquirie
,
which
is
to
discover
what
the
naturall
properties
and
proper
acts
are
of
true
Love
,
of
Righteousnesse
and
of
Peaceablenesse
,
which
Christians
,
and
chiefly
their
Leaders
unto
happinesse
,
ought
to
intend
towards
all
men
,
but
especially
towards
each
other
in
the
workes
of
their
employment
,
and
above
all
in
times
of
distresse
.
Now
to
speak
of
these
duties
ingenerall
,
as
to
commend
their
worth
,
their
necessity
,
their
usefulnesse
,
and
such
like
,
I
conceive
it
needlesse
:
for
certainly
it
is
not
so
much
for
want
of
knowledge
of
that
which
we
ought
to
doe
,
that
we
run
into
errors
,
as
by
reason
of
our
perturbation
,
and
of
our
by-respects
,
which
beget
in
us
a
disregarding
of
these
,
and
an
observation
of
other
matters
;
and
are
begotten
in
us
through
partiality
in
our selves
,
and
fore-stalment
of
thoughts
concerning
others
:
For
it
is
by
reason
of
these
things
that
we
play
the
hypocrites
,
and
lye
against
the
Truth
;
for
which
cause
our
sin
is
the
greater
:
For
to
him
that
knoweth
to
doe
good
,
and
doth
it
not
,
to
him
it
is
sin
,
saith
the
Apostle
,
Jam.
4.
17.
Of
the
duty
of
Christian
love
by
it selfe
.
Therefore
as
concerning
the
duty
of
Christian
Love
,
it
cannot
be
supposed
in
probability
,
that
any
in
the
Ministery
,
or
in
any
other
charge
amongst
Christians
,
should
be
ignorant
of
the
nature
therof
;
because
it
is
known
to
all
that
have
been
taught
the
first
Principles
of
the
knowledge
of
Christ
,
that
the
duty
of
Christian
love
is
two-fold
:
First
,
the
affection
by
which
we
cleave
to
God
as
to
our
Father
in
Christ
:
And
next
,
the
affection
by
which
we
embrace
our
neighbour
for
Gods
sake
,
as
Christ
hath
embraced
us
.
Now
concerning
our
love
to
God
,
and
friendship
to
Christ
,
it
is
evident
that
it
stands
onely
in
this
,
That
we
keep
the
commandements
of
the
Father
,
and
that
we
doe
whatsoever
Christ
doth
enjoyne
us
to
performe
,
John
15.
14.
and
1
John
5.
5.
whence
it
is
further
manifest
,
that
to
neglect
the
known
will
of
God
,
and
to
set
our selves
in
a
course
which
is
contrary
to
his
commandements
,
is
openly
to
renounce
Christs
friendship
,
and
plainly
to
become
a
hater
of
God
,
and
hatefull
to
him
.
And
as
for
the
commandement
wherein
God
will
have
us
to
shew
our
love
,
and
Christ
our
friendship
to
himself
,
it
is
known
by
all
,
to
be
none
other
but
the
Law
of
Love
,
whereof
the
whole
substance
hath
been
delivered
unto
us
in
the
new
commandement
which
Christ
hath
given
us
when
he
sairh
,
John
13.
34
,
35.
A
new
Commandement
I
have
given
you
,
That
ye
love
one
another
as
I
have
loved
you
,
that
ye
also
love
one
another
:
by
this
shall
all
men
know
that
ye
are
my
Disciples
,
if
yee
have
love
one
to
another
.
The
true
evidence
then
of
our
love
towards
God
,
is
this
,
That
we
love
the
Brethren
:
For
he
that
saith
he
loveth
God
,
and
hateth
his
brother
,
is
a
lyar
,
saith
the
Apostle
,
1
John
4.
20
,
21.
For
he
that
loveth
not
his
brother
whom
he
hath
seen
,
how
can
he
love
God
whom
he
hath
not
seen
?
And
this
Commandement
have
we
from
him
,
That
he
that
loveth
God
,
love
his
brother
also
.
The
end
(
for
this
alwayes
is
to
be
lookt
upon
as
that
which
doth
manifest
the
nature
and
property
of
every
thing
)
of
love
,
is
to
seek
the
good
of
that
which
is
beloved
;
Now
our
goodnesse
Psal.
16.
2
,
3.
1
Cor.
10.
24.
1
Cor.
13.
5.
cannot
extend
unto
God
,
therefore
God
hath
appointed
us
to
bestow
that
good
which
by
us
is
communicable
,
upon
men
,
our
brethren
,
that
beare
his
image
:
For
love
seeketh
not
his
own
,
but
the
good
of
others
.
And
in
Christian
love
the
good
which
is
to
be
sought
,
and
the
way
of
seeking
and
imparting
it
unto
others
,
is
no
where
so
discernable
as
in
the
example
of
Christs
love
unto
us
:
for
he
procured
and
imparted
unto
us
that
which
in
it selfe
was
the
onely
good
;
and
to
us
that
whereof
we
stood
in
greatest
need
:
For
nothing
it self
is
good
,
but
God
,
and
that
which
advanceth
his
glory
:
Now
we
were
separate
from
God
,
and
came
short
of
his
glory
,
Rom.
3.
23.
but
Christ
brought
us
neare
unto
him
,
and
received
us
into
his
glory
,
Rom.
15.
7.
Ephes.
2.
13.
Whence
it
is
that
the
Apostle
exhorts
us
,
to
receive
one
another
,
as
Christ
also
received
us
to
the
glory
of
Goll
,
Rom.
5.
7.
The
end
then
and
aim
of
Christian
love
,
doth
tend
to
that
good
alone
,
which
makes
us
partakers
of
Gods
glory
:
for
it
aimes
at
the
reall
perception
of
Gods
kindnesse
,
of
his
mercy
,
of
his
truth
,
of
his
faithfulnesse
,
and
of
all
his
goodnesse
towards
us
;
that
all
may
find
it
,
and
in
the
covenant
of
Grace
through
Iesus
Christ
embrace
it
:
for
this
is
that
glory
whereinto
Christ
did
receive
us
.
As
for
the
way
of
seeking
and
imparting
this
good
unto
others
,
we
see
by
Christs
example
,
a
most
excellent
property
of
this
love
,
that
it
doth
humble
and
deny
it selfe
,
and
forsakes
its
own
interests
and
conveniencies
for
the
good
of
others
,
and
that
even
to
the
utmost
:
For
Christ
through
his
love
to
us
,
though
he
was
in
the
form
of
God
,
and
thought
it
no
robbery
to
be
equall
with
God
,
yet
made
himselfe
of
no
reputation
,
but
took
the
shape
of
a
Servant
upon
him
,
and
became
obedient
even
unto
death
,
and
laid
down
his
life
for
us
.
Whence
it
is
also
,
that
we
are
exhorted
by
the
Apostles
,
to
have
the
same
mind
wich
was
in
Christ
Jesus
,
Phil
,
2.
7.
And
to
lay
down
our
lives
for
the
Brethren
,
1
John
3.
16.
We
see
then
that
the
naturall
properties
,
and
proper
acts
of
Christian
love
,
tend
wholly
to
engage
the
heart
first
to
a
perfect
obedience
unto
the
will
of
God
in
all
things
,
and
then
particularly
to
obey
his
will
in
this
,
That
we
should
procure
the
good
of
our
neighbour
,
even
as
Jesus
Christ
did
procure
for
us
that
which
was
our
good
.
Thus
then
through
love
to
him
,
to
doe
to
others
that
which
he
did
to
us
,
is
the
true
Being
of
Christian
love
.
Of
the
duty
of
Righteousnesse
by
it selfe
.
As
for
the
nature
and
proper
acts
of
Righteousnesse
,
all
do
know
,
First
,
that
nothing
can
be
accounted
right
in
Christianity
,
which
is
not
conformable
to
a
Rule
.
Secondly
,
that
no
such
Rule
can
be
accounted
absolutely
good
,
straight
and
perfect
,
but
Gods
will
,
Rom.
12.
2.
Thirdly
,
that
this
Will
is
revealed
in
his
Word
.
And
fourthly
,
that
this
Will
and
Word
are
the
way
of
holinesse
,
wherein
we
ought
to
walke
with
God
:
for
without
holinesse
no
man
shall
see
his
face
,
Heb.
12.
14.
1
John
4
,
16.
The
proper
act
of
righteousnesse
therefore
,
is
the
straightnesse
of
our
will
in
subordination
unto
Gods
will
,
to
walk
with
him
.
Now
as
God
is
Love
,
and
he
that
dwelleth
in
Love
,
dwelleth
in
God
,
and
God
in
him
:
so
it
followeth
,
that
he
that
walketh
in
love
,
walketh
with
God
,
and
God
with
him
.
Whence
it
is
,
that
the
whole
Law
is
fulfilled
in
the
duty
of
love
;
because
all
the
straightnesse
of
the
spirit
of
man
,
is
the
integrity
of
his
love
,
in
subordination
to
the
will
of
God
So
that
as
the
law
of
love
is
found
to
be
the
main
principle
of
righteousnesse
,
so
all
the
acts
of
righteousnesse
are
nothing
else
but
the
fulfilling
of
this
law
.
Whence
it
is
that
the
proportion
(
which
is
the
measure
of
the
straightnesse
)
of
all
actions
between
Man
and
Man
,
is
taken
from
the
naturall
principle
of
love
which
every
one
hath
to
himselfe
:
for
by
the
law
we
are
commanded
to
love
our
neighbour
as
our selves
,
Levit.
19.
18.
Matth.
22.
39.
And
Christ
makes
the
Rule
plainer
to
us
when
he
saith
,
that
all
things
whatsoever
we
would
that
men
should
doe
to
us
,
we
should
even
likewise
doe
unto
them
,
for
this
is
the
Law
and
the
Prophets
,
Matth.
7.
12.
And
according
to
this
Rule
God
shall
right
all
things
that
are
out
of
frame
;
for
with
what
measure
we
mete
unto
others
,
it
shall
be
measured
unto
us
again
,
Matth.
7.
2.
Now
the
cause
why
Love
is
the
root
of
Righteousnesse
,
is
,
because
it
engageth
the
affection
to
be
harmlesse
,
and
to
pay
willingly
unto
others
all
things
which
are
due
unto
them
for
their
good
.
Whence
it
is
also
cleare
,
that
hatred
is
the
root
of
all
unrighteousnesse
,
because
it
engageth
the
affection
to
the
quite
contrary
motions
.
Now
as
Righteousnesse
is
the
daughter
of
Love
;
so
it
is
the
mother
of
Peaceablenesse
:
for
by
giving
to
every
one
his
due
,
contentednesse
is
begotten
,
which
preventeth
the
cause
of
strife
,
and
maintaineth
peace
.
So
then
the
end
of
Righteousnesse
is
to
direct
our
way
to
live
with
God
by
the
uprightnesse
of
our
spirit
and
actions
,
in
conformity
to
his
will
.
As
concerning
Peaceablenesse
,
the
nature
and
property
of
it
,
is
inwardly
,
that
quiet
and
meek
disposition
of
the
mind
,
which
is
of
great
price
in
the
sight
of
God
:
and
outwardly
,
that
sweetnes
1
Pet.
3.
4.
and
gentlenes
of
the
carriage
towards
men
,
which
neither
taketh
nor
giveth
occasion
of
offences
.
Of
the
duty
of
Peaceablenes
The
end
of
Peaceablenesse
is
to
maintain
,
increase
,
and
restore
the
joy
which
commeth
from
the
enjoyment
,
the
augmentation
and
recovery
of
that
which
is
good
,
appertaining
to
us
in
the
way
of
righteousnes
.
And
to
gain
this
end
,
two
things
are
in
the
life
of
Christianity
to
be
observed
,
namely
,
what
the
proper
acts
of
Peaceablenes
are
in
our selves
,
and
towards
others
;
and
whence
the
disposition
of
the
soul
which
doth
beget
them
,
is
begotten
in
us
,
The
proper
acts
of
Peaceablenes
in
our selves
are
,
to
study
to
be
quiet
,
1
Thess.
4.
11.
not
to
mind
high
things
,
but
to
condescend
to
things
of
low
degree
,
Rom.
12.
16.
for
of
Pride
cometh
nothing
but
contention
,
Prov.
13.
10.
and
to
behave
and
quiet
our selves
as
a
child
that
is
weaned
from
his
mother
,
Psa
131.
that
is
,
to
wean
our
soules
from
the
lusts
of
the
flesh
;
for
warres
and
fightings
come
from
nothing
else
but
from
our
lusts
that
warre
in
our
members
,
Jam.
4.
1.
if
therefore
we
have
Salt
within
our selves
to
mortifie
these
lusts
,
we
shall
be
able
to
have
Peace
one
with
another
,
as
Christ
commands
us
.
Mark
9.
50.
The
acts
of
Peaceablenesse
towards
others
are
,
in
respect
of
all
men
,
to
shew
all
meeknesse
unto
all
men
:
Tit.
3.
2.
in
respect
of
those
that
are
of
a
quiet
disposition
,
to
be
of
the
same
minde
towards
them
:
Rom.
12.
16.
endeavouring
to
keep
the
unity
of
the
Spirit
with
them
in
the
bond
of
Peace
.
Eph.
4.
3.
not
envying
them
,
nor
provoking
them
,
nor
being
desirous
of
vain
glory
towards
them
:
Galat.
5.
26.
In
respect
of
those
that
are
of
an
unquiet
disposition
,
to
follow
Peace
,
and
ensue
it
towards
them
:
1
Pet.
3.
11.
and
that
even
so
far
as
it
is
possible
,
and
as
much
as
in
us
lyeth
.
Rom.
12.
18.
to
do
all
things
without
murmurings
and
disputings
against
them
,
in
a
blamelesse
and
harmlesse
way
,
that
they
may
have
no
cause
to
murmure
at
us
,
or
to
dispute
with
us
.
Phil.
2.
14
,
15.
And
to
this
effect
,
to
lay
aside
all
malice
,
and
all
guil
,
and
hypocrisie
,
&
evil
speakings
,
and
surmisings
,
1
Pet.
2.
1
,
2.
And
lastly
,
in
respect
of
those
that
are
injurious
,
to
recompense
no
evill
for
evill
,
nor
to
avenge
our selves
,
but
to
give
place
unto
wrath
.
Rom.
12.
17
,
19.
Not
to
be
overcome
with
evill
,
but
to
overcome
evil
with
good
.
Rom.
12.
21.
And
to
that
effect
,
with
all
lowlinesse
and
meeknesse
,
with
long-suffering
,
to
forbear
them
in
love
.
Ephes.
4.
2.
And
to
forgive
them
as
God
in
Christ
hath
forgiven
us
.
Ephes.
4.
32.
Now
the
originall
and
immediate
cause
of
this
Peaceable
disposition
of
the
soul
,
is
to
suffer
the
Peace
of
God
,
whereunto
we
are
called
,
to
rule
in
our
hearts
;
Col.
3.
15.
for
when
this
(
by
the
new
Covenant
in
Christ
)
doth
possesse
the
spirit
,
the
soul
is
quieted
within
it self
;
because
it
entreth
with
Christ
into
that
rest
which
he
hath
purchased
and
prepared
for
it
.
Hebr.
4.
10
,
11.
And
it
receiveth
the
Peace
which
he
hath
left
with
it
,
and
given
to
it
;
so
that
the
heart
is
not
troubled
,
neither
is
it
afraid
at
any
thing
which
in
this
world
can
befall
unto
it
,
Joh.
14.
27.
for
the
promise
of
the
Lord
,
wherein
he
hath
caused
us
to
hope
,
doth
sustain
us
,
which
saith
,
that
he
will
keep
him
in
perfect
Peace
whose
heart
is
stayed
on
him
,
because
he
trusteth
in
him
.
Isa.
26.
3.
But
on
the
other
side
,
those
that
have
no
interest
in
the
Covenant
of
Peace
which
Christ
hath
made
with
us
,
can
have
no
rest
nor
quietnesse
within
themselves
,
or
towards
others
;
because
my
God
hath
said
,
There
is
no
Peace
to
the
wicked
:
but
his
heart
and
his
whole
course
is
,
as
the
troubled
Sea
,
which
cannot
rest
,
but
casteth
forth
mire
and
dirt
perpetually
.
Isa.
57.
20
,
21.
The
ends
then
of
these
duties
shew
the
perfection
whereunto
they
lead
us
,
and
their
proper
works
the
way
,
by
which
we
attain
the
same
.
For
by
the
law
of
love
we
are
taught
how
to
aime
at
that
which
is
truly
good
;
by
the
law
of
righteousnesse
,
how
to
order
our
way
in
prosecuting
of
it
;
and
by
the
law
of
Peaceablenesse
,
how
to
attend
the
delightfull
possession
of
it
.
The
first
sets
our
minde
upon
God
;
the
second
directs
us
to
him
,
and
the
third
fits
us
to
enjoy
him
.
What
is
proper
to
a
Christian
in
these
duties
more
then
to
other
men
.
Thus
in
brief
we
see
what
these
duties
are
,
and
whence
in
a
Christian
more
then
in
other
men
they
proceed
;
for
other
men
know
nothing
herein
but
the
principles
of
Reason
and
Morality
,
by
which
they
look
more
upon
the
materiall
outside
of
the
works
,
then
upon
any
thing
else
;
because
naturall
men
cannot
raise
their
minds
unto
the
apprehension
of
spirituall
truths
,
which
beget
in
the
soul
a
new
life
,
and
farre
lesse
can
they
act
any
thing
thereby
without
speciall
grace
:
yet
if
the
Intellectuals
of
a
man
truly
rationall
in
nature
(
which
is
not
altogether
impossible
)
be
raised
so
far
,
by
the
right
use
of
common
illuminations
,
as
to
perceive
the
proportion
which
is
between
such
performances
,
as
these
are
,
and
the
principles
from
whence
they
flow
,
he
will
finde
no
just
cause
to
contradict
any
thing
therin
,
although
his
heart
will
not
be
able
thereupon
to
close
with
the
duties
themselves
:
for
a
true
Christian
is
a
spirituall
man
,
is
not
inabled
to
close
heartily
with
these
duties
,
either
because
he
is
convicted
of
the
rationalitie
thereof
;
or
because
he
doth
understand
the
excellencie
and
worth
of
this
way
,
above
the
way
of
Morality
(
for
these
are
onely
preparative
inducements
inclining
his
affection
thereunto
)
but
he
closeth
therewith
onely
because
his
conscience
is
enlightned
by
the
truth
,
and
purified
by
faith
:
and
therein
is
bound
over
,
and
given
up
to
walk
thus
with
God
in
Christ
by
the
covenant
of
grace
:
for
through
the
law
of
the
spirit
of
life
and
love
which
is
in
Christ
Jesus
,
whereby
he
is
freed
from
the
law
of
sin
,
and
of
death
,
he
is
made
conformable
unto
the
image
of
the
Son
of
God
;
and
the
righteousnesse
of
the
Law
of
God
through
faith
and
love
being
fulfilled
in
him
,
he
hath
peaceable
communion
with
the
Father
,
and
with
the
Son
,
wherein
he
doth
set
himself
to
walk
with
joy
,
and
unspeakable
comfort
in
the
light
of
their
countenance
,
by
which
he
is
daily
transformed
from
glory
to
glory
,
as
by
the
Spirit
and
presence
of
the
Lord
.
The
rule
then
,
and
the
way
of
a
Christian
is
to
walk
in
these
duties
towards
all
men
,
and
for
these
ends
;
not
with
humane
wisdome
,
and
the
reasonings
of
his
naturall
understanding
,
(
although
he
doth
nothing
irrationally
)
but
according
to
the
direction
and
manifestation
of
the
Spirit
of
grace
:
that
is
,
according
to
the
testimony
of
Jesus
,
revealed
unto
his
spirit
,
which
obligeth
his
conscience
to
follow
affectionately
the
rules
of
these
duties
,
in
all
simplicitie
and
godly
sincerity
;
through
love
to
the
life
of
Jesus
Christ
,
and
the
grace
of
God
in
him
;
and
not
for
any
other
obligation
,
or
by
any
other
consideration
whatsoever
:
and
whosoever
doth
walk
after
this
rule
,
Peace
be
upon
him
,
and
upon
the
Israel
of
God
.
And
because
we
have
not
hitherto
walked
after
this
rule
,
we
have
not
as
yet
found
the
way
to
Peace
;
for
to
finde
Peace
out
of
this
way
,
is
as
impossible
as
to
misse
of
it
,
within
it
.
How
universal
they
are
,
and
inseparable
from
Christianity
.
And
chiefly
in
leading
men
,
and
times
of
greatest
need
.
From
hence
we
may
observe
,
that
these
duties
have
an
universall
influence
upon
all
the
wayes
of
Christians
;
for
as
Christians
,
they
are
essentiall
to
them
in
all
the
works
of
their
severall
callings
;
and
if
they
studie
not
to
do
all
their
works
by
these
rules
,
they
cannot
be
said
to
do
them
as
Christians
;
for
as
Christians
we
are
commanded
to
do
all
our
matters
with
charitie
,
1
Cor.
16.
14.
for
we
are
obliged
by
the
love
of
God
to
us
,
as
his
dear
children
to
be
followers
of
God
;
and
to
walk
in
love
,
as
Christ
also
hath
loved
us
.
Ephes.
5.
1
,
2.
And
if
we
walk
not
thus
,
it
is
evident
that
we
are
none
of
his
children
,
but
have
renounced
his
love
,
and
are
destitute
of
the
life
of
God
in
all
our
undertakings
;
for
he
that
loveth
not
,
knoweth
not
God
,
for
God
is
love
.
1
Joh.
4.
8.
And
again
,
as
Christians
we
are
bound
to
serve
God
,
and
Christ
in
his
kingdom
;
and
if
we
serve
him
not
,
how
can
we
truly
bear
his
Name
?
Now
the
kingdom
of
God
,
wherein
we
are
appointed
to
live
,
and
wherein
all
our
works
are
to
be
done
as
a
service
unto
him
,
is
righteousnesse
,
peace
,
and
joy
in
the
holy
Ghost
:
and
he
that
in
these
things
doth
serve
Christ
,
is
acceptable
to
God
,
and
approved
of
men
:
saith
the
Apostle
,
Rom.
14.
17
,
18.
If
then
we
serve
not
Christ
in
these
things
,
or
intend
them
not
at
all
;
how
can
we
be
called
his
servants
,
or
said
to
live
in
his
kingdom
?
The
end
of
the
whole
profession
of
Christianity
,
as
to
us
men
,
within
our selves
,
and
in
reference
to
one
another
,
1
Ioh.
1.
4.
is
the
fulfilling
of
our
joy
.
This
end
is
attained
,
when
we
partake
of
the
righteousnesse
and
peace
which
is
in
Christ
Jesus
;
and
when
through
his
love
,
we
are
moved
and
inabled
,
to
impart
that
which
we
do
partake
unto
one
another
,
that
by
the
enlargement
of
grace
,
there
may
be
a
fulnesse
of
joy
in
all
.
For
all
that
professe
the
name
,
and
partake
of
the
life
of
Christ
,
have
an
interest
in
one
another
;
and
as
by
their
right
and
priviledge
to
him
,
they
may
challenge
from
each
other
the
consolation
that
is
in
him
,
and
the
comfort
Phil.
2.
1
,
2.
of
his
love
,
and
the
fellowship
of
his
spirit
;
so
it
ought
to
be
one
of
their
chief
aimes
,
in
the
common
profession
,
and
indeed
is
the
main
of
their
duty
therein
,
to
intend
,
and
to
impart
these
things
effectually
towards
one
another
:
which
if
they
do
not
,
they
neither
serve
Christ
,
nor
seek
their
own
good
in
his
kingdom
;
but
in
very
deed
,
renounce
him
,
and
his
service
,
and
their
interest
in
each
other
,
and
the
whole
truth
of
the
profession
.
And
if
in
all
mens
actions
,
and
at
all
times
these
Rules
are
so
necessarie
,
and
fundamentally
essentiall
to
Christianity
,
that
nothing
can
be
acceptable
to
God
,
nor
profitable
to
men
without
the
observance
thereof
;
then
we
must
needs
conclude
,
that
they
are
most
of
all
necessarie
in
the
chiefest
actions
,
of
our
chiefest
men
that
are
leaders
in
the
profession
;
and
at
the
times
of
our
greatest
extremities
and
difficulties
.
For
if
in
such
times
we
take
not
counsell
at
the
mouth
of
the
Law
,
and
of
the
testimony
;
we
can
expect
no
dawning
of
the
day
of
salvation
,
nor
morning
Isa.
8.
20.
22.
light
arising
to
us
:
but
in
all
our
doubts
we
shall
meet
with
easelesse
grief
and
trouble
,
in
all
our
deliberations
with
endlesse
confusion
and
disorder
;
in
all
our
difficulties
,
with
dimnesse
of
anguish
and
pain
:
and
by
our
own
undertakings
and
counsels
,
we
shall
be
driven
into
darknesse
,
and
despair
at
last
.
Now
to
the
end
,
that
at
this
time
,
and
in
the
straits
whereunto
God
hath
brought
us
,
partly
for
our
finnes
,
partly
to
fit
us
for
his
Kingdom
,
we
may
not
miscarrie
,
and
fall
into
such
sad
inconveniences
:
and
that
by
the
neglect
of
our
duty
,
let
us
come
unto
the
third
and
last
point
of
our
disquirie
,
which
is
to
be
the
fruit
and
conclusion
of
all
that
hath
been
said
hitherto
.
And
that
is
How
these
Rules
are
to
be
made
use
of
to
cure
our
diseases
viz.
By
the
discovery
of
our
present
condition
.
To
see
in
our
present
condition
how
these
Rules
should
be
observed
,
by
those
that
are
in
place
to
cure
our
distempers
.
And
to
this
effect
I
shall
,
as
briefly
as
may
be
,
look
upon
our
present
condition
,
upon
our
distempers
therein
which
are
the
causes
of
our
disease
;
and
upon
the
Method
of
the
cure
,
by
the
application
of
the
Remedie
thereunto
I
am
not
ignorant
,
that
our
present
condition
is
differently
understood
,
by
the
severall
parties
whereinto
we
are
fallen
;
some
look
this
way
,
some
that
way
upon
it
:
but
all
that
can
discern
any
thing
which
is
to
be
seen
;
or
judge
of
the
reasons
of
what
they
see
:
may
discern
this
of
our
condition
,
that
we
are
neither
setled
in
,
nor
much
inclined
to
entertaine
,
peaceable
affections
:
that
we
are
strangely
byassed
,
and
broken
to
pieces
in
our
wayes
and
actings
:
that
most
of
us
are
beset
outwardly
with
difficulties
,
(
burdens
on
the
one
hand
,
wants
on
the
other
;
)
and
many
possest
inwardly
with
scrupulous
perplexities
about
the
way
to
be
eased
thereof
.
And
those
that
can
judge
,
may
judge
,
that
the
reason
why
our
condition
is
thus
at
present
is
twofold
.
First
,
because
we
are
many
wayes
discontented
one
with
another
,
in
reference
to
that
which
is
past
on
all
sides
:
Secondly
,
because
there
is
no
agreement
amongst
us
,
about
the
way
of
future
settlement
,
in
expectation
of
what
is
to
come
:
and
whatever
any
may
think
,
or
hope
upon
spirituall
grounds
,
concerning
the
event
of
these
evils
:
(
wherof
I
can
entertain
,
I
blesse
God
,
as
great
hopes
as
any
,
)
yet
sure
it
is
,
that
none
can
look
with
the
eye
of
a
Christian
upon
our
present
condition
,
referring
it
unto
God
;
but
he
must
confesse
that
we
are
under
a
visible
judgement
,
which
may
as
well
end
in
our
utter
destruction
,
if
God
in
mercy
prevent
it
not
;
as
in
a
happy
settlement
,
nor
can
any
rationall
man
be
so
sencelesse
,
as
not
to
perceive
this
to
be
a
Truth
:
nor
is
it
credible
that
any
true
Christian
will
be
so
stupid
,
as
not
to
lay
this
Truth
to
heart
.
And
our
behaviour
therein
before
God
to
make
it
our
happinesse
.
If
then
,
in
this
case
of
dangerous
unsettlement
,
wherein
the
Master-builders
are
at
variance
,
and
most
that
are
under
them
,
seeme
willing
rather
to
pull
down
what
others
have
built
;
then
by
counsell
to
uphold
joyntly
what
ought
to
be
setled
,
(
which
is
a
sad
presage
,
)
we
should
every
one
seriously
consider
what
becometh
us
in
our
places
:
lest
we
be
given
over
to
delight
in
each
others
destruction
,
let
us
reflect
upon
our
wayes
,
and
order
our
behaviour
rightly
therein
towards
God
and
men
;
that
upon
the
discoverie
of
that
which
is
a
misse
,
we
may
henceforth
labour
to
make
them
such
as
beseems
Christians
.
For
if
we
set
our selves
to
murmure
at
the
changeablenesse
of
humane
affaires
,
this
is
nothing
else
but
to
controul
Gods
counsell
,
whereby
he
hath
appointed
that
to
be
one
of
the
speciall
meanes
of
our
felicitie
:
if
we
murmure
and
fight
against
the
afflictions
,
which
our
outward
man
must
suffer
under
these
changes
:
this
is
nothing
else
,
but
to
kick
against
the
pricks
,
and
to
strive
in
vain
against
the
unalterable
law
of
nature
:
and
if
we
set
our selves
to
discover
,
and
condemn
the
faults
of
other
men
under
these
changes
,
to
trouble
our selves
and
others
at
the
supposed
causes
thereof
,
rather
then
to
finde
out
a
way
to
redresse
the
same
,
this
is
nothing
else
but
maliciousnesse
and
madnesse
:
but
if
in
all
these
trialls
and
changes
,
we
studie
the
constant
and
equall
rule
of
Christianity
,
to
order
our
wayes
therein
before
God
and
men
,
without
partiality
,
this
is
that
,
which
will
make
us
truly
happie
in
all
our
unsetlements
:
for
as
concerning
the
state
,
wherein
at
the
present
we
are
,
(
seeing
it
is
evident
that
God
by
an
extraordinary
hand
of
judgement
hath
cast
us
into
it
)
as
it
is
now
unavoidable
,
so
to
be
under
the
changes
thereof
,
is
not
to
be
counted
our
sinne
,
but
rather
our
triall
;
and
through
the
lot
of
our
affliction
,
the
way
to
a
blessing
,
if
we
behave
our selves
as
Christians
ought
to
do
therein
.
For
if
all
the
good
or
evil
,
of
every
outward
condition
as
to
us
,
doth
wholly
depend
upon
the
frame
of
our
spirit
,
and
upon
the
way
of
our
behaviour
before
God
therin
;
then
it
doth
follow
,
that
according
to
our
spirituall
temper
or
distemper
,
and
our
orderly
or
disorderly
carriages
in
this
condition
,
the
event
thereof
will
be
our
happinesse
,
or
our
miserie
;
for
if
our
spirits
are
distempered
,
and
our
course
disordered
against
the
rule
of
our
profession
,
it
is
evident
that
this
will
redouble
the
evill
of
our
affliction
,
inwardly
and
outwardly
,
making
it
both
wayes
sinfull
,
and
thereby
miserable
:
but
if
our
outward
changes
take
us
not
off
from
the
way
of
Christianity
,
which
is
unchangeable
,
we
have
just
cause
to
beleeve
,
that
by
the
increase
of
vertue
and
grace
,
they
will
become
our
onely
happinesse
,
because
we
have
a
promise
,
that
in
all
these
things
we
shall
be
more
then
conquerours
through
him
that
loveth
us
:
Rom.
8.
37.
And
we
are
further
taught
,
that
as
the
sufferings
of
Christ
abound
in
us
,
so
our
consolation
also
shall
abound
by
Christ
.
Now
the
2
Cor.
2.
5.
sufferings
of
Christ
are
said
to
abound
in
us
,
when
in
all
our
afflictions
we
walk
sted
fastly
with
him
in
the
profession
of
his
way
:
for
then
whiles
the
outward
man
doth
decay
,
the
2
Cor.
4.
16.
inward
is
renewed
day
by
day
:
is
there
any
thing
even
in
the
midst
of
greatest
distresses
,
that
can
obstruct
the
enjoyment
of
this
consolation
,
but
the
discomposure
of
our
spirits
,
and
the
disorderlinesse
of
our
behaviour
in
the
work
of
our
employment
.
And
lest
by
these
means
we
may
be
deprived
of
our
comforts
,
and
lose
the
fruit
of
our
labours
which
are
undertaken
for
the
reparation
of
that
which
is
laid
waste
among
us
;
let
us
point
at
the
chief
distempers
and
disorders
which
obstruct
our
work
,
that
they
may
be
removed
,
and
the
course
sutable
to
the
Rules
of
our
holy
profession
,
heretofore
set
down
,
seriously
taken
up
,
and
sincerely
followed
.
I
have
already
given
you
my
sense
of
severall
distempers
and
disorderly
carriages
of
some
particular
men
,
in
their
distinct
wayes
,
which
have
a
speciall
influence
upon
our
spirituall
affairs
,
to
make
us
,
as
the
confused
builders
of
Babylon
,
the
authors
of
our
own
dissipation
and
ruine
:
I
shall
now
mention
a
few
disorderly
courses
,
which
are
incident
unto
all
men
more
or
lesse
,
and
seeme
to
discompose
the
healthfull
constitution
of
our
whole
societie
,
in
the
management
of
all
outward
affaires
:
and
here
,
although
I
am
not
ignorant
,
that
the
distemper
of
the
spirit
,
and
the
disorder
of
the
behaviour
are
things
very
farre
distant
in
their
nature
,
and
distinct
in
their
properties
:
yet
because
in
matters
of
outward
concernment
they
are
seldome
separate
,
and
going
hand
in
hand
,
they
beget
interchangably
and
are
begotten
by
each
other
;
therefore
,
and
for
brevities
sake
,
I
shall
not
heed
their
distinction
at
this
time
;
but
leave
it
to
every
ones
thought
in
that
which
I
shall
offer
:
here
then
let
me
speak
of
the
distemper
and
disorderlinesse
proceeding
from
these
following
roots
of
bitternesse
,
viz:
from
envie
,
from
jealousies
and
fears
;
from
tale
bearing
and
private
censuring
;
&
from
revenge
,
which
I
conceive
to
be
the
chief
causes
of
our
present
diseases
:
and
of
all
these
this
is
to
be
said
in
the
generall
,
that
as
no
man
can
exempt
himself
from
the
danger
of
these
sinfull
motions
,
so
those
that
are
most
remarkably
engaged
either
by
their
places
or
proceedings
in
the
management
of
publick
affaires
,
are
most
lyable
to
the
temptations
thereof
,
which
are
so
much
the
more
hurtfull
to
the
Societies
of
mankind
,
by
how
much
the
persons
upon
whom
they
seize
are
found
more
eminent
in
parts
or
places
:
and
the
affaires
upon
which
they
reflect
are
more
important
;
and
by
how
much
the
complication
of
these
distempers
in
those
that
are
acted
by
them
is
more
powerfull
,
lesse
corrigible
,
and
lesse
discernable
.
By
the
chief
causes
of
our
diseases
.
But
let
us
come
to
the
particulars
of
these
evils
,
to
see
the
symptomes
of
our
publick
maladies
therein
,
and
finde
the
cure
thereof
.
Whereof
envy
is
the
first
.
First
concerning
envy
;
the
spirit
of
God
,
by
the
Apostle
Iames
discovers
the
nature
of
it
unto
us
in
his
4.
Chapter
,
where
he
shewes
,
that
all
our
wars
and
fightings
come
from
our
inbred
lusts
.
Chap.
4.
v.
1.
that
these
beget
an
extream
disorder
in
all
our
carriages
towards
God
and
men
ver.
2.
3.
that
the
object
,
our
lust
is
conversant
withall
,
is
nothing
else
but
this
world
,
and
that
the
end
whereat
we
aime
thereby
,
is
the
enjoyment
and
friendship
of
the
world
,
in
the
satisfaction
of
an
adulterate
affection
,
which
is
enmity
unto
God
ver.
4.
then
he
confirms
this
last
assertion
by
the
testimony
of
the
Scripture
,
and
declares
furthermore
,
that
the
root
of
all
our
lustfull
disorderlinesse
is
nothing
else
but
envy
v.
5.
The
testimony
of
Scripture
is
alleadged
thus
:
or
do
ye
think
(
saith
he
)
that
the
Scripture
speaks
in
vain
?
viz:
when
it
calls
you
adulterers
)
intimating
that
by
this
denomination
our
lustfull
friendship
with
the
world
,
is
branded
to
be
a
defection
and
breach
of
Covenant
,
and
consequently
enmity
with
God
.
Then
the
root
of
all
these
lustings
,
and
of
our
disorderly
behaviour
therein
is
expressed
in
the
following
words
by
another
question
thus
.
Doth
the
Spirit
which
dwelleth
in
us
lust
to
envie
?
as
if
he
had
said
;
it
is
evident
,
that
your
friendship
with
the
world
is
enmity
with
God
,
seeing
the
Scripture
doth
not
call
you
adulterers
and
adulteresses
without
a
just
cause
:
and
as
for
us
,
that
make
profession
of
Christianity
to
serve
God
in
Spirit
and
truth
,
doe
ye
think
that
the
Spirit
of
Christ
which
dwelleth
in
us
,
hath
any
lust
to
envy
?
no
certainly
,
there
is
no
such
lust
in
this
Spirit
:
therefore
you
ought
to
judge
your selves
,
that
in
all
these
irregular
proceedings
,
whereof
the
root
is
nothing
but
envie
,
you
are
not
led
by
the
Spirit
of
Christ
,
but
by
the
adulterous
spirit
of
this
world
:
from
which
Analysis
and
interpretation
of
the
Apostles
words
we
may
gather
evidently
three
conclusions
.
The
nature
of
it
as
opposite
to
Christianity
.
1.
That
the
originall
of
our
distemper
and
disorderlines
is
enviousnesse
.
For
he
saith
,
the
spirit
doth
lust
to
envie
:
that
is
,
desires
to
fulfill
the
motions
of
envie
;
if
then
the
satisfaction
of
our
envy
,
be
the
end
of
our
lusting
,
envie
is
the
root
whence
lust
proceeds
:
for
in
the
immediate
end
of
every
thing
the
principle
of
the
being
thereof
is
to
be
found
.
2.
That
the
Spirit
which
dwelleth
in
the
Saints
,
doth
not
lust
to
envie
.
For
the
assertion
in
it self
is
clear
and
undeniable
;
and
that
in
the
Apostles
words
it
is
intended
,
is
evident
by
the
adversative
Particle
of
the
following
words
,
which
joyneth
them
unto
the
latter
end
of
the
5.
verse
,
and
the
whole
context
and
coherence
of
the
matter
doth
evince
,
that
in
the
5.
verse
there
must
be
instead
of
one
(
which
in
our
ordinary
translation
is
expressed
)
a
double
interrogation
:
whereof
the
latter
must
run
in
this
sense
.
Doth
the
Spirit
dwelling
in
us
lust
to
envie
?
as
if
he
had
said
,
by
no
means
.
3.
That
the
Spirit
which
is
in
the
friends
of
the
world
doth
lust
to
envy
.
For
it
is
clear
,
that
all
worldlings
are
bent
to
lust
,
after
that
which
they
would
have
,
so
as
that
they
envy
others
to
have
it
it
besides
themselves
:
and
that
is
the
thing
,
which
the
Apostle
here
doth
presuppose
,
whereupon
the
question
,
denying
it
to
befall
unto
the
spirit
which
dwelleth
in
the
Saints
,
is
raised
.
We
must
observe
then
,
that
as
the
Spirit
of
God
,
and
the
spirit
of
the
world
are
opposite
,
so
their
lusts
tend
to
different
ends
,
and
what
is
denyed
of
the
one
,
is
affirmed
of
the
other
:
Whence
we
must
further
observe
,
that
the
corruption
and
infection
of
our
spirit
in
nature
;
making
our
lust
disorderly
and
contentious
,
is
originally
self-love
,
as
it
taketh
us
off
from
the
love
of
our
neighbour
:
that
is
,
as
it
perverteth
our
intention
from
desiring
,
that
he
may
partake
of
that
good
which
we
wish
for
our selves
;
for
self-love
is
not
otherwise
vicious
,
but
as
it
confineth
our
intentions
within
our selves
alone
.
It
is
no
sin
to
love
ones
self
,
if
we
love
our
neighbour
as
our self
.
The
object
of
it
.
Now
the
imaginary
good
thing
,
which
naturally
between
all
parties
,
as
they
are
parties
,
is
the
object
of
their
mutuall
envie
:
is
the
Preeminencie
,
for
which
they
strive
in
comparison
one
of
another
,
that
either
they
may
subject
others
unto
their
will
;
or
at
least
exempt
themselves
from
being
subject
to
the
will
of
others
,
both
which
are
most
opposite
unto
the
spirit
of
Christianity
:
which
doth
not
at
all
affect
any
dominion
over
others
,
but
rather
doth
set
it self
to
serve
and
please
others
through
love
.
Even
as
Christ
Jesus
served
us
,
and
pleased
not
himself
but
others
to
their
edification
.
Gal.
5.
13.
Rom.
15.
3.
Therefore
his
way
and
aime
was
,
was
,
when
hee
walked
amongst
men
,
not
to
joyne
himselfe
to
any
of
the
parties
,
that
then
were
a
foot
amongst
his
countrey
men
the
Jewes
;
but
to
walke
indifferently
and
by
one
Rule
towards
all
.
Nay
,
he
was
not
averse
from
conversing
with
the
Samaritans
themselves
,
whom
all
other
Jews
did
abhor
:
(
as
is
apparent
by
I
〈◊〉
h
4.
v.
5.
till
45.
)
that
he
might
impart
himself
unto
all
freely
,
in
that
which
was
good
,
without
envying
the
enjoyment
thereof
unto
any
.
It
is
therefore
evident
,
that
if
professours
live
in
envie
,
strife
and
division
one
with
another
:
they
are
not
to
be
counted
Christians
,
that
is
spirituall
,
but
carnall
.
And
at
the
best
they
are
no
more
but
babes
in
Christ
:
because
therein
they
walk
not
as
his
disciples
,
but
as
men
:
all
parties
1
Cor.
3.
2
〈◊〉
.
and
partialities
are
amongst
men
,
as
men
of
this
world
;
and
not
amongst
men
as
Christians
:
and
their
aime
in
the
world
is
,
to
deprive
others
of
that
good
which
they
pretend
to
possesse
,
as
due
unto
themselves
,
rather
then
to
others
.
Now
as
I
said
before
;
the
Imaginary
good
which
a
party
,
as
a
party
,
doth
pretend
unto
in
comparison
of
others
,
who
do
oppose
it
;
is
nothing
else
but
to
have
the
preeminencie
in
that
where
it
is
opposed
.
Nor
can
men
as
men
walk
by
any
other
rule
but
this
:
because
they
can
see
no
reason
why
they
should
deny
themselves
,
to
give
others
the
preeminencie
above
themselves
:
none
but
Christians
as
Christians
can
understand
,
that
they
ought
to
deny
themselves
,
take
up
a
crosse
,
and
preferre
the
benefit
of
others
to
their
own
conveniencies
,
onely
because
Christ
did
so
towards
us
;
because
this
is
the
badge
of
his
disciples
,
and
because
by
the
new
covenant
we
are
bound
to
be
conformable
unto
his
image
and
to
follow
his
footsteps
.
Therefore
no
naturall
man
can
say
from
his
heart
,
as
the
Apostle
did
to
the
Corinthians
.
1
Cor.
4.
8
:
Now
ye
are
full
,
now
ye
are
rich
,
ye
haue
reigned
as
Kings
without
us
;
and
would
to
God
ye
did
reign
:
and
again
,
I
pray
to
God
that
ye
do
no
evil
;
not
that
we
should
appear
approved
,
but
that
ye
should
do
that
which
is
honest
,
though
we
be
as
Reprobates
:
for
we
are
glad
,
when
we
are
weak
,
and
ye
are
strong
.
2.
Cor.
13.
7.
9.
And
again
.
To
the
weak
I
became
as
weak
.
1
Cor.
9.
22.
But
it
is
otherwise
amongst
men
;
for
all
strive
to
get
strength
in
their
own
hand
and
make
others
weak
:
all
strive
for
the
preeminence
,
as
in
riches
and
in
glory
;
so
for
that
which
doth
bring
these
things
with
it
,
which
is
the
trust
to
manage
power
and
government
in
this
world
:
and
truly
if
we
look
upon
our selves
,
as
in
the
presence
of
God
,
to
see
what
we
have
been
doing
as
men
in
this
kind
:
we
cannot
be
so
senselesse
of
our
naturall
inclinations
,
as
to
think
that
we
have
not
acted
as
parties
one
against
another
:
nor
so
unconscionable
as
not
to
be
convicted
,
and
willing
to
confesse
,
that
in
such
actings
the
object
of
our
partialitie
and
envie
hath
been
,
the
gaining
of
preeminencie
,
to
manage
the
trust
of
power
and
goverment
above
others
,
or
at
least
before
them
.
Our
practise
about
that
object
It
is
not
my
work
to
judge
of
State
affairs
,
I
am
directly
endeavouring
to
take
off
others
(
to
whom
it
doth
not
belong
)
from
the
partiall
judgements
which
they
make
thereof
:
nor
do
I
intend
to
please
or
displease
any
partie
in
the
State
,
(
for
I
hate
partialitie
with
a
perfect
hatred
,
as
by
that
which
I
have
here
said
may
appear
)
nor
do
I
for
any
private
designe
seek
to
humour
any
body
:
(
behold
God
is
my
witnesse
)
in
that
which
I
shall
say
;
but
intending
at
this
time
,
to
drive
this
nail
to
the
head
,
I
must
not
seem
so
stupid
and
brutish
;
as
not
to
take
notice
of
Gods
work
and
hand
over
us
,
and
not
to
see
what
the
changes
are
,
which
the
Almighty
hath
brought
upon
this
Kingdome
and
State
,
which
have
given
occasion
to
the
spirit
of
envie
,
to
become
active
among
us
.
We
cannot
then
but
see
,
that
God
hath
permitted
him
,
in
whose
hand
before
these
troubles
the
chief
trust
of
government
and
power
was
,
to
be
deprived
of
the
same
;
and
by
what
means
this
is
come
to
passe
,
is
apparent
unto
all
:
for
first
the
management
of
affairs
which
he
used
,
being
judged
very
prejudiciall
to
the
safetie
of
the
State
by
those
,
unto
whom
the
publick
Reformation
thereof
was
intrusted
:
it
then
fell
out
,
that
the
trust
of
Government
and
Power
,
was
devolved
by
degrees
,
upon
those
whom
God
did
suffer
in
their
places
to
act
against
him
.
How
this
fell
out
,
I
think
none
can
be
ignorant
,
who
hath
been
able
to
observe
any
thing
.
For
after
that
God
had
set
up
those
,
who
acted
against
him
in
their
places
,
by
a
right
which
the
King
himself
conferred
upon
them
,
to
sit
as
long
as
they
thought
fit
,
to
manage
their
trust
;
after
that
they
were
engaged
by
the
Law
of
Nature
to
act
for
their
own
safetie
,
by
the
Power
and
Authority
which
they
had
in
their
hand
,
and
after
that
their
whole
management
of
power
became
without
humane
contrivances
by
Gods
supreme
conduct
,
as
miraculously
successefull
for
their
advantage
,
as
their
adversaries
management
became
with
all
humane
contrivances
,
unsuccessefull
for
their
disadvantage
;
it
pleased
him
,
who
doth
all
things
according
to
the
counsell
of
his
own
will
,
so
to
change
the
Government
,
that
from
one
intrusted
in
chief
,
it
fell
into
the
hands
of
many
,
and
that
it
became
a
consequence
not
of
a
free
transaction
,
but
of
prevailing
power
;
unto
the
rule
whereof
,
the
trust
of
governing
was
on
all
sides
given
up
&
committed
,
by
the
drawing
of
the
Sword
.
After
(
I
say
)
that
these
things
by
degrees
happened
thus
,
it
fell
out
amongst
those
many
,
into
whose
hands
the
management
of
affairs
did
fall
(
as
naturally
it
needs
must
amongst
those
that
think
themselves
equall
one
to
another
,
when
they
take
up
different
interests
)
that
none
would
yeeld
the
priviledge
of
pre-eminencie
unto
his
neighbour
:
but
every
one
did
strive
to
get
possession
of
it
for
himself
.
In
this
contest
,
as
formerly
the
King
had
lost
his
hold
of
the
Government
for
want
of
power
,
so
that
party
which
without
having
hold
of
power
would
have
setled
the
Government
by
his
means
,
with
reference
to
some
of
his
desires
;
and
against
the
sense
of
the
powerfull
party
,
hath
for
his
sake
,
and
for
the
necessitie
where
into
the
powerfull
party
thought
it self
,
the
whole
cause
it
had
prosecuted
,
and
the
state
of
the
kingdome
,
reduced
,
lost
the
place
which
it
had
in
the
Government
;
and
is
now
made
subordinate
unto
the
party
which
hath
prevailed
.
Thus
all
along
the
object
of
strife
hath
been
the
trust
of
power
and
government
;
and
the
pre-eminencie
in
this
trust
hath
been
the
object
of
envy
,
and
is
still
in
the
spirits
of
those
who
are
passionately
moved
either
at
,
or
about
,
the
change
of
outward
affairs
.
The
effects
of
it
.
Now
the
spirit
of
envy
doth
work
ordinarily
upon
us
,
when
we
finde
our selves
in
want
of
some
thing
which
we
desire
,
and
others
in
possession
thereof
,
whom
we
love
not
.
And
it
is
hardly
to
be
determined
,
whether
the
grief
for
ones
own
want
of
that
which
is
desired
,
or
the
enjoyment
thereof
by
others
that
are
hated
,
be
the
greater
vexation
to
an
envious
spirit
;
nor
can
it
otherwise
be
determined
,
but
by
the
discoverie
of
two
other
passionate
distempers
,
Pride
and
Hatred
,
whereof
this
evill
humour
is
made
up
,
and
wherewith
it
is
from
time
to
time
fermented
to
fall
into
its
paroxismes
.
For
if
pride
be
predominant
,
then
the
fit
of
our
vexation
is
more
for
our
own
want
,
then
for
others
enjoyment
:
but
if
hatred
be
predominant
,
then
we
are
more
vexed
that
another
hath
it
,
then
that
we
do
want
it
:
and
this
makes
an
envious
man
,
when
he
is
out
of
hope
to
gain
what
he
would
have
for
himself
,
to
bend
his
thoughts
,
that
it
should
be
transferred
rather
to
any
other
hand
whatsoever
,
then
that
it
should
remain
with
him
that
hath
it
,
nor
doth
he
think
any
thing
unjust
which
may
bring
this
to
passe
,
though
it
be
unto
others
never
so
grievous
and
injurious
:
and
when
he
can
neither
gain
it
to
himself
,
nor
transfer
it
to
another
,
his
last
endevour
will
be
to
spoil
it
,
and
make
it
miscarrie
in
the
hand
of
him
that
hath
it
:
as
in
the
Gospel
Matth.
13.
25.
parable
,
the
Enemy
that
sowed
tares
among
the
good
wheat
,
did
it
,
because
he
envied
him
,
to
whom
the
wheat
did
belong
:
So
do
all
those
that
make
no
conscience
to
obstruct
good
and
lawfull
enterprises
;
onely
because
they
are
set
afoot
by
those
whom
they
affect
not
,
or
whom
they
envy
to
have
the
honour
of
doing
that
which
is
commendable
.
And
how
far
upon
those
distempers
this
kinde
of
disorderlinesse
hath
broke
forth
from
time
to
time
,
or
still
doth
reign
in
the
spirits
of
some
of
us
,
and
who
have
been
the
chief
actors
for
Satan
therein
,
I
shall
not
make
my self
a
Judge
.
Nor
do
I
mention
these
things
,
as
the
custome
is
comparatively
to
justifie
one
,
and
condemne
another
side
;
as
one
puffed
up
for
one
party
against
another
,
(
which
the
Apostle
forbids
,
1
Cor.
4.
6.
)
but
herein
I
shew
the
nature
of
our
disease
,
as
in
the
presence
of
God
whom
in
his
judgements
over
us
,
I
adore
:
therefore
I
shall
leave
unto
him
whose
wayes
are
unsearchable
,
and
who
searcheth
the
hearts
of
all
men
,
both
the
discoverie
of
the
chief
authors
,
and
the
judgement
of
the
particular
actors
of
the
sinfull
miseries
which
hath
overtaken
us
,
for
he
will
certainly
in
his
own
time
and
way
find
them
out
.
The
end
for
which
this
is
spoken
to
.
And
yet
withall
,
I
intend
by
this
representation
of
our
disease
,
to
recommend
and
refer
the
consideration
of
these
causes
of
our
publick
grievances
,
to
the
consciences
of
those
,
who
on
all
sides
have
had
least
amiable
complyance
with
their
brethren
,
and
ingenuity
for
the
best
designes
;
or
have
been
most
active
in
partiall
counsels
and
undertakings
towards
others
,
and
most
unsetled
within
themselves
;
that
they
should
lay
the
matter
seriously
to
heart
,
and
consider
the
sphere
wherein
they
have
walked
;
that
at
least
in
their
present
and
future
undertakings
;
they
may
be
awakned
unto
moderate
and
amiable
wayes
of
righteousnesse
,
which
I
shall
beseech
the
Lord
in
mercy
to
their
souls
to
grant
them
grace
to
do
,
that
henceforth
none
may
enviously
obstruct
,
but
every
one
sincerely
,
faithfully
and
lovingly
joyn
to
help
forward
our
settlement
,
in
the
course
of
a
perfect
Reformation
.
This
then
is
the
first
root
of
bitternesse
,
from
whence
the
rest
of
our
distempers
are
sprung
up
;
&
if
this
were
throughly
cured
,
none
of
the
other
would
greatly
annoy
us
:
but
this
being
the
head-spring
and
heart
of
all
the
rest
;
the
other
are
subordinate
thereunto
,
as
lesser
streams
of
gall
and
wormwood
,
to
diffuse
the
poyson
thereof
,
through
all
the
veins
of
our
Body
politick
;
for
so
much
malice
as
envy
doth
infuse
in
them
,
so
much
is
their
bitternesse
heightned
,
and
their
distemper
inflamed
to
work
the
effects
of
mischief
.
Concerning
State
jealousies
and
fears
.
That
which
most
immediately
doth
follow
envy
,
is
jealousie
and
carnall
fear
;
of
which
I
need
not
say
much
,
onely
in
a
word
or
two
I
shall
discover
somewhat
of
their
nature
,
that
such
as
are
able
to
see
,
may
observe
the
influence
which
they
have
upon
their
own
spirits
in
publick
affairs
,
and
the
distempers
occasioned
thereby
amongst
us
.
What
they
are
.
State
Jealousies
and
Fears
go
hand
in
hand
;
for
they
beget
reciprocally
each
other
,
and
are
begotten
of
each
other
;
and
although
all
jealousies
are
fears
;
yet
all
fears
are
not
jealousies
:
for
jealousies
are
the
suspicions
which
men
have
of
other
mens
intentions
of
their
affections
,
and
of
the
delignes
of
their
affairs
;
but
fears
are
properly
the
apprehensions
of
evils
,
which
may
befall
unto
us
by
their
means
.
Those
reflect
upon
the
counsels
,
these
upon
the
actions
of
men
,
and
upon
the
events
of
businesses
.
Now
the
difference
between
envy
and
jealousie
is
this
;
that
we
envy
those
whom
we
love
not
,
because
they
enjoy
the
good
which
we
want
:
but
we
are
jealous
over
those
whom
we
are
obliged
to
love
,
lest
we
be
deprived
by
them
of
that
which
we
pretend
to
possesse
.
This
passion
may
be
harmlesse
,
if
the
love
upon
which
it
is
grounded
be
pure
;
but
if
pride
doth
mix
it self
therewith
,
then
we
are
jealously
affected
towards
others
,
but
Gal
4.
17.
with
Gal.
6.
13.
not
well
,
as
the
Apostle
terms
it
:
because
it
maketh
us
willing
to
exclude
others
from
that
which
is
their
advantage
and
priviledge
,
that
they
may
be
brought
under
our
power
to
affect
us
;
and
that
we
may
glory
over
them
.
How
far
lawfull
and
commendable
.
Wherein
unlawfull
and
discommendable
.
And
what
effects
they
work
upon
the
Subjects
.
Now
therefore
there
may
and
ought
to
be
in
Magistrates
and
Ministers
a
commendable
,
and
lawfull
jealousie
and
fear
,
which
is
for
the
good
of
the
societie
over
which
they
are
set
:
this
is
a
prudentiall
care
to
watch
for
the
good
,
and
prevent
the
evill
,
which
may
befall
to
those
whom
they
love
,
and
over
whom
they
are
set
.
Thus
the
Apostle
was
jealously
affected
towards
the
Corinthians
:
I
am
(
saith
he
)
jealous
over
you
with
godly
jealousie
;
for
I
have
espoused
you
to
one
husband
,
that
I
may
present
you
as
a
chast
virgin
to
Christ
:
but
I
fear
lest
by
any
means
,
as
the
serpent
beguiled
Eve
through
his
subtilty
,
so
your
minds
should
be
corrupted
from
the
simplicity
that
is
in
Christ
.
1
Cor.
11.
2.
3.
His
jealousie
was
not
a
fear
lest
he
should
lose
somewhat
of
his
esteeme
amongst
them
,
or
his
particular
interest
in
them
be
lessened
;
(
for
elsewhere
he
renounces
this
designe
,
and
gives
up
his
whole
esteeme
to
their
advantage
,
when
he
saith
,
I
pray
to
God
that
you
do
no
evill
;
not
that
we
should
appear
approved
,
but
that
you
should
do
that
which
is
honest
,
though
we
be
as
reprobates
.
2
Cor.
13.
7.
)
But
lest
they
should
lose
somewhat
of
their
neernesse
towards
God
,
and
their
common
interest
in
Christ
be
lessened
.
And
according
to
this
pattern
not
onely
Ministers
,
but
faithfull
Magistrates
ought
to
be
prudentially
watchfull
,
and
jealously
fearfull
,
not
so
much
for
their
own
interest
in
the
affections
of
those
that
are
under
them
,
lest
they
seem
to
be
lessened
therein
;
but
for
the
good
,
and
advantage
of
those
that
God
hath
committed
unto
their
charge
;
lest
they
come
short
of
that
felicitie
which
they
are
bound
to
procure
unto
them
.
Thus
an
upright-hearted
Magistrate
will
be
carefull
to
prevent
the
seeds
of
Mutinie
,
of
Discontentednesse
,
and
of
Division
,
lest
thereby
the
publick
Peace
,
and
welfare
of
the
people
be
lost
and
disturbed
,
rather
then
that
he
should
lose
his
pre-eminencie
,
and
the
advantage
of
his
place
therein
.
For
if
he
doth
love
them
,
and
is
faithfull
to
the
trust
committed
by
God
unto
him
for
them
,
he
will
wholly
quit
this
of
his
own
,
for
the
purchase
of
that
unto
them
,
chiefly
when
otherwise
it
cannot
be
obtained
:
and
this
he
ought
to
do
,
because
he
is
bound
to
know
,
that
God
hath
set
him
in
his
place
for
the
good
of
the
people
,
and
not
made
or
given
up
the
people
to
the
pleasure
of
his
will
,
and
meerly
for
him
to
be
a
Ruler
over
them
;
the
Court
flattery
which
hath
darkned
this
truth
,
hath
caused
the
Leaders
of
the
Nations
to
erre
,
and
destroyed
the
way
of
their
paths
.
For
the
great
ones
that
have
power
in
the
world
,
being
flattered
into
pride
and
self-love
,
and
forgetting
that
they
are
servants
of
the
Communaltie
for
the
publick
good
thereof
,
make
use
of
their
places
,
and
abuse
their
trust
,
to
satisfie
private
passions
;
they
look
upon
all
men
,
and
things
as
made
to
serve
their
wils
;
and
whatsoever
is
not
subordinate
unto
the
way
of
that
pleasure
and
greatnesse
,
wherein
they
delight
to
appear
above
others
,
is
made
an
object
of
their
jealousie
and
suspition
;
as
if
all
that
are
not
slaves
unto
their
appetites
,
were
opposites
unto
,
or
competitors
of
their
greatnes
.
When
this
imaginary
suspitiousnes
hath
put
the
spirits
of
those
that
are
in
supremacy
out
of
frame
,
they
pervert
the
course
of
their
Government
,
setting
themselves
rather
to
vex
and
grieve
those
that
disagree
from
their
sense
in
any
thing
(
onely
because
they
go
not
their
way
,
to
humour
them
in
all
things
;
though
they
be
otherwise
harmlesse
and
quiet
in
the
Land
)
then
to
oblige
every
one
indifferently
,
in
every
thing
,
to
all
common
duties
of
mutuall
serviceablenesse
,
of
love
,
and
of
faithfulnesse
to
a
publick
interest
,
which
is
the
onely
true
work
,
and
ought
to
be
the
whole
and
single
aime
of
those
that
are
in
places
of
Authority
:
but
when
this
is
not
their
true
aime
and
work
,
as
tending
to
the
good
of
others
,
they
can
do
nothing
else
but
minde
themselves
ambitiously
;
and
then
their
jealousies
must
needs
run
in
this
strain
,
because
they
can
reflect
upon
nothing
but
in
order
to
themselves
:
in
which
snare
when
once
they
are
taken
,
whether
they
be
Magistrates
or
Ministers
,
according
to
their
dealings
with
those
that
are
under
them
,
the
reward
of
their
hands
is
justly
given
to
them
;
for
the
Lord
,
who
cannot
be
mocked
,
doth
cause
every
man
reap
that
which
he
doth
sowe
:
if
therefore
such
as
rule
,
sowe
the
seeds
of
perverse
jealousies
and
fears
upon
the
grounds
of
ambition
and
self-will
,
in
the
minds
of
those
that
are
in
subjection
,
they
must
expect
to
reap
nothing
from
their
affections
but
the
fruits
of
gall
and
wormwood
:
and
when
their
spirits
are
once
embittered
,
their
fears
being
restlesse
,
and
their
discontentednes
easelesse
,
they
put
themselves
upon
the
causes
of
troubles
,
and
disquietnesse
unto
themselves
,
and
to
those
that
are
over
them
;
for
seeing
they
are
made
to
conceive
by
that
which
they
finde
in
a
vexatious
government
,
that
they
cannot
confide
their
safetie
any
longer
unto
the
hands
of
those
that
seek
to
enslave
them
:
they
are
naturally
inclined
,
and
easily
brought
over
to
set
up
to
themselves
new
interests
,
that
are
not
onely
different
,
but
opposite
to
those
,
that
are
intrusted
with
the
management
of
publick
affairs
.
Whence
it
is
,
that
they
hearken
readily
to
such
,
as
augment
their
fears
,
and
foment
the
evill
impressions
which
they
have
taken
up
against
their
superiours
:
by
which
means
,
as
the
fire
devoureth
the
stubble
,
and
the
flame
consumeth
the
chaffe
;
so
the
root
of
the
greatnes
,
of
the
Grandees
of
the
Earth
,
becometh
rottennesse
;
and
their
blossome
goeth
up
as
dust
,
and
this
justly
,
because
they
have
cast
away
the
law
of
the
Lord
of
hosts
,
which
is
the
law
Isa.
5.
24.
of
humi
〈◊〉
itie
,
and
love
,
to
serve
others
with
their
talents
for
a
publick
good
;
and
despised
the
word
of
the
holy
One
of
Israel
,
which
is
the
word
of
Righteousnesse
and
of
Faith
,
teaching
all
men
to
live
unto
God
,
according
to
the
simplicitie
of
the
Gospel
.
For
because
that
law
,
and
this
word
,
is
not
entertained
by
the
Rulers
of
the
Earth
,
and
those
that
are
ruled
by
them
;
therefore
the
Laws
of
evill
surmisings
,
and
carnall
fears
,
by
the
just
judgement
of
God
are
set
to
over-rule
them
in
all
their
wayes
,
to
their
mutuall
destruction
;
and
the
words
of
tale-bearers
,
and
of
whisperers
,
of
railers
,
and
of
private
and
publick
censurers
,
are
appointed
to
be
the
fuell
of
that
fire
,
which
their
own
distempered
passions
doth
kindle
to
consume
them
.
How
far
these
effects
have
broke
forth
amongst
us
.
And
how
far
Ministers
have
been
faultie
in
contributing
thereunto
.
Thus
we
see
what
the
effects
of
carnall
jealousies
and
fears
are
,
in
the
minds
of
earthly
men
,
how
they
are
propagated
from
the
head
to
the
members
of
a
societie
;
and
how
they
return
from
the
members
upon
the
head
,
to
fructifie
unto
its
own
perdition
:
the
experience
which
we
have
had
of
this
is
beyond
all
discourses
;
and
how
far
the
humours
of
the
parties
have
been
over-come
by
these
distempers
,
how
deeply
their
mutuall
jealousies
and
fears
have
wrought
;
what
effects
of
disorderlinesse
have
followed
thereupon
,
to
the
dishonour
of
Christianity
from
time
to
time
;
how
like
unto
the
waves
of
the
Sea
in
a
tempest
,
one
fear
is
come
upon
the
back
of
another
;
and
how
through
evill
surmifings
,
all
parties
have
heightned
each
other
in
their
animofities
,
even
to
desperate
resolutions
;
this
should
rather
be
lamented
in
secret
,
then
publickly
layed
open
to
our
shame
.
Especially
seeing
it
cannot
be
denyed
,
but
that
even
they
,
who
should
have
quieted
the
spirits
of
all
men
,
and
set
them
right
towards
one
another
;
who
should
have
begotten
and
maintained
mutuall
love
and
confidence
between
brethren
;
who
should
have
inclined
those
that
are
in
subjection
to
trust
God
with
the
Trustees
that
are
over
them
:
who
should
by
not
medling
in
temporall
matters
,
have
endevoured
to
keep
the
Trustees
in
Christianity
amongst
themselves
;
who
should
have
made
it
their
chief
work
towards
all
men
,
to
take
off
the
edge
of
their
carnall
passions
and
fears
,
by
perswading
them
to
make
the
holy
One
of
Israel
their
fear
,
and
their
dread
alone
;
Seeing
(
I
say
)
those
who
should
have
been
active
to
do
this
,
have
been
too
forwardly
instrumentall
to
do
the
contrary
of
all
this
;
they
being
themselves
for
the
most
part
partially
engaged
,
and
as
full
of
sinfull
jealousies
,
and
no
lesse
fearfull
of
outward
concernments
then
any
,
therefore
we
have
cause
silently
rather
to
deplore
our
calamities
,
then
to
mention
them
openly
:
lest
they
be
told
in
Gath
,
and
mentioned
in
the
streets
of
Askelon
;
lest
the
daughters
of
the
Philistines
rejoyce
to
see
our
nakednesse
;
and
lest
our
watchful
Enemies
,
who
lye
in
wait
for
our
haltings
,
be
instructed
how
to
foment
our
confusions
,
how
to
adde
daily
fuell
unto
the
fire
of
our
animosities
,
and
how
to
increase
the
fearfulnesse
of
our
misprisions
,
to
the
height
of
our
utmost
ruine
.
Concerning
tale-bearing
,
and
private
censuring
.
And
this
much
in
brief
of
the
second
cause
of
our
disease
,
found
in
the
distempers
of
Jealousies
and
Fears
;
the
third
which
I
have
placed
in
Tale-bearing
,
and
Private-censuring
is
as
briefly
to
be
lookt
upon
.
As
then
jealousies
and
fears
answer
the
spirit
of
envy
,
so
Tale-bearing
and
private
censuring
answer
the
spirit
of
carnall
fear
and
jealousies
:
and
as
the
former
two
diffuse
the
infection
of
envie
whence
they
are
begotten
,
so
these
latter
propagate
and
foment
in
the
spirits
of
men
,
both
the
root
of
enviousnesse
,
and
the
branches
thereof
,
perverse
jealousies
and
fears
:
And
lastly
,
as
jealousies
and
fears
go
not
onely
hand
in
hand
,
but
beget
one
another
reciprocally
;
so
tale-bearing
and
private
censuring
not
onely
accompany
one
another
inseparably
,
but
increase
and
multiply
each
other
infinitely
:
and
become
the
proper
seeds
of
all
our
disorderly
passions
and
carriages
,
which
our
cunning
adversaries
sowe
with
much
art
amongst
us
,
to
make
our
evill
humours
break
forth
into
the
effects
of
our
finall
overthrow
.
The
effect
of
tale
bearing
is
shedding
of
blood
.
And
how
censuring
doth
come
in
thereupon
.
For
what
end
and
how
tale-bearers
set
themselves
a
work
.
How
far
these
evils
have
prevailed
over
us
.
For
tale-bearing
and
shedding
of
blood
,
are
forbidden
by
the
Lord
,
and
condemned
by
the
Prophet
as
concomitant
sins
,
the
former
being
the
cause
of
the
latter
.
Levit.
19.
16.
The
Lord
saith
,
thou
shalt
not
go
up
and
down
as
a
Tale-bearer
among
thy
people
,
neither
shalt
thou
stand
against
the
blood
of
thy
neighbour
,
I
am
the
Lord
.
And
the
Prophet
Ezekiel
reproving
the
transgression
of
this
law
in
Jerusalem
,
saith
,
in
thee
are
men
that
carry
tales
to
shed
blood
.
Ezech:
22.
9.
For
as
Solomon
saith
,
The
words
of
a
tale-bearer
are
as
wounds
,
and
they
go
down
to
the
innermost
parts
of
the
belly
.
Prov.
18.
8.
They
wound
the
reputation
of
him
who
is
defamed
thereby
:
and
the
affection
of
him
to
whom
the
tale
is
told
,
nor
can
strife
and
contention
cease
till
the
tale-bearer
be
removed
.
Prov.
26.
20.
For
where
no
wood
is
,
the
fire
goeth
out
;
so
where
there
is
no
tale-bearer
the
strife
ceaseth
:
But
as
the
fire
cannot
go
out
when
fuel
is
added
to
kindle
it
;
so
cannot
strife
cease
,
so
long
as
slanderers
and
tale-bearers
are
entertained
.
And
to
kindle
this
fire
a
main
;
the
pride
of
our
censorious
and
railing
dispositions
,
doth
come
in
as
a
paire
of
bellowes
,
to
blow
the
coals
which
the
tale-bearer
hath
kindled
,
and
to
make
the
flame
thereof
break
out
,
the
tale-bearers
work
is
under
the
colour
of
friendship
,
either
to
make
him
that
is
suspected
and
hated
,
more
odious
;
or
to
make
him
that
is
fearfull
,
and
suspicious
more
perplexed
,
and
under
the
pretence
of
giving
him
advice
and
making
discoveries
,
lesse
reconcilable
to
his
adversarie
;
the
spirit
of
malice
and
hatred
covers
it self
with
a
cloak
of
zeal
,
and
is
vented
in
the
way
of
censuring
,
upon
the
reports
of
a
tale-bearer
,
which
are
greedily
embraced
to
make
an
adversary
odious
:
but
men
that
are
fraught
with
jealousies
and
full
of
fears
,
make
naturally
of
their
own
apprehensions
,
upon
slight
grounds
tales
,
with
these
they
fright
others
,
and
because
they
are
inclined
to
misinterpret
what
ever
is
done
by
those
whom
they
suspect
and
look
upon
with
fearfulnesse
,
they
are
frighted
themselves
at
every
thing
which
they
understand
not
.
Nay
and
without
any
ground
of
surmises
or
any
appearances
of
evill
,
envy
will
devise
and
raise
slanders
,
malice
will
disperse
them
;
fearfullnesse
in
matters
of
danger
will
take
them
up
and
feed
it self
thereon
;
and
if
it
be
a
matter
of
shame
and
reproach
,
hatred
will
triumph
therein
:
and
take
delight
to
become
injurious
to
him
that
is
slandered
:
which
is
done
some
time
by
private
,
some
time
by
publicke
censuring
,
and
sometime
by
actuall
wrongs
,
and
willfull
provocations
unto
enmi
〈◊〉
y
and
animosity
;
these
are
the
symptoms
,
and
this
is
the
perversnesse
of
our
nature
,
as
it
is
acted
by
these
causes
of
our
disease
;
and
how
far
hitherto
,
in
the
course
of
our
confusion
,
and
disturbance
of
all
our
affairs
,
these
evils
have
been
predominant
over
the
humors
of
men
,
in
their
partiall
fits
and
paroxismes
of
uncharitablenesse
,
I
shall
surcease
to
mention
;
the
thing
is
,
alas
,
too
evident
to
an
indifferent
eye
;
and
that
which
makes
the
case
more
lamentable
,
and
lesse
susceptible
of
a
cure
is
,
that
all
this
distemperature
is
incident
to
those
that
are
not
ignorant
of
their
duty
,
and
of
the
rules
,
by
which
these
evils
ought
to
be
avoided
:
it
is
a
sad
case
when
the
spirits
of
men
are
so
far
discomposed
,
that
although
they
can
pretend
no
ignorance
of
the
will
of
God
,
yet
they
transgresse
the
same
presumptuously
.
But
above
all
this
disorderlinesse
whereunto
men
may
be
carried
,
and
are
carried
apparently
through
their
home-bred
passions
,
there
is
yet
another
most
pernitious
incentive
of
these
evils
brought
in
from
abroad
,
and
practised
by
Machavilian
States-men
;
which
is
a
divellish
policie
to
encourage
and
strengthen
the
hand
of
lyars
;
to
set
tale-bearers
awork
,
to
furnish
them
with
false
reports
,
and
send
them
up
and
down
to
spread
the
same
;
to
reward
the
authors
of
calumnies
and
reproaches
,
and
hire
them
to
invent
abominable
and
hatefull
accusations
,
and
opprobrious
crimes
against
the
innocent
:
which
in
effect
is
to
employ
men
to
fetch
fire
from
Hell
,
to
set
on
fire
the
course
of
nature
.
Concerning
Revenge
what
sort
of
passion
it
is
.
And
when
all
these
forementioned
distempers
of
spirit
,
and
disorderlinesses
of
behaviour
,
have
wrought
their
utmost
effects
to
multiply
injuries
,
and
heighten
wrongs
excessively
:
then
to
right
our selves
of
the
same
we
naturally
entertain
,
the
thoughts
of
revenge
:
which
thoughts
,
although
they
are
nothing
else
but
the
consequences
of
the
sense
of
evils
which
we
have
suffered
:
yet
as
they
take
hold
of
our
affections
,
and
therein
center
into
a
Passion
,
which
can
have
no
rest
but
in
requitall
unto
those
that
have
wronged
us
,
of
evils
equall
to
those
which
we
have
suffered
by
them
,
or
greater
then
the
same
;
in
this
respect
they
are
somewhat
more
,
then
a
bare
result
of
the
sense
of
former
sufferings
:
for
they
contain
a
resolution
of
acting
,
which
is
wound
up
to
the
highest
pitch
,
that
the
powers
of
nature
can
reach
unto
in
working
mischief
:
This
Resolution
of
requiting
evil
for
evil
doth
eminently
comprehend
,
in
one
act
,
all
the
iniquity
of
the
former
distempers
;
and
so
doth
become
by
and
in
it self
,
a
new
fountain
and
cause
of
embitterments
:
by
raising
up
and
confirming
upon
our
spirits
,
all
the
evill
dispositions
which
make
our
disease
both
habituall
and
epidemicall
:
and
that
unalterably
as
to
man
.
How
incorrigible
it
is
For
to
all
the
former
sinfull
distempers
of
the
soul
,
the
spirit
of
Revenge
doth
adde
this
peculiar
qualification
,
that
by
it
they
are
made
remedilesse
and
past
cure
,
as
to
humane
industrie
and
perswasions
.
Est
vindicta
malum
vita
jucundius
ipsa
.
Therefore
Samson
having
an
opportunity
to
be
revenged
of
the
Philistines
;
did
rather
chuse
to
die
,
then
let
Iudg.
16.
30.
it
slip
:
Let
me
dye
(
said
he
)
with
the
Philistins
,
for
this
,
that
he
could
slay
more
at
one
blow
in
his
death
,
then
he
had
done
in
his
own
life
,
was
that
,
which
made
him
take
comfort
in
the
losing
of
his
life
.
By
this
we
see
that
this
passion
aimes
at
nothing
but
destruction
,
and
that
with
desperate
resolutions
which
hearken
to
no
disswasive
reasoning
:
yet
they
fortifie
themselves
by
perswasives
taken
from
the
pretence
of
justice
,
eye
for
eye
,
and
tooth
for
tooth
:
from
the
motions
of
courage
,
to
think
it
a
shame
to
sit
down
Exod
21.
24.
with
any
injurie
without
full
satisfaction
:
as
Samson
,
although
the
Philistines
had
righted
him
in
the
wrong
done
to
him
so
farre
as
they
could
,
yet
his
courage
would
not
be
satisfied
,
except
he
took
vengeance
with
his
own
hand
:
Iudg.
15.
6
,
7
,
8
though
you
have
done
this
(
saith
he
)
yet
will
I
be
avenged
of
you
,
and
after
that
will
I
cease
.
And
from
the
suggestions
of
pride
,
of
self-love
,
and
of
vain
glory
;
Thus
Lamech
boasted
himself
,
I
have
slain
a
man
to
my
wounding
,
and
a
young
man
to
my
hurt
:
if
Cain
shall
be
avenged
seven
fold
truly
Lamech
seventy
and
seven
fold
.
Gen.
4
23
,
24.
This
passion
taking
a
pride
in
the
height
of
enmity
and
destruction
,
by
striving
to
exceed
others
therein
;
doth
tend
to
an
irreconcilable
breach
of
Love
,
to
an
endlesse
abolition
of
Righteousnesse
,
by
a
pretence
of
right
to
multiply
injuries
:
and
to
a
despaire
of
Peace
for
ever
.
And
how
farre
some
of
our
spirits
are
acted
by
this
passion
already
,
as
I
am
unwilling
to
judge
,
so
I
shall
pray
,
that
many
of
us
may
not
be
given
over
to
it
:
lest
the
quarrels
of
private
Revenge
,
with
the
guilt
of
innocent
blood
shed
throughout
the
Land
,
by
the
deadly
feuds
of
families
,
be
multiplied
,
and
entailed
from
one
generation
upon
another
,
to
the
breach
of
publick
Peace
,
and
the
disturbance
of
the
whole
Common-Wealth
.
And
because
the
experience
of
former
Ages
;
especially
in
our
neighbour
nation
,
hath
shewed
our
forefathers
sad
examples
hereof
:
we
ought
,
at
least
so
many
of
us
,
as
make
it
our
maine
interest
,
to
uphold
the
life
of
Christianity
,
whether
we
be
Magistrates
or
Ministers
,
or
private
men
of
other
stations
:
to
entertain
in
our
respective
places
&
callings
:
the
counsels
of
healing
these
distempers
both
in
our selves
and
in
others
:
according
to
the
rules
heretofore
mentioned
,
of
Love
,
of
Righteousnesse
,
and
of
Peaceablenesse
:
which
are
altogether
fundamentall
unto
our
holy
profession
.
I
am
therefore
bound
,
by
the
Law
of
love
,
a
good
conscience
,
in
the
Ministeriall
profession
of
the
Gospel
of
Peace
,
upon
this
discoverie
of
our
diseases
:
to
offer
,
so
farre
as
the
Lord
shall
inable
me
,
at
the
discoverie
of
the
Remedies
also
,
which
now
I
shall
intend
to
do
.
Concrning
the
Remedies
of
our
distempers
.
That
they
are
twofold
.
As
then
the
causes
of
our
disease
have
a
twofold
influence
,
one
which
is
particular
of
each
severall
cause
upon
the
single
persons
,
in
whom
they
are
more
or
lesse
predominant
,
and
by
whom
they
affect
the
whole
Body
of
the
nation
:
another
which
is
universall
of
all
the
causes
jointly
,
in
their
coherence
and
complication
,
upon
the
whole
State
,
wherein
their
deadly
effects
threaten
it
with
inevitable
ruine
,
if
they
continue
as
they
are
begun
;
so
the
Remedies
must
have
a
twofold
application
,
the
one
to
the
singular
and
distinct
,
the
other
to
the
generall
and
complicated
distempers
of
our
spirits
:
the
single
Remedies
apply
able
to
the
severall
and
distinct
causes
,
come
first
into
consideration
,
because
every
one
must
make
use
of
them
,
for
himself
and
by
himself
,
and
without
these
the
universall
cure
can
not
be
obtained
:
and
they
are
to
be
taken
in
that
order
,
wherein
the
causes
of
our
distempers
lie
and
work
their
mischief
:
first
then
we
must
intend
the
cure
of
the
root
which
is
envy
,
and
afterward
of
the
branches
of
our
distempers
in
their
subordination
one
upon
another
as
heretofore
they
have
been
mentioned
.
The
Remedies
of
envy
given
by
the
Apostle
Iames
Concerning
the
spirit
of
envy
,
the
same
Apostle
Iames
,
who
did
discover
the
nature
of
it
unto
us
,
doth
also
give
us
the
cure
thereof
in
the
same
place
,
from
ver.
5.
till
11.
of
his
4.
Chapter
.
And
it
is
twofold
,
the
one
proceeds
from
the
consideration
of
Gods
wayes
of
dealing
with
us
:
the
other
from
the
practise
of
certain
,
duties
wherein
we
deal
with
our
own
souls
and
with
God
,
to
be
set
in
a
right
frame
to-towards
him
.
Gods
way
of
dealing
towards
us
,
is
considered
as
he
is
Liberall
,
Just
,
and
Mercifull
towards
us
v.
6.
But
he
gives
more
grace
,
wherefore
he
saith
,
God
resisteth
the
proud
,
but
giveth
grace
unto
the
humble
.
Our
duties
in
dealing
with
our
own
souls
and
with
God
,
tend
first
,
to
free
us
from
the
temptations
,
and
from
the
inclinations
unto
our
envious
disposition
,
and
from
the
guilt
of
sinfulnesse
lying
on
us
thereby
:
and
secondly
,
to
restore
us
unto
a
comfortable
condition
in
Gods
presence
.
The
duties
which
will
free
us
from
the
Temptations
unto
envy
are
,
v.
7.
Submit
your selves
therefore
unto
God
,
resist
the
Devil
,
and
he
will
flee
from
you
.
The
dutie
which
will
free
us
from
the
inclinations
unto
envy
,
is
v.
8.
Draw
nigh
to
God
,
and
be
will
draw
nigh
to
you
.
And
the
dutie
which
wil
free
us
from
the
guilt
of
sinfulnes
,
which
the
spirit
of
envy
doth
bring
upon
us
,
is
Repentance
described
v.
8.
and
9.
Cleanse
your
hands
ye
sinners
,
and
purifie
your
hearts
ye
double
minded
;
be
afflicted
and
mourn
and
weep
,
let
your
laughter
be
turned
to
mourning
,
and
your
joy
to
heavinesse
.
And
lastly
,
the
dutie
whereby
we
are
restored
to
a
comfortable
condition
in
Gods
presence
,
is
humility
before
God
.
ver.
10.
Humble
your selves
in
the
sight
of
the
Lord
,
and
he
shall
lift
you
up
.
These
are
the
ingredients
of
this
Remedie
,
which
the
Spirit
of
God
hath
prescribed
;
and
that
they
may
become
unto
us
an
effectuall
cure
,
let
us
endeavour
a
more
speciall
application
thereof
unto
the
distempers
of
our
humour
.
How
the
consideration
of
Gods
dealing
with
us
doth
remedie
envie
.
As
concerning
the
consideration
of
Gods
way
towards
us
,
the
Apostles
words
do
intimate
;
that
if
we
have
any
respect
unto
him
to
observe
what
his
dealing
is
with
us
,
either
to
imitate
his
goodnesse
,
or
to
fear
his
justice
,
or
to
hope
for
his
mercie
;
we
should
not
give
way
to
this
distemper
of
envy
:
for
the
Spirit
of
God
,
by
which
he
dwelleth
in
his
Saints
,
is
no
way
envious
of
the
good
which
befalleth
unto
any
:
but
he
giveth
more
grace
.
ver.
6.
In
respect
of
his
bounty
to
adde
grace
That
is
,
Gods
Spirit
is
willing
that
grace
should
be
increased
and
multiplied
:
God
doth
adde
grace
to
grace
;
for
of
the
fulnesse
of
Christ
we
all
receive
,
and
grace
for
grace
:
he
giveth
unto
all
men
liberally
and
upbraideth
not
;
Iames
1.
5.
And
of
this
we
have
a
clear
example
in
Moses
,
when
Ioshua
was
envious
at
Eldad
and
Medads
prophecying
in
the
Campe
:
because
they
came
not
to
the
tabernacle
,
to
be
set
about
it
in
their
order
,
as
the
rest
of
the
Elders
were
;
he
desired
that
they
should
be
forbidden
to
prophecie
in
the
Campe
,
as
a
place
not
fit
for
that
exercise
,
but
Moses
reproved
him
,
and
said
,
Envyest
thou
for
my
sake
?
would
to
God
all
the
Lords
people
were
prophets
,
and
that
the
Lord
would
put
his
Spirit
upon
them
.
Num.
11.
29.
As
if
he
had
said
,
farre
be
it
from
me
to
envy
in
them
the
grace
of
God
,
which
is
free
to
him
to
bestow
wheresoever
he
pleaseth
:
farre
be
it
from
me
to
restrain
the
gift
of
prophecying
bestowed
upon
any
,
because
they
are
not
here
about
the
tabernacle
,
as
if
Gods
Spirit
were
limited
to
this
place
,
and
none
might
exercise
their
gift
elsewhere
:
no
,
I
shall
desire
rather
the
increase
and
inlargement
of
the
gift
,
and
of
the
exercise
thereof
unto
all
.
This
was
Moses
Spirit
,
and
would
to
God
the
prohibition
which
then
was
intended
by
Ioshua
had
never
broke
forth
actually
amongst
us
,
into
the
uncharitable
designes
of
an
undue
restraint
of
our
Brethren
from
the
exercise
of
their
gifts
.
If
Moses
desire
had
been
in
our
hearts
,
a
way
might
easily
have
been
found
how
to
regulate
the
course
of
universall
prophecying
unto
the
edification
of
all
,
as
the
Apostle
doth
direct
us
1
Cor.
14.
13.
But
now
all
our
propheticall
exercises
,
and
we
amongst
our selves
thereby
,
are
fallen
into
confusion
,
strife
and
disorderlinesse
,
which
God
hath
suffered
to
come
upon
us
,
because
of
the
iniquitie
of
that
enviours
spirit
,
which
brought
an
universall
restraint
upon
all
that
came
not
up
to
a
formall
standing
about
the
tabernacle
;
which
was
but
a
meer
outward
constitution
whereunto
the
conscience
could
not
be
brought
into
subjection
.
If
then
we
had
enlarged
the
exercises
of
the
spirit
of
prophecie
in
an
orderly
way
,
as
the
Apostle
would
have
that
matter
regulated
,
1
Cor.
14.
29.
till
34.
no
doubt
God
would
have
blessed
us
with
more
peace
then
hitherto
we
have
enjoyed
;
but
the
pride
of
some
to
be
alone
in
the
propheticall
eminencie
;
and
their
envie
against
others
,
who
were
as
well
worthy
of
respect
,
in
that
behalf
as
themselves
;
and
the
licentiousnesse
of
others
who
keep
to
no
Rule
of
God
or
Men
in
their
pretended
walking
by
the
Spirit
,
hath
brought
all
this
disaster
upon
us
,
and
that
justly
;
for
seeing
we
would
not
every
one
in
our
places
imitate
God
in
his
goodnesse
(
who
doth
adde
more
grace
)
to
enlarge
by
the
communion
of
Saints
,
and
freedome
of
his
Spirit
,
the
use
of
his
blessings
and
gifts
among
us
,
as
he
doth
appoint
;
therefore
it
is
just
we
should
now
fall
under
the
hand
of
his
justice
;
and
by
his
righteous
dispensation
suffer
that
from
others
,
which
by
our
dealing
with
them
,
we
have
deserved
;
which
according
to
the
Apostles
Doctrine
in
this
place
,
is
the
reward
which
God
doth
render
unto
the
proud
.
In
respect
of
his
justice
to
resist
the
proud
.
For
the
second
thing
which
the
Apostle
offers
to
be
considered
in
Gods
way
,
is
the
act
of
Justice
,
That
he
resists
the
proud
:
v.
6.
The
proud
are
properly
such
as
seek
to
exalt
themselves
above
others
by
their
own
way
:
and
God
doth
resist
them
,
when
he
disappoints
the
effect
of
the
enterprises
which
they
follow
for
their
own
ends
.
The
designes
therefore
whereby
a
foundation
of
greatnesse
was
intended
to
be
layed
,
with
coercive
or
restrictive
power
(
which
in
all
humane
Societies
belongeth
onely
to
Magistrates
)
in
the
hands
of
the
Ministery
;
to
maintain
and
impose
humane
constitutions
in
matters
of
Gods
worship
,
to
the
prejudice
of
those
who
undoubtedly
had
a
right
to
some
freedome
of
prophecying
,
no
lesse
then
they
that
could
pretend
most
unto
the
gift
thereof
.
These
designes
(
I
say
)
God
hath
broken
,
and
justly
disappointed
,
because
it
is
altogether
contrary
to
the
rule
of
the
profession
of
Christianity
,
and
a
discredit
to
the
service
of
love
in
the
Gospel
,
that
the
eldership
of
the
houshold
of
Faith
,
should
endevour
to
exalt
themselves
by
their
own
way
above
their
brethren
.
We
have
cause
therefore
(
so
many
as
have
stood
for
that
way
of
greatnesse
and
preeminencie
,
in
order
to
the
suppressing
of
others
by
meer
power
in
our
own
hands
,
because
they
would
not
act
in
spirituall
matters
by
our
Laws
)
to
lay
our
hand
upon
our
mouth
,
and
to
be
silent
,
because
the
Lord
hath
done
it
;
and
henceforth
giving
him
the
glory
of
his
righteous
judgements
,
not
to
envy
one
another
any
more
,
nor
to
studie
how
to
exalt
our selves
above
others
;
because
the
Lord
doth
know
the
proud
afar
off
,
and
without
respect
of
persons
he
doth
judge
all
men
according
to
their
works
.
In
respect
of
his
Mercie
to
the
Humble
.
The
third
way
of
Gods
dealing
with
every
one
,
considerable
in
this
case
,
is
the
dispensation
of
his
mercy
,
that
we
should
take
notice
,
who
they
are
to
whom
it
is
extended
:
the
Apostle
saith
,
he
sheweth
mercy
unto
the
humble
.
The
Mercie
of
God
is
the
affection
of
his
love
to
Man
,
as
he
is
miserable
:
to
shew
this
affection
is
to
ease
him
of
his
miserie
,
by
removing
the
causes
thereof
which
are
sin
,
and
the
punishments
of
sin
:
the
Humble
are
they
,
which
in
lowlinesse
of
minde
esteeme
others
better
then
themselves
,
Phil.
2.
3.
such
cannot
bear
envy
unto
any
body
,
for
any
good
thing
,
but
think
others
more
worthy
of
it
then
themselves
;
and
to
these
God
hath
in
a
speciall
manner
engaged
his
Mercy
.
We
see
then
what
the
condition
of
the
promise
is
whereunto
we
may
trust
,
to
finde
some
ease
from
the
Miseries
which
have
beset
us
under
the
mighty
hand
of
God
;
which
is
,
that
we
should
be
found
in
this
way
of
love
,
by
which
in
honour
we
prefer
others
to
our selves
,
as
the
holy
Ghost
commands
us
,
Rom.
12.
10.
For
the
Apostle
makes
the
ground
of
that
preferring
one
another
in
honour
to
be
,
the
kindnesse
of
affections
with
brotherly
love
,
ibid:
By
this
means
then
we
became
objects
of
Gods
Mercie
,
and
we
may
confidently
hope
for
the
enjoyment
thereof
;
because
it
is
certain
that
Gods
dealing
will
be
towards
us
,
as
our
heart
is
in
his
presence
,
and
our
behaviour
is
towards
our
neighbour
:
for
with
the
mercifull
he
will
shew
himself
mercifull
,
Psal.
18.
25.
and
consequently
to
the
loving
he
will
be
kinde
;
but
to
the
froward
,
he
will
shew
himself
froward
:
ibid:
v.
26.
and
to
such
as
are
contentious
,
that
is
,
who
have
bitter
envy
and
strife
in
their
hearts
,
he
will
render
indignation
and
wrath
,
tribulation
and
anguish
,
which
in
justice
is
their
due
,
and
to
all
that
take
pleasure
in
unrighteousnesse
.
Rom.
2.
8
,
9.
How
the
performance
of
our
duties
remedie
envy
.
From
these
considerations
of
Gods
way
toward
us
,
the
Apostle
doth
not
onely
endevour
to
let
us
see
how
far
the
spirit
of
envy
is
opposite
to
his
Spirit
,
and
to
our
happinesse
;
but
he
infers
our
duty
towards
him
,
which
in
reference
to
the
effects
for
which
it
is
to
be
performed
,
is
a
foure-fold
Remedie
to
our
disease
,
and
miseries
under
the
same
.
The
first
is
a
Remedie
to
the
temptations
which
from
without
provoke
us
to
enviousnesse
.
The
second
will
rectifie
the
perverse
inclinations
which
from
within
make
us
susceptible
of
those
temptations
,
and
resist
the
Remedie
thereof
,
lest
it
be
effectuall
towards
us
.
The
third
will
free
us
from
the
guilt
whereinto
we
fall
by
the
sinfulnesse
of
our
way
of
envy
.
And
the
fourth
will
set
us
upright
again
in
a
comfortable
condition
before
God
:
and
as
by
these
degrees
of
the
cure
,
all
the
causes
of
our
miserie
will
be
removed
,
so
by
the
last
act
thereof
,
the
full
cure
will
be
accomplished
,
and
our
happinesse
perfected
.
The
Remedie
of
temptations
unto
enviousnesse
.
First
to
Remedie
the
Temptations
provoking
us
to
envie
and
pride
,
(
the
great
roots
of
all
our
evill
)
our
way
is
,
to
submit
our selves
to
God
,
and
to
resist
the
devill
:
which
if
we
uprightly
endevour
,
we
have
a
promise
that
he
(
the
tempter
)
will
flee
from
us
,
v
7.
To
submit
unto
God
,
is
not
onely
to
acknowledge
his
supremacy
,
that
he
hath
power
over
all
,
and
doth
dispose
of
all
things
in
heaven
and
earth
,
(
this
the
devils
must
do
,
and
tremble
)
but
willingly
to
give
our selves
over
unto
him
;
counting
that
which
he
disposeth
over
us
,
to
be
the
best
that
can
befall
unto
us
for
his
glory
,
and
our
good
.
To
resist
the
devill
,
is
not
to
suffer
the
suggestions
which
proceed
from
his
nature
and
spirit
in
us
,
to
prevail
with
us
,
to
lead
us
to
impatience
,
to
murmuring
,
to
lusting
,
and
to
envie
.
And
the
devil
is
said
to
flie
from
us
,
when
being
foiled
in
these
attempts
,
he
doth
leave
off
to
provoke
us
thereunto
:
which
doth
fall
out
assoon
as
his
suggestions
are
discovered
,
and
we
armed
with
a
resolution
not
to
yeeld
unto
the
same
.
For
all
the
advantage
which
he
hath
against
us
in
times
of
affliction
to
lead
us
into
temptation
,
is
the
unsetled
and
troubled
frame
of
spirit
wherein
he
finds
us
:
for
when
Gods
hand
is
upon
us
,
and
we
do
not
give
up
our
wils
in
quietnesse
unto
his
will
,
but
fret
and
murmure
at
the
things
which
do
befall
unto
us
;
then
Satan
can
take
hold
of
us
,
and
we
have
no
power
to
resist
him
,
by
reason
of
our
distempers
;
but
assoon
as
we
give
up
our
turbulent
affections
as
a
sacrifice
unto
the
will
of
God
,
by
submission
thereunto
;
and
deny
our selves
that
his
dispensation
may
take
place
,
as
well
in
our
will
,
as
over
our
outward
man
:
Satan
is
disappointed
of
his
hold
,
because
when
we
are
contented
with
Gods
dispensation
,
the
love
of
God
is
shed
abroad
in
our
heart
,
which
begetteth
hope
,
and
strengthneth
our
faith
in
the
promises
;
and
by
this
means
all
the
devils
fierie
darts
are
quenched
.
Now
when
he
finds
a
soul
thus
armed
,
and
in
a
posture
of
defence
,
he
never
assaults
further
,
but
as
a
proud
coward
,
is
afraid
to
be
shamed
,
and
flies
from
us
.
Satan
deals
with
the
souls
of
men
,
as
Amaleck
did
with
Israel
when
Deut.
25.
17
,
18.
they
came
out
of
Aegypt
,
he
lyes
in
wait
in
the
way
,
he
assaults
our
hindmost
parts
where
we
are
weakest
,
and
watcheth
his
opportunity
both
to
come
behinde
us
,
and
also
to
finde
us
in
a
faint
and
wearie
condition
:
he
dares
not
appear
to
our
face
when
we
are
in
a
posture
of
defence
;
but
he
is
gone
as
soon
as
he
finds
himself
discovered
,
and
we
set
our
face
against
him
:
now
we
never
turn
our
face
against
him
,
but
when
we
turn
it
by
submission
unto
God
,
to
rest
and
acquiesse
in
his
will
,
as
in
that
which
alone
is
most
perfect
,
good
and
acceptable
.
This
then
is
the
onely
Remedie
of
all
the
temptations
which
provoke
us
from
without
,
unto
the
distempers
of
this
kinde
:
but
because
this
Remedy
(
though
known
as
a
dutie
)
is
not
alwayes
effectuall
as
a
cure
,
by
reason
of
the
inclinations
of
our
nature
resisting
the
use
and
application
of
the
same
;
therefore
in
the
second
place
the
Apostle
doth
adde
a
further
means
to
rectifie
these
inclinations
.
The
Remedie
of
perverse
inclinations
,
which
make
the
temptations
prevalent
,
and
disappoint
the
cure
therof
.
For
the
perverse
inclinations
,
which
not
onely
make
us
susceptible
of
those
temptations
,
but
resist
the
remedy
thereof
,
are
our
pronenesse
to
be
separate
in
times
of
triall
from
God
,
and
to
look
after
,
and
flie
unto
,
secondary
causes
:
The
means
therefore
to
rectifie
these
is
,
that
we
should
draw
nigh
unto
God
:
for
if
we
do
so
,
the
promise
is
,
that
he
will
draw
nigh
unto
us
:
v.
8.
which
is
our
cure
.
For
by
his
drawing
nigh
unto
us
,
we
become
partaker
of
his
vertue
and
nature
,
which
alters
our
inclinations
.
Here
then
the
Apostle
doth
presuppose
,
that
when
the
soul
is
under
the
triall
of
a
temptation
,
it
doth
put
it self
at
a
distance
from
God
,
and
that
Gods
presence
is
not
with
it
:
for
if
he
were
present
with
it
,
Satan
could
neither
appear
,
nor
prevail
against
it
:
but
now
our
naturall
inclinations
being
to
wander
,
and
go
astray
from
him
,
(
as
it
is
written
,
Hebr.
3.
10.
They
erre
alwayes
in
their
heart
,
and
have
not
known
my
wayes
,
)
therefore
Satan
doth
find
the
soul
as
a
lost
sheep
out
of
the
way
,
and
is
readie
,
if
God
should
not
restrain
him
,
to
devour
it
:
for
whiles
we
are
at
a
distance
from
God
,
we
neither
are
,
nor
indeed
can
we
be
,
subject
to
his
wil
;
and
consequently
cannot
with
submission
accept
of
his
dispensation
over
us
.
That
therefore
we
may
be
brought
about
to
submit
our
wils
unto
Gods
will
,
and
by
that
means
resist
the
devil
,
who
dwels
in
the
turbulencie
of
our
envious
spirit
;
we
are
exhorted
and
instructed
to
draw
nigh
unto
God
in
our
spirits
,
that
he
may
meet
us
,
and
draw
nigh
unto
us
by
his
Spirit
.
We
draw
nigh
unto
God
,
when
we
come
to
Christ
in
the
Spirit
of
prayer
and
faith
,
to
be
reconciled
to
the
Father
,
by
the
redemption
which
is
in
him
,
and
to
be
united
to
him
through
the
covenant
,
that
we
may
live
by
his
word
.
For
Ioh.
146.
Christ
is
the
way
,
the
truth
and
the
life
:
and
because
none
can
come
without
him
,
therefore
all
must
come
to
the
Father
by
him
:
and
live
in
him
according
to
his
word
.
And
God
doth
draw
nigh
to
us
,
when
for
Christs
sake
he
doth
accept
of
us
graciously
,
and
testifieth
his
acceptance
of
us
by
the
spirit
of
Adoption
,
by
which
he
beareth
witnesse
to
our
spirits
that
we
are
the
Sons
of
God
;
and
by
which
he
sheddeth
abroad
his
love
in
our
hearts
,
sealing
us
up
unto
himself
,
untill
the
day
of
our
Redemption
.
To
draw
nigh
therefore
unto
God
is
in
a
word
,
when
we
want
his
presence
to
call
upon
his
name
as
our
Father
in
Christ
,
knowing
that
whatsoever
we
ask
in
his
name
shall
be
granted
:
for
Christ
hath
said
that
he
will
do
it
:
Ioh.
14.
13.
This
Communion
with
God
in
Christ
,
and
nothing
but
this
,
is
able
to
alter
the
perversnesse
of
our
inclination
,
which
resists
the
will
of
God
,
and
hardens
our
hearts
from
submitting
thereunto
:
for
being
in
Christ
we
become
new
creatures
,
and
the
law
of
the
spirit
of
life
which
is
in
him
doth
free
us
from
the
Law
of
sin
and
death
,
which
is
in
our
nature
Rom.
8
2.
Gal
5.
16.
(
whereby
Satan
takes
hold
of
us
)
that
we
may
be
inabled
to
walk
after
the
Spirit
,
and
not
to
fulfill
the
lusts
of
the
flesh
:
whereby
Satan
doth
work
in
us
,
and
lead
us
captive
after
his
own
will
.
The
Remedie
of
the
guilt
of
sinfulnesse
,
which
is
Repentance
.
Having
two
parts
.
And
severall
Acts
answerable
to
the
iniquity
of
our
courses
.
In
what
sense
repentance
is
said
to
take
away
the
guilt
of
sinne
.
The
third
duty
which
the
Apostle
doth
offer
as
a
further
remedie
to
this
our
evill
,
doth
tend
to
free
us
from
the
guilt
under
which
we
lye
by
reason
of
the
sinfulnesse
of
our
envious
courses
:
for
as
the
perversenesse
of
our
nature
hindering
us
from
submitting
our
wills
to
the
will
of
God
;
is
cured
onely
by
Gods
drawing
nigh
unto
us
,
when
we
draw
nigh
unto
him
by
calling
upon
his
name
,
that
we
may
be
saved
in
Christ
;
so
the
guilt
of
our
sinfull
wayes
,
which
is
the
maine
hinderance
of
our
drawing
nigh
unto
God
;
and
the
cause
of
our
distance
from
him
,
is
cured
onely
by
the
grace
of
repentance
when
we
entertain
it
as
our
duty
:
and
that
we
may
so
do
,
the
Apostle
doth
lay
open
to
us
the
parts
of
this
duty
;
which
we
finde
to
be
two
,
in
his
words
;
the
one
relating
to
our selves
;
the
other
unto
God
:
for
as
the
nature
of
our
guilt
doth
stand
in
the
iniquity
of
our
course
;
and
the
dishonour
done
to
God
thereby
;
so
repentance
by
which
this
guilt
is
to
be
wiped
away
,
must
relate
unto
both
these
,
that
every
thing
amisse
may
be
righted
in
that
whence
the
evill
doth
proceed
;
and
so
the
causes
of
our
separation
in
all
respects
removed
.
Now
the
iniquity
of
our
course
is
twofold
,
the
one
is
outward
,
the
other
inward
;
the
outward
defilements
of
the
flesh
going
along
with
all
our
naturall
actions
,
bring
us
under
the
guilt
of
the
Law
:
and
to
free
us
from
this
,
the
Apostle
enjoyns
us
,
to
cleanse
our
hands
from
sinfullnesse
,
ver.
8.
but
the
inward
pollutions
are
from
the
heart
,
when
it
is
destitute
of
Faith
,
and
sincerity
towards
God
and
man
;
and
to
remedy
this
,
the
Apostle
enjoyns
us
,
to
purifie
our
hearts
from
double-mindednes
,
ver.
8.
The
dishonour
done
to
God
by
the
iniquity
of
our
course
,
doth
make
us
liable
to
wrath
in
respect
of
the
Supream
Majesty
,
which
by
our
offence
is
made
void
;
and
to
free
us
from
this
part
of
the
guilt
,
the
Apostle
enjoynes
godly
sorrow
in
the
inward
affections
,
and
a
behaviour
sutable
thereunto
in
the
outward
expressions
.
In
respect
of
our
inward
affections
,
we
should
be
afflicted
;
In
respect
of
our
outward
expressions
,
we
should
give
way
to
grief
,
Mourne
,
(
saith
he
)
and
weepe
,
and
we
should
abstaine
from
mirth
.
Let
your
laughter
(
saith
he
)
be
turned
to
mourning
,
and
your
joy
to
heavines
,
ver.
9.
For
the
sacrifices
of
God
,
(
which
are
accepted
from
us
for
sin
,
that
we
may
be
freed
from
guilt
)
are
a
broken
spirit
,
a
broken
and
a
contrite
heart
,
O
God
thou
wilt
not
despise
,
(
saith
David
)
Psal
.
51.
17.
The
proper
effect
of
guiltines
,
is
to
keep
us
back
from
the
presence
of
God
,
and
deprive
us
of
the
freedom
of
spirit
,
without
which
we
cannot
draw
neer
unto
him
;
this
is
by
these
meanes
taken
away
,
and
we
are
fitted
by
the
sincerity
of
true
Repentance
,
both
to
come
with
boldnesse
to
the
Throne
of
Heb.
4.
16.
Grace
,
and
also
to
obtaine
Mercy
,
and
finde
Grace
to
help
our
misery
in
time
of
need
;
Not
that
our
acts
of
Repentance
are
any
satisfaction
unto
Gods
Justice
for
our
sins
by-past
;
that
is
,
for
the
uncleanesse
practised
,
and
the
spots
contracted
upon
our
souls
,
which
is
our
misery
,
or
for
the
Orders
and
Rules
of
righteousnes
broken
,
and
disturbed
by
us
in
his
Kingdom
,
which
is
our
rebellion
;
and
for
the
wrongs
and
dishonour
done
to
the
name
of
God
thereby
,
which
is
our
Treason
;
as
if
he
should
in
consideration
of
the
worth
of
such
performances
as
done
by
us
,
remit
the
guilt
which
we
have
incurred
;
and
account
such
actions
a
compensation
for
the
same
.
No
,
that
is
not
the
Apostles
meaning
,
in
prescribing
these
Duties
,
nor
my
scope
in
pressing
the
practise
thereof
,
as
a
cure
to
our
spirituall
distempers
;
but
the
Apostles
meaning
and
my
scope
is
,
to
shew
that
by
these
performances
some
new
qualifications
of
the
soul
,
&
alterations
of
the
frame
of
the
Spirit
are
wrought
in
believers
,
to
fit
them
to
the
enjoyment
of
that
which
doth
actually
free
them
,
from
all
guilt
both
in
Gods
account
and
in
their
own
Conscience
:
For
by
these
meanes
our
souls
are
qualified
to
become
susceptible
of
the
Grace
which
Christ
hath
purchased
for
us
;
for
whose
sake
alone
,
we
are
delivered
from
the
guilt
of
wrath
in
the
Fathers
account
,
and
the
frame
of
our
spirit
is
altered
,
to
inable
us
to
perceive
the
remission
of
the
guilt
,
by
the
testimony
of
the
Spirit
of
Adoption
,
by
which
we
cry
Abba
Father
,
and
finde
effectually
,
that
God
is
in
Christ
reconciling
us
unto
himself
,
and
not
imputing
unto
us
our
sins
for
his
sake
.
I
say
,
these
acts
of
Repentance
and
our
performance
of
the
same
,
are
necessary
meanes
to
take
away
the
guilt
of
our
sinfullnes
;
not
as
to
the
Justice
of
God
,
(
for
that
is
Christs
work
through
the
Redemption
in
his
blood
)
but
as
to
the
qualification
and
frame
of
our
spirit
,
to
make
it
susceptible
,
and
sensible
of
the
Redemption
which
is
in
the
hand
of
Christ
,
to
be
applyed
unto
every
one
,
who
by
the
conviction
of
his
Conscience
is
drawn
over
,
and
doth
yeeld
himself
obedient
unto
God
in
these
duties
;
For
as
long
as
we
are
impenitent
and
hardened
in
our
way
,
through
the
over-ruling
deceitfulnes
of
sin
,
we
remain
under
the
guilt
of
wrath
,
and
can
have
no
confidence
in
God
through
Christ
,
because
the
Promises
are
made
unto
none
,
but
unto
those
that
repent
,
and
believe
in
the
Gospel
;
but
when
we
change
our
course
,
or
are
rather
changed
in
our
course
,
upon
the
change
of
our
minde
with
a
new
frame
of
heart
towards
God
,
then
the
spirit
of
bondage
,
which
is
to
fear
is
removed
,
and
the
free
Spirit
of
Christ
which
testifieth
unto
our
spirit
our
Adoption
,
is
given
to
us
:
for
till
this
be
done
,
the
spirit
of
bondage
doth
stand
with
a
flaming
Sword
between
us
,
and
the
way
of
the
tree
of
life
in
Paradise
:
that
is
,
between
our
soul
and
the
Covenant
of
life
in
Christ
by
the
Peace
of
a
good
Conscience
.
Now
the
flaming
Sword
standing
between
us
and
the
way
to
this
tree
,
is
the
evidence
of
Gods
wrath
,
as
it
is
due
to
sin
,
and
of
our
owne
guilt
,
as
we
are
liable
to
wrath
and
under
sin
;
it
is
then
in
this
sense
,
and
by
the
dispensation
of
the
grace
of
Repentance
to
this
effect
,
that
the
guilt
is
taken
away
,
and
rest
is
given
to
the
wearied
soul
.
The
Remedy
of
the
punishment
of
sinfulnes
.
The
fourth
and
last
Duty
,
doth
tend
to
a
full
restitution
of
our
estate
,
by
the
enjoyment
of
al
things
pertaining
unto
life
&
godlines
,
that
we
may
attaine
to
the
glory
,
and
vertue
whereunto
we
are
called
by
the
profession
of
the
Gospel
;
And
to
come
to
this
,
the
Apostle
doth
shew
that
our
way
is
,
to
humble
our selves
in
the
sight
of
God
,
which
if
we
do
,
the
promise
is
,
that
he
will
lift
us
up
.
To
humble
our selves
,
is
to
esteem
meanly
of
our selves
,
and
to
behave
our selves
as
such
,
as
are
low
and
mean
in
their
own
sense
.
To
humble
our selves
in
the
sight
of
God
,
is
in
respect
of
God
reflecting
upon
our selves
to
acknowledge
our selves
to
be
nothing
at
all
;
and
as
to
other
men
the
least
of
all
.
To
be
lift
up
by
God
,
is
to
be
made
something
by
his
Grace
;
for
to
the
humble
the
Lord
doth
give
Grace
,
saith
the
Apostle
,
ver.
6.
And
those
that
humble
themselves
have
a
promise
here
that
they
shall
be
lift
up
;
If
we
see
our
want
of
Vertue
,
and
are
sensible
of
it
in
the
presence
of
God
,
he
will
graciously
supply
our
wants
,
and
exalt
us
to
find
what
we
are
in
him
.
Now
God
doth
lift
up
men
from
a
low
to
a
higher
condition
of
Grace
in
three
respects
.
In
respect
of
himself
,
in
respect
of
publick
employments
,
and
in
respect
of
other
men
.
1.
In
respect
of
himself
he
lifts
us
up
,
when
he
admits
us
unto
a
higher
degree
of
favour
and
love
with
himself
;
which
is
done
by
manifesting
unto
us
the
Love
of
Christ
,
and
making
us
sensible
of
his
life
;
For
thereby
he
strengthens
us
with
might
in
the
inward
man
,
that
we
may
have
more
and
more
Communion
with
him
,
and
he
with
us
in
Christ
,
till
we
be
filled
with
all
the
fulnes
of
God
,
Eph.
3.
19.
2.
In
respect
of
publick
employments
he
lifts
us
up
,
when
he
sets
our
spirits
upon
the
things
that
are
most
excellent
,
to
discerne
and
to
affect
them
;
when
he
gives
endowments
sufficient
to
go
about
them
,
and
when
he
makes
the
undertakings
glorious
to
himself
,
and
succesfull
to
the
comfort
of
his
Saints
.
3.
In
respect
of
other
men
he
sets
us
up
,
when
he
gives
us
a
due
place
of
love
,
and
esteeme
in
the
thoughts
of
the
best
of
them
,
and
makes
his
vertues
by
us
manifest
in
the
sight
of
all
the
rest
;
so
that
they
cannot
but
see
his
glory
.
These
favours
are
attainable
at
Gods
hand
,
but
the
way
to
attaine
them
is
to
become
lowly
as
in
the
sight
of
God
;
that
is
,
as
looking
upon
God
and
minding
our
subordination
unto
him
in
all
things
,
we
should
unfeinedly
esteeme
our selves
,
as
of
our selves
,
to
be
nothing
;
whether
we
reflect
upon
our
state
in
Grace
with
reference
unto
God
,
or
upon
our
undertakings
amongst
men
,
or
upon
our
abilities
to
performe
the
same
:
For
in
these
three
things
our
spirituall
&
naturall
pride
doth
commonly
break
forth
:
and
if
herein
we
receive
Grace
truly
to
deny
our selves
in
Gods
sight
,
and
to
be
nothing
in
our selves
;
the
promise
is
,
that
we
shall
be
lift
up
:
here
then
the
rule
of
humility
is
to
be
observed
.
As
concerning
our
state
in
Grace
the
Rule
of
Humility
is
,
That
none
think
of
himself
more
highly
then
he
ought
to
think
;
but
should
think
soberly
according
as
God
hath
dealt
to
every
one
the
measure
of
Faith
.
Rom.
12.
3.
Now
to
live
by
Faith
is
,
to
live
by
the
Truth
of
God
in
his
Word
.
Concerning
our
abilities
in
reference
to
our selves
the
Rule
of
Humility
is
,
Be
not
wise
in
your
own
conceits
.
Rom.
12.
16.
and
again
,
Let
no
man
glory
in
men
,
1
Cor.
3.
21.
and
concerning
our
undertakings
in
reference
to
men
,
the
Rule
is
,
Minde
not
high
things
,
but
condescend
to
men
of
low
estate
.
Rom.
12.
16.
And
such
as
exercise
themselves
to
walk
by
these
Rules
with
reverence
and
godly
fear
,
as
in
the
presence
of
God
,
shall
in
due
time
be
exalted
by
him
unto
the
enjoyment
of
that
glory
,
and
vertue
whereunto
they
are
called
and
appointed
to
come
.
Who
they
are
that
should
apply
this
cure
to
the
spirit
of
Envy
,
And
what
failing
there
is
in
the
application
.
This
is
the
Cure
which
the
Spirit
of
God
doth
offer
to
be
applyed
unto
the
spirit
of
envy
,
that
it
may
be
cast
out
of
our
spirits
by
the
testimony
of
Jesus
,
nor
is
it
possible
to
work
for
every
one
,
to
make
the
application
of
these
Remedies
unto
himself
;
yet
in
a
more
speciall
manner
the
Ministers
of
the
Gospel
should
hold
forth
these
testimonies
by
their
own
practise
unto
others
;
and
by
their
word
of
Exhortation
and
Instruction
,
chiefly
when
it
is
their
Lot
(
as
now
it
is
mine
)
to
reflect
upon
the
waies
of
men
,
wherein
a
competition
of
greatnes
doth
appear
;
and
for
this
cause
I
have
been
somewhat
larger
and
freer
,
as
speaking
to
a
matter
,
which
is
necessary
to
be
laid
to
heart
by
all
at
this
time
:
which
is
most
fit
,
to
lay
the
ground
of
Peaceablenes
and
Moderation
amongst
Christs
Disciples
;
and
which
is
most
sutable
to
my
aime
and
designe
,
which
is
to
seek
out
,
and
hold
forth
the
Rules
of
Truth
in
Love
,
without
partiality
towards
all
men
.
And
would
to
God
that
all
our
debates
could
be
brought
to
disquiries
of
this
nature
,
at
least
amongst
those
that
are
called
Ministers
:
For
if
they
who
are
so
called
,
and
think
themselves
professedly
appointed
,
to
go
before
others
,
and
to
lead
them
in
the
waies
of
Christianity
;
do
neither
mind
the
offering
of
undeniable
Rules
unto
all
,
nor
set
themselves
to
walk
in
the
light
thereof
.
How
can
it
be
expected
that
they
should
be
healers
,
or
that
they
whose
engagements
lie
wholly
about
the
affaires
of
the
World
,
should
be
moved
either
affectionately
to
mind
,
or
effectually
to
follow
the
same
?
We
that
are
made
remembrancers
of
others
,
should
first
mind
our selves
of
these
Duties
;
but
if
in
stead
of
reclaiming
others
from
the
passions
of
flesh
and
blood
in
the
World
,
we
our selves
intermeddle
with
State-affaires
;
if
out
of
the
way
of
our
calling
,
we
make
our selves
in
any
kind
competitors
with
the
Magistrate
in
his
employments
towards
the
people
,
and
so
cast
our selves
upon
the
objects
which
yeild
temptations
unto
Envy
&
Pride
,
and
into
the
snares
of
outward
affaires
;
How
can
we
take
others
off
from
their
distempers
of
this
nature
?
How
can
we
set
them
right
in
aspirituall
way
?
We
may
find
easily
,
as
well
by
reason
of
our
own
frailty
:
as
by
the
subtilty
of
Satan
our
adversary
,
that
more
objects
and
occasions
of
mutuall
envy
,
are
suggested
unto
us
within
the
Sphere
of
our
own
employment
,
then
we
are
well
able
to
decline
:
Why
then
should
we
take
up
extrinsecall
matters
,
and
ferment
our
own
spirits
with
the
thoughts
of
State-Envy
,
or
foment
the
same
in
the
apprehensions
of
any
one
against
another
?
Is
it
not
our
proper
work
to
allay
and
suppresse
all
the
motions
of
this
kind
,
in
every
one
?
Is
not
this
most
sutable
to
the
employment
of
the
Messengers
of
the
Prince
of
Peace
?
And
doth
not
Christ
expect
at
our
hand
,
that
our
whole
work
in
his
service
should
be
nothing
else
,
but
to
Teach
,
Exhort
and
perswade
all
men
,
to
present
themselves
as
a
living
sacrifice
unto
him
,
in
following
his
foot-steps
:
that
is
,
denying
ungodlines
&
worldly
lusts
,
to
live
soberly
,
righteously
and
godly
in
this
present
World
?
And
if
this
be
all
our
work
,
how
shall
we
answer
unto
him
for
our
inter-medling
with
other
matters
,
wherein
we
take
upon
us
to
rule
the
interests
of
this
World
;
and
to
walk
as
men
,
in
serving
the
passions
of
men
therein
?
But
I
am
loath
to
insist
any
longer
upon
this
Theme
.
The
Lord
grant
that
all
Christians
may
see
the
depth
of
Satans
wiles
in
this
matter
of
Envy
,
to
avoid
his
snares
;
and
that
above
all
men
,
Ministers
and
Magistrates
may
be
faithfull
to
Christ
in
their
Stewardships
,
without
desire
Gal.
5.
26
,
of
vaine
glory
,
without
provoking
one
another
,
or
enviousnes
against
one
another
.
And
thus
much
concerning
the
Cure
of
Envy
;
wherein
the
Cure
of
all
the
other
distempers
is
contained
,
which
hath
made
me
insist
the
more
upon
it
;
For
if
this
affection
of
our
disease
be
fully
removed
,
the
other
causes
thereof
will
not
much
trouble
us
;
Yet
it
will
be
expedient
to
speake
somewhat
of
every
one
of
them
,
at
least
so
farre
as
to
point
at
the
speciall
Remedies
thereof
.
The
Remedy
of
that
which
is
amisse
in
State
jealousies
and
feares
.
First
,
a
spirituall
jeallousie
over
our selves
.
As
concerning
State-jealousies
and
feares
,
the
true
discovery
of
their
nature
doth
manifest
the
remedy
of
that
which
is
amisse
therein
:
we
have
seen
that
some
jealousies
and
feares
are
not
onely
lawfull
,
but
expedient
,
and
even
necessary
to
those
that
over-see
the
wayes
of
others
;
nay
,
except
a
man
be
truly
jealous
and
fearfull
over
his
own
soul
,
he
is
not
faithfull
to
it
,
nor
to
the
charge
which
God
hath
given
him
of
it
:
In
this
respect
happy
is
the
man
that
feareth
alway
(
saith
Solomon
)
he
that
hardeneth
his
heart
shall
fall
into
mischiefe
,
Prov.
28.
14.
And
although
it
was
an
aggravation
of
Jobs
misery
in
one
respect
,
Job
.
3.
25.
that
the
thing
which
he
had
greatly
feared
,
came
upon
him
,
and
that
which
he
had
been
afraid
of
,
came
unto
him
;
yet
in
another
Vers.
26.
respect
it
was
a
ground
of
comfort
unto
him
,
that
at
the
same
time
he
was
able
to
say
with
a
good
conscience
,
I
was
not
in
safety
,
neither
had
I
rest
,
neither
was
I
quiet
;
that
is
,
I
was
not
in
security
concerning
mine
own
condition
,
I
did
not
think
my selfe
safe
,
but
was
alwayes
watchfull
over
mine
own
soule
,
to
prevent
the
causes
of
trouble
,
viz.
the
sinfull
inclinations
thereof
;
and
yet
for
all
this
,
trouble
is
come
upon
me
.
Some
jealousies
and
fears
then
are
essentiall
to
all
duties
of
charge
and
trust
:
for
without
the
thoughts
thereof
,
there
can
be
no
prudentiall
fore-sight
,
nor
use
of
watchfulnesse
to
prevent
evils
.
And
truly
the
onely
cure
of
all
carnall
corrupt
jealousies
and
feares
over
others
,
is
this
spirituall
jealousie
and
feare
over
our
owne
soules
,
in
the
presence
of
God
.
For
as
Aarons
Serpent
2
Cor.
11.
28
,
29.
swallowed
up
the
Serpents
of
the
Magicians
of
Egypt
:
so
this
spirituall
feare
and
jealousie
will
overcome
and
subdue
the
corrupt
feares
and
jealousies
of
this
world
.
For
when
a
man
knowes
what
to
suspect
himselfe
of
,
as
dangerous
to
his
owne
safety
,
he
thereby
will
be
taught
how
to
prevent
or
rectifie
that
which
is
evill
in
others
.
The
Apostle
speaking
of
the
care
which
did
lie
upon
him
of
all
the
Churches
,
sayes
of
himselfe
,
Who
is
weak
and
I
am
not
weak
?
Who
is
offended
and
I
burn
not
?
Secondly
,
a
circumspect
tryall
of
all
things
to
put
nothing
to
hazard
.
And
as
in
spirituall
jealousies
over
our selves
and
others
to
prevent
offences
;
so
in
civill
government
the
maxime
of
State
is
true
,
Fiso
res
periit
,
diffiso
salva
remansit
,
a
circumspect
mistrusting
of
all
things
,
lest
they
be
liable
to
corruption
,
till
by
a
full
tryall
of
their
soundnesse
they
be
approved
,
and
all
danger
prevented
,
is
one
of
the
main
pillars
of
true
State-wisdome
.
To
put
nothing
at
an
adventure
which
may
be
secured
,
is
a
fundamentall
Rule
of
publick
safety
:
And
to
be
more
suspitious
and
fearfull
lest
our
own
undertakings
bee
faulty
and
unsafe
to
the
publicke
,
than
other
designes
hurtfull
or
disadvantagious
to
us
;
is
a
maxime
both
of
Righteousnesse
and
prudencie
in
Government
.
Thirdly
a
positive
way
of
dealing
wisely
.
All
true
wisdome
both
spirituall
and
temporall
,
is
positive
,
and
it
is
an
argument
of
extream
weaknesse
,
to
proceed
rather
upon
the
suppositions
of
things
which
may
be
feared
in
the
purposes
of
others
against
us
,
than
upon
grounded
resolutions
of
things
which
ought
to
be
desired
,
and
should
be
declared
in
our
purposes
towards
them
.
This
is
a
positive
way
of
acting
,
which
becometh
Christians
,
viz.
to
overcome
evill
with
good
,
both
in
our
owne
thoughts
,
by
taking
us
off
from
needless
&
wrongful
jealousies
,
and
in
the
intentions
of
others
by
preventing
evill
,
and
suggesting
good
impressions
in
them
concerning
our selves
:
Nor
is
there
any
Rule
of
Prudencie
to
be
compared
with
this
,
which
teacheth
us
with
well-doing
to
put
to
silence
the
ignorance
of
foolish
men
.
Fourthly
,
A
prudent
carelesnesse
of
other
mens
thoughts
of
us
.
There
is
a
prudent
carelesnesse
of
the
thoughts
of
other
men
concerning
our selves
,
which
frees
us
from
a
perplexed
and
prejudiciall
jealousie
over
them
.
With
me
it
is
a
very
small
thing
(
saith
the
Apostle
)
that
I
should
be
judged
of
you
,
or
of
mans
judgement
;
as
if
he
said
,
I
will
free
my
mind
of
the
trouble
of
thinking
of
that
which
you
may
judge
of
me
to
my
prejudice
.
And
this
delivers
us
from
the
seeds
of
perverse
jealousies
against
others
which
proceed
from
the
distemper
of
pride
,
and
excesse
of
self-love
in
our selves
:
of
which
it
is
truly
said
,
That
jealousie
is
cruell
as
the
grave
,
the
coales
thereof
are
coales
of
fire
,
which
hath
a
most
vehement
flame
.
Fifthly
,
A
pious
&
charitable
prudency
to
rule
our
thoughts
of
other
men
.
For
to
an
ambitious
fearfull
spirit
,
this
passion
is
a
most
vexatious
plague
,
which
burnes
up
all
the
joy
and
comfort
which
he
taketh
in
this
life
;
and
nothing
can
allay
the
heat
thereof
,
but
a
gracious
resolution
in
well-doing
to
be
prudently
carelesse
of
the
thoughts
of
other
men
:
and
as
this
will
free
us
from
the
perplexity
of
jealousies
within
our selves
;
so
to
deliver
us
from
the
injuriousnesse
thereof
against
others
,
that
by
fearfull
and
evill
surmisings
we
may
not
wrong
them
,
a
pious
prudency
is
requisste
in
considering
them
with
charity
,
which
will
teach
us
to
make
the
best
of
what
they
doe
,
and
to
think
of
them
in
doubtfull
matters
,
as
we
would
have
others
in
the
like
case
to
think
of
us
;
to
look
upon
them
in
matters
absolutely
evill
,
rather
as
misguided
,
and
happily
corrigible
,
if
rationally
dealt
withall
in
love
,
than
maliciously
distempered
and
desperately
incorrigible
through
the
unreasonablenesse
of
passion
.
By
these
maximes
as
our
spirit
will
be
kept
from
prejudice
and
wrongfull
aims
in
dealing
with
them
:
so
our
judgment
will
be
cleare
to
discern
their
disposition
,
and
the
way
of
righteousnesse
in
proceeding
towards
them
.
Who
they
are
that
should
apply
this
cure
to
the
distempers
a
rising
from
jealousies
and
feares
.
What
failing
is
herein
.
How
this
failing
is
to
be
remedied
,
Now
to
put
all
men
in
mind
of
these
Rules
,
that
they
may
be
rationally
applied
unto
the
occasions
of
strife
and
debate
,
which
are
now
fallen
out
amongst
the
Professors
of
Christianity
,
to
heale
their
breaches
,
and
prevent
the
increase
of
mischievous
distempers
;
none
ought
to
be
so
diligent
as
they
whose
proper
work
it
is
to
sway
the
affections
of
Christs
Disciples
unto
the
duties
of
their
profession
,
which
are
the
imitations
of
his
life
,
to
walk
as
he
hath
walked
in
this
evill
world
.
But
here
alas
it
my
be
sayd
,
Medice
cura
teipsum
;
we
must
first
return
to
these
duties
our selves
,
and
learn
to
understand
them
before
we
can
practice
them
,
or
teach
them
unto
others
.
Who
are
more
active
to
quicken
and
raise
mens
spirits
to
fearfull
apprehensions
and
jealousies
one
against
another
,
than
even
they
whose
main
work
it
ought
to
be
to
quiet
mens
affections
one
towards
another
about
outward
things
with
reference
to
God
?
And
if
the
Priest
and
the
Prophet
erre
in
judgement
,
and
are
swallowed
up
with
the
drunkennesse
of
humane
passions
about
temporall
concernments
,
who
shall
be
taught
knowledge
?
and
who
can
be
made
to
understand
this
Doctrine
?
Here
indeed
is
the
rest
wherewith
we
may
cause
the
weary
to
rest
,
&
this
is
the
refreshing
:
But
who
shall
make
men
willing
to
hearken
to
it
?
The
Lord
hath
said
to
his
people
of
old
,
in
a
time
of
like
distresse
;
In
returning
,
(
viz.
from
your
fearfull
apprehensions
)
and
rest
shall
ye
be
saved
,
in
quietnesse
and
confidence
shall
be
your
strength
.
There
is
nothing
so
unbeseeming
the
Spirit
of
Christ
,
as
to
be
disquieted
with
fearfull
apprehensions
and
jealousies
of
men
;
it
argues
evidently
a
mistrusting
in
God
,
and
a
disowning
of
his
providence
over
us
.
If
we
beleeve
that
all
the
haires
of
our
head
are
numbred
,
and
that
a
Sparrow
is
not
forgotten
before
Luke
12.
6
,
7.
God
,
what
should
make
us
fearfull
of
men
?
But
the
Apostle
Peters
question
is
considerable
in
this
case
,
Who
will
harm
you
1
Pet.
3.
13
,
14.
(
saith
he
)
if
ye
be
followers
of
that
which
is
good
?
that
is
,
what
cause
have
you
to
think
that
any
will
intend
evill
against
you
,
whiles
you
are
harmlesse
to
all
,
and
seek
that
which
is
good
?
It
is
against
reason
to
entertain
such
thoughts
:
But
and
if
ye
suffer
for
righteousnesse
sake
,
happy
are
ye
;
be
ye
not
afraid
of
their
terror
,
neither
be
troubled
,
but
sanctifie
the
Lord
in
your
hearts
:
and
if
ye
suffer
according
to
his
will
,
commit
the
keeping
1
Pet.
4.
19.
of
your
soules
to
him
in
well
doing
,
as
unto
a
faithfull
Creator
:
As
if
he
had
said
,
But
what
if
against
all
reason
(
which
yet
is
not
humane
nor
probable
)
you
should
be
requited
with
evill
for
doing
good
;
then
,
if
you
are
Christians
,
your
resolution
ought
to
be
,
to
suffer
what
befalls
you
for
righteousnesse
sake
,
to
count
your selves
happy
,
not
to
suffer
fearfully
,
or
perplexedly
as
men
;
to
set
up
God
in
your
hearts
,
to
conceive
it
his
will
and
appointment
it
should
be
so
with
you
,
to
continue
still
in
well-doing
;
and
in
so
doing
,
to
rest
on
his
faithfulnesse
,
and
to
cast
the
care
of
your
soules
upon
him
:
so
that
to
dash
the
cowardly
feares
and
jealousies
which
rise
from
the
suggestions
of
flesh
and
blood
:
there
is
nothing
so
sutable
to
a
Christian
,
as
to
be
armed
with
this
resolution
,
that
he
will
be
carefull
of
nothing
but
to
doe
well
;
and
for
so
doing
,
he
will
cheerfully
suffer
what
ever
may
befall
him
.
And
whosoever
doth
not
take
up
this
resolution
,
as
he
is
farre
from
the
Spirit
of
Christ
,
so
he
cannot
enter
into
his
rest
,
which
sets
him
above
his
distempers
of
carnall
jealousies
and
feares
.
And
where
this
remedy
cannot
be
applied
,
there
this
disease
is
incurable
;
and
where
this
disease
is
not
cured
,
there
it
is
not
possible
to
prevent
a
listening
after
tale-bearing
and
privat
censuring
;
because
the
fearfulnesse
of
events
,
and
the
suspitiousnes
taken
up
of
designes
&
persons
,
will
never
suffer
the
mind
to
be
at
rest
,
but
by
the
apprehensions
of
evil
,
listning
after
rumors
and
reports
,
the
heart
will
be
moved
as
the
trees
of
the
wood
are
moved
with
the
wind
.
The
remedy
of
Tale-bearing
and
private
censuring
.
By
every
one
.
Therefore
the
first
remedy
of
tale-bearing
and
private
censuring
,
is
,
this
cure
of
jealousies
and
feares
:
for
where
the
spirit
is
free
from
this
distemper
,
and
in
a
serene
frame
within
it selfe
,
following
that
which
is
good
towards
all
men
before
God
,
there
will
be
no
listening
after
evill
reports
,
nor
entertaining
of
tale-bearers
upon
evill
surmisings
:
and
if
no
man
will
lend
a
tale-bearer
his
eares
,
he
will
be
soon
weary
of
his
employment
.
By
the
Magistrate
.
But
the
more
direct
cure
of
this
disease
is
partly
in
the
Magistrates
,
partly
in
the
Ministers
hand
:
for
if
the
Christian
Magistrate
would
take
up
Davids
resolution
,
and
Psalm
101.
practice
it
,
To
know
no
wicked
person
,
To
cut
off
such
as
privily
stander
others
,
To
cast
out
of
his
sight
,
and
discountenance
every
where
such
as
carry
tales
from
one
to
another
,
and
tell
lies
:
and
consequently
to
represse
railing
accusations
,
scandalous
pamphlets
,
and
injurious
reproaches
;
so
that
a
way
might
be
opened
,
at
least
for
a
reparation
of
the
injuries
of
such
a
nature
:
with
infamy
to
those
that
inferre
the
same
,
(
as
in
other
Common-wealths
the
custome
is
.
)
If
,
I
say
,
this
were
done
by
the
Magistrate
,
the
publick
inconveniencie
of
tale-bearing
,
private
censurings
,
and
of
defamations
,
would
soone
be
cured
.
As
the
North-wind
(
saith
Solomon
)
ariveth
away
Prov.
25.
23
rain
,
so
doth
an
angry
countenance
a
back-biting
tongue
.
If
the
angry
countenance
of
a
private
man
will
doe
this
to
a
slanderer
in
private
,
much
more
will
the
angry
countenance
of
a
Magistrate
be
able
to
effect
it
when
a
just
reward
of
punishment
will
take
hold
of
the
transgressors
.
By
the
Minister
.
But
to
perfect
this
cure
,
the
Ministers
of
the
Gospel
should
make
it
a
part
of
their
work
,
as
well
in
privat
as
publick
,
to
make
all
men
sensible
of
the
sinfulnes
of
whispering
,
and
backbiting
and
of
the
danger
of
an
unruly
tongue
,
which
sets
the
world
on
fire
,
and
is
set
on
fire
of
hell
.
What
shall
be
given
unto
Psal.
120.
3.
4.
thee
?
or
what
shall
be
done
unto
thee
,
thou
false
tongue
?
sharp
Arrowes
of
the
mighty
,
with
Coales
of
Juniper
,
and
such
as
with
a
deceitful
tongue
love
devouring
words
:
God
shall
likewise
destroy
Psal.
52.
4.
5.
them
for
ever
,
he
shall
take
them
away
,
and
pluck
them
out
of
their
dwelling-place
,
and
root
them
out
of
the
land
of
the
living
.
Saith
the
Holy
Ghost
,
and
if
free
passage
of
the
Gospel
into
the
soules
of
men
is
to
be
regarded
;
there
is
nothing
that
doth
more
directly
obstruct
it
,
and
hinder
men
from
entertaining
it
;
then
envies
and
evil
speakings
,
which
are
alwayes
accompanied
with
malice
,
guile
,
and
hypocrisie
,
as
the
Apostle
doth
intimate
,
1
Peter
2.
1.
2.
nor
shall
we
ever
see
Jerusalem
a
quiet
Habitation
,
nor
peace
upon
Israel
;
till
the
disorder
lines
of
whispering
,
tale-bearing
,
and
passionate
censuring
,
be
removed
from
the
zeale
of
the
Profession
:
if
Ministers
themselves
(
too
too
many
)
were
not
guilty
of
this
,
it
might
hopefully
be
in
some
Zelots
;
but
the
zeale
for
one
,
and
against
another
party
,
(
which
hath
drowned
the
zeale
for
meeknes
for
love
,
and
for
true
unpartial
Christianity
,
)
doth
licenciat
the
spirits
of
professors
to
do
this
without
controll
,
by
the
example
of
some
of
their
Ministers
;
for
it
is
from
the
pride
of
men
,
that
dote
about
questions
of
their
own
framing
,
(
because
they
mind
not
with
true
zeale
,
the
undoubted
and
known
truths
of
the
Gospel
)
that
this
heat
of
strife
and
railing
,
and
of
passionatenes
,
(
which
is
mistaken
for
zeale
)
doth
proceed
as
the
Apostle
declares
,
1
Tim.
6.
3.
4.
5.
and
truly
it
is
hard
to
know
,
whether
Satan
doth
more
harme
to
the
felicity
of
mankind
,
by
the
false
accusations
which
unconscionable
and
profane
men
give
out
against
the
godly
in
the
world
;
or
by
the
privat
and
faulty
reprovings
of
true
faults
,
which
disorderly
zealous
professors
give
out
against
them
in
the
Church
.
By
all
Conscionable
Professors
of
Religion
.
The
Rules
then
to
be
offered
to
such
as
make
Conscience
of
their
wayes
,
which
may
prevent
and
cure
the
disorderlines
of
these
courses
are
these
.
First
,
let
us
watch
over
our
spirits
,
that
nothing
be
done
through
strife
and
vain
glory
;
but
all
things
in
humility
,
and
without
murmurings
and
disputings
.
Phil.
2.
3.
14.
Secondly
,
if
a
man
in
the
way
of
a
lawful
Calling
must
needs
contend
for
Truth
and
Righteousnes
,
and
for
the
Faith
once
given
to
the
Saints
;
yet
then
let
him
remember
,
that
he
ought
to
be
slow
to
speake
,
and
slow
to
wrath
,
because
the
wrath
of
man
Jam.
1.
19.
2.
worketh
not
the
Righteousnes
of
God
;
for
our
heat
and
passions
,
do
rather
prejudice
then
advantage
the
truth
in
the
minds
of
those
to
whom
it
is
offered
.
Thirdly
,
let
us
consider
this
truth
,
that
to
relate
the
faults
and
errors
of
one
man
who
is
a
stranger
to
another
,
under
the
pretence
of
warning
him
to
whom
the
relation
is
made
of
the
danger
thereof
,
is
neither
charitable
nor
positively
edifying
,
it
is
not
charitable
because
the
discoveries
of
mans
failings
to
strangers
,
can
proceed
from
no
love
to
those
that
faile
,
for
love
covereth
from
strangers
a
multitude
of
sins
;
nor
can
it
work
any
love
in
strangers
towards
them
,
nor
is
it
possitively
edifying
to
those
that
are
made
acquainted
therewith
;
because
nothing
doth
positively
edifie
,
but
the
manifestation
of
Truth
and
Righteousnes
,
Fourthly
and
lastly
,
let
this
Rule
be
laid
to
heart
,
that
to
lay
open
the
faults
of
any
,
either
to
himself
or
to
others
;
otherwise
then
in
order
to
the
course
which
Christ
hath
appointed
to
rectifie
the
same
;
and
with
a
charitable
design
,
to
bring
him
that
erreth
from
the
error
of
his
way
,
is
altogether
unlawful
,
and
therefore
none
ought
to
censure
any
man
or
fault
;
but
that
at
the
same
instant
,
is
able
and
willing
to
shew
the
way
how
to
reclaim
the
man
,
and
redresse
the
fault
.
Concerning
the
remedy
of
revenge
.
The
first
is
Prayer
.
Hitherto
I
have
spoken
of
the
distempers
which
are
cureable
in
our
nature
by
reasonable
perswasions
,
the
distemper
of
revenge
which
we
have
found
to
be
incureable
by
ordinary
meanes
,
must
be
referred
unto
the
prayers
of
the
Godly
to
intercede
for
those
that
are
in
danger
thereof
,
that
their
passion
may
not
be
an
incentive
of
the
fierce
wrath
of
God
against
their
own
soules
,
and
over
the
whole
Nation
;
but
that
the
remainder
of
wrath
may
be
restrained
from
breaking
forth
upon
Psal.
76.
10.
others
,
and
by
the
spirit
of
Christ
subdued
within
themselves
:
The
second
is
Christs
Spirit
.
To
be
held
forth
by
the
Ministers
.
for
nothing
but
the
mighty
spirit
by
which
Jesus
Christ
did
walk
in
our
flesh
,
and
overcome
the
world
,
bound
the
strong
man
in
our
nature
,
and
spoiled
him
of
his
goods
,
can
conquer
this
passion
,
and
therefore
none
but
such
as
are
taught
of
him
,
to
deny
themselves
in
all
things
,
can
follow
his
footsteps
in
this
,
that
when
he
was
reviled
,
he
reviled
not
again
,
when
he
1
Pet.
2.
23.
suffered
,
he
threatned
not
,
but
committeth
himself
to
him
that
judgeth
righteously
;
nor
can
any
promise
themselves
freedom
from
vindicative
affections
,
who
have
not
learned
of
him
,
to
love
their
Enemies
,
to
blesse
them
that
curse
them
,
to
do
good
to
Matth
5.
44
them
that
hate
them
,
and
to
pray
for
them
that
despitefully
use
them
and
persecute
them
:
this
Lesson
the
Apostle
had
learned
,
being
reviled
(
saith
he
)
we
blesse
,
being
persecuted
we
suffer
it
;
and
being
defamed
we
intreat
,
1
Cor.
4.
12.
13.
It
is
evident
then
,
that
nothing
can
make
a
natural
man
effectually
to
lay
down
the
resentments
of
privat
injuries
,
but
a
real
change
of
his
nature
by
the
work
of
grace
in
conformity
to
Jesus
Christ
,
which
only
can
incline
us
to
be
kind
and
tender
hearted
towards
others
,
forgiving
them
what
they
have
done
to
us
amisse
,
even
as
God
for
Christs
sake
hath
forgiven
us
,
Ephes.
4.
32.
So
then
all
that
can
be
done
to
cure
this
(
as
to
men
)
incorrigible
evil
,
is
to
hold
forth
this
frame
of
the
spirit
of
Christ
,
and
his
Commandement
both
in
our
obedience
thereunto
,
and
in
our
word
of
exhortation
,
to
move
the
Conscience
of
others
to
follow
it
.
The
third
is
the
apprehension
of
Gods
vengeance
.
But
if
those
that
should
thus
bear
witnes
of
the
life
of
Christ
,
are
to
set
rather
upon
the
motions
of
revenge
themselves
,
and
Rom.
12.
19.
incourage
those
that
are
bent
that
way
,
than
inclined
to
take
them
off
,
what
shall
we
say
unto
it
?
shall
we
not
acknowledg
that
it
will
be
just
with
God
,
that
he
should
execute
his
vengeance
upon
those
,
that
delight
in
privat
vengeance
against
others
,
and
that
take
his
proper
work
out
of
his
hands
;
for
the
Lord
hath
said
,
vengeance
is
mine
,
and
I
will
repay
it
.
Behold
then
,
all
ye
that
kindle
a
fire
(
of
wrathful
revenge
)
and
compasse
your selves
about
with
sparkes
(
of
vindicative
plots
and
attempts
,
)
walk
in
the
light
of
your
fire
,
and
in
the
sparkes
that
ye
have
kindled
,
(
seeing
by
no
perswasions
you
can
be
brought
herein
,
to
deny
your selves
.
)
This
shall
ye
have
of
mine
hand
,
(
saith
the
Lord
)
ye
shall
lie
down
in
sorrow
,
Isaiah
50.
11.
Hitherto
of
the
single
Remedies
.
The
complicated
follow
as
proper
to
the
work
of
Magistrates
and
Ministers
.
And
why
.
And
thus
much
concerning
the
single
and
distinct
Remedies
which
every
one
in
private
for
himself
is
to
make
use
of
;
now
it
remaineth
,
to
speak
also
something
of
the
universal
and
complicated
remedies
,
which
all
of
us
with
reference
one
to
another
,
should
seeke
to
apply
unto
our
distracted
publick
Condition
,
to
heale
the
distempers
which
occasion
the
same
,
and
although
all
are
obliged
to
desire
and
endeavour
in
their
places
the
advancement
hereof
towards
the
publick
;
yet
properly
the
procurement
and
the
application
thereof
doth
belong
mainly
to
the
Ministery
,
to
the
Magistracy
in
their
several
places
,
and
that
with
a
special
Reference
to
each
other
in
their
publick
Administrations
towards
the
Communalty
.
As
then
the
complication
of
our
distempers
,
doth
beget
an
universal
disease
,
both
in
Religious
and
Civil
Affaires
:
So
the
general
Remedies
which
flow
from
the
fundamental
duties
of
Love
,
of
Righteousnes
,
and
of
Peaceablenes
,
ought
in
a
way
of
concurrence
to
be
applyed
,
both
to
the
Church
and
Common-wealth
.
Now
the
Ministers
of
the
Gospel
are
Messengers
of
Gods
Love
,
and
the
Governours
of
the
State
are
Ministers
of
his
Righteousnes
unto
all
men
;
and
both
these
as
well
in
respect
of
their
particular
imployments
,
as
in
respect
of
the
common
Profession
of
Christianity
,
are
called
by
God
,
both
unto
the
enjoyment
of
peace
for
themselves
,
1
Cor.
7.
15.
Colos
.
3.
15.
and
to
the
practice
and
procurement
of
it
unto
others
,
Rom.
12.
18.
and
Matth.
5.
9.
therefore
as
the
love
of
God
,
(
that
is
,
our
obligation
to
love
him
)
is
the
ground
of
all
humane
peace
:
So
the
peaceable
cure
of
all
publick
distempers
,
and
the
first
overtures
and
addresses
thereunto
,
must
needes
result
from
the
effects
and
properties
of
love
,
as
it
is
Christian
,
that
is
common
to
all
,
and
ought
principally
to
be
reached
out
unto
all
,
by
the
peaceable
hand
,
the
righteous
carriage
,
and
orderly
behaviour
of
those
that
are
the
Messengers
of
Divine
Love
.
And
again
,
as
nothing
is
truly
love
which
doth
not
tend
to
a
real
good
of
him
who
is
the
object
thereof
;
or
is
not
intended
as
a
real
good
towards
the
object
,
by
him
who
is
the
Author
thereof
:
So
nothing
can
be
counted
,
or
will
ever
be
found
a
real
good
,
or
is
intended
for
such
unto
any
,
which
is
neither
applyed
nor
intended
as
from
God
.
And
herein
the
Minister
should
be
the
first
to
apply
the
Remedy
of
love
.
Now
it
belongeth
to
none
more
to
intend
or
apply
things
as
from
God
,
then
to
the
Ministers
of
his
Word
,
whose
Profession
it
is
to
be
the
Messengers
of
his
love
,
as
being
sent
forth
to
invite
all
men
to
partake
thereof
:
if
therefore
these
do
any
thing
towards
any
,
without
a
reference
unto
God
,
and
without
the
affections
of
his
love
,
they
are
of
all
men
living
the
most
unworthy
of
their
employment
:
it
is
true
,
that
all
who
glory
in
the
name
of
Christ
,
to
call
him
Lord
,
are
bound
to
walk
by
this
same
Rule
of
love
towards
every
one
,
even
as
Christ
hath
loved
us
;
but
yet
it
is
evident
,
that
the
Ministers
appointed
to
publish
unto
all
men
his
name
,
are
obliged
herein
to
go
before
all
others
,
and
to
make
it
their
special
work
,
to
teach
and
perswade
others
to
follow
this
way
,
as
it
becometh
the
Disciples
of
such
a
Master
:
and
if
any
doth
not
this
professedly
,
he
hath
abandoned
the
main
work
,
as
well
of
his
Christian
as
Ministerial
Calling
;
for
it
is
clear
,
that
the
end
of
the
whole
Commandement
,
both
in
respect
of
the
duties
of
the
Law
,
and
of
the
Doctrine
of
the
Gospel
,
is
love
out
of
a
pure
heart
,
and
of
a
good
Conscience
,
and
of
Faith
unfained
.
Rom.
13.
10.
and
1
Tim.
1.
5.
and
1
John
3.
23.
and
that
Ministers
ought
to
raise
their
own
and
other
mens
thoughts
and
spirits
,
in
reference
to
the
life
of
God
in
Christ
,
to
a
comportment
sutable
unto
this
Duty
and
Doctrine
,
above
earthly
interests
,
and
worldly
concernments
,
is
a
truth
so
evident
,
that
no
Christian
can
make
any
doubt
of
it
:
nor
also
of
this
,
that
as
no
engagement
is
so
near
to
us
as
this
;
so
none
is
to
be
preferred
to
it
,
or
ought
to
take
us
off
from
it
.
From
whence
this
conclusion
is
to
be
inferred
.
That
if
any
Minister
of
the
Gospel
,
doth
at
any
time
take
upon
him
to
be
a
judge
of
the
Affaires
of
this
world
,
between
Man
and
Man
,
about
which
they
are
commonly
in
strife
,
and
therein
doth
take
part
with
the
one
,
and
opposeth
the
other
;
as
an
Agent
of
the
Affaires
of
this
world
:
and
doth
not
directly
and
mainly
,
by
raising
their
spirits
above
earthly
passions
,
and
by
leading
them
to
the
life
of
Christ
,
endeavour
to
allay
their
worldly
affections
,
to
compose
their
differences
;
and
to
reconcile
their
affections
one
to
another
,
in
the
love
of
Christ
:
if
(
I
say
)
any
Minister
doth
not
set
himself
to
work
thus
,
when
he
is
obliged
to
meddle
with
carnal
controversies
,
about
the
things
of
men
;
he
hath
clearly
renounced
not
only
the
work
of
a
true
Minister
of
the
Gospel
,
but
the
name
also
of
a
true
Christian
:
for
there
can
be
no
earthly
concernment
of
such
importance
,
or
so
near
to
a
Christian
,
as
to
engage
him
to
forge
and
cast
off
the
duties
and
the
affections
of
divine
love
towards
any
,
or
not
to
endeavour
the
common
welfare
of
all
without
partiality
,
as
Christ
hath
loved
us
,
and
endeavoured
our
welfare
:
if
therefore
any
be
found
,
who
call
themselves
The
snare
wherein
some
Ministers
are
caught
,
which
doth
hinder
them
from
applying
the
Remedy
.
Ministers
,
and
yet
make
themselves
on
all
sides
the
chief
Actors
and
Abettors
of
State
differences
and
controversies
;
by
whose
instigation
under
a
pretence
of
Religion
,
the
distempers
,
of
men
are
heightned
,
and
the
common
welfare
of
humane
societies
is
disturbed
,
shall
we
call
them
herein
Ministers
of
the
Gospel
of
God
?
shall
we
say
,
that
in
so
doing
they
are
guiltless
before
men
?
or
shall
we
not
rather
say
,
that
they
are
quite
out
of
their
way
,
that
they
are
Ministers
of
the
Kingdome
of
Satan
by
following
their
own
humours
,
and
that
the
Lord
by
them
doth
mingle
a
perverse
spirit
amongst
the
unsound
professors
of
Christianity
.
I
do
not
think
or
say
,
that
all
Ministers
on
all
sides
are
thus
set
,
or
set
themselves
a
work
(
for
that
would
be
a
great
untruth
)
nor
do
I
take
upon
me
to
judge
any
in
particular
,
or
to
judge
in
generall
of
all
those
that
take
upon
them
to
meddle
in
State
Matters
,
that
they
do
it
against
the
Dictates
of
their
Conscience
(
for
that
would
be
a
presumptuous
and
uncharitable
judgement
)
but
this
I
say
,
and
judge
,
that
so
many
of
the
Ministery
as
are
thus
set
,
and
do
meddle
(
as
they
suppose
by
an
engagement
of
Conscience
)
with
State
Matters
,
to
take
part
with
one
,
and
oppose
another
party
therein
,
and
do
not
studie
directly
to
take
off
the
edge
of
all
mens
carnall
animosities
,
by
the
love
of
Christ
,
that
all
may
be
directed
to
build
up
one
another
,
in
all
truth
and
righteousnesse
towards
the
kingdome
of
God
.
I
say
,
so
many
of
the
Ministery
as
take
this
course
,
(
let
it
be
upon
what
pretence
soever
)
are
in
a
manifest
error
,
and
dangerous
snare
of
Satan
;
from
which
,
I
shall
intreat
the
Lord
in
mercie
to
deliver
them
.
And
that
I
may
not
be
wanting
to
my
duty
and
affection
to
help
them
out
of
it
,
(
according
to
that
rule
of
charitie
,
Whosoever
censures
any
fault
,
ought
to
shew
the
way
how
it
should
be
redressed
)
I
shall
in
the
measure
which
I
have
received
hold
forth
,
and
demonstrate
the
course
,
by
which
,
in
these
our
present
distractions
,
the
Ministers
,
who
truly
mind
the
work
of
the
Gospel
,
should
walk
towards
all
men
without
blame
,
to
avoid
this
snare
of
Satan
.
And
to
this
effect
,
I
shall
take
this
for
granted
;
that
the
Ministeriall
employment
in
the
Gospel
is
nothing
else
but
a
stewardship
,
wherunto
the
dispensation
of
the
messages
and
mysteries
of
Gods
love
to
mankind
in
and
by
Christ
Jesus
The
way
to
recover
them
out
of
the
snare
.
is
committed
:
and
that
consequently
all
the
acts
of
this
stewardship
,
must
at
all
times
answer
the
nature
and
end
of
this
dispensation
;
or
if
any
thing
answer
it
not
,
and
is
inconsistent
with
the
love
of
〈◊〉
,
to
be
dispensed
therein
;
that
this
thing
(
let
it
be
what
it
will
,
and
coloured
with
a
shew
never
so
faire
)
is
in
respect
of
them
,
unministeriall
as
to
God
,
and
unwarrantable
as
to
men
.
Upon
which
ground
this
doth
manifestly
follow
,
that
no
faithfull
Minister
of
the
Gospell
will
dare
to
do
or
say
any
thing
ministerially
concerning
our
present
distractions
in
the
State
,
but
that
which
the
love
of
God
in
Christ
doth
direct
him
to
do
,
and
doth
prompt
him
to
say
,
as
a
Christian
,
unto
Christians
indeed
,
or
unto
such
as
pretend
to
be
the
disciples
of
Jesus
Christ
.
Which
can
be
effectually
nothing
else
;
but
that
which
is
fit
to
incline
through
the
love
of
God
the
heart
of
every
one
,
to
put
on
towards
each
other
the
bowels
of
mercy
,
of
compassion
,
of
kindenesse
,
of
meeknesse
,
and
of
long
suffering
,
that
the
breaches
which
make
us
unprofitable
one
to
another
in
the
profession
of
Christianity
may
be
healed
by
the
unity
of
the
Spirit
of
Christ
in
the
bond
of
peace
.
For
if
all
our
works
and
our
perswasions
center
not
in
Gods
love
,
upon
the
hearts
of
those
with
whom
we
deal
,
through
the
unfeigned
profession
of
Christianity
;
it
is
certain
that
we
will
venture
upon
them
in
the
love
of
this
present
world
for
something
which
doth
oblige
us
to
the
profession
of
partialitie
:
for
so
farre
as
we
go
out
of
the
one
way
,
we
step
immediately
into
the
other
,
therefore
to
keep
our selves
free
from
the
trappes
wherein
many
are
caught
,
by
the
subtile
contrivances
of
State
Mysteries
;
and
to
help
those
that
are
recoverable
,
to
recover
themselves
out
of
the
engagement
to
further
breaches
,
and
to
prevent
the
great
thoughts
of
heart
which
our
destructive
divisions
are
like
to
bring
forth
:
Let
us
reflect
as
in
the
sight
of
God
upon
the
Rules
of
our
Christian
duties
,
first
in
love
,
and
then
in
righteousnesse
,
and
in
peaceablenesse
;
that
so
many
of
us
,
as
make
not
the
pretence
of
Religion
and
conscience
,
a
cloak
of
maliciousnesse
;
but
in
all
things
and
above
all
,
endeavour
without
partialitie
towards
men
,
to
approve
our
conscience
in
sinceritie
before
God
;
may
finde
a
directory
by
the
spirit
,
in
the
word
of
Truth
,
which
is
the
testimony
of
Jesus
,
whereby
to
●●●y
how
to
behave
our selves
harmlesly
as
the
Sons
of
God
without
rebuke
in
the
midst
of
these
distractions
;
that
we
may
not
be
accessory
to
the
perversenesse
and
the
crookednesse
of
the
generation
which
doth
occasion
,
and
foment
the
same
.
The
complicated
causes
of
our
publick
disease
.
Seeing
then
our
complicated
disease
doth
lye
in
the
generall
disagreement
of
mens
imaginations
about
things
past
,
in
the
unrulinesse
of
their
actions
about
things
present
,
in
the
unsettlement
and
difference
of
their
desires
about
things
to
come
;
and
in
the
peremptorinesse
of
their
resolutions
,
taken
up
,
upon
mutuall
discontents
,
and
future
hopes
of
changes
:
our
way
to
cure
these
distempers
,
must
be
also
in
a
complicated
course
of
using
Remedies
,
which
will
meet
with
the
disorderlinesse
of
mens
hearts
and
actions
in
all
these
unsettlements
;
and
because
the
first
ingredient
and
basis
of
this
whole
Remedie
must
needs
be
Divine
Love
(
for
without
it
the
rest
will
be
ineffectuall
)
and
this
ought
first
to
be
exhibited
in
the
work
of
the
Ministery
,
by
their
practise
and
perswasion
,
we
shall
take
the
composition
of
it
from
the
Apostles
doctrine
to
the
Hebrews
,
who
in
his
12.
Chapter
,
having
exhorted
the
professors
of
Christianity
to
follow
Jesus
Christ
,
and
the
cloud
of
witnesses
which
are
gone
before
them
,
in
hearing
the
Crosse
,
and
the
contradiction
of
sinners
.
v.
1
,
2
,
3.
and
not
to
faint
under
the
fatherly
rod
,
and
chastisements
of
the
Lord
through
afflictions
;
knowing
that
they
are
the
effects
of
his
care
over
them
,
and
that
they
will
bring
forth
the
peaceable
fruits
of
righteousnesse
to
them
that
are
exercised
thereby
:
v.
4
,
5
,
6
,
7
,
8
,
9
,
10
,
11.
He
doth
infer
from
thence
this
direction
and
admonition
:
Wherefore
lift
up
the
hands
which
hang
down
,
&
the
knees
that
are
loosened
,
or
out
of
joynt
.
v.
12.
And
make
straight
paths
for
your
feet
,
lest
that
which
is
lame
be
turned
out
of
the
way
,
but
let
it
rather
be
healed
.
v.
13.
Follow
peace
with
all
men
,
and
holinesse
,
without
which
no
man
shall
see
the
Lord
.
v.
14.
Looking
diligently
,
lest
any
man
fail
of
the
grace
of
God
,
lest
any
root
of
bitternesse
springing
up
trouble
you
,
and
thereby
many
be
defiled
.
v.
15.
Lest
there
be
any
fornicator
,
or
profane
person
,
as
Esau
,
who
for
one
morsell
of
meat
sold
his
birth-right
.
v.
16.
The
complicated
Remedy
thereof
in
the
words
of
the
holy
Ghost
.
Which
are
opened
in
the
twofold
scope
thereof
.
This
Apostolicall
counsell
doth
presuppose
a
people
in
a
condition
such
as
we
are
in
,
under
a
triall
of
afflictions
and
chastisements
for
their
sins
:
his
scope
is
twofold
:
first
,
to
encourage
them
to
make
a
right
use
of
their
afflictions
,
in
bearing
them
patiently
,
and
without
faint-heartednesse
;
for
the
end
for
which
God
doth
send
them
,
which
is
,
that
thereby
they
should
be
drawn
to
lay
aside
sin
,
and
the
weight
of
earthly
things
which
doth
beset
them
.
v.
1.
to
resist
sin
unto
the
blood
striving
against
it
.
v.
4.
to
look
upon
God
as
their
Father
in
afflictions
.
v.
7
,
8.
to
be
in
subjection
to
him
thereby
.
v.
9.
and
to
hope
to
partake
of
his
holinesse
,
and
of
the
peaceable
fruit
of
righteousnesse
when
they
are
exercised
thereby
.
v.
10
,
11.
His
second
scope
is
,
to
direct
them
how
to
free
themselves
from
sin
,
that
in
the
performance
of
necessarie
duties
,
they
may
concur
with
Gods
working
by
his
chastisements
,
to
work
out
their
own
salvation
.
To
which
effect
he
lets
them
see
,
what
they
ought
to
do
,
and
what
they
ought
to
avoid
:
he
exhorts
them
to
that
which
they
should
do
,
in
v.
12
,
13
,
14.
and
admonisheth
them
of
that
which
is
to
be
avoided
:
v.
15
,
16.
And
applyed
,
First
in
the
conformity
of
our
State
to
that
of
the
Hebrews
.
Now
to
make
a
distinct
Application
of
this
advice
to
our
present
condition
,
let
us
consider
two
things
:
first
,
what
conformitie
is
between
our
state
,
and
that
state
wherein
the
Apostle
doth
finde
them
to
be
:
secondly
,
how
the
duties
which
they
are
enjoyned
to
perform
,
that
they
might
be
delivered
from
the
sinfulnesse
of
their
state
,
should
be
set
upon
by
us
,
that
we
may
be
freed
from
the
same
evils
attending
our
State
.
The
conformity
of
that
State
,
wherein
they
are
found
to
to
be
with
ours
,
is
in
these
particulars
.
1.
They
were
under
the
chastising
and
reforming
hand
of
God
,
so
are
we
.
2.
Their
afflictions
did
occasion
in
their
spirits
a
want
of
courage
and
resolution
,
to
undertake
cheerfully
the
good
works
of
the
holy
profession
:
and
in
the
way
of
their
proceeding
there
was
an
unevennesse
,
and
lamenesse
of
their
course
:
out
afflictions
have
wrought
the
same
indispositions
upon
our
spirits
,
and
upon
the
course
of
our
proceedings
;
for
in
our
spirits
,
we
finde
not
that
alacrity
amongst
most
men
,
which
should
be
,
to
set
upon
the
work
of
a
compleat
Reformation
,
and
which
is
necessarie
to
carrie
it
on
as
it
is
begun
;
but
the
hands
of
many
hang
down
,
and
their
knees
are
loosned
,
and
out
of
joynt
through
the
apprehension
of
discouragements
,
and
in
our
proceedings
,
we
finde
the
course
of
many
very
uneven
and
lame
;
and
of
some
so
much
perverted
,
that
they
are
even
turned
quite
out
of
the
way
.
3.
From
this
faintnesse
of
spirit
which
was
upon
the
Hebrews
in
undertaking
the
works
of
their
profession
,
and
the
inequalitie
of
their
wayes
in
prosecuting
that
which
they
did
undertake
,
did
arise
strife
and
debate
:
and
with
it
much
uncleannesse
and
defilements
of
the
flesh
and
spirit
;
which
naturally
go
along
with
variance
.
We
are
here
in
the
same
case
,
for
on
the
one
hand
our
want
of
true
zeale
and
forwardnesse
in
necessary
duties
;
on
the
other
,
the
crooked
and
perverse
courses
which
we
have
followed
,
have
multiplied
matters
of
private
and
publick
quarrels
amongst
us
:
and
these
have
been
fruitfull
in
manifold
disorders
,
wherein
our
corruptions
have
mightily
broke
forth
,
and
manifested
the
uncleannesse
which
is
in
us
.
4.
The
Hebrews
by
reason
of
their
strivings
,
and
of
the
defilements
following
thereupon
,
were
under
a
threefold
danger
:
First
,
that
amongst
them
there
might
be
a
falling
away
from
the
grace
of
God
:
that
is
from
the
saving
truth
which
they
had
received
.
Secondly
,
that
upon
their
defection
a
root
of
bitternesse
might
spring
up
and
defile
many
.
Thirdly
,
that
amongst
such
as
might
be
defiled
,
fornicators
,
and
profane
persons
(
such
as
Esau
was
)
might
be
found
.
Now
to
us
,
all
these
dangerous
evils
are
befallen
,
as
the
results
of
our
filthinesse
in
our
quarrels
.
For
it
is
clearly
manifest
,
that
although
the
grace
of
God
which
bringeth
salvation
hath
been
more
powerfully
revealed
unto
this
nation
,
then
unto
any
in
the
world
,
since
the
discoverie
of
Poperie
;
yet
it
is
as
fully
apparent
as
any
thing
can
be
,
that
amongst
us
now
,
there
is
a
more
apparent
defection
of
many
from
the
grace
which
we
have
received
,
then
amongst
any
that
have
attempted
a
Reformation
in
these
latter
times
.
So
the
first
thing
whereof
they
were
in
danger
is
come
effectually
upon
us
:
As
for
the
second
,
would
to
God
that
there
were
but
one
root
of
bitternesse
sprung
up
amongst
us
;
but
alas
,
there
are
so
many
,
that
they
can
hardly
be
named
;
and
they
have
defiled
so
many
,
that
they
cannot
be
numbered
.
Instead
of
acknowledging
God
to
be
the
onely
true
God
and
Jesus
Christ
whom
he
hath
sent
;
a
root
of
bitternesse
is
sprung
up
,
whereby
men
do
Deifie
themselves
:
instead
of
the
holy
Scriptures
,
they
make
their
own
reason
or
fancie
a
rule
of
truth
:
and
instead
of
Ordinances
of
holy
worship
;
they
rest
upon
the
pretence
of
the
spirit
and
the
private
motions
thereof
to
enjoy
God
.
Some
instead
of
Repentance
and
Faith
,
and
the
exercise
of
all
vertues
;
maintain
,
that
the
practise
of
all
vices
is
the
onely
way
to
happinesse
:
and
some
instead
of
denying
themselves
in
the
world
,
and
submitting
to
the
superiour
powers
which
God
hath
set
over
them
therein
,
maintain
,
that
all
government
is
to
be
abolished
;
and
that
the
right
to
possesse
all
things
doth
belong
to
none
but
unto
themselves
.
And
because
these
defilements
have
spread
themselves
in
the
hearts
of
many
,
therefore
the
last
of
the
evils
,
whereof
the
Hebrews
are
warned
,
is
come
upon
us
in
full
measure
:
for
there
be
swarmes
of
fornicators
,
of
Atheists
,
and
profane
persons
like
Esau
,
which
shew
themselves
openly
amongst
us
and
shamelesly
:
which
sads
the
hearts
of
all
the
godly
.
Thus
we
see
,
that
in
every
thing
there
is
a
dolefull
conformity
between
our
present
State
,
and
that
condition
whereinto
the
Apostle
found
the
Hebrews
either
already
fallen
,
or
like
to
fall
,
to
the
dishonour
of
God
,
to
the
disadvantage
of
the
Gospell
,
and
the
great
prejudice
of
their
own
salvation
.
Which
is
made
worse
by
the
evill
will
of
complainers
one
of
another
.
I
am
not
ignorant
how
much
,
and
in
what
way
some
complaine
of
all
these
evils
which
now
are
our
burden
;
how
they
cry
out
against
the
miserie
thereof
,
and
what
an
odium
they
endeavour
to
cast
upon
some
by
whose
fault
(
as
they
conceive
)
we
are
fallen
thereinto
:
but
they
are
farre
out
of
the
way
,
who
think
,
that
by
blaming
others
in
something
,
they
exempt
themselves
from
the
guilt
of
these
sinfull
calamities
:
however
suppose
this
could
make
them
guiltlesse
:
yet
the
complaints
of
such
a
kind
are
no
balsome
nor
mollifying
ointment
,
to
heale
these
putrifying
sores
in
in
any
;
they
are
rather
like
a
corrasive
plaister
to
make
them
worse
in
all
;
for
this
ripping
up
of
matters
past
,
to
represent
evils
suffered
on
the
one
side
,
and
injuries
done
on
the
other
,
is
the
method
to
foment
bitternesse
,
hatred
,
wrath
,
clamour
,
and
evil
speaking
,
which
we
are
commanded
at
all
times
to
put
away
from
us
;
but
should
then
do
chiefly
,
when
we
are
about
a
way
to
cure
distempers
,
and
heale
publick
evils
:
for
this
way
is
so
farre
from
reclaiming
any
from
his
violent
affections
,
that
it
tends
rather
not
onely
to
dishearten
the
well
affected
even
in
lawfull
proceedings
,
when
they
see
evils
hainously
aggravated
,
against
those
to
whom
they
faine
would
do
good
;
but
it
also
helps
to
increase
our
divisions
,
by
renewing
matters
of
disaffection
which
ought
to
be
forgotten
.
For
he
that
covereth
a
transgression
seeketh
Love
;
but
he
that
repeateth
a
matter
separateth
very
friends
;
saith
Solomon
.
Prov.
17.
9.
If
then
either
as
Christians
we
are
bound
to
provoke
one
another
unto
love
,
and
to
good
works
,
or
as
messengers
of
Gods
loving
kindnesse
unto
mankind
,
we
are
obliged
to
seek
the
love
of
all
men
to
each
other
in
him
;
it
cannot
be
denied
,
but
that
a
main
part
of
the
Ministeriall
work
is
,
to
seek
and
maintain
Christian
love
amongst
men
,
and
to
do
this
,
it
is
evident
,
that
a
chief
preparative
will
be
,
to
perswade
all
men
,
not
to
insist
upon
the
repetition
of
former
offensive
matters
(
which
are
past
remedies
,
as
being
transient
acts
)
but
to
cover
mutually
each
others
transgressions
,
even
as
we
would
desire
God
to
cover
our
sins
in
Jesus
Christ
:
And
if
will
needs
lay
open
Where
of
the
Remedie
is
shewed
.
matters
of
grief
,
let
it
onely
be
,
either
to
observe
them
penitently
,
to
make
confession
thereof
and
to
lament
over
them
,
till
God
have
mercy
upon
us
;
or
prudently
to
use
cautions
for
the
publick
,
to
prevent
the
causes
of
future
disturbances
;
that
none
may
wilfully
return
again
to
folly
.
All
the
satisfaction
which
God
requires
of
us
men
,
for
former
faults
,
though
never
so
hainous
,
is
this
,
that
we
should
in
after
times
cease
to
do
evil
and
learn
to
do
good
.
And
if
we
do
Isa.
1
,
16
17.
so
,
all
our
transgressions
,
though
formerly
like
unto
Scarlet
;
yet
then
they
shall
be
as
snow
in
his
account
:
and
they
shall
not
be
mentioned
unto
us
any
more
,
saith
the
prophet
Ezekiel
.
Chap.
18.
ver.
22.
This
therefore
ought
to
be
in
like
manner
our
way
of
love
;
and
the
healing
of
evils
,
which
we
should
use
one
towards
another
,
should
be
this
,
not
to
mention
former
faults
any
more
,
upon
sufficient
grounds
of
harmelessenesse
in
time
to
come
:
and
he
that
will
not
be
heartily
reconciled
upon
these
termes
with
his
neighbour
,
deserves
not
to
be
admitted
unto
terms
of
peace
with
God
;
till
he
pay
the
utmost
farthing
of
the
debt
which
he
doth
owe
him
,
as
the
parable
of
the
Gospel
doth
teach
us
,
Matt.
18.
23.
till
the
end
of
the
Chapter
.
Thus
then
,
if
upon
the
contemplation
of
our
evils
,
we
can
put
on
the
bowels
of
Mercy
and
compassion
one
towards
another
;
and
not
suffer
our
hearts
to
imagine
evill
against
our
brother
;
by
making
him
wrongfully
more
guilty
of
the
evils
befalling
to
the
publick
then
our selves
,
we
shall
be
fitted
to
follow
the
direction
,
which
in
this
place
is
offered
unto
us
by
the
Apostle
,
for
the
cure
of
our
distempers
.
And
that
we
may
do
this
,
let
us
come
to
the
consideration
of
the
matters
contained
therein
.
Secondly
in
the
duties
recommended
to
the
Hebrews
,
and
to
be
practised
by
us
.
Of
which
the
Generall
rule
is
,
that
we
must
not
look
backward
,
but
forward
upon
our
State
.
This
Direction
then
hath
a
Positive
and
a
Negative
part
of
Dutie
for
our
cure
.
The
Positive
part
doth
teach
us
to
look
foreward
,
and
not
backward
;
and
first
to
our
own
resolutions
and
actions
within
ourselves
,
and
then
to
our
relations
towards
other
men
;
and
towards
God
,
who
is
the
end
of
the
race
that
is
set
before
us
.
The
Negative
part
doth
also
teach
us
,
to
look
forward
and
not
backward
,
and
first
to
prevent
the
corruption
and
defection
from
the
doctrine
of
Truth
:
And
secondly
,
from
the
practise
of
holinesse
,
and
from
the
professed
obedience
which
is
due
thereunto
.
So
that
before
we
come
to
particulars
,
a
main
Rule
is
to
be
observed
,
which
both
in
the
positive
and
negative
duties
of
this
directorie
is
implyed
;
which
is
,
that
we
should
not
look
backward
but
forward
,
when
we
go
about
to
remedie
common
evils
in
our
own
spirits
,
and
towards
others
:
for
the
fountain
,
or
rather
the
sink
,
of
those
corrupt
humours
,
which
feed
our
distemperatures
;
namely
,
the
disagreement
of
our
imaginations
one
from
another
,
about
things
past
,
cannot
otherwise
be
cured
,
but
by
laying
the
thought
thereof
aside
:
for
some
look
upon
things
,
past
as
remembring
their
enjoyments
and
greiving
for
the
losse
thereof
;
others
look
upon
things
past
as
remembring
their
sufferings
,
and
the
injuries
done
to
themselves
,
and
others
therein
:
both
these
by
dwelling
upon
these
objects
,
heat
their
Imaginations
within
themselves
:
and
put
their
spirits
in
a
feaverish
distemper
of
passion
and
discontentednesse
thereby
,
which
cannot
be
removed
,
but
by
the
removall
of
the
objects
which
occasion
the
same
.
Why
naturall
men
look
backward
.
The
first
sort
of
these
distempers
is
like
unto
that
of
Lots
wife
,
whom
Christ
in
these
latter
dayes
bids
us
remember
.
Luke
17.
32.
She
having
lived
at
her
ease
in
Sodome
,
when
she
was
to
flee
for
her
life
out
of
it
,
was
forbidden
to
look
back
;
lest
she
should
grieve
at
the
judgement
of
God
,
when
she
should
see
all
the
objects
of
her
sensuall
delights
,
burnt
up
thereby
at
once
.
Now
because
she
obeyed
not
the
counsell
of
the
Lord
,
but
fixed
her
Imagination
(
as
many
do
now
amongst
us
)
backward
,
and
went
not
forward
in
her
heart
to
the
place
of
her
rest
and
safetie
,
which
the
Lord
had
appointed
her
,
therefore
he
made
her
to
be
a
pillar
of
salt
,
with
her
body
turned
this
way
,
and
with
her
face
looking
that
way
,
neither
going
backward
nor
forward
,
but
standing
still
in
the
mid
way
,
that
she
should
remain
as
an
example
of
a
speciall
punishment
which
is
due
to
those
,
who
in
their
hearts
controul
the
past
judgements
of
God
,
and
which
is
inflicted
,
by
fixing
their
spirits
,
in
that
uselesse
posture
,
wherein
they
set
themselves
,
by
looking
back
upon
the
remembrance
of
their
lost
enjoyments
.
Let
us
therefore
beware
of
remembring
things
past
in
such
a
way
,
lest
we
be
made
like
to
her
.
The
second
sort
of
these
that
look
backward
upon
their
suffrings
are
like
unto
the
dogs
,
who
when
a
stone
is
cast
at
them
,
though
flung
beyond
them
,
yet
they
will
run
back
to
bite
at
it
;
for
these
upon
the
consideration
of
things
past
,
though
now
beyond
them
,
yet
they
whet
their
affections
with
malice
,
envy
and
revenge
,
and
their
tongues
with
bitter
words
against
the
instruments
of
Gods
judgements
over
them
.
The
punishment
of
these
men
is
likewise
as
their
fault
is
:
their
spirits
are
fixed
in
the
restlesnesse
of
their
condition
;
for
the
wicked
shall
have
no
peace
,
saith
my
God
,
but
as
the
troubled
sea
,
with
raging
waves
,
they
are
Isa.
57.
20
,
21.
Iude
13.
condemned
to
fome
forth
their
own
shame
continually
:
they
are
bent
to
quarrell
with
every
one
,
who
agree
not
with
them
in
the
apprehension
of
matters
by-past
;
and
so
are
made
fire-brands
to
the
spirits
of
unstable
souls
,
who
take
not
hold
of
the
rest
which
Christ
hath
prepared
for
them
.
And
this
is
the
effect
of
mens
looking
backward
with
discontent
upon
things
that
are
past
;
whence
it
doth
appear
,
that
the
onely
cure
of
this
distemper
,
is
to
dash
the
remembrance
of
all
such
things
,
to
the
end
that
the
things
present
,
and
to
come
,
may
be
layed
to
heart
in
the
way
of
righteousnesse
:
as
for
those
that
are
truly
godly
,
and
walk
Why
true
Christians
look
alwayes
forward
,
and
not
backward
.
Ph.
l.
3.
13
,
14.
not
after
the
flesh
,
but
after
the
Spirit
,
they
are
inclined
of
themselves
to
forget
the
things
that
are
behinde
;
because
their
whole
aime
is
set
to
presse
forward
towards
the
mark
,
for
the
price
of
the
high
calling
of
God
in
Christ
Jesus
:
their
mark
is
,
to
have
communion
with
God
in
all
his
wayes
,
and
the
excellency
of
the
life
of
Christ
,
and
the
joy
which
is
set
before
them
doth
fill
their
eye
,
&
drowns
all
other
thoughts
,
so
that
they
look
at
all
times
but
one
onely
way
,
which
is
heaven-ward
:
not
walking
as
men
,
but
as
citizens
of
heaven
,
and
worthy
of
God
;
they
minde
the
fruits
of
the
spirit
in
all
goodnesse
,
righteousnesse
,
and
truth
;
they
prove
towards
Ephes.
5.
9
,
10.
every
one
in
all
conditions
what
is
acceptable
unto
the
Lord
.
And
this
is
that
which
Ministers
,
who
desire
to
be
healers
,
and
to
repair
these
breaches
,
should
apply
themselves
to
do
,
and
put
their
hearers
in
minde
of
,
chiefly
at
this
time
when
men
are
so
much
set
upon
mischief
.
For
what
profit
can
they
bring
to
themselves
,
to
their
hearers
,
or
to
the
Gospel
of
Christ
,
by
entertaining
them
with
the
grievances
of
matters
that
are
past
and
gone
?
there
can
be
none
other
use
of
this
course
,
but
to
boil
up
their
spirits
into
a
paroxisme
of
unrulines
,
and
of
discontentednesse
against
those
that
are
in
power
,
to
make
them
unweildie
for
action
,
in
order
to
present
and
future
occasions
;
and
to
give
the
common
Enemie
his
hearts
desire
against
us
:
and
how
sutable
this
is
unto
the
way
of
the
Gospel
,
of
righteousnesse
,
and
of
peace
,
and
to
the
employment
of
the
Messengers
of
Gods
love
;
whose
aime
should
be
to
become
helpers
of
the
joy
of
the
faithful
,
I
shall
leave
unto
their
own
conscience
to
judge
.
And
when
they
look
backward
,
what
they
aim
at
in
so
doing
.
As
for
mine
own
part
,
I
shall
never
call
to
minde
the
sinfull
courses
of
either
partie
to
reproach
them
therewith
,
or
to
anger
any
thereby
;
but
when
I
shall
be
obliged
to
reflect
upon
the
same
,
I
shall
endevour
two
things
:
first
,
to
represent
the
guilt
under
which
we
all
lye
before
God
,
that
we
may
for
our selves
,
and
one
for
another
,
be
humbled
under
his
mighty
hand
unto
repentance
?
Secondly
,
to
set
the
spirits
that
are
upright
in
their
way
,
a
work
,
to
attend
without
partialitie
,
through
the
love
of
God
and
of
goodnesse
,
all
the
designes
of
a
publick
nature
which
are
necessarie
and
commendable
,
to
heal
breaches
,
and
to
keep
the
unity
of
the
Spirit
in
the
bond
of
peace
.
And
because
it
is
an
undoubted
truth
,
that
this
ought
to
be
the
behaviour
of
all
those
who
fear
God
,
when
he
doth
visit
a
people
with
his
judgements
,
as
is
manifest
by
the
counsell
of
Zephaniah
,
Chap.
2.
v.
1
,
2
,
3.
I
am
amazed
,
and
much
troubled
at
the
different
behaviour
of
some
who
pretend
to
zeal
in
this
time
of
our
visitation
,
wondering
that
Satan
should
be
able
to
prevail
so
farre
with
them
,
as
to
take
them
off
from
this
The
obstructers
of
this
course
at
this
time
reproved
.
aime
,
and
to
make
them
instrumentall
to
pull
back
others
,
and
to
stagger
any
that
is
conscientious
,
from
the
prosecution
of
these
duties
.
And
that
which
I
most
wonder
at
,
is
the
deceitfulnesse
of
the
perswasion
,
which
is
used
,
to
foment
the
division
of
our
spirits
,
even
in
those
matters
,
wherein
we
are
all
equally
related
unto
God
,
for
our selves
and
the
publick
,
as
in
matters
of
prayer
,
and
of
thanksgiving
;
shall
the
discontents
about
earthly
concernments
reach
even
unto
heaven
?
shall
a
dutie
which
is
not
onely
lawfull
and
commendable
in
it self
as
to
men
,
but
necessarie
,
and
commanded
to
be
observed
in
such
occurrences
as
we
are
fallen
into
,
as
to
God
,
be
not
onely
neglected
,
but
opposed
,
and
made
a
subject
of
contradiction
;
nay
,
and
made
unlawfull
to
be
observed
as
by
us
;
because
of
some
interpretations
and
constructions
which
we
make
of
the
actions
of
others
to
their
disadvantage
?
Should
my
supposall
of
the
failing
of
another
man
,
who
yet
is
willing
to
draw
nigh
unto
God
with
me
,
and
desirous
to
have
my
friendly
concurrence
and
conjunction
in
drawing
neer
unto
God
with
him
,
be
a
just
ground
for
me
,
to
refuse
to
pray
for
publick
mercies
,
and
to
be
thankfull
for
publick
blessings
?
And
what
although
he
were
as
unjust
in
his
way
,
and
as
guiltie
before
God
,
as
some
would
make
him
;
is
it
therefore
unwarrantable
for
me
at
his
desire
(
when
he
is
actually
in
power
over
me
)
to
worship
God
,
by
craving
and
acknowledging
of
seasonable
favours
,
for
my self
and
others
?
Pharaoh
was
a
cruell
,
unnaturall
Tyrant
over
the
Israelites
,
he
was
a
type
of
a
naturall
incorrigible
man
,
and
declared
to
be
a
reprobate
,
whom
God
would
harden
to
his
destruction
;
yet
at
his
intreatie
,
Moses
refused
not
to
pray
to
God
for
temporall
deliverances
over
him
,
and
his
people
.
And
although
Pharaohs
end
in
desiring
Moses
to
pray
,
was
known
to
be
nothing
else
but
self-interest
;
yet
this
took
not
Moses
off
from
doing
the
dutie
,
onely
he
had
a
further
end
then
Pharaoh
in
it
,
as
sometimes
also
he
declares
unto
him
:
which
I
observe
to
shew
,
that
although
men
be
never
so
wicked
in
their
way
,
and
their
ends
never
so
carnall
,
in
desiring
our
prayers
for
things
in
themselves
good
and
lawfull
,
that
neverthelesse
it
is
not
unlawfull
for
us
,
to
comply
with
them
in
such
a
dutie
.
But
to
refuse
the
performance
of
such
a
dutie
,
when
the
publick
good
,
and
the
edification
of
all
doth
require
it
;
onely
to
shew
our
opposition
unto
those
that
do
desire
it
,
because
of
some
other
things
wherein
we
are
not
satisfied
with
them
,
is
to
me
a
subject
of
great
admiration
;
how
it
can
come
into
the
minds
of
any
pious
,
conscionable
,
knowing
and
reasonable
men
for
to
say
,
that
this
condescension
unto
their
desire
will
be
taken
as
a
complyance
with
them
,
in
that
wherein
we
disallow
of
them
;
or
will
tend
to
confirm
them
in
that
which
we
think
to
be
unlawfull
in
them
,
is
a
great
mistake
:
first
in
respect
of
the
nature
The
Answer
to
their
Plea
for
their
practise
.
of
the
duties
(
which
being
absolutely
good
in
their
own
kinde
,
and
not
indifferent
,
cannot
be
supposed
to
tend
unto
evill
:
)
secondly
,
in
respect
of
the
inference
which
is
made
upon
the
performance
of
these
duties
,
which
if
it
be
well
lookt
into
,
will
be
found
inconsistent
with
true
Pietie
,
and
Shewing
,
First
,
the
unreasonablenesse
thereof
.
void
of
Reason
.
For
it
is
neither
agreeable
to
godlinesse
,
nor
unto
reason
,
that
I
should
conclude
thus
;
because
it
is
possible
that
others
may
,
and
likely
that
some
will
,
make
another
construction
of
that
which
I
am
about
to
do
,
then
I
mean
they
should
;
that
therefore
I
should
be
obliged
to
abstain
from
a
lawfull
and
commendable
dutie
:
or
thus
,
because
a
thing
in
it self
good
and
laudable
,
may
accidentally
tend
to
confirm
some
man
in
an
evill
course
,
or
in
that
which
we
think
to
be
unlawfull
in
him
,
that
therefore
I
should
be
bound
not
to
apply
my self
unto
it
,
although
I
am
clear
,
that
the
thing
per
se
,
and
in
its
own
nature
,
hath
no
tendency
unto
the
production
of
such
an
effect
.
Moses
praying
for
Pharaoh
and
his
people
,
was
an
accidentall
cause
of
his
hardning
,
this
Moses
knew
would
be
so
,
yet
he
refused
not
to
do
the
dutie
.
I
say
therefore
that
these
inferences
consist
neither
with
the
Rules
of
Pietie
,
nor
of
Reason
;
and
therefore
that
the
conclusion
against
the
condescension
whereof
we
speak
is
a
great
mistake
:
it
is
true
,
that
in
things
of
their
own
nature
indifferent
,
which
by
circumstances
are
alterable
,
this
consequence
will
hold
,
that
if
by
my
complyance
with
any
in
that
which
is
free
to
be
done
,
or
left
undone
,
I
should
think
they
would
be
confirmed
in
that
which
I
disallow
in
them
,
and
judge
unlawfull
for
them
to
do
;
that
then
I
am
bound
to
abstain
from
it
,
lest
I
build
them
up
in
that
which
is
evill
,
and
be
accessorie
to
their
sin
;
but
in
things
which
in
their
own
nature
are
holy
,
just
and
good
,
it
doth
not
follow
,
that
because
others
may
misconstrue
,
and
abuse
what
I
do
,
that
therefore
I
ought
not
to
do
it
;
for
else
what
shall
become
of
the
whole
profession
of
Christianity
?
for
what
is
in
any
part
of
it
,
or
what
can
any
man
say
or
do
in
it
,
which
another
that
is
malicious
may
not
misconstrue
,
misapply
,
and
abuse
?
this
is
therefore
(
as
to
my
apprehension
)
a
very
unconscionable
and
unreasonable
pretence
to
cover
an
undutifull
practise
.
But
I
have
yet
a
further
observation
upon
this
pretence
of
non
concurrence
in
duties
absolutely
good
and
lawfull
,
with
those
that
are
in
power
,
which
is
this
;
that
if
this
practise
and
pretence
be
lookt
into
,
and
layed
open
in
the
root
whence
it
proceedeth
,
and
in
the
end
whereunto
it
doth
tend
,
I
suppose
it
will
2ly
,
the
unconscionablenesse
thereof
.
be
found
to
have
much
of
the
Serpent
in
it
,
and
very
unsound
and
unsavourie
to
a
good
conscience
:
for
consider
we
whence
this
scruple
doth
rise
,
and
is
taken
up
;
and
to
what
the
practise
wherunto
it
leads
,
doth
tend
in
its
own
nature
,
and
where
it
ends
.
First
,
the
rise
of
the
scruple
is
this
;
that
such
as
refuse
to
pray
,
and
give
thanks
solemnly
for
blessings
upon
the
Nation
,
at
the
desire
of
those
who
are
in
government
,
do
it
,
because
they
look
upon
matters
past
,
as
they
are
inclined
to
consider
them
with
discontent
;
and
upon
things
present
with
reference
thereunto
;
considering
the
same
with
a
sullen
humour
,
as
in
the
hands
of
those
that
manage
the
same
contrary
to
their
sense
:
wherein
they
make
themselves
absolute
Judges
of
all
the
proceedings
past
,
and
present
,
of
the
power
and
government
which
is
over
them
;
and
upon
this
judgement
of
the
miscarriages
which
they
lay
unto
their
charge
,
they
frame
a
resolution
of
non-complyance
in
all
things
,
though
in
themselves
,
never
so
good
and
profitable
to
the
publick
:
which
how
far
it
is
lawfull
for
them
in
the
way
of
Christianity
to
do
,
we
are
now
about
to
consider
.
Secondly
,
the
scruple
being
thus
taken
up
,
that
whereunto
their
practise
doth
lead
,
is
to
uphold
the
breach
,
which
they
suppose
is
alreadie
made
of
the
publick
peace
;
which
is
very
unchristian
:
and
that
wherein
it
doth
end
directly
,
is
an
opposition
to
the
present
power
:
so
that
in
effect
this
practise
doth
speak
thus
much
;
that
the
Ministers
of
Christ
may
lead
men
to
maintain
an
opposition
against
those
that
manage
publick
affairs
in
every
thing
;
because
in
one
thing
concerning
the
alteration
of
Government
(
about
the
cause
and
way
thereof
)
they
are
not
agreed
with
them
.
Now
if
we
cannot
say
,
that
the
Ministers
of
the
Gospel
are
proper
Judges
of
State
Interests
,
nor
that
their
ministeriall
work
ought
to
be
made
opposite
or
subordinate
thereunto
,
to
lead
Christians
for
or
against
it
;
then
I
cannot
see
how
it
can
stand
with
a
good
conscience
in
them
,
to
intend
such
a
practise
:
and
as
for
Christians
to
follow
them
in
such
a
practise
,
I
understand
not
how
it
can
be
either
lawfull
or
commendable
;
except
they
will
shew
,
that
an
obligation
is
laied
upon
them
by
God
,
as
private
men
,
to
say
in
their
hearts
thus
:
because
the
proceedings
of
those
men
that
manage
the
publick
affairs
of
State
,
do
crosse
my
thoughts
,
engagements
,
and
designes
concerning
the
outward
settlement
and
government
of
this
world
;
therefore
I
ought
to
be
crosse
unto
them
in
all
things
whatsoever
;
and
to
oppose
them
in
spirituall
,
as
well
as
in
temporall
matters
:
yea
,
and
although
these
matters
in
themselves
be
exceeding
lawfull
,
good
,
and
acceptable
to
God
,
yet
in
their
hands
I
must
oppose
them
.
And
although
I
can
probably
foresee
,
that
by
this
kinde
of
opposition
,
I
shall
hazard
to
embroil
all
,
and
perhaps
help
to
bring
my self
,
and
the
whole
State
to
ruine
and
confusion
,
yet
still
I
must
oppose
them
.
Now
what
conscience
can
be
found
in
such
a
resolution
,
I
shall
leave
to
all
those
,
not
onely
that
have
the
Spirit
of
Christ
,
but
that
morally
are
rationall
,
to
judge
:
and
yet
in
effect
this
is
the
speech
,
and
plain
English
of
this
pretended
scruple
and
practise
,
so
far
as
I
can
make
sense
of
it
;
wherein
I
shall
desire
that
three
things
may
be
yet
further
noted
.
First
,
what
the
pernicious
effect
is
,
of
looking
back
with
carnall
discontentednesse
upon
the
offences
which
we
suppose
are
given
by
others
;
rather
then
of
looking
forward
with
uprightnesse
and
simplicitie
upon
the
good
which
we
ought
to
do
our selves
:
here
we
may
see
,
how
farre
this
is
able
to
pervert
our
way
from
the
truth
of
Christianity
,
for
in
true
Christianity
we
are
taught
;
not
to
be
overcome
with
evill
,
but
to
overcome
evil
with
good
.
Rom.
12.
ver.
21.
But
such
back-looking
suggestions
as
these
,
lead
us
to
the
resolutions
of
a
quite
contrary
nature
;
which
make
us
a
verse
unto
that
which
is
good
,
and
forwardly
yeelding
to
that
which
is
evil
:
and
from
what
spirit
this
doth
proceed
it
is
easie
to
judge
.
Secondly
,
herein
we
may
see
,
how
deeply
and
deceitfully
the
corruption
of
humane
passions
can
insinuate
it self
under
the
apprehensions
of
Religiousnesse
into
our
conscience
,
before
we
we
are
aware
thereof
:
which
doth
undiscernably
fall
out
,
when
we
suffer
our
humane
affaires
and
considerations
,
to
mixe
themselves
with
spirituall
concernments
in
our
thoughts
,
and
the
latter
of
these
to
be
acted
by
the
sense
which
we
have
of
the
former
,
whereas
we
ought
to
have
no
thoughts
of
the
former
,
but
such
as
are
subordinate
and
commensurable
unto
the
latter
.
Thirdly
,
we
may
see
also
herein
what
the
danger
is
of
letting
our
spirits
loose
unto
strife
:
for
if
we
once
come
to
be
engaged
as
men
,
with
a
designe
rather
to
oppose
other
mens
persons
hatefully
;
then
as
Christians
lovingly
to
endeavour
to
rectifie
that
which
is
amisse
in
them
,
and
in
their
wayes
:
we
can
hardly
ever
suffer
our selves
to
be
disingaged
again
;
because
we
know
not
where
to
stop
our
course
of
opposition
,
in
respect
of
new
provocations
dayly
offered
by
others
.
Nor
are
we
naturally
inclined
to
get
hold
of
the
reins
of
our
own
passions
to
recover
our
way
to
a
peaceable
disposition
towards
them
.
I
remember
that
I
have
read
the
Acts
of
one
of
the
generall
Synods
of
the
Churches
of
Polenia
,
Synod
.
Cravon
.
Actu
sexto
.
wherein
the
spirit
of
opposition
against
the
Anabaptists
,
and
Arrians
,
did
so
farre
transport
those
otherwise
godly
men
;
that
they
did
make
a
Decree
,
not
to
observe
the
custom
of
fitting
(
which
undoubtedly
is
most
agreeable
to
the
institution
of
Christ
)
in
the
Lords
Supper
,
(
notwithstanding
that
they
acknowledge
in
the
same
Act
,
that
Ceremonies
should
be
set
free
,
)
onely
because
those
their
adversaries
did
make
use
of
that
custom
,
as
if
the
way
of
Christs
Institution
of
that
Ordinance
might
be
laid
aside
,
rather
then
that
we
should
seem
to
agree
therein
with
Hereticks
.
So
that
the
hatred
of
these
adversaries
and
the
desire
to
be
found
opposite
unto
them
;
did
blot
out
of
their
mindes
,
in
that
matter
,
the
love
of
Christ
Jesus
,
and
the
righteous
desire
to
be
united
unto
him
in
all
his
imitable
wayes
.
I
hope
that
the
spirits
of
these
Brethren
are
not
yet
so
farre
transported
,
but
that
upon
the
discoverie
of
this
snare
of
Satan
,
they
will
quickly
recover
themselves
out
of
it
:
therefore
to
cure
this
distemper
and
mistake
of
the
way
,
in
such
as
are
not
incurable
,
and
desire
not
to
erre
obstinately
;
I
shall
intreat
them
,
in
reference
to
the
case
in
hand
to
ask
of
their
own
conscience
these
two
questions
.
Whether
at
any
time
,
and
in
any
case
whatsoever
,
it
be
lawfull
for
a
Christian
to
oppose
that
which
is
truly
good
in
any
,
or
to
doe
evill
that
good
may
come
of
it
?
Secondly
,
whether
Jesus
Christ
,
who
did
declare
in
the
dayes
of
his
flesh
,
that
his
Kingdome
was
not
of
this
world
,
and
the
Apostle
Paul
who
in
the
course
of
his
Ministery
did
professe
,
that
he
became
all
things
unto
all
men
in
that
which
was
lawful
.
If
these
were
now
amongst
us
at
this
time
,
would
upon
matters
of
earthly
circumstances
,
and
outward
changes
of
humane
concernments
in
State-affaires
,
proceed
thus
in
the
worke
of
their
Ministery
,
and
suffer
their
consciences
about
the
duties
thereof
,
to
be
intangled
into
such
wordly
considerations
?
The
Apostle
saith
,
I
am
made
all
things
to
all
men
,
that
I
1
Cor.
9.
22.
might
by
all
meanes
save
some
:
And
shall
we
say
in
our
hearts
the
contrary
thus
;
I
shall
be
made
nothing
to
these
men
,
that
by
all
meanes
I
may
help
to
destroy
them
?
God
forbid
.
Such
a
perswasion
cannot
come
from
him
who
hath
called
us
.
The
Apostle
saith
again
concerning
his
Ministery
,
Though
we
walke
in
the
flesh
,
yet
we
doe
not
war
after
the
flesh
.
And
shall
we
under
a
pretence
of
walking
after
the
Spirit
in
our
Ministeriall
employment
,
make
the
chiefe
ground
of
our
proceedings
therein
towards
the
publick
,
a
State-jealousie
,
and
accordingly
wage
warre
in
spirituall
matters
after
the
manner
of
men
in
the
flesh
?
Shall
we
that
are
sent
to
teach
all
men
godly
simplicity
,
meeknesse
,
harmlesnesse
,
and
how
to
deny
this
world
and
the
wisdome
thereof
;
become
the
chiefe
leaders
of
the
men
of
the
world
to
mutuall
provocations
and
irritations
,
and
encourage
them
to
manage
opposite
interests
about
State-matters
,
with
the
breach
of
Christian
unity
?
Is
it
lawfull
for
us
to
intend
the
displeasing
of
one
party
to
please
another
,
rather
then
to
intend
the
reconciling
of
them
to
each
other
in
the
love
of
Christ
?
May
we
make
the
vindication
of
wrongs
supposed
to
be
done
by
one
party
against
another
in
outward
matters
,
the
proper
work
of
our
employment
?
It
might
be
tollerable
in
Samson
(
a
man
raised
extraordinarily
to
picke
quarrels
with
the
inveterate
enemies
of
the
Church
of
God
)
being
provoked
by
some
of
them
with
injuries
to
say
,
Now
I
Judg.
15.
3.
shall
be
more
blamelesse
than
the
Philistines
though
I
doe
them
a
displeasure
:
But
in
us
to
take
up
a
resolution
to
displease
any
man
,
is
wholly
against
this
Rule
of
Christ
,
Doe
good
to
them
that
hate
you
,
pray
for
them
that
despitefully
use
you
.
And
the
Apostles
Matth.
5.
44.
practice
,
We
give
no
offence
in
any
thing
that
the
Ministery
be
not
blamed
,
2
Cor.
6.
3.
As
for
Samson
,
he
doth
not
exempt
himselfe
from
blame
;
all
that
he
pretends
for
his
justification
,
was
,
that
his
enemies
deserved
more
blame
than
he
:
for
he
sought
as
an
enemy
,
some
advantage
against
them
to
quarrell
;
and
seeing
they
had
done
him
wrong
first
,
he
was
resolved
neither
to
beare
it
,
nor
to
be
behinde-hand
with
them
in
matters
of
displeasure
.
But
that
the
ordinary
messengers
of
Gods
love
towards
all
men
,
and
the
Disciples
of
the
Crosse
of
Christ
,
should
upon
any
provocation
whatsoever
,
be
moved
to
take
up
such
a
resolution
,
is
as
farre
below
the
dictates
of
a
good
conscience
in
following
Christs
example
,
as
Samsons
calling
to
be
a
Judge
of
Israel
,
was
of
a
different
nature
from
the
course
wherein
God
hath
set
us
,
which
is
to
be
dead
with
Christ
unto
the
world
,
to
crucifie
the
flesh
with
the
affectios
&
lusts
,
&
to
give
up
to
him
that
judgeth
righteously
,
the
righting
of
all
wrongs
that
are
done
unto
us
.
I
shal
conclude
therefore
that
the
bottome
of
the
demurrer
his
scruple
is
beaten
out
(
as
to
spirituall
actings
in
Christian
duties
under
the
present
Government
)
if
it
be
found
manifestly
Gods
wil
that
to
heal
breaches
of
love
amongst
brethren
,
and
to
prevent
the
increase
of
publick
calamities
and
confusions
in
a
Common-wealth
,
Christians
ought
to
look
forward
how
in
their
callings
they
should
by
themselves
readily
performe
good
duties
towards
all
;
and
not
to
look
backward
to
demur
upon
their
duties
,
or
to
intend
evill
to
any
,
by
reason
of
other
mens
offences
,
or
their
own
privat
disaffections
in
them
.
Hitherto
we
have
lookt
upon
the
first
Rule
of
this
Directory
,
shewing
the
main
preparative
duty
which
will
fit
us
to
seek
a
Remedy
for
publick
evils
,
and
without
which
it
can
not
,
(
though
found
out
)
be
applyed
thereunto
to
work
a
cure
;
we
have
also
endeavoured
to
apply
this
Rule
unto
one
of
the
greatest
of
our
present
distempers
:
we
may
now
come
to
the
particulars
offered
in
the
Apostles
words
;
which
if
men
,
that
call
themselves
Professors
of
the
name
of
Christ
,
could
be
perswaded
in
godly
simplicity
without
respect
unto
by-matters
,
through
love
to
that
which
is
good
in
Christianity
for
it selfe
;
we
might
hope
that
the
cure
of
our
diseases
would
soone
be
accomplished
by
Gods
assistance
.
The
particular
Duties
are
considered
first
in
their
order
as
they
are
to
be
used
towards
the
Cure
.
Secondly
,
in
their
distinct
branches
,
where
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Loosned
knees
,
as
in
a
Palsie
.
Let
us
therefore
,
if
we
are
resolved
to
look
forward
,
and
not
backward
any
more
,
proceed
towards
a
full
cure
of
our
evils
,
after
this
method
which
the
Holy
Ghost
hath
pointed
out
.
First
,
let
us
set
upon
the
duties
which
are
Positive
,
and
then
upon
the
Negative
;
that
is
,
let
us
begin
our
work
with
the
performance
of
that
which
is
actually
good
in
our
own
way
of
walking
,
before
we
reflect
upon
the
evils
which
may
befall
unto
us
from
others
to
prevent
the
same
.
This
Rule
lies
in
order
of
the
things
which
are
here
prescribed
;
and
it
is
very
observable
,
in
the
method
of
our
cure
;
because
we
are
naturally
inclined
to
a
contrary
and
preposterous
course
,
which
makes
us
miscarry
in
most
of
our
undertakings
;
for
our
natural
policy
doth
lead
us
,
rather
to
look
upon
others
,
then
upon
our selves
,
and
to
observe
rather
that
which
is
evil
in
them
to
their
discredit
;
than
that
which
is
good
to
their
encouragement
and
credit
,
and
to
be
more
apprehensive
of
danger
from
without
and
constrain
to
prevent
the
same
;
than
solicitors
of
safety
from
within
,
and
careful
to
settle
the
same
;
all
which
is
contrary
to
the
Rules
of
true
wisdom
and
prudency
,
and
doth
oblige
mens
thoughts
to
dwell
without
themselves
upon
the
objects
of
evils
and
discontentments
,
whereby
they
are
engaged
into
crooked
courses
,
rather
to
attend
the
work
of
destruction
than
of
edification
;
but
true
spiritual
policy
doth
set
our
thoughts
in
another
frame
,
and
our
course
in
another
method
.
First
,
it
sets
before
us
the
reality
of
that
which
is
good
and
lovely
,
as
the
end
of
our
undertaking
;
then
it
presents
unto
us
the
effectual
meanes
of
attaining
,
and
way
of
prosecuting
the
same
.
First
,
by
and
for
our selves
.
Secondly
,
by
and
towards
others
also
.
And
lastly
,
it
reflects
upon
the
evils
and
impediments
which
may
be
incident
to
the
prosecution
of
the
whole
designe
,
to
prevent
and
remove
the
same
;
and
according
to
this
method
,
the
spirit
of
God
hath
ordered
the
particular
duties
recommended
unto
us
in
this
place
,
for
the
positive
duties
,
directing
us
to
intend
that
which
in
it self
is
good
,
are
injoyned
in
the
first
place
in
v.
12.
13
,
14.
and
afterward
the
negative
duties
,
shewing
the
evils
that
are
to
be
prevented
,
are
recommended
in
the
second
place
,
in
v.
15.
16.
and
of
the
good
things
to
be
intended
;
that
which
concernes
the
ordering
of
our selves
to
our
own
works
,
is
put
before
that
which
concernes
our
relation
towards
others
;
for
that
must
needes
be
a
ground
unto
this
,
and
so
likewise
of
the
evils
to
be
prevented
,
that
which
is
the
most
dangerous
,
as
being
a
cause
and
ground
upon
which
other
evils
will
follow
,
is
to
be
prevented
or
remedied
before
the
other
be
medled
withall
:
namely
,
that
which
occasions
our
falling
away
from
grace
,
ought
first
to
be
lookt
into
and
remedied
,
before
we
take
in
hand
to
digg
up
the
roots
of
bitterness
,
and
to
represse
the
defilements
and
the
profanation
of
the
profession
.
Thus
we
see
the
way
of
the
Cure
,
which
Ministers
should
follow
in
their
own
Calling
,
and
which
they
should
by
Doctrine
and
perswasion
,
lead
others
unto
,
according
to
their
several
places
:
these
then
are
the
particular
duties
which
make
up
the
Remedy
of
our
complicated
disease
;
and
this
is
the
Order
to
be
observed
in
making
use
of
the
same
:
for
in
this
method
the
Text
doth
recommend
them
to
us
.
The
particular
duty
then
to
be
intended
.
First
,
for
the
ordering
of
our selves
towards
our
own
employments
,
is
v.
12.
Lift
up
the
hands
which
hang
down
,
and
the
knees
that
are
loosened
,
and
for
the
ordering
of
the
works
of
our
imployment
towards
our
own
undertaking
,
as
v.
13.
And
make
straight
pathes
for
your
feet
.
Then
having
rightly
ordered
our selves
and
our
affairs
within
our
own
Sphere
,
our
next
care
is
,
to
order
our
relations
towards
others
;
where
our
first
dutie
is
to
reflect
upon
the
weaknesse
and
infirmities
which
are
between
them
and
us
,
that
they
may
be
healed
,
and
not
made
worse
.
And
this
is
recommended
to
us
in
the
latter
part
of
verse
3.
Lest
that
which
is
lame
be
turned
out
of
the
way
;
but
let
it
rather
be
healed
.
The
second
duty
is
to
reflect
upon
the
perfections
which
are
to
be
upheld
amongst
us
,
both
in
reference
to
one
another
,
and
all
of
us
in
reference
to
God
.
In
reference
to
one
another
,
we
are
commanded
to
maintain
peace
:
And
in
reference
to
God
,
we
are
commanded
to
maintain
holinesse
,
in
verse
3.
Follow
peace
with
all
men
,
and
holinesse
,
without
which
no
man
shall
see
the
Lord
.
Where
,
before
we
come
to
the
negative
duties
,
we
may
observe
briefly
,
that
the
righteous
ordering
of
our
owne
wayes
,
is
that
which
doth
inable
us
through
love
to
heale
and
rectifie
the
wayes
of
others
;
and
that
thereupon
the
endeavours
to
maintain
peace
and
holinesse
with
all
men
,
will
prove
successfull
,
but
not
otherwise
.
For
as
there
can
be
no
healing
of
infirmities
wrought
by
us
towards
others
,
except
our
owne
wayes
being
rightly
ordered
,
we
be
carried
forth
in
love
towards
them
;
so
there
can
be
no
maintaining
of
peace
and
holinesse
with
any
,
except
the
healing
of
mutuall
infirmities
be
first
lovingly
and
righteously
intended
.
So
that
we
see
in
what
order
the
complicated
endeavours
of
Righteousnesse
,
of
Love
,
of
Peace
,
and
of
Holinesse
,
are
to
be
applied
,
as
a
remedy
unto
publick
diseases
and
afflictions
when
Gods
chastisement
is
upon
us
.
When
we
have
set
the
positive
remedies
a-work
,
we
ought
then
also
to
be
cautious
lest
the
effect
of
all
our
endeavours
be
made
void
by
reason
of
dangerous
evils
which
may
be
incident
to
our
state
,
if
we
take
not
heed
thereunto
.
The
most
dangerous
of
all
evils
is
to
faile
of
the
grace
of
God
,
either
by
falling
from
the
Truth
,
or
by
losing
the
sense
thereof
:
for
if
this
be
lost
,
or
that
be
cast
off
,
nothing
that
is
good
can
be
found
in
us
,
or
remain
with
us
.
Therefore
this
is
the
first
evill
which
is
to
be
prevented
,
which
we
are
directed
to
v.
15.
Looking
diligently
lest
any
man
faile
of
the
grace
of
God
.
Then
the
second
is
a
consequence
of
this
defection
,
and
therefore
to
be
lookt
unto
in
the
second
place
,
that
it
may
be
observed
and
prevented
:
namely
,
the
fructifying
of
our
naturall
corruption
within
our selves
,
or
others
;
and
the
uncleannesse
which
doth
spread
it selfe
abroad
from
thence
;
whereof
we
are
warned
in
the
latter
part
of
verse
15.
Lest
any
root
of
bitternesse
springing
up
,
trouble
you
,
and
thereby
many
be
defiled
.
As
the
former
evill
separates
us
from
the
life
of
God
,
and
the
enjoyment
of
the
meanes
of
salvation
:
so
this
doth
bring
us
under
the
power
of
Satan
,
and
the
guilt
of
condemnation
.
That
doth
relate
principally
to
the
truth
of
faith
;
this
to
the
power
of
godlinesse
,
lest
both
first
that
,
and
then
this
,
be
lost
amongst
us
:
whereupon
the
third
evill
which
may
in
the
last
place
follow
,
is
also
to
be
prevented
,
which
is
,
an
open
denying
of
the
publick
profession
of
Religion
,
through
love
to
the
World
:
of
which
we
are
taught
to
beware
,
v.
16.
Lest
there
be
any
fornicator
,
or
prophane
person
,
as
Esau
,
who
for
a
morsell
of
meat
sold
his
Birth-right
.
Thus
we
have
a
briefe
,
yet
a
very
substantiall
and
full
directory
,
(
both
in
respect
of
matter
and
order
)
for
the
regulating
of
all
Christian
,
but
chiefly
Ministeriall
proceedings
in
the
cure
of
these
our
evils
.
If
now
I
should
give
way
to
my
affection
,
to
enter
upon
the
distinct
consideration
of
every
one
of
the
ingredients
of
this
compound
spirituall
Antidote
,
to
shew
what
influence
it
hath
to
cure
our
distempers
,
and
how
suitable
it
is
to
our
present
occasions
,
I
might
be
very
large
,
and
easily
engaged
to
shew
,
that
in
the
parts
thereof
(
if
taken
severally
)
we
have
as
it
were
a
dispensatory
of
Receipts
fit
for
all
the
Symptomes
of
our
diseases
;
and
that
in
the
whole
(
if
taken
in
the
composition
)
we
have
a
most
provident
course
of
Physick
,
or
medicinall
method
prescribed
for
the
regular
prosecuting
of
the
cure
:
but
I
shall
contract
my
thoughts
,
and
observe
onely
that
which
is
mainly
considerable
,
and
may
be
obvious
to
every
ones
capacity
.
The
duty
of
spirituall
resolution
.
First
then
in
the
duty
whereby
we
are
directed
to
order
our selves
towards
the
workes
of
our
employment
,
which
is
,
To
lift
up
the
hands
which
hang
down
,
and
the
feeble
knees
,
I
observe
this
,
That
the
indisposition
which
most
remarkably
seaseth
upon
all
mens
spirits
when
they
are
brought
under
the
rod
of
affliction
,
is
a
faint-heartednesse
,
which
by
reason
of
the
astonishment
of
our
thoughts
,
and
the
dulnesse
and
flatnesse
of
our
courage
doth
deprive
us
of
resolution
what
to
doe
for
our selves
;
by
which
meanes
our
hands
(
the
instruments
of
action
)
hang
down
in
a
lazy
posture
;
and
our
knees
(
the
supporters
of
the
whole
body
for
motion
)
are
loosned
,
as
it
were
out
of
joynt
,
and
without
strength
.
The
hands
and
knees
in
the
spirituall
man
,
are
the
moving
and
acting
faculties
of
the
soule
,
which
are
the
imaginative
apprehending
objects
,
and
the
will
and
affections
moving
thereon
:
these
faculties
hang
down
,
and
are
loosned
from
action
,
when
we
are
out
of
heart
with
businesses
,
and
discouraged
to
undertake
the
works
of
our
employment
.
This
indisposition
is
very
frequent
in
these
our
times
,
upon
all
the
unexpected
changes
and
turnings
of
affaires
,
wherein
of
a
sudden
men
know
not
where
to
find
themselves
,
as
being
at
a
losse
;
and
the
worst
is
,
that
they
who
should
by
instructing
many
,
strengthen
the
weak
hands
,
and
Job
.
4.
3
,
4.
whose
words
should
uphold
him
that
is
falling
;
doe
adde
unto
the
discouragements
by
their
complaints
and
scruples
.
But
against
this
faint-heartednesse
,
and
the
grievous
thoughts
which
some
suggest
unto
drooping
spirits
,
the
Apostolicall
exhortation
is
in
this
place
a
Cordiall
,
prescribing
unto
them
a
draught
of
resolution
from
above
,
which
will
inable
them
,
if
they
receive
it
,
to
lift
up
their
heads
,
their
hands
,
and
their
knees
,
to
the
duties
of
their
calling
,
upon
the
consideration
of
the
comfortable
effects
of
their
chastisements
,
which
is
the
peaceable
fruit
of
righteonsnesse
,
which
it
will
yeeld
unto
them
that
are
exercised
thereby
:
Wherefore
(
saith
he
)
lift
up
your
hands
,
&c.
and
be
of
good
cheere
and
resolute
,
because
the
end
of
your
triall
is
for
peace
and
righteousnesse
,
onely
be
not
wanting
to
your selves
,
fall
to
the
workes
of
your
employment
,
and
raise
your
affections
to
be
active
therein
:
for
in
so
doing
your
duty
there
is
hope
;
your
confidence
and
courage
in
well-doing
,
is
not
to
be
cast
away
,
because
it
hath
a
great
recompence
of
reward
,
Heb.
10.
35.
In
the
worst
times
of
Israel
,
when
their
Leaders
caused
them
to
erre
,
and
destroyed
the
way
of
their
paths
,
even
then
the
Prophet
was
commanded
to
say
unto
the
Righteous
,
that
it
should
be
well
with
him
,
because
he
should
eat
the
fruit
of
his
doing
.
The
worser
the
times
are
,
the
work
of
courage
in
our
Calling
is
the
more
commendable
,
and
the
fruit
thereof
the
more
usefull
,
pretious
and
glorious
.
There
be
some
that
make
it
their
work
to
make
the
times
worse
then
indeed
they
are
,
by
prepossessing
the
spirits
of
the
multitude
against
the
constitution
of
the
State
,
and
the
wayes
of
their
Rulers
:
These
men
by
their
suggestions
,
discourage
the
plain-hearted
from
the
resolutions
of
walking
chearfully
in
their
wayes
,
as
bcometh
Christians
,
and
set
them
out
of
their
Sphere
,
upon
discontent
and
fearfulnesse
.
Let
such
then
,
who
make
themselves
instrumentall
to
stagger
the
hearts
,
and
weaken
the
hands
of
their
Brethren
,
by
disquieting
their
affections
upon
doubtfull
considerations
of
things
which
are
extrinsecall
to
the
stations
of
private
men
,
and
whereof
they
are
no
competent
Judges
;
look
well
to
it
,
that
the
evill
which
they
occasion
to
procure
unto
the
times
,
overtake
them
not
:
For
in
the
same
place
where
the
Prophet
Isaiah
in
evill
times
is
commanded
to
comfort
the
righteous
with
promise
,
he
denounceth
a
heavy
threatning
to
the
wicked
,
which
is
due
to
the
practise
of
these
men
.
Wo
(
saith
he
)
unto
the
wicked
,
it
shall
be
Isai
.
3.
11.
ill
with
him
;
for
the
reward
of
his
hands
shall
be
given
him
.
Such
therfore
as
refuse
to
lift
up
their
hands
without
wrath
and
doubting
to
God
in
prayer
,
for
the
obtaining
of
publick
mercies
;
or
in
praises
for
the
acknowledging
of
blessings
received
:
such
as
by
with-drawing
sullenly
their
affections
and
concurrence
from
lawfull
endeavours
,
discourage
the
hearts
and
hands
of
others
from
the
common
duties
of
love
and
peaceablenesse
,
and
of
righteousnesse
:
and
such
as
thereby
seek
to
distract
and
perplex
the
government
,
and
obstruct
the
publick
settlement
of
the
Common-wealth
in
quietness
,
if
they
repent
not
,
will
at
last
assuredly
receive
that
reward
of
their
hands
which
will
be
a
wo
unto
them
,
and
no
matter
of
rejoycing
.
This
then
will
be
our
wisdome
to
behave
our selves
in
these
times
as
it
becometh
Christians
:
I
say
Christians
,
who
are
not
to
be
shaken
with
the
stormy
changes
of
this
world
,
which
passeth
away
;
but
stand
stedfast
,
unmoveable
,
alwayes
abounding
in
the
work
of
the
Lord
,
forasmuch
as
we
know
that
our
labours
of
love
,
of
peace
,
and
of
righteousness
,
are
not
in
vain
1
Cor.
15.
58.
in
the
Lord
.
We
ought
then
to
shake
off
the
spirit
of
drowsiness
,
and
like
unto
Wrastlers
who
set
themselves
in
a
posture
of
striving
for
Masteries
,
to
stirre
up
strength
to
raise
our
hands
,
to
confirm
our
knees
,
and
be
in
a
readiness
for
the
actions
of
our
employment
;
and
all
this
should
be
intended
so
much
the
rather
because
the
dayes
are
evill
,
The
duty
of
ordering
our
conversation
aright
.
This
resolution
thus
taken
,
will
fit
our
mind
for
our
undertakings
;
and
then
the
duty
next
to
be
laid
to
heart
,
will
fit
the
workes
which
we
are
to
take
in
hand
for
our
places
and
abilities
,
whereof
the
Rule
is
this
,
That
we
should
make
straight
paths
for
our
feet
.
The
feet
of
the
soule
are
all
the
moving
faculties
thereof
,
which
carry
it
from
one
object
to
another
,
as
the
feet
of
the
body
carry
it
from
one
place
to
another
.
The
paths
of
these
feet
are
both
the
objects
wherewith
our
soule
is
conversant
,
and
the
steps
of
our
proceeding
in
moving
about
the
same
.
The
objects
are
all
the
affaires
of
a
Religious
,
Naturall
and
Civill
property
,
according
to
the
severall
relations
in
private
&
publick
wherein
we
are
set
.
The
steps
are
the
thoughts
,
the
affections
,
and
the
outward
actions
by
which
we
are
carried
from
one
object
to
another
.
The
straightnesse
of
these
paths
,
is
,
the
enemies
both
of
the
way
wherin
we
walke
,
and
of
our
motion
therein
:
the
enemies
of
the
way
is
the
lawfulness
of
the
things
themselves
,
when
the
objects
of
our
employment
are
none
other
but
such
as
they
ought
to
be
in
our
proper
stations
,
when
they
are
made
free
from
crooked
turnings
and
windings
,
and
laid
in
a
direct
line
before
us
from
their
beginnings
to
their
endings
;
and
when
the
rugged
and
unequall
paths
thereof
are
made
smooth
and
plain
,
that
is
,
the
knotty
circumstances
of
affaires
taken
off
by
equity
.
The
enemies
of
our
motion
in
this
way
,
is
the
lawfulness
of
our
proceeding
and
carriage
,
in
following
a
direct
course
,
neither
turning
to
the
right
nor
left
hand
till
our
journies
end
,
nor
moving
unequally
,
one
time
too
high
,
another
time
too
low
,
as
those
that
halt
.
And
to
make
these
pathes
straight
,
our
care
must
be
of
two
things
;
first
to
reflect
upon
the
end
of
our
work
,
and
then
upon
the
meanes
by
which
it
is
attainable
;
for
there
be
two
parts
of
folly
in
our
nature
,
which
pervert
all
our
wayes
:
the
one
is
Childishnes
,
when
we
consider
not
to
what
purpose
we
are
busie
;
the
other
is
improdence
,
when
we
consider
not
our
work
is
to
be
carried
on
.
To
avoid
the
first
of
these
,
we
must
not
suffer
the
faculties
of
our
soule
to
walk
at
random
about
their
objects
;
but
should
determine
the
purpose
of
their
motions
by
a
known
and
undoubted
Rule
towards
that
which
is
manifestly
good
,
and
to
avoid
the
second
branch
of
folly
,
we
must
set
our
faculties
and
their
motions
a
work
,
in
an
orderly
way
without
confusion
,
and
disproportion
,
according
to
their
places
and
properties
in
nature
.
Thus
then
,
he
that
will
fit
his
work
in
Righteousness
to
his
proper
place
and
abilities
,
that
it
may
not
miscarry
,
must
forecast
and
consider
his
whole
way
with
every
thing
belonging
unto
it
,
and
his
own
walking
therein
;
this
forecast
must
contain
two
parts
:
the
one
positive
,
the
other
negative
.
The
positive
forecast
is
that
which
hitherto
we
have
mentioned
concerning
the
end
of
our
undertakings
,
and
the
ordering
of
all
the
meanes
and
motions
tending
thereunto
,
by
a
sure
and
known
Rule
,
without
which
we
have
no
light
in
us
,
and
can
do
nothing
but
play
the
foole
in
every
thing
.
Therefore
such
as
walk
not
by
a
known
Rule
,
and
love
not
to
come
to
the
light
thereof
,
to
approve
unto
all
men
,
but
chiefly
to
those
with
whom
they
have
to
do
their
aimes
,
and
the
meanes
and
wayes
of
their
proceeding
to
gaine
the
same
;
but
cover
their
Councel
deepe
,
and
hide
these
things
from
those
that
are
concerned
therein
;
make
no
strait
pathes
for
their
feet
,
and
do
not
the
truth
,
and
by
this
they
are
known
that
their
works
are
not
done
in
God
;
whereas
others
who
forecast
without
prejudice
and
partiality
their
affaires
,
to
proceed
no
further
therein
,
then
they
have
a
rule
to
warrant
them
,
love
to
discover
themselves
,
as
in
the
presence
of
God
before
every
one
.
The
Negative
forecast
is
that
which
doth
consider
the
impediments
,
incident
to
the
work
of
our
employment
,
how
they
may
be
removed
;
for
seeing
the
whole
world
doth
lie
in
wickednes
,
and
we
cannot
avoid
meeting
with
the
crosse
effects
of
wickednes
either
in
the
crookednes
of
our
own
nature
,
or
in
others
,
we
cannot
be
said
to
have
made
straight
pathes
for
our
feet
,
except
some
preparations
be
made
to
remove
and
obviat
the
same
.
The
impediments
then
which
should
be
foreseen
,
lie
either
in
the
objects
of
our
work
,
or
in
the
working
faculties
:
the
objects
are
either
things
or
persons
.
The
impediments
to
be
foreseen
in
things
,
are
the
evil
qualities
thereof
,
which
by
reason
of
the
curse
and
bondage
of
corruption
cleave
to
the
whole
Creation
:
therefore
to
make
our
pathes
straight
in
respect
of
things
,
we
ought
to
discerne
their
defects
,
as
well
as
their
useful
properties
;
we
ought
to
presuppose
and
suspect
more
defects
in
them
than
we
are
able
to
discerne
,
and
we
ought
not
to
venture
upon
their
abilities
further
,
than
the
ordinary
usefulnes
of
their
natural
activity
,
is
plainly
discovered
unto
us
.
The
impediments
to
be
foreseen
,
in
persons
,
(
for
no
man
can
do
any
thing
in
this
world
without
some
relation
towards
other
men
)
ought
to
be
considered
as
well
with
reference
to
those
who
are
directly
or
collaterally
concerned
in
the
business
we
take
in
hand
;
as
with
reference
to
those
who
are
not
concerned
therein
,
but
yet
are
likely
to
take
notice
thereof
:
as
for
those
with
whom
we
have
to
do
;
our
considerations
should
run
chiefly
upon
the
impediments
which
may
fall
in
about
the
circumstances
of
our
station
and
relation
towards
them
,
and
about
the
apprehensions
and
thoughts
which
they
may
have
of
our
persons
and
proceedings
:
in
all
which
we
should
reflect
upon
the
occasion
of
offence
,
which
may
be
incident
,
either
as
given
by
us
for
want
of
circumspection
,
or
as
taken
by
them
,
for
want
of
sufficient
information
:
Therefore
to
make
our
paths
straight
in
respect
of
persons
,
the
way
is
to
deale
so
in
love
,
in
simplicity
,
and
in
warines
of
prudency
with
them
,
as
to
prevent
mistakes
,
and
not
to
venture
upon
any
enterprize
towards
any
,
before
stumbling
blocks
be
removed
towards
all
,
according
to
the
Apostles
rule
,
give
none
offence
,
neither
to
the
Jewes
,
nor
to
the
Gentiles
,
nor
to
the
Church
of
God
.
1
Cor.
10.
32.
Lastly
,
the
impediments
to
be
foreseen
in
our
own
working
faculties
,
are
the
sinful
inclinations
of
our
wills
,
the
disorderliness
of
our
understandings
,
besides
the
darkness
thereof
,
and
the
unrulines
of
our
lusts
and
passions
;
together
,
with
the
weaknes
of
our
best
abilities
,
as
they
are
in
our
own
hand
disproportionate
to
every
thing
we
apply
them
unto
.
Therefore
to
make
our
pathes
straight
,
in
respect
of
our
own
working
faculties
;
we
ought
not
only
,
to
look
often
conscionably
upon
our
infirmities
,
to
keep
a
strict
guard
over
them
,
and
by
the
spirit
of
Prayer
and
Faith
,
to
seeke
help
and
supply
of
grace
in
time
of
need
against
them
;
but
we
should
before
all
our
undertakings
,
bind
over
our
soules
to
the
observation
of
these
three
Rules
.
1.
Never
to
attempt
any
thing
without
the
Warrant
of
a
clear
call
from
God
.
2.
Never
to
set
upon
any
work
,
though
our
call
be
never
so
clear
unto
it
,
without
a
due
examination
and
preparation
of
our
heart
about
the
aime
which
we
should
have
in
it
.
3.
Although
our
aime
be
never
so
good
and
commendable
,
yet
not
to
proceed
any
further
,
than
with
modesty
,
we
can
measure
out
the
undertaking
as
proportionable
unto
our
place
and
abilities
,
that
we
may
keep
within
compasse
,
and
not
suffer
our
attempts
to
go
beyond
our
line
.
These
are
summarily
the
heads
of
matters
contained
in
the
second
duty
,
which
being
neglected
,
make
men
guilty
of
manifold
privat
and
publick
miscarriages
&
offences
.
And
would
to
God
the
Brethren
who
have
taught
others
to
demurre
and
make
a
scruple
of
Conscience
,
about
concurring
with
the
present
power
in
lawful
things
,
tending
to
the
publick
good
;
had
seriously
before
they
took
that
work
in
hand
,
reflected
upon
these
rules
,
to
make
straight
pathes
unto
their
feet
thereby
;
for
that
hitherto
they
have
not
done
this
,
there
is
just
cause
to
complain
;
but
if
they
yet
would
begin
,
before
it
be
too
late
,
to
reflect
thus
upon
their
wayes
,
and
follow
this
Councel
;
perhaps
our
breach
might
be
healed
:
it
is
evident
,
that
we
are
out
of
the
way
of
peace
,
and
that
we
cannot
come
into
it
again
,
except
we
apply
our selves
to
the
way
of
Righteousness
.
I
suppose
it
is
undeniable
:
if
we
seek
this
way
by
these
Rules
,
undoubtedly
we
shall
find
it
;
the
Lord
grant
us
eyes
,
both
to
see
it
,
and
also
to
observe
our
own
strayings
from
it
,
and
as
we
have
discovered
the
way
,
so
it
would
be
no
difficult
matter
,
(
if
it
could
edifie
)
to
set
the
strayings
of
our
Brethren
in
order
before
their
eyes
,
and
by
the
topies
of
this
directory
,
as
by
a
line
and
plummet
to
shew
them
the
unevenness
of
their
pathes
in
this
matter
;
but
I
shall
spare
my self
this
labour
,
wishing
rather
that
they
may
do
it
themselves
;
for
Christ
doth
1
Cor.
13.
6.
not
rejoyce
in
iniquity
but
in
the
truth
,
&
my
desire
is
,
in
covering
their
weakness
,
to
heale
that
which
is
lame
,
that
it
may
not
any
more
be
turned
out
of
the
way
.
For
this
is
the
third
Apostolical
Rule
,
by
which
the
cures
of
these
and
other
miscarriages
,
in
privat
and
publick
,
are
to
be
endeavoured
.
Let
us
then
understand
the
Apostles
meaning
in
it
.
The
duty
of
healing
mutuall
infirmities
.
By
lameness
I
understand
here
all
manner
of
infirmities
,
which
take
not
away
the
motions
of
the
faculties
;
but
onely
make
them
in
their
proceedings
irregular
;
for
properly
to
be
lame
,
is
to
have
a
weakness
in
the
moving
faculty
,
causing
an
unequal
motion
,
which
is
unseemly
and
disproportionat
to
other
mens
faculties
and
motions
,
in
respect
of
strength
and
swiftnes
;
whence
also
this
inconvenience
doth
follow
the
lameness
of
a
Member
,
that
it
may
soone
be
turned
out
of
the
way
,
either
by
its
own
unequal
mocions
,
if
the
way
wherein
it
walketh
be
rugged
and
narrow
:
or
by
the
uncharitableness
of
others
,
who
being
stronger
,
may
justle
it
out
of
the
way
,
although
it
be
neither
rugged
nor
narrow
.
Now
that
there
are
amongst
us
many
lamenesses
,
and
that
the
lame
are
turned
out
of
the
way
,
as
well
by
their
own
weak
,
innocent
,
and
irregular
motions
,
as
by
the
evil
will
of
others
,
who
justle
with
them
,
cannot
be
denied
.
Therefore
this
duty
of
healing
,
and
of
keeping
the
lame
in
the
way
which
is
the
effect
of
love
and
righteousness
,
must
be
applyed
unto
this
symptome
of
our
disease
.
Here
the
work
of
love
(
as
every
where
else
)
must
have
the
first
place
,
and
the
influence
which
it
hath
towards
the
weak
,
is
by
way
of
compassion
,
whereof
the
effect
is
a
desire
and
endeavour
to
ease
them
of
the
evil
wherewith
they
are
afflicted
:
the
work
of
Righteousness
hath
the
second
place
,
whereof
the
influence
is
by
way
of
innocency
,
and
the
effect
is
to
be
no
way
accessory
to
the
Causes
of
begetting
or
continuing
any
lameness
among
us
,
or
of
disturbing
any
good
designe
by
turning
the
lame
out
of
the
way
;
and
thus
by
this
third
Rule
,
when
we
have
made
our
own
work
straight
for
our selves
,
our
steps
towards
others
are
to
be
regulated
,
that
we
may
also
walk
straightly
therein
towards
all
men
,
being
usefull
towards
them
and
harmlesse
;
where
the
usefullnesse
of
our
washing
is
to
be
made
straight
,
by
the
Law
of
Love
which
doth
cover
and
heale
that
which
is
amisse
,
and
the
harmlesnes
thereof
is
to
be
made
straight
by
the
Law
of
indempnity
,
that
if
we
cannot
make
their
condition
better
,
to
be
sure
not
to
wrong
them
by
making
it
worse
.
If
the
Brethren
,
who
in
opposition
to
the
present
power
,
refuse
to
act
with
others
in
good
and
lawfull
things
,
that
which
in
it self
is
acceptable
to
God
and
approved
of
men
:
had
considered
our
present
publick
state
with
compassion
;
and
had
laid
to
heart
this
rule
,
to
walk
dutifully
thereby
as
Christians
ought
,
they
could
not
have
engaged
themselves
in
a
course
so
contrary
to
that
Charity
which
cals
upon
conscionable
men
to
the
healing
of
publick
calamities
;
and
to
that
righteousnesse
;
which
should
keep
Christians
from
turning
weak
consciences
out
of
the
way
.
For
if
they
whom
God
hath
set
in
the
place
of
subjection
throughout
this
Nation
,
should
be
provoked
to
a
willfull
halting
,
and
to
go
forward
(
as
many
do
)
but
lamely
in
their
submission
to
the
power
that
is
over
them
,
till
they
turn
themselves
quite
out
of
the
way
of
all
orderlinesse
,
by
a
refractory
scrupulosity
,
and
then
be
justly
turned
out
of
the
way
of
Peace
and
safety
:
either
by
the
totall
dissolution
of
Government
,
or
by
the
breaking
in
of
power
upon
them
for
their
unjust
behaviour
,
to
whom
should
all
such
evills
be
imputed
?
Must
they
not
fall
to
the
account
of
those
that
do
provoke
them
to
the
causes
thereof
,
and
have
no
thought
of
mutuall
compassion
and
tendernesse
to
heale
one
anothers
infirmities
?
Must
they
not
be
laid
to
the
charge
of
those
,
who
rather
than
not
to
oppose
the
powers
that
are
over
them
,
will
renounce
the
practise
of
the
best
and
most
solemn
duties
of
Christianity
,
onely
to
shew
their
disaffecrion
unto
them
?
Surely
it
cannot
be
expected
,
that
the
obstinate
opposition
to
all
orderly
courses
(
whereupon
all
common
safety
is
grounded
)
can
be
of
long
continuance
without
some
great
Judgement
;
nor
that
the
Supreme
powers
of
any
State
in
the
world
,
will
suffer
themselves
alwaies
to
be
openly
despised
,
(
though
they
may
bear
it
for
a
while
)
and
opposed
in
things
undeniable
,
just
and
equitable
,
by
those
that
are
wholly
under
their
power
.
We
may
see
therefore
that
in
end
this
can
produce
nothing
but
the
fruits
of
bitternesse
and
grief
:
and
where
no
healing
of
grievances
is
at
all
aimed
at
;
but
a
direct
turning
of
the
lame
in
all
things
,
out
of
the
way
;
there
all
manner
of
confusion
,
with
irreconciliable
war
,
and
hatred
must
needs
break
forth
in
the
minds
of
a
people
.
The
Duty
of
Peaceablenesse
with
all
men
.
Therefore
to
take
away
these
evils
,
which
unavoidably
will
follow
the
neglect
of
this
third
Duty
,
the
Apostle
doth
adde
further
two
duties
,
which
are
joint
in
the
Cure
;
but
in
the
application
distinctly
make
up
,
the
fourth
and
fifth
part
of
the
Remedy
of
these
publick
evils
.
The
fourth
Duty
is
,
to
follow
Peace
with
all
men
.
And
the
fifth
is
,
to
follow
(
in
like
manner
with
all
men
)
Holinesse
without
which
no
man
shall
see
the
Lord
.
Let
us
briefly
see
what
these
things
mean
.
To
follow
Peace
,
is
to
mind
,
intend
,
and
do
all
things
:
which
may
procure
and
keep
between
our selves
and
others
:
mutuall
quietnesse
from
hurtfull
thoughts
and
attempts
,
that
the
Christian
good
will
of
being
helpefull
to
each
other
against
common
Rom.
12.
18.
miseries
,
may
not
be
utterly
lost
and
obstructed
amongst
us
.
Now
this
is
an
endeavour
which
Christians
are
bound
unalterably
to
maintain
towards
all
men
,
if
it
be
possible
so
farre
as
in
them
lieth
;
even
as
Christ
Jesus
the
Prince
of
Peace
did
maintaine
it
towards
sinners
,
in
the
midst
of
their
greatest
opposition
Matth.
12.
19.
20.
and
contradiction
against
himself
:
For
in
that
it
is
said
of
him
,
that
he
did
not
strive
,
nor
cry
,
nor
caused
any
man
to
heare
his
voice
in
the
streets
:
his
quietnesse
is
commended
;
and
when
it
is
said
,
that
the
bruised
reed
he
did
not
breake
,
nor
did
he
quench
the
smoaking
flax
,
his
harmlesnesse
is
set
forth
;
and
when
it
is
added
,
that
by
this
meanes
,
He
should
bring
forth
judgement
unto
victory
,
and
that
the
Gentiles
should
trust
in
his
Name
.
His
helpfulnesse
unto
all
mankind
against
their
common
miseries
is
declared
,
as
the
true
end
,
and
proper
effect
of
that
peaceable
behaviour
.
This
then
is
the
example
by
which
all
men
,
but
especially
the
Ministers
of
the
Gospel
should
walk
before
others
towards
every
one
.
And
if
the
thoughts
of
Peace
should
be
thus
extended
unto
all
,
and
chiefly
by
Ministers
;
How
will
it
be
warrantable
for
any
,
or
in
any
respect
for
these
to
exclude
the
powers
under
which
we
are
set
from
the
same
?
and
that
by
an
aime
to
strive
against
them
in
all
things
;
though
they
be
things
in
themselves
and
for
the
publick
never
so
good
and
usefull
?
Christianity
doth
set
a
rule
to
the
spirits
of
men
:
Now
if
the
frame
of
mens
spirits
be
wholly
bent
to
strive
against
,
and
oppose
some
nen
in
particular
continually
;
How
will
they
clear
themselves
before
God
;
whose
command
is
,
that
they
should
follow
Peace
with
all
men
ingenerall
;
and
that
if
it
be
possible
,
&
as
much
as
in
them
lieth
,
that
is
,
at
all
times
,
and
upon
occasions
whensoever
they
have
to
do
with
them
?
And
because
wheresoever
the
thoughts
of
Peace
and
good
James
3.
19.
will
prevaile
not
,
but
envying
and
strife
rather
take
place
;
there
is
alwaies
confusion
,
and
every
evill
work
,
which
defile
the
hearts
and
hands
of
men
before
God
.
The
Duty
of
following
Holines
with
all
men
.
Therefore
unto
the
endeavours
of
Peace
in
respect
of
men
,
the
Apostle
doth
adde
the
care
of
Holinesse
in
respect
of
God
:
for
this
Duty
must
be
made
Mark
9.
50.
the
ground
of
that
:
else
it
will
never
be
intended
to
any
good
purpose
and
effectuall
.
Christ
saith
,
Have
Salt
in
your selves
,
and
have
Peace
one
with
another
.
Salt
is
the
grace
of
the
Spirit
,
resisting
the
corruption
of
the
flesh
;
whereby
we
are
defiled
in
our selves
,
and
pollute
one
another
,
through
the
passions
of
our
lust
;
But
if
the
inherent
defilements
be
first
clensed
by
the
Spirit
of
Holinesse
,
then
the
lusts
which
in
our
members
beget
War
with
others
will
certainly
cease
:
because
the
Apostle
saith
thus
,
We
were
sometimes
foolish
,
disobedient
,
living
in
malice
,
and
envy
,
hatefull
aud
hating
one
another
:
but
after
that
the
kindnes
of
God
appeared
,
he
saved
us
by
the
washing
of
Regeneration
,
and
renewing
of
the
HolyGhost
.
Tit.
3.
5.
and
elsewhere
thus
:
Theeves
,
Covetous
,
Revilers
,
Extortioners
,
such
were
some
of
you
,
but
ye
are
washed
,
but
ye
are
sanctified
by
the
Spirit
of
our
God
.
1
Cor.
6.
10.
12.
It
is
then
the
Spirit
of
sanctification
which
cleanseth
this
corruption
at
the
root
;
whence
it
appears
,
that
the
Reason
why
men
do
not
seek
Peace
,
and
follow
after
it
with
all
men
,
is
,
because
they
want
Holinesse
,
and
seek
not
after
it
;
that
is
,
they
set
not
their
hearts
aright
,
to
take
hold
of
Grace
,
whereby
they
may
serve
God
acceptably
with
Heb.
2.
28.
reverence
and
godly
fear
;
For
if
this
Grace
as
it
is
offered
were
apprehended
,
and
in
the
holinesse
of
the
Spirit
of
our
God
his
service
were
above
all
things
heartily
set
upon
,
and
followed
;
it
is
evident
that
the
spirit
of
strife
would
be
quenched
,
and
the
unrighteous
motions
thereof
cease
:
because
the
promise
is
made
to
such
as
are
under
grace
,
that
sin
shall
not
have
dominion
over
them
.
Rom.
6.
14.
Now
those
are
under
grace
who
by
faith
in
the
promise
of
grace
walk
with
God
under
his
ordinances
;
over
such
,
sin
shall
not
have
dominion
;
neither
continually
,
nor
against
their
will
;
because
it
is
said
,
that
when
we
are
made
free
from
sin
(
which
is
done
,
whensoever
we
take
hold
of
Christ
by
faith
in
his
blood
)
we
become
servants
Rom.
6.
22.
unto
God
,
and
have
our
fruit
unto
holinesse
.
And
where-ever
this
fruit
doth
grow
up
effectually
,
there
the
fruit
of
malice
and
hatred
will
never
break
forth
unto
wickednesse
.
For
the
naturall
property
of
Holinesse
,
as
it
is
originally
in
God
,
and
from
him
derived
unto
us
,
doth
put
an
extreme
distance
between
the
desires
of
Saints
,
and
those
inclinations
which
beget
strife
in
other
men
.
For
in
God
originall
Holinesse
is
a
property
of
his
eternall
being
,
by
which
we
conceive
him
to
be
most
gloriously
pure
in
himself
,
and
exalted
above
all
creatures
and
imaginable
qualities
,
infinitely
and
unconceiveably
beautifull
in
all
perfections
;
so
that
in
him
,
and
in
all
his
wayes
,
there
is
,
hath
been
,
and
shall
be
nothing
but
pure
and
perfect
goodnesse
for
ever
and
ever
,
without
any
shadow
of
turning
:
This
property
of
the
Divine
Nature
we
are
made
partaker
of
by
Christ
,
for
of
his
fulnesse
we
receive
all
,
and
grace
for
grace
;
and
in
him
the
1
Pet.
1.
15
,
16
Father
doth
call
upon
us
to
be
holy
,
as
he
is
holy
.
Holinesse
then
in
us
is
the
conformity
of
our
spirit
and
state
unto
God
in
this
property
of
his
nature
;
whereby
we
become
pure
and
undefiled
,
set
a
part
unto
him
from
all
uncleannesse
;
and
exalted
above
the
causes
of
disorder
and
lustfulnesse
in
the
creatures
,
that
we
may
have
communion
with
him
:
for
without
this
conformity
unto
him
in
his
nature
,
there
can
be
no
fellowship
between
him
and
us
;
for
what
communion
hath
purity
with
uncleannesse
,
or
light
with
darknesse
?
for
which
cause
also
the
Apostle
addes
this
doctrinall
clause
to
his
exhortation
,
that
without
holinesse
no
man
shall
see
God
:
both
to
stir
us
up
the
more
to
follow
after
it
,
as
that
which
is
so
absolutely
necessarie
for
our
salvation
;
that
the
want
thereof
doth
inevitably
threaten
a
separation
between
God
and
us
for
ever
.
And
also
to
intimate
an
implyed
promise
,
that
if
we
follow
holinesse
with
all
men
,
we
shall
be
made
fit
to
see
God
,
as
well
in
his
works
here
in
time
towards
all
men
,
as
in
himself
face
to
face
hereafter
for
ever
.
It
is
evident
then
by
this
,
that
the
following
of
Holines
with
all
men
,
doth
make
us
peaceable
towards
all
men
:
because
it
takes
us
off
from
the
occasions
of
carnall
strife
,
and
unites
us
unto
God
in
the
puritie
of
the
Divine
nature
:
but
where
the
heart
is
not
cleansed
,
and
made
above
all
things
carefull
in
serving
God
acceptably
,
to
walk
in
the
sphere
of
a
pure
life
,
above
the
defilements
of
creature
concernments
,
there
it
cannot
attain
to
a
peaceable
disposition
,
neither
within
it self
,
nor
towards
others
.
And
without
scruple
we
may
conclude
thus
,
that
wheresoever
men
are
not
raised
unto
that
universall
peaceablenesse
of
spirit
which
is
here
required
,
there
they
come
also
far
short
of
the
duty
of
Holinesse
which
is
here
recommended
unto
them
.
Let
therefore
no
men
deceive
themselves
,
and
lye
against
the
Truth
:
whosoever
do
take
up
a
resolution
rather
to
strive
and
contest
with
some
men
about
the
affairs
of
this
world
for
their
own
sake
,
then
to
follow
Peace
and
Holinesse
with
all
men
for
Gods
sake
;
are
not
in
a
case
to
see
God
,
or
to
serve
him
acceptably
in
all
things
,
because
the
passion
of
lust
for
themselves
,
which
is
the
cause
of
all
strife
between
them
and
others
,
is
inconsistent
with
that
reverence
and
fear
,
which
is
requisite
to
serve
him
acceptably
.
The
Negative
Duties
.
How
to
prevent
failing
of
the
grace
of
God
,
and
the
springing
up
of
the
roots
of
bitternesse
.
Thus
we
see
,
what
the
Positive
Rules
whereby
our
disorders
and
distempers
may
be
cured
are
,
and
how
they
depend
one
upon
another
.
Concerning
the
Negative
Duties
which
follow
,
I
shall
be
very
brief
,
for
if
these
former
be
carefully
observed
,
there
will
be
no
difficulty
in
the
practise
of
the
latter
,
but
with
ease
and
safetie
they
will
fall
in
of
themselves
.
For
he
that
followeth
holinesse
with
all
men
,
must
needs
follow
it
by
the
Truth
,
which
is
the
ground
of
that
performance
.
Now
the
Truth
which
doth
beget
Holinesse
in
all
those
that
are
sanctified
,
is
,
the
Grace
of
God
which
hath
appeared
,
and
bringeth
salvation
unto
all
men
;
teaching
us
to
deny
ungodlinesse
,
and
worldly
lusts
;
and
to
live
soberly
,
righteously
,
and
godly
in
tgis
present
world
:
looking
for
the
blessed
hope
;
and
the
glorious
appearing
of
the
great
God
,
and
our
Saviour
Jesus
Christ
,
who
gave
himself
for
us
,
that
he
might
redeem
us
from
all
iniquity
;
and
purifie
unto
himself
a
peculiar
people
zealous
of
good
works
.
The
truth
of
this
Doctrine
is
the
Grace
which
bringeth
salvation
unto
all
men
;
and
this
it
doth
by
teaching
them
the
way
to
true
holinesse
in
and
by
Christ
Jesus
:
he
then
that
doth
follow
this
,
(
namely
,
Holinesse
)
with
all
men
,
must
needs
look
after
that
(
namely
,
Truth
)
in
every
one
,
lest
any
fail
of
it
:
for
if
the
knowledge
of
this
saving
Truth
should
fail
,
and
be
cast
off
by
any
,
as
then
he
will
be
taken
off
from
the
way
of
Holinesse
;
so
he
will
be
set
to
follow
the
imaginations
of
his
own
heart
,
which
can
send
forth
nothing
but
seeds
of
corruption
,
which
will
beget
roots
of
bitternesse
,
whereby
many
will
be
defiled
.
The
way
therefore
to
prevent
the
growing
up
of
these
roots
,
is
to
keep
the
heart
possest
with
these
principles
of
saving
knowledge
,
which
are
the
fundamentals
of
all
Gospel
,
faith
,
and
hope
for
Grace
:
and
to
do
this
there
is
none
other
direct
means
,
but
to
hold
forth
the
testimony
of
Jesus
,
so
as
to
commend
the
truth
thereof
to
the
conscience
of
all
men
in
the
sight
of
God
,
which
is
done
by
manifesting
the
light
of
life
which
is
in
Christ
with
sound
speech
that
cannot
be
condemned
;
that
he
who
is
of
the
contrary
party
,
may
be
ashamed
,
having
no
evill
thing
to
say
of
us
,
or
of
our
testimony
.
Whence
I
shall
infer
this
,
that
the
way
to
maintain
Religion
by
the
shaken
reed
of
meer
humane
authority
,
and
to
beat
down
the
errors
of
the
minde
with
the
club-law
of
corporall
punishments
(
which
some
have
endeavoured
to
do
)
is
no
part
of
Gods
counsell
:
for
that
which
hath
upheld
,
and
will
uphold
the
Truth
of
Religion
without
,
yea
and
against
,
all
the
might
of
the
world
,
is
nothing
else
but
the
evidence
,
and
the
demonstration
of
the
spirit
and
power
,
and
that
which
hath
beaten
down
,
and
will
beat
down
heresies
and
errors
,
is
nothing
else
but
the
armour
of
Righteousnesse
on
the
right
hand
and
on
the
left
,
by
which
all
the
imaginations
of
men
,
and
strong
holds
of
Satan
in
them
are
cast
down
;
and
every
thought
is
brought
into
captivity
to
the
obedience
of
Christ
.
The
method
then
both
to
prevent
,
and
to
correct
errors
is
this
,
that
we
should
take
care
,
that
the
faithful
word
which
hath
been
taught
,
and
as
it
hath
been
taught
by
the
Apostles
and
Prophets
be
held
fast
,
and
held
forth
,
that
by
the
sound
doctrine
thereof
,
we
may
be
inabled
both
to
exhort
those
that
stand
in
the
Truth
,
that
they
take
heed
lest
they
fall
from
it
;
and
to
convince
the
gainsayers
,
whose
mouthes
must
be
stopped
by
religious
dealing
,
and
rationall
conferences
with
them
.
If
then
we
should
apply
our selves
to
dig
up
the
roots
of
bitternesse
which
are
sprung
up
amongst
us
,
(
for
to
prevent
the
rising
of
them
is
too
late
)
we
see
,
that
the
way
to
be
taken
is
this
;
that
on
the
one
hand
Catechetecall
Truths
should
be
fundamentally
taught
,
and
according
to
the
form
of
sound
words
enlarged
upon
,
and
opened
:
and
on
the
other
hand
,
orderly
conferences
should
be
set
afoot
,
and
regulated
by
Authority
,
that
vain-talkers
and
deceivers
may
not
be
left
without
conviction
:
and
this
the
Ministers
of
the
Gospel
should
intend
before
all
others
,
as
the
proper
work
of
their
peculiar
calling
.
How
to
represse
and
correct
profanenesse
.
Thus
then
by
this
way
of
looking
out
,
we
may
both
prevent
,
and
correct
,
the
falling
of
many
from
the
grace
of
God
;
and
the
growing
up
of
the
roots
of
bitternesse
which
have
defiled
many
:
but
as
concerning
the
profane
,
who
,
like
Esau
in
their
uncleannes
,
are
come
to
that
height
of
impiety
,
that
they
renounce
openly
the
profession
of
Christianity
,
for
a
morsell
of
sensuall
pleasure
in
this
present
world
;
there
can
be
no
dealing
with
them
,
as
I
conceive
,
but
two
wayes
,
if
God
peradventure
will
give
some
of
them
repentance
unto
life
.
The
one
is
to
deal
rationally
,
the
other
to
deal
authoritatively
with
them
.
In
dealing
with
them
rationally
,
the
principles
of
Humanity
and
Morality
must
be
brought
home
unto
their
conscience
,
to
discover
unto
them
,
what
the
indignitie
and
vilenesse
is
of
these
defilements
,
wherein
they
wallow
themselves
like
unto
beasts
;
what
the
unprofitablenesse
is
of
all
their
present
enjoyments
:
what
in
that
course
their
losse
of
Honour
and
Perfection
is
by
man
in
another
course
attainable
:
and
whence
all
this
doth
arise
in
them
,
to
the
prejudice
of
their
own
state
of
true
happinesse
,
and
of
the
societie
of
mankinde
:
that
so
much
reason
and
moralitie
as
may
be
found
remaining
in
them
,
and
is
not
become
brutish
through
sensuality
,
may
be
kept
alive
,
and
(
if
possible
)
wakened
unto
righteousnesse
.
In
dealing
with
them
authoritatively
,
notice
must
be
taken
of
their
open
profession
of
profanenesse
,
that
it
may
be
repressed
in
them
,
and
they
brought
to
shame
for
it
,
of
their
plots
and
practises
against
Christianity
,
by
which
they
endevour
to
bring
reproach
upon
the
professors
thereof
;
by
making
them
contemptible
for
the
professions
sake
:
and
of
their
excesse
of
riot
and
sensuality
,
lest
others
be
infected
,
and
perverted
by
their
example
:
for
which
they
ought
to
be
made
lyable
to
some
punishments
;
that
they
may
stand
in
a
we
,
and
fear
,
if
not
God
,
yet
vertuous
men
,
and
the
losse
of
their
own
bodily
conveniencie
.
Now
the
punishment
which
I
conceive
a
Christian
Magistrate
should
inflict
,
at
least
upon
those
that
are
found
incorrigible
,
is
,
that
which
Abraham
,
at
Sarahs
request
,
and
by
Gods
approbation
of
her
Gen.
21.
9
,
10
,
11
,
12
,
13
,
14.
desire
,
did
inflict
upon
Ismael
,
because
he
mocked
Isaac
:
which
was
,
that
he
did
cast
him
out
of
his
house
:
and
the
punishment
which
David
,
as
a
Magistrate
in
the
Common-wealth
of
Israel
,
doth
resolve
to
execute
against
all
wicked
doers
,
in
the
discharge
of
his
dutie
towards
God
,
which
is
,
to
cut
off
all
wicked
doers
from
the
City
of
the
Lord
:
that
is
,
at
least
Psal.
101.
to
banish
them
;
or
discountenance
them
so
,
that
they
shall
not
finde
any
abode
in
the
Common-wealth
with
content
.
And
thus
farre
we
have
followed
the
Apostle
in
the
first
part
of
this
Directorie
;
let
us
now
come
to
the
second
part
thereof
,
and
take
the
royall
Prophet
for
our
Director
therein
.
The
second
part
of
the
Directorie
relating
to
the
duty
of
Magistrates
in
the
cure
of
our
diseases
.
Hitherto
then
we
have
seen
,
how
all
professors
of
Christianity
,
but
chiefly
the
Ministers
of
the
Gospel
,
are
taught
what
they
ought
to
do
towards
the
cure
of
our
present
diseases
,
in
their
charge
,
by
the
administration
and
application
of
Divine
love
unto
the
symptoms
thereof
:
but
now
we
shall
also
,
God
willing
,
observe
briefly
,
how
all
that
have
power
and
authority
over
others
,
but
chiefly
the
supreme
Magistrates
of
Nations
knowing
God
,
are
taught
what
they
ought
to
do
towards
a
further
cure
of
the
same
diseases
,
by
the
administration
and
application
of
Divine
Righteousnesse
unto
the
symptoms
thereof
in
their
peculiar
places
.
I
conceive
then
,
that
the
holy
Ghost
hath
set
forth
David
in
the
101.
Psalm
,
as
a
pattern
of
righteousnesse
,
to
teach
all
Magistrates
their
duty
,
that
they
may
learn
to
write
after
the
copy
which
he
hath
set
them
.
Let
us
then
consider
,
and
contemplate
in
him
the
spirit
of
a
true
Christian
Magistrate
,
by
the
Analysis
of
his
words
,
and
some
short
observations
to
be
made
thereon
.
The
pattern
of
a
true
Christian
Magistrate
set
forth
in
Psal.
101.
Where
of
the
brief
Analysis
is
given
.
The
propheticall
King
intending
to
make
profession
of
that
which
in
the
discharge
of
his
Magistracie
he
was
resolved
to
perform
;
doth
in
the
1.
ver:
of
the
Psalm
declare
three
things
by
way
of
Preface
.
1.
The
matter
whereof
he
did
purpose
to
speak
:
I
will
sing
of
mercy
and
judgement
.
2.
The
Person
to
whom
he
would
addresse
his
speech
:
Vnto
thee
O
Lord
will
I
sing
.
3.
The
manner
of
delivering
himself
:
I
will
sing
,
I
will
sing
.
Where
we
shall
observe
these
foure
points
for
an
introduction
.
1.
What
the
summe
and
substance
of
a
Magistrates
employment
is
,
whereupon
all
his
thoughts
should
be
set
:
that
it
is
Mercie
and
Judgement
.
Mercie
is
his
work
towards
the
godly
and
honest
:
Judgement
towards
the
ungodly
and
dishonest
:
towards
those
,
Protection
and
favour
is
the
work
of
Mercy
;
towards
these
,
to
discover
,
and
to
punish
them
,
is
the
work
of
Judgement
.
Whence
we
may
further
conclude
,
that
to
leave
the
vertuous
without
encouragement
and
protection
;
or
the
wicked
without
reproof
and
punishment
,
is
not
onely
want
of
judgement
in
a
Magistrate
,
but
crueltie
against
the
State
over
which
he
is
set
;
how
much
more
then
if
he
should
persecute
the
godly
,
and
favour
the
wicked
?
2.
That
Magistrates
ought
to
intend
the
performance
of
their
duty
for
conscience
sake
towards
God
,
and
not
for
any
other
designe
of
their
own
,
as
many
use
to
do
:
for
David
here
sets
himself
as
in
the
presence
of
God
,
to
speak
,
and
make
profession
of
his
duty
unto
him
;
Vnto
thee
O
Lord
(
saith
he
)
will
I
sing
.
To
thee
,
as
to
the
great
witnesse
of
the
sincerity
of
my
heart
,
in
this
profession
of
my
duty
.
And
to
thee
,
as
to
my
Judge
and
Soveraigne
,
to
whom
I
am
accountable
in
all
the
works
of
my
employment
.
For
Magistrates
judge
not
for
men
,
but
for
the
Lord
:
and
happie
would
they
be
,
if
they
could
be
mindfull
of
this
.
3.
That
the
professions
which
Magistrates
make
of
their
duty
,
and
of
their
resolutions
ought
not
to
be
addressed
as
to
men
;
to
cajole
them
with
fair
words
,
and
gain
credit
with
them
:
but
as
to
God
,
in
the
nature
of
a
religious
promise
,
to
bring
an
obligation
voluntarily
upon
their
own
souls
to
perform
their
duty
.
4.
That
Magistrates
should
undertake
the
works
of
their
calling
with
a
great
deal
of
cheerfulnesse
;
and
that
to
such
as
are
in
places
of
eminent
trust
,
the
discharge
of
their
duty
should
be
the
chief
matter
of
their
joy
.
For
we
see
here
with
what
cheerfulnesse
of
minde
David
doth
undertake
his
employment
;
I
will
sing
,
I
will
sing
,
saith
he
,
twice
repeating
the
expression
,
once
in
respect
of
Mercy
and
Judgement
;
another
time
in
respect
of
God
.
For
his
duty
relates
to
both
at
once
;
materially
to
the
one
,
and
finally
to
the
other
.
A
worldly
minded
man
coming
to
preferment
,
doth
rejoyce
that
he
is
exalted
above
others
;
and
hath
gotten
power
to
do
his
own
will
:
But
a
godly
man
doth
rejoyce
in
the
assurance
of
Gods
favour
;
Lift
thou
up
the
light
of
thy
countenance
(
saith
he
)
upon
us
:
thou
hast
put
gladnesse
in
my
heart
,
more
then
in
the
time
that
their
corn
and
their
wine
increased
.
Psal.
4.
6.
7.
And
again
,
Thy
statutes
(
saith
he
to
God
)
are
my
songs
in
the
house
of
my
pilgrimage
.
Psal.
119.
54.
And
this
much
the
Preface
doth
teach
and
direct
Magistrates
concerning
their
employment
;
the
profession
of
Davids
resolutions
follow
,
wherein
he
declares
,
first
,
what
he
will
endevour
to
do
in
his
place
and
calling
:
secondly
,
to
what
effect
,
and
end
he
will
prosecute
that
endevour
.
That
which
he
will
endevour
,
doth
concern
partly
himself
in
his
own
person
,
partly
the
persons
of
other
men
.
First
,
he
resolves
to
order
himself
towards
the
doing
of
that
which
is
good
;
then
towards
the
avoiding
of
that
which
is
evill
.
Towards
the
doing
of
good
,
he
not
onely
resolves
upon
the
duty
,
but
prays
unto
God
for
his
presence
with
him
in
it
.
The
Duty
resolved
upon
,
is
set
forth
in
the
thing
,
to
be
followed
,
in
the
manner
of
following
it
,
and
in
the
means
whereby
it
may
be
attained
.
The
thing
to
be
followed
and
aimed
at
,
is
a
Perfect
way
.
The
manner
of
following
Ver.
2
it
,
is
with
wisdom
;
I
will
behave
my self
wisely
in
a
perfect
way
.
And
the
means
whereby
this
aime
may
be
attained
,
is
to
walk
in
his
particular
station
,
with
a
frame
of
heart
sutable
thereunto
.
His
particular
station
is
his
house
;
I
will
walk
within
my
house
.
And
the
frame
of
heart
sutable
to
his
aime
is
,
with
a
perfect
heart
.
A
perfect
heart
towards
God
,
will
bring
a
man
and
keep
him
in
his
way
,
which
is
perfect
.
In
the
midst
of
this
resolution
,
between
the
expression
of
his
aime
,
and
of
the
means
to
attain
it
,
a
prayer
is
put
up
,
for
the
assistance
of
Gods
presence
with
him
in
the
undertaking
.
O
when
wilt
thou
come
unto
me
:
which
doth
presuppose
a
promise
layed
hold
of
,
that
God
would
come
and
be
with
him
:
and
it
doth
expresse
his
faith
,
and
expectation
of
the
fulfilling
of
that
promise
.
A
promise
to
this
effect
is
given
to
all
beleevers
,
in
Isa.
64.
5.
Thou
meetest
him
that
rejoyceth
,
and
worketh
righteousnesse
.
But
more
expresly
David
might
look
upon
the
promise
made
to
Joshua
,
and
in
his
name
to
all
faithfull
Magistrates
,
where
God
saith
:
As
I
was
with
Moses
so
I
will
be
with
thee
;
I
will
not
fail
thee
,
nor
forsake
thee
:
onely
be
thou
strong
,
that
thou
mayest
observe
to
do
according
to
all
the
Law
,
&c.
This
Commandment
he
resolves
to
do
,
by
walking
in
that
perfect
way
with
a
perfect
heart
;
and
therefore
he
expects
the
fulfilling
of
the
promise
made
to
the
performance
,
and
accordingly
prays
for
the
same
.
Thus
then
he
sets
himself
,
not
in
his
own
strength
,
but
under
the
conduct
of
God
,
for
the
doing
of
that
which
is
good
:
as
for
the
avoiding
of
that
which
is
evill
,
he
takes
up
a
twofold
resolution
:
first
,
to
free
himself
from
evill
objects
and
ends
,
I
will
set
no
wicked
thing
Ver.
3
before
mine
eyes
:
(
the
originall
is
,
no
word
of
Belial
:
now
Belial
signifies
one
that
is
,
without
yoke
and
disorderly
;
So
that
his
meaning
is
more
properly
,
I
will
not
intend
to
be
without
yoke
or
to
do
any
thing
out
of
order
.
)
Secondly
,
to
free
himself
from
the
meanes
and
instruments
subservient
thereunto
;
which
are
all
the
works
of
men
turning
away
from
the
will
of
God
.
I
hate
the
work
of
them
that
turne
aside
,
it
shall
not
cleave
to
me
.
These
are
his
resolutions
concerning
himself
,
the
things
which
he
resolves
concerning
others
,
are
partly
against
those
that
are
vicious
,
partly
for
those
that
are
vertuous
:
Against
those
that
are
vicious
,
his
resolutions
seeme
to
run
in
two
Channels
;
the
one
under
a
more
private
,
the
other
under
a
more
publick
relation
;
and
in
each
respect
his
resolutions
against
them
have
three
parts
or
degrees
.
The
first
tends
to
a
separation
from
his
acquaintance
and
familiarity
;
the
second
to
a
banishment
:
and
the
third
to
an
opposition
and
destructione
of
them
.
In
the
Channell
of
private
relations
,
he
resolves
thus
against
the
vicious
,
First
,
to
separate
two
sorts
of
vicious
men
from
his
acquaintance
and
familiarity
,
the
first
are
those
of
a
froward
and
perverse
heart
;
that
is
,
men
whose
intentions
and
designes
are
perverted
from
the
right
way
.
A
froward
heart
shall
depart
ver.
4
from
me
.
The
second
are
those
who
are
willing
,
and
ready
to
act
evill
,
and
put
wicked
designes
in
execution
;
I
will
not
know
a
wicked
person
.
In
the
Originall
it
is
properly
,
a
person
doing
evill
.
Then
to
banish
and
cut
off
from
all
private
society
,
him
that
is
a
backbiter
of
his
neighbour
;
who
so
privily
slandereth
his
ver.
5
neighbour
him
will
I
cut
off
.
And
thirdly
,
to
oppose
and
put
down
as
unsufferable
the
proud
and
ambirious
,
him
that
hath
a
high
look
and
a
proud
heart
,
ver.
6
will
not
I
suffer
.
Having
thus
determined
how
to
behave
himself
against
those
that
are
vicious
in
respect
of
privat
relations
;
he
resolves
under
the
same
relations
for
those
that
are
vertuous
,
that
he
will
seeke
them
out
,
to
bring
them
near
unto
himself
,
that
they
may
abide
with
him
.
Mine
eyes
shall
be
upon
the
faithfull
in
the
Land
,
that
they
may
dwell
with
me
.
The
Channell
of
privat
relations
being
thus
resolved
upon
,
he
comes
to
resolve
upon
publick
relations
also
.
Where
first
,
he
reflects
upon
the
vertuous
,
and
determines
to
employ
them
,
in
publick
services
;
He
that
walketh
in
an
upright
way
,
he
shall
serve
me
.
And
then
setting
himself
against
the
vicious
in
reference
to
publick
affairs
,
he
hath
another
threefold
gradation
of
distance
in
dealing
with
them
.
First
,
To
separate
all
deceivers
from
amongst
his
domesticke
ver.
7
servants
.
He
that
worketh
deceite
shall
not
dwell
within
my
house
.
Secondly
,
To
banish
all
lyars
from
his
sight
and
presence
:
He
that
telleth
lies
shall
not
tarry
in
my
sight
.
Thirdly
,
To
oppose
and
destroy
diligently
all
the
ungodly
ver.
8
wicked
.
I
will
early
destroy
all
the
wicked
of
the
Land
.
Hitherto
we
have
seen
what
David
would
endeavour
,
as
a
Magistrate
in
his
place
:
the
end
and
effect
for
which
he
would
intend
all
this
,
is
to
do
service
unto
the
people
of
God
,
that
I
may
cut
of
all
wicked
doers
from
the
City
of
the
Lord
.
And
brief
observations
raised
thereupon
shewing
,
The
Supreme
end
of
a
Magistrate
,
Which
to
attaine
they
must
order
themselvs
to
their
worke
.
By
setling
their
relation
towards
God
in
their
places
,
And
how
that
is
to
be
done
.
Now
,
to
gather
briefly
a
Directory
from
hence
for
a
Christian
Magistrate
in
his
Charge
;
besides
that
which
the
Preface
of
the
Psalme
hath
already
suggested
,
and
we
have
taken
notice
of
;
we
may
observe
from
the
whole
of
this
Profession
,
and
from
the
particulars
of
Davids
resolution
,
and
their
orderly
coherence
,
these
maximes
of
true
Government
.
First
,
From
the
whole
I
gather
this
,
That
Christian
Magistrates
knowing
themselves
to
be
Gods
Vice-gerents
on
earth
,
ought
to
do
all
for
the
maintaining
of
his
interests
amongst
men
,
and
the
fulfilling
of
his
ends
towards
them
:
and
nothing
for
any
other
end
or
interest
.
For
we
see
here
,
that
as
David
doth
set
himself
in
subordination
unto
God
,
by
thinking
upon
his
Charge
,
with
dependance
upon
him
,
and
making
his
application
with
chearfulnesse
therein
unto
him
:
so
the
end
of
all
his
endeavours
is
,
to
procure
the
Peace
and
safety
of
the
City
of
the
Lord
,
which
is
his
Church
,
that
wicked
doers
may
be
separated
from
it
.
Secondly
,
From
the
particulars
and
their
coherence
,
I
gather
these
Conclusions
.
1.
That
Magistrates
should
wisely
order
themselves
before
they
thinke
of
ordering
other
men
:
they
must
first
looke
to
themselves
,
and
then
to
others
.
For
we
see
here
,
that
David
makes
this
the
first
part
of
his
care
;
and
what
the
Apostle
saith
of
the
fitnesse
of
an
Elder
to
Rule
in
the
Church
,
must
be
said
of
a
Magistrate
to
Rule
in
the
Common-wealth
:
If
a
man
(
saith
he
)
know
not
how
to
rule
his
own
house
,
how
shall
he
take
care
of
the
Church
of
God
?
So
we
1
Tim.
2.
4.
may
say
,
if
a
man
hath
no
care
,
and
zeal
to
order
his
own
way
aright
;
how
shall
he
take
care
,
and
be
zealous
to
order
the
waies
of
other
men
to
a
publick
good
.
2.
That
all
men
but
chiefly
Magistrates
,
in
looking
to
themselves
,
should
settle
before
all
other
things
clearly
,
the
Relation
which
is
betweene
God
and
themselves
in
their
places
.
For
we
see
that
David
makes
this
the
ground-work
of
all
his
other
Resolutions
and
Professions
:
and
the
Reason
of
it
is
clear
,
not
onely
because
Magistrates
,
who
represent
God
on
earth
,
can
have
no
assurance
of
successe
,
or
ability
to
stand
in
their
places
,
further
than
their
relation
unto
God
is
clear
and
intire
;
but
in
generall
there
is
a
curse
denounced
against
all
men
,
Whose
heart
departeth
from
the
Lord
,
they
shall
be
like
the
heath
in
the
desart
,
and
not
see
when
good
commeth
.
Jer.
17.
5.
6.
If
a
Subject
on
earth
take
upon
him
to
Govern
his
fellow
Subjects
,
without
a
Commission
from
his
Soveraigne
,
he
is
an
usurper
:
so
is
every
Magistrate
before
God
,
though
his
right
be
good
as
to
men
;
yet
his
spirit
is
an
Usurper
of
his
place
,
if
by
settling
his
relation
towards
God
,
in
his
place
;
he
receive
not
his
Commission
from
him
.
3.
That
no
Magistrate
can
have
any
settlement
of
his
relation
towards
God
,
or
pretend
to
any
Commission
from
God
in
his
place
:
except
his
spirit
be
ordered
towards
him
in
these
three
things
.
First
,
Except
he
know
the
way
of
Perfection
,
wherein
God
doth
appoint
him
to
walk
.
For
this
is
the
chief
point
of
his
Commission
,
or
rather
the
whole
substance
thereof
.
Secondly
,
Except
he
intend
,
and
resolve
to
follow
that
way
,
behaving
himself
therein
wisely
and
considerately
,
to
fit
all
occasions
thereunto
;
and
with
a
sincere
and
upright
heart
,
to
approve
himself
to
God
therein
;
For
if
he
doth
not
this
,
he
hath
not
accepted
of
his
Commission
(
although
he
may
know
fully
the
contents
thereof
)
and
consequently
hath
no
right
to
his
place
.
Thirdly
,
Except
he
desire
and
affectionatly
waite
for
Gods
presence
,
and
assistance
with
him
in
the
executiou
of
his
charge
,
to
be
able
to
do
all
things
in
his
name
;
for
if
he
doth
not
this
,
he
doth
renounce
his
dependance
upon
his
Soveraign
,
and
against
the
tenor
of
his
Commission
,
he
takes
upon
him
to
execute
his
power
in
his
own
name
,
which
makes
him
ipso
facto
,
to
forfeit
all
his
right
to
his
place
.
These
maximes
are
clearly
to
be
inferred
from
the
matter
and
order
of
the
parts
of
Davids
resolution
,
in
ver.
2.
and
being
manifest
Truths
in
themselves
,
I
shall
not
insist
to
prove
them
,
but
proceed
to
other
observations
.
How
he
may
be
sure
of
Gods
presence
with
himself
in
his
place
.
4.
That
no
Magistrate
can
hope
for
Gods
presence
with
him
,
or
successe
in
his
publick
place
:
who
doth
not
walk
in
his
house
privatly
so
with
his
familiars
,
as
to
keep
his
heart
perfect
towards
God
.
For
if
his
heart
be
most
upright
towards
God
in
secret
,
it
will
never
be
intire
in
publick
concernments
;
and
if
his
life
and
personall
carriage
at
home
be
not
exemplary
,
it
will
never
be
just
and
without
offence
abroad
.
This
maxime
also
doth
clearly
follow
upon
the
latter
part
of
Davids
resolution
.
ver.
2.
By
taking
care
aswell
of
preventing
evill
,
as
of
doing
good
.
5.
That
the
care
which
Magistrates
should
take
for
themselves
,
ought
not
to
be
onely
for
good
purposes
and
resolutions
which
should
be
prosecuted
:
but
it
must
also
be
extended
unto
the
apprehension
,
and
prevention
of
evils
which
are
incident
unto
the
stations
of
men
in
publick
places
,
that
they
may
be
prudently
avoided
.
This
maxime
as
it
is
clearly
in
it self
a
true
Rule
of
Prudencie
:
so
it
is
evidently
,
to
be
inferred
from
the
matter
of
Davids
resolution
in
ver.
3.
compared
with
that
which
went
before
in
ver.
2.
6.
That
Magistrates
looking
to
the
evils
incident
to
the
stations
of
men
in
publick
places
,
to
prevent
the
same
should
reflect
upon
the
two
fountains
thereof
;
Namely
,
their
owne
irregular
designes
from
within
,
and
the
works
of
men
that
turn
aside
cleaving
to
them
without
.
For
as
these
are
the
two
evils
which
David
resolves
to
free
himself
from
ver.
3.
so
they
are
dangers
more
eminently
incident
to
Magistrates
than
to
other
men
.
First
in
their
own
stations
.
First
,
Magistrates
are
more
liable
to
be
tempted
to
disorderly
courses
(
the
text
cals
this
to
set
matters
of
Belial
before
their
eyes
)
than
other
men
:
because
of
their
places
;
wherein
as
they
are
free
from
the
yoak
of
fear
which
others
must
apprehend
,
who
are
accountable
to
their
Superiours
of
their
waies
:
so
by
reason
of
the
power
which
they
have
over
others
,
they
are
more
susceptible
of
pride
,
of
self-conceitednesse
,
of
being
flattered
into
licentious
resolutions
of
freedom
;
and
to
resentments
of
injuries
,
and
so
to
be
transported
to
designes
which
are
not
orderly
,
but
against
or
above
the
Laws
which
others
are
subject
unto
.
Secondly
,
Magistrates
are
more
liable
to
be
accessary
to
the
guilt
of
other
mens
sins
,
than
men
of
privat
places
:
for
evill
and
dissolute
men
,
who
study
nothing
but
voluptuousness
,
make
it
their
whole
work
to
creep
into
favour
about
them
,
and
subtile
men
,
who
study
nothing
but
profit
and
greatnes
,
oft-times
to
the
prejudice
of
the
meaner
sort
,
by
oppressive
waies
,
insinuate
themselves
also
about
them
,
if
they
then
authorize
and
countenance
these
in
their
designes
,
either
openly
by
commands
,
or
subtily
by
wincking
at
them
,
and
giving
them
a
shelter
;
the
guilt
of
all
such
mens
wickednesse
doth
cleave
unto
them
.
For
not
onely
these
whose
life
it
is
wholly
to
depend
upon
those
that
are
in
power
;
but
also
all
other
men
that
are
under
their
charge
,
bring
guilt
upon
them
,
and
make
them
accessary
to
sin
,
except
they
represse
and
reprove
the
evill
which
they
find
in
them
,
and
shew
their
hatred
against
all
those
that
turne
aside
from
the
direct
way
of
godlinesse
and
honesty
,
of
justice
and
sobriety
.
Then
also
in
the
persons
of
others
.
7.
That
Magistrates
walk
not
in
a
perfect
way
in
respect
of
their
places
,
although
they
free
both
themselves
and
their
attendants
from
evill
;
except
they
also
take
notice
of
others
that
are
without
,
to
oppose
the
vicious
,
and
advance
the
vertuous
both
in
private
and
publick
occasions
.
This
axiome
is
evident
from
the
whole
matter
of
Davids
profession
,
especially
from
ver.
4.
till
the
end
:
and
the
reason
of
it
will
appear
if
the
nature
and
motion
of
a
perfect
way
,
be
compared
with
the
nature
&
motion
of
a
Magistrates
place
;
for
the
place
of
a
Magistrate
is
wholly
relative
and
towards
others
;
except
therefore
his
way
be
perfect
against
evill
,
and
for
good
in
teference
to
others
,
it
doth
not
answer
his
place
:
and
except
it
be
so
as
well
in
private
as
in
publick
,
it
is
not
perfect
:
for
although
a
good
man
may
be
an
ill
Magistrate
for
want
of
Ruling
parts
;
yet
no
man
that
is
ill
can
be
a
good
Magistate
,
though
his
parts
be
never
so
eminent
.
Because
an
evill
man
,
as
he
makes
no
conscience
of
sin
in
private
,
so
he
will
never
be
zealous
for
vertue
,
nor
against
vice
in
publick
:
All
that
he
will
do
,
will
be
onely
for
himself
,
to
save
his
owne
credit
,
that
he
may
not
be
cryed
out
against
;
For
if
his
heart
be
evill
.
he
hath
no
love
to
Judgement
and
Mercy
,
as
they
are
works
good
to
all
,
as
they
are
acceptable
to
God
who
hath
commanded
them
,
and
as
they
are
proper
to
his
place
of
Rule
;
but
onely
as
they
make
a
shew
before
men
,
and
serve
ro
keep
up
his
reputation
amongst
them
.
By
cutting
off
the
incorrigible
,
8.
That
by
opposing
vice
in
others
privatly
and
publickly
,
Magistrates
do
not
enough
to
remove
the
wicked
from
places
of
Trust
,
and
to
shew
their
dislike
of
men
;
except
also
they
use
meanes
to
cut
them
off
from
the
society
over
which
they
are
set
,
and
especially
if
they
be
found
incorrigible
.
This
is
plainly
Davids
resolution
,
in
his
perfect
way
of
walking
,
as
appears
by
ver.
5.
7.
&
8.
Especially
of
foure
sorts
9.
That
Magistrates
walking
in
their
places
in
a
perfect
way
,
should
take
notice
as
well
of
those
that
plot
perverse
designes
,
as
of
those
that
put
them
in
execution
;
but
amongst
all
these
the
slanderer
,
the
proud
,
the
deceiver
and
the
lyar
,
are
especially
to
be
hunted
out
of
all
places
of
trust
,
and
cast
out
of
the
Common-wealth
;
for
these
foure
may
be
compared
to
the
wheeles
of
Satans
Chariot
,
on
which
he
rides
through
the
societies
of
mankind
,
to
disturbe
the
Peace
and
Happinesse
,
by
the
corruption
of
our
nature
,
which
Magistrates
are
appointed
to
curb
and
resist
.
This
is
that
which
David
resolves
upon
in
ver.
4.
5.
&
7.
and
by
experience
we
find
that
without
the
discovery
and
removall
of
these
foure
sorts
of
wicked
men
,
there
can
be
no
Peace
and
quietnesse
in
humaine
Societies
.
By
seeking
out
,
and
calling
the
vertuous
to
places
of
employment
,
10.
That
the
way
of
a
Magistrate
is
not
perfect
although
he
thus
oppose
vice
,
except
he
also
seek
out
those
that
are
vertuous
;
and
make
use
of
them
for
privat
and
publick
occasions
of
employment
.
This
is
manifestly
Davids
resolution
in
ver.
6.
and
the
perfect
way
of
Magistracy
can
no
more
subsist
without
the
use
of
good
instruments
,
than
consist
with
the
employment
of
evill
ones
:
as
therefore
the
removing
of
the
one
is
necessary
,
so
is
the
finding
out
and
calling
of
the
other
:
nor
can
there
be
a
greater
cause
of
corruption
in
Civill
Government
,
than
the
want
of
care
to
finde
out
and
employ
vertuous
men
therein
.
11.
That
no
man
ought
to
be
intrusted
with
any
accesse
,
or
privacy
about
the
Magistrate
,
but
he
that
is
faithfull
in
the
Land
;
and
no
man
employed
by
him
in
any
service
,
but
he
that
is
upright
in
his
way
.
And
how
that
should
be
done
.
These
are
the
two
Characters
of
persons
,
whom
David
resolves
to
seek
out
and
call
to
himself
,
ver.
6.
and
till
Magistrates
make
it
a
chief
maxime
of
State
to
follow
his
example
herein
,
it
will
never
go
well
with
them
in
their
Government
.
It
is
not
he
who
commends
himself
,
&
that
is
offered
by
the
solicitation
of
friends
unto
a
place
;
but
he
whom
God
commends
by
his
abilities
,
and
such
Characters
as
these
who
is
fit
to
be
employed
it
were
greatly
to
be
wished
;
if
it
could
also
be
hoped
,
that
these
who
have
the
disposall
of
places
,
would
make
it
an
unalterable
maxime
of
State
,
to
reject
all
sutors
for
places
,
and
to
admit
of
none
but
whom
they
themselves
should
chuse
,
and
call
upon
the
discovery
of
their
abilities
,
and
of
these
Characters
found
in
them
:
Namely
,
that
they
are
faithfull
in
the
Land
,
and
perfect
in
their
way
.
He
is
faithfull
in
the
Land
,
who
is
true
to
the
publick
good
thereof
;
who
hath
not
sought
his
own
private
advantage
,
before
the
interest
of
the
Common-wealth
:
such
a
one
may
be
trusted
with
a
publick
place
,
that
he
will
not
abuse
it
for
his
own
ends
;
and
he
is
perfect
in
his
way
,
whose
course
of
life
is
sincere
and
conscionable
;
and
who
is
carefull
to
maintain
his
integrity
without
offence
towards
all
.
If
none
but
such
were
sought
out
for
publick
places
,
the
affairs
of
States
and
Common-wealths
,
would
indeed
be
successfull
;
but
as
long
,
as
the
maximes
and
interests
of
factions
and
parties
(
which
all
along
destroy
humane
societies
)
are
followed
,
and
private
aimes
bear
rule
over
the
spirits
of
those
that
rule
in
a
State
;
these
characters
of
men
fit
for
places
will
never
be
regarded
,
nor
the
course
to
chuse
and
call
thereunto
taken
up
by
any
.
12.
That
the
aime
of
a
godly
and
wise
Magistrate
is
,
not
to
serve
himself
in
his
place
but
others
:
nor
his
ultimate
end
,
to
serve
others
so
much
in
their
temporall
conveniences
,
as
to
protect
the
City
of
God
,
and
free
it
from
the
disturbance
of
Gods
service
and
all
causes
of
trouble
.
And
why
he
ought
mainly
to
intend
this
.
This
is
professedly
Davids
end
in
ver.
8.
and
if
we
first
look
upon
a
Magistrate
as
Gods
substitute
and
Deputy
;
and
then
if
we
grant
that
no
Deputy
can
be
counted
faithfull
to
him
that
hath
deputed
him
,
except
he
mainly
intend
that
which
his
Superiour
doth
aime
at
:
then
this
cannot
be
denied
,
that
the
Magistrates
ultimate
end
,
must
needs
be
the
safety
and
prosperity
of
the
City
of
the
Lord
;
for
God
having
created
all
for
his
own
glory
,
hath
given
the
world
unto
Christ
;
and
Christ
having
Redeemed
all
for
the
glory
of
his
Father
,
hath
given
all
to
his
Church
,
where
God
doth
dwell
with
men
.
So
that
for
the
Churches
sake
which
is
the
City
of
God
,
all
Government
is
maintained
and
appointed
by
God
in
the
world
;
If
then
a
Magistrate
doth
not
designe
his
paines
to
protect
this
City
,
and
make
it
free
from
the
molestation
of
wicked
doers
,
he
doth
not
fulfill
the
mind
of
God
in
his
place
;
and
is
so
far
from
behaving
himself
wisely
in
a
perfect
way
,
that
he
fals
short
of
the
main
end
of
his
employment
,
and
will
be
circumvented
by
the
folly
of
his
own
deceitfulnesse
;
for
God
will
certainly
overturne
,
be-foole
and
disappoint
all
the
contrivances
of
men
,
though
never
so
crafty
and
powerfull
,
which
are
not
answerable
unto
this
great
end
of
setting
up
his
Sonne
:
and
he
will
turne
out
of
their
places
all
Magistrates
and
Governours
of
the
Nations
,
which
Rule
the
World
onely
for
themselves
,
or
for
temporall
advantages
,
rather
than
for
the
conveniency
and
protection
of
his
Citie
:
if
we
beleeve
that
Christ
hath
a
rod
of
Iron
in
his
hand
;
and
that
he
is
now
dashing
all
the
Nations
in
pieces
,
and
turning
the
Rulers
thereof
out
of
their
way
,
who
have
not
kissed
and
served
him
with
fear
;
we
ought
to
be
so
wise
as
to
consider
that
at
last
no
interest
but
that
of
Christianity
will
hold
out
.
What
the
cause
is
of
the
present
troubles
and
changes
of
government
in
the
world
,
and
among
our selves
.
Let
Magistrates
then
,
if
they
desire
to
stand
,
learn
to
understand
this
interest
,
what
it
is
:
for
nothing
will
preserve
them
from
danger
but
the
maintaining
of
it
;
because
nothing
can
direct
them
in
a
way
pleasing
to
God
,
and
permanently
good
,
but
what
is
answerable
to
these
Rules
,
and
leads
to
this
end
.
And
who
is
so
blind
as
not
to
see
,
that
the
not
observing
of
these
Rules
by
those
that
were
in
places
of
government
over
us
,
and
the
missing
of
this
end
,
hath
brought
all
these
changes
and
alterations
upon
them
and
us
?
And
therefore
it
is
a
certain
and
easie
prognostication
to
say
;
That
if
those
who
now
govern
us
,
take
not
up
these
Rules
and
Maximes
of
State
to
govern
justly
themselves
under
God
,
and
us
thereby
;
but
think
to
doe
all
their
will
by
standing
upon
their
sword
,
they
will
assuredly
find
themselves
deceived
.
It
is
cleare
enough
that
the
misgovernment
of
those
who
are
conquered
,
did
overthrow
them
,
and
not
the
wise
conduct
and
might
of
those
that
have
conquered
them
.
If
therefore
our
present
Emperour-Power
govern
not
themselves
in
their
places
any
other
way
than
their
predecessors
have
done
;
their
own
want
of
rule
in
the
profession
of
Christianity
,
will
condemne
them
,
and
the
fruits
of
their
own
doings
will
execute
the
sentence
of
destruction
and
conquer
them
,
although
from
without
no
enemy
should
appeare
to
invade
them
.
That
which
the
Psalmist
hath
said
,
is
verified
in
our
sight
before
all
the
world
,
That
Promotion
cometh
neither
Psal.
75
,
6
,
7.
from
the
East
nor
from
the
West
,
nor
from
the
Desert
,
either
South
or
North
,
but
God
is
the
Judge
,
he
putteth
down
one
,
and
setteth
up
another
.
If
promotion
could
have
been
upheld
to
those
that
were
in
place
,
by
helps
from
any
parts
round
about
us
;
they
could
not
have
been
put
out
of
place
;
for
all
possible
endeavours
from
all
parts
were
used
to
keep
them
in
:
but
it
is
manifestly
Gods
hand
that
hath
put
down
some
amongst
us
,
&
set
up
others
.
And
why
hath
he
put
down
some
?
He
hath
done
it
as
a
Iudge
;
their
wayes
were
ripe
for
judgement
:
and
he
would
continue
them
in
their
places
no
longer
.
They
sought
themselves
more
than
mercy
and
judgement
therein
.
And
why
hath
he
set
up
others
?
He
hath
done
this
also
as
a
Iudge
:
that
the
course
of
mercy
and
judgement
may
be
still
maintained
in
the
earth
;
that
those
who
are
intrusted
with
his
power
to
rule
others
,
should
walk
with
him
in
a
perfect
way
,
and
destroy
all
evill
doers
from
the
Citie
of
the
LORD
:
Which
if
they
doe
,
they
shall
be
established
;
but
if
they
do
it
not
,
they
shall
be
put
down
and
judged
,
as
others
were
before
them
.
That
the
present
Rulers
are
Conquerours
.
And
how
conscionable
men
ought
to
behave
themselves
towards
them
.
Notwithstanding
the
doubtfulnesse
of
their
title
and
claim
of
right
to
their
places
.
Now
to
bring
this
matter
yet
neerer
home
,
to
the
purpose
in
hand
;
I
suppose
that
none
is
able
to
deny
this
,
That
God
hath
given
to
those
that
are
now
over
us
in
places
of
Rule
,
a
conquest
of
all
that
have
hitherto
opposed
them
in
their
designes
;
and
to
call
them
conquerours
of
the
State
that
lately
was
,
as
I
conceive
it
no
injury
to
themselves
,
nor
reproach
to
the
conquered
,
nor
disparagement
to
us
that
are
under
the
power
of
their
conquest
(
seeing
it
is
manifestly
Gods
will
it
should
be
so
,
and
who
can
reverse
it
?
)
so
I
hope
that
God
who
hath
set
them
up
,
will
incline
their
hearts
to
set
themselves
as
his
instruments
in
their
places
to
be
conquered
by
the
perfect
way
of
his
Rule
;
that
therein
by
the
law
of
Love
,
they
may
conquer
all
such
as
feare
his
judgements
,
and
hate
not
thereby
to
be
reformed
.
And
as
it
is
my
duty
to
wish
and
desire
this
for
them
(
seeing
they
are
now
under
God
over
me
:
)
so
I
am
bound
to
pray
unto
him
that
it
may
be
so
with
them
,
through
his
grace
towards
them
:
And
if
I
am
bound
thus
to
pray
for
them
,
I
am
also
obliged
to
doe
what
I
can
to
procure
it
unto
them
.
For
I
take
this
to
be
a
cleare
Rule
in
Christianity
,
Whatsoever
I
ought
to
pray
for
,
I
ought
also
to
procure
and
labour
for
by
all
the
meanes
I
can
in
the
way
of
my
calling
.
Now
some
of
the
meanes
by
which
I
can
in
the
way
of
my
calling
help
to
procure
the
grace
I
pray
for
unto
them
,
are
these
:
1.
That
I
should
make
my
paths
straight
towards
them
,
giving
them
no
cause
of
offence
in
any
thing
,
lest
my
Ministery
in
the
Gospel
be
blamed
.
2.
That
I
should
apply
my selfe
in
love
towards
them
,
to
heale
what
I
find
amisse
;
and
not
set
my self
to
turn
the
lame
out
of
the
way
,
and
make
any
thing
worse
.
3.
That
I
should
follow
peace
and
holinesse
with
them
,
and
consequently
not
set
my selfe
to
strive
obstinatly
against
them
;
farre
lesse
to
oppose
them
even
in
things
that
are
just
before
God
and
Man
,
and
necessary
to
preserve
common
safety
and
quietnesse
.
4.
That
I
should
look
carefully
to
them
,
to
be
able
when
God
doth
give
me
opportunity
,
to
instruct
,
exhort
and
warn
them
,
lest
any
faile
of
the
grace
of
God
,
and
walk
not
worthy
of
the
vocation
wherewith
they
are
called
:
For
by
these
means
God
peradventure
may
make
me
a
good
instrument
,
and
a
vessell
of
honour
in
his
own
hand
towards
them
,
if
I
be
purged
from
the
earthly
distempers
of
humane
passions
.
And
what
although
I
should
see
no
great
appearance
of
being
received
by
them
,
in
that
which
I
offer
and
mean
well
,
according
to
the
Gospel
?
What
although
I
should
perceive
no
redresse
of
any
thing
,
but
rather
an
increase
of
publick
troubles
and
grievances
?
What
although
all
hopes
of
peace
and
settlement
should
more
and
more
flye
from
us
?
should
I
therefore
leave
off
to
do
my
duty
?
shall
I
cease
to
pray
for
those
that
are
over
me
?
shall
I
not
endeavour
that
they
may
know
Gods
wil
in
their
places
,
and
receive
grace
to
doe
it
?
shall
I
be
weary
of
well
doing
towards
all
?
I
hope
none
will
advise
this
.
I
therefore
shall
not
need
to
scruple
a
compliance
and
concurrence
with
any
,
in
things
just
and
lawfull
in
themselves
.
For
let
the
Title
of
those
that
stand
now
with
power
in
the
places
of
Rule
,
be
what
it
will
,
whether
it
be
called
a
conquest
of
the
former
state
yea
or
no
?
and
whether
as
Conquerours
they
may
justly
claim
all
the
rights
which
the
State
could
pretend
unto
yea
or
no
?
Or
whether
it
be
a
vindication
of
the
inherent
power
and
liberty
in
the
body
of
a
Nation
from
the
hands
of
those
that
had
enslaved
it
yea
or
no
?
Or
whether
it
be
the
necessity
of
a
naturall
defence
of
the
Rights
and
Priviledges
of
the
people
,
against
those
that
by
power
seek
still
to
invade
the
same
yea
or
no
?
Or
whether
it
be
(
as
some
terme
it
)
an
irregular
usurpation
and
abuse
of
power
and
trust
in
those
that
are
servants
to
make
themselves
masters
yea
or
no
?
or
what
Title
soever
else
may
be
given
to
their
ruling
state
and
power
;
it
maketh
no
matter
to
me
in
respect
of
Christianity
,
and
those
fore-named
duties
;
because
in
Christianity
those
are
duties
which
I
must
intend
without
respect
of
persons
,
at
all
times
,
and
towards
all
men
(
except
I
can
truly
judge
that
they
have
sinned
the
sin
unto
death
,
which
I
hope
none
will
judge
of
these
)
for
suppose
as
to
men
,
that
their
standing
had
no
place
,
and
should
be
thought
not
onely
in
respect
of
the
Nationall
,
but
even
of
naturall
lawes
,
altogether
unjust
:
yet
if
I
must
look
upon
them
as
they
are
by
Gods
permission
and
direction
set
up
;
and
from
him
;
if
I
find
them
,
as
over
me
,
in
places
of
Government
;
so
such
in
whose
hand
he
hath
put
the
full
administration
of
his
power
over
the
whole
Nation
,
I
must
conclude
that
by
vertue
of
his
command
,
I
am
bound
to
pray
for
them
,
that
they
may
have
grace
to
manage
their
Power
and
Talents
rightly
,
according
to
his
will
,
and
for
the
good
of
the
Nation
,
and
for
the
City
of
God
therein
:
for
whose
sake
also
I
ought
to
assist
them
with
my
best
abilities
received
for
publick
service
,
to
inable
them
so
to
doe
.
Upon
this
account
therefore
I
wish
from
my
heart
,
that
every
one
of
them
may
be
in
their
lives
and
charges
as
perfect
and
upright
in
the
way
of
God
,
as
David
was
,
and
as
zealous
to
advance
all
good
,
and
destroy
all
wicked
doers
from
the
Citie
of
the
Lord
,
as
he
professeth
himselfe
to
be
.
What
ever
the
title
and
claim
to
right
may
be
in
others
,
who
stand
as
competitors
with
,
or
against
those
that
are
in
possession
,
I
take
not
upon
me
to
determine
either
way
:
no
man
hath
made
me
a
judge
or
a
divider
of
rights
between
the
great
ones
of
the
world
;
my
way
in
the
Gospel
is
to
prejudge
none
in
that
which
God
hath
given
them
,
but
to
serve
all
through
love
in
that
which
is
good
:
As
for
that
right
which
God
doth
give
to
power
(
For
the
most
high
of
all
ruleth
in
the
Kingdome
of
Dan.
4.
17.
men
,
and
giveth
it
to
whomsoever
he
will
,
and
setteth
up
over
it
the
basest
of
men
)
I
shall
leave
it
to
his
own
effectuall
determination
,
by
the
setting
up
of
one
and
putting
down
of
another
:
for
the
actuall
possession
of
Gods
place
over
men
,
by
the
administration
of
his
supream
power
,
in
the
hand
of
one
,
and
out
of
the
hand
of
another
,
is
that
by
which
I
must
take
notice
of
his
determination
of
the
matter
.
As
for
my selfe
,
my
whole
work
is
to
judge
of
mine
own
wayes
how
to
keep
them
pure
and
without
offence
towards
all
,
how
to
hold
forth
the
word
of
life
,
and
thereby
to
stirre
up
every
one
to
follow
the
example
of
Christ
Iesus
,
by
walking
in
love
as
he
hath
loved
us
,
and
in
holinesse
as
he
is
holy
,
and
how
to
follow
peace
,
and
reconcile
differences
which
are
destructive
to
Church
and
State
,
in
a
Gospell-way
,
chiefly
when
God
doth
open
a
doore
of
utterance
unto
me
;
and
this
is
all
that
I
am
to
meddle
withall
in
my
place
and
calling
;
and
as
I
hope
without
humane
respects
and
worldly
ends
,
never
to
be
wanting
to
this
;
so
beyond
this
line
,
nor
consideration
,
no
man
nor
thing
,
God
willing
,
shall
ever
draw
me
.
It
is
a
small
matter
to
me
,
what
any
may
think
or
say
of
my
present
medling
in
this
businesse
and
this
way
,
yet
I
shall
never
refuse
to
give
a
true
reason
to
any
that
shall
discreetly
seek
it
,
of
my
proceedings
;
but
to
answer
the
partiall
cavils
and
interpretations
which
passionatly
selfe-willed
and
conceited
men
shall
intend
to
put
upon
my
actions
,
I
shall
alwayes
think
it
below
my
care
and
Calling
,
and
regard
it
no
more
than
the
noyse
of
a
Dogges
barking
.
A
briefe
Digression
.
Concerning
a
correspondency
between
Magistrates
and
Ministers
.
And
these
expressions
I
have
here
inserted
,
concerning
my self
by
way
of
digression
,
not
only
to
shew
the
true
grounds
by
which
I
am
led
,
thus
to
judge
and
act
within
my
Sphere
;
but
also
to
obviat
something
in
the
mindes
of
some
men
,
which
is
obstructive
to
the
entertaining
of
these
impartial
suggestions
in
Gospel-simplicitie
;
as
at
this
time
offered
without
any
further
designe
(
for
cursed
be
he
that
doth
the
work
of
the
Lord
deceitfully
)
and
finally
to
make
it
apparent
,
that
I
am
neither
ignorant
nor
imprudently
careless
,
nor
afraid
of
The
intent
of
the
digression
the
thoughts
of
men
concerning
my self
;
nor
unaware
of
the
imaginations
which
some
will
entertaine
concerning
that
which
I
have
said
already
,
and
that
which
now
I
am
entring
upon
to
say
,
which
shall
referre
to
a
mutuall
correspondencie
,
which
ought
to
be
between
the
Ministers
of
the
Gospel
,
and
the
Rulers
of
this
,
and
of
every
Christian
State
.
For
seeing
the
last
Aphorisme
which
I
have
drawn
from
Davids
Directory
,
concerning
the
aime
of
a
wise
and
godly
Magigistrate
,
doth
lead
me
as
it
were
by
the
hand
,
unto
this
matter
,
whereof
the
consideration
is
as
necessarie
for
our
safety
,
as
any
thing
hitherto
spoken
of
;
I
should
be
very
much
grieved
that
my
Brethren
of
the
Ministery
,
by
a
mistake
of
duty
,
and
preposterousnesse
of
zeale
against
those
that
are
over
them
with
power
in
the
State
,
should
necessitate
them
through
their
unruly
and
implacable
misbehaviours
,
to
take
up
designes
for
their
own
and
the
publick
safety
,
wherein
neither
we
,
nor
they
themselves
will
have
any
cause
of
rejoycing
:
or
that
they
should
divert
them
from
the
intentions
whereunto
hopefully
they
may
be
fully
carried
,
as
being
inclined
thereunto
by
their
own
principles
.
For
I
know
no
probable
reason
to
think
,
that
they
should
not
be
willing
to
performe
the
perfect
duty
of
a
Christian
Magistrate
,
and
follow
Davids
example
therein
,
when
they
are
fully
convicted
,
that
their
ultimate
end
must
not
be
so
much
to
serve
themselves
and
others
in
temporall
matters
,
as
to
protect
the
City
of
GOD
from
all
anoyances
of
the
wicked
of
this
world
:
for
that
is
Davids
meaning
when
he
saith
in
the
conclusion
of
this
Psalme
,
that
He
will
early
destroy
all
the
wicked
of
the
Land
,
that
he
may
cut
off
all
wicked
doers
from
the
Citie
of
the
LORD
.
Where
it
evidenty
doth
appeare
,
that
the
last
effect
of
his
endeavours
in
his
Magistracie
,
was
to
procure
the
well
being
of
the
Church
of
GOD
,
by
the
wayes
of
power
and
authority
,
which
God
hath
put
into
his
hand
.
And
if
so
,
then
these
Corollaries
will
follow
as
I
conceive
,
concerning
the
power
and
duty
of
the
Magistrate
.
The
grounds
upon
which
it
is
hoped
.
1.
That
to
the
Magistrate
a
coercive
power
of
all
wickednesse
doth
belong
both
in
Church
and
Common-wealth
.
2.
That
no
persons
may
pretend
any
exemption
from
being
under
his
power
and
jurisdiction
in
outward
visible
matters
belonging
to
their
places
.
3.
That
he
is
bound
by
his
place
to
protect
those
whom
he
judges
true
and
faithfull
servants
to
God
,
in
all
the
duties
of
his
service
.
4.
That
he
ought
to
take
notice
of
the
carriage
of
all
Ministers
in
their
places
,
how
they
behave
themselves
therein
without
blame
,
and
oversee
all
the
affaires
which
are
agitated
amongst
them
in
all
their
publick
Assemblies
.
5.
That
as
the
Citie
of
GOD
without
his
protection
cannot
be
in
safety
;
so
without
his
concurrence
the
publick
Reformation
thereof
cannot
be
accomplished
.
6.
That
it
doth
no
way
belong
unto
any
who
by
Gods
appointment
are
under
his
inspection
,
protection
,
and
jurisdiction
,
and
ought
to
act
with
his
concurrence
.
to
take
upon
them
to
act
any
thing
in
a
publick
way
,
or
of
publick
concernment
,
whereof
to
him
they
intend
not
to
be
accountable
.
The
necessity
of
it
.
These
Corollaries
as
they
follow
clearly
to
my
understanding
upon
the
last
words
and
matter
of
the
Text
;
so
I
am
perswaded
they
will
meet
with
no
objection
or
contradiction
which
to
a
rationall
man
may
not
easily
be
answered
.
Therefore
taking
them
as
Truths
to
be
granted
,
I
shall
endeavour
to
build
thereupon
that
which
I
thinke
may
,
and
hope
will
,
and
judge
should
,
work
a
Christian
correspondendency
between
the
present
ruling
Powers
and
the
Ministery
of
these
Churches
:
for
seeing
it
is
evident
that
the
Ministery
and
Magistracy
are
the
Pillars
of
humane
Societies
.
and
that
a
House
cannot
stand
when
the
pillars
which
support
it
stand
not
firme
together
,
or
by
their
standing
weaken
one
another
.
Therefore
we
must
needs
conclude
,
that
if
there
be
no
amiable
correspondency
sought
,
but
a
manifest
division
maintained
between
these
two
,
that
our
publicke
diseases
will
become
absolutely
incurable
;
and
that
this
symptome
thereof
will
be
fatall
to
this
State
.
For
except
a
Cure
can
be
found
unto
this
breach
,
how
can
there
be
any
true
healing
of
other
breaches
,
or
prevention
of
future
Calamities
hoped
for
?
will
not
from
hence
inevitably
follow
a
perpetual
increase
of
animosities
and
offences
on
all
sides
,
and
from
thence
an
endless
sequel
of
judgements
?
and
will
not
God
destroy
all
those
that
are
accessary
to
the
Causes
of
such
evils
,
except
they
prevent
him
by
repentance
?
therefore
to
compleat
the
application
of
the
forenamed
Remedies
,
which
we
have
found
to
be
specifical
to
our
Diseases
;
nothing
can
be
thought
upon
more
useful
nor
so
necessary
,
than
to
work
out
and
procure
this
correspondency
;
for
as
without
the
Concurrence
of
these
two
hands
,
there
can
be
no
settlement
or
advancement
of
any
publick
undertakings
:
So
with
their
joynt
strength
and
cooperation
in
this
way
of
God
,
we
may
confidently
hope
that
the
works
of
our
Reformation
may
be
speedy
,
safe
,
full
,
and
permanent
.
Let
me
therefore
as
one
touched
with
the
sence
of
this
necessary
Duty
,
discharge
my
Conscience
in
the
presence
of
God
.
Three
points
to
be
spoken
to
about
it
.
I
shall
not
stretch
my self
beyond
my
line
,
either
in
respect
of
superiour
Powers
,
or
of
my
Brethren
in
the
Ministery
;
but
with
all
tenderness
,
faithfulness
,
and
humility
of
spirit
,
I
shall
apply
my self
unto
them
both
,
joyntly
,
and
as
briefly
as
may
be
,
in
so
waighty
matters
,
and
for
a
close
to
this
discourse
,
I
shall
represent
unto
the
one
,
and
the
other
indifferently
three
things
.
1.
What
the
conscionable
inducements
are
which
should
equally
move
both
Magistrates
and
Ministers
unto
a
friendly
correspondency
in
the
discharge
of
their
publick
Duties
.
2.
What
the
meanes
and
wayes
are
by
which
this
correspondency
both
may
and
ought
to
be
entertained
.
3.
How
the
obstacles
which
stand
in
the
way
thereof
,
should
be
removed
.
Of
the
first
.
Concerning
the
Motives
obliging
Magistrates
and
Ministers
to
correspond
in
their
charges
.
If
Conscience
should
be
reflected
upon
,
and
consulted
withall
,
in
respect
of
the
inducements
which
should
equally
move
Christian
Magistrates
and
godly
Ministers
to
correspond
together
in
the
discharge
of
their
publick
duties
,
three
things
will
be
found
considerable
to
them
both
.
1.
Their
joynt
relation
unto
God
,
who
hath
put
them
both
in
their
publick
places
as
his
servants
.
2.
The
great
interest
of
Christianity
,
which
he
hath
mainly
recommended
unto
them
both
.
3.
The
immediate
ends
of
their
mutuall
correspondency
which
are
these
two
;
the
purifying
of
the
City
of
God
from
all
wickednesse
:
and
the
strengthning
of
each
others
hands
in
going
about
that
work
:
both
which
things
they
are
equally
obliged
in
the
presence
of
God
to
intend
.
If
therefore
any
weak
voice
could
reach
unto
them
both
at
once
,
I
would
with
due
respect
say
thus
;
if
either
of
you
do
mind
the
great
Lord
and
Master
under
whom
you
stand
,
as
Moses
and
Aaron
did
;
if
to
him
you
judge
your selves
to
be
fellow-servants
,
equally
accountable
as
well
of
your
mutuall
willingnesse
to
concur
in
his
service
,
as
of
any
other
duty
;
if
you
think
the
profession
of
Christianitie
a
businesse
worth
the
owning
,
and
a
work
incumbent
to
your
charges
,
that
you
should
uphold
and
advance
it
as
well
joyntly
,
as
severally
:
if
the
well
being
of
the
City
of
God
,
and
of
the
Common-wealth
of
Israel
,
be
at
all
a
designe
to
be
thought
upon
by
you
;
and
if
you
can
rationally
conceive
,
that
your
amiable
concurrence
will
be
highly
helpfull
towards
these
undertakings
;
and
that
the
want
thereof
will
be
as
great
an
obstruction
as
any
that
can
befall
thereunto
;
then
I
must
intreat
you
that
are
upright
in
heart
,
and
that
understand
what
such
engagements
mean
,
that
upon
the
consideration
thereof
,
you
would
shew
your selves
conscionably
loving
,
and
inclinable
to
a
correspondencie
:
but
if
you
will
not
lay
this
duty
to
heart
,
nor
make
use
of
the
interest
which
ye
have
in
each
other
for
the
service
of
the
Lord
:
My
soul
shall
weep
in
Ier.
13.
17
secret
places
for
your
pride
;
and
mine
eye
shall
weep
sore
,
and
run
down
with
tears
,
because
the
Lords
flock
is
carried
away
captive
,
by
reason
of
your
undutifulnesse
.
If
these
things
are
not
at
all
understood
to
be
obligatorie
;
or
being
understood
,
are
not
thought
upon
;
or
being
thought
upon
(
at
least
now
in
this
extremitie
,
and
thus
represented
)
are
not
at
all
effectuall
to
make
any
impression
towards
your
duty
,
how
can
you
perswade
your
hearts
before
God
,
or
think
that
your
Conscience
hath
any
soundnesse
?
I
do
not
hereby
make
my self
a
Judge
of
any
mans
Conscience
;
every
man
shall
stand
and
fall
to
his
own
Master
:
but
if
this
which
I
bear
witnesse
unto
is
a
truth
,
then
I
must
discharge
mine
own
conscience
in
the
presence
of
God
,
and
give
warning
unto
those
whom
it
may
concern
of
the
danger
of
this
neglect
of
duty
,
to
exhort
every
one
to
look
to
his
own
conscience
,
lest
it
be
found
asleep
under
the
guilt
of
this
unsociablenesse
,
which
being
manifestly
broke
forth
amongst
us
,
the
guilt
thereof
must
needs
rest
somewhere
.
Wherefore
also
it
followeth
,
that
every
one
is
bound
to
look
to
himself
,
lest
sin
be
found
lying
,
and
resting
at
his
doore
.
For
when
Christ
told
his
disciples
that
one
of
them
should
betray
him
,
they
all
fell
to
a
scrutiny
of
themselves
,
and
enquired
of
him
also
;
Is
it
I
Master
,
is
it
I
?
Let
us
do
the
like
in
this
case
;
for
it
is
evident
,
that
if
this
neglect
of
duty
doth
continue
long
,
some
of
us
will
therein
betray
the
publick
profession
of
the
Gospel
,
and
with
it
the
safetie
of
the
State
into
the
hands
of
our
adversaries
:
and
this
scrutiny
should
be
the
more
earnestly
heeded
,
especially
by
those
that
are
in
publick
places
;
because
the
means
and
wayes
to
beget
a
good
correspondency
,
and
to
make
it
effectuall
towards
the
healing
of
our
breaches
are
not
very
difficult
,
but
may
without
trouble
be
set
afoot
speedily
:
as
now
I
shall
shew
,
if
there
be
no
unwillingnesse
to
entertain
the
same
.
Of
the
second
.
Concerning
the
Means
and
wayes
of
setting
a
correspondency
afoot
between
Magistrates
&
Ministers
.
To
beget
then
a
correspondencie
which
will
be
no
lesse
sufficient
to
do
our
work
of
Reformation
,
then
necessarie
to
preserve
us
from
ruine
,
I
conceive
three
things
must
be
thought
upon
.
1.
First
,
by
what
means
a
good
understanding
may
henceforth
be
begotten
between
Magistrates
and
Ministers
in
order
to
common
desires
.
2.
By
what
means
a
concurrence
may
be
framed
in
all
present
undertakings
towards
publick
aimes
.
3.
And
by
what
means
the
execution
of
that
which
shall
be
undertaken
may
become
effectdall
:
for
except
these
three
things
be
found
,
and
agreed
upon
between
the
godly
parties
at
a
distance
,
I
can
see
no
possibility
of
this
performance
of
their
duty
.
For
if
there
be
no
good
intelligence
,
nor
right
understanding
between
them
in
reference
to
common
desires
,
how
can
there
be
any
confidence
either
in
the
communication
of
counsels
,
or
in
the
undertaking
of
endevours
?
And
if
no
confidence
be
found
between
those
that
should
act
together
in
these
things
,
how
shall
their
concurrence
be
wrought
?
or
being
brought
about
,
continue
,
and
become
successefull
?
But
if
the
Ministery
and
the
Magistracy
,
as
the
two
hands
by
which
God
doth
lead
the
inward
and
outward
man
,
unto
eternall
and
temporall
felicitie
,
be
brought
by
his
grace
and
Spirit
,
to
understand
one
anothers
desires
and
designes
aright
,
they
will
be
glad
to
joyn
,
and
readily
concur
to
heal
all
breaches
to
rectifie
their
own
mutuall
mistakes
,
and
to
prevent
the
further
increase
of
publick
distempers
in
others
:
nor
will
they
lead
any
more
the
streames
of
peoples
affections
,
as
hitherto
hath
been
done
,
either
into
opposite
,
or
into
different
channels
;
which
is
altogether
inconsistent
with
the
good
of
the
Common-wealth
,
and
destructive
to
their
mutuall
satisfaction
in
each
other
.
These
mediums
then
towards
the
procurement
of
a
correspondencie
are
evidently
necessarie
,
but
how
they
may
be
had
,
seems
a
difficulty
;
and
truly
as
things
now
stand
,
I
cannot
say
that
the
procurement
thereof
is
no
difficulty
at
all
:
but
this
I
may
confidently
say
,
that
if
Christianity
be
respected
amongst
us
,
or
Morall
and
Prudentiall
honestie
,
more
then
worldly
aimes
and
policies
,
there
will
be
no
great
difficultie
in
the
businesse
:
yet
in
this
deliberation
I
shall
not
presume
to
prescribe
my
sense
unto
any
;
but
shall
humbly
offer
unto
the
consideration
of
all
,
that
which
I
conceive
most
agreeable
,
both
unto
reason
,
and
to
the
simplicity
of
the
Gospel
of
Christ
.
1.
By
begetting
a
good
understanding
between
them
,
in
order
to
common
desires
.
Concerning
the
means
therefore
to
beget
a
good
understanding
henceforth
between
Ministers
and
Magistrates
in
order
to
common
desires
,
let
us
search
into
the
properties
thereof
to
see
what
they
are
,
and
how
they
may
be
found
out
.
What
then
are
,
or
ought
to
be
the
common
desires
and
designes
of
Christian
Magistrates
and
Gospel
Ministers
?
are
they
not
the
thoughts
of
procuring
towards
the
Church
and
State
,
the
best
things
which
belong
to
their
charges
?
and
wherein
all
other
things
are
comprehended
,
and
without
which
none
other
enjoyments
will
be
profitable
or
lasting
?
I
suppose
none
will
doubt
of
this
.
But
then
what
are
these
things
which
are
thus
qualified
?
certainly
they
must
be
things
undisputably
good
,
of
themselves
desirable
,
fully
known
to
all
in
Christianity
,
absolutely
necessarie
to
be
attained
,
indifferently
usefull
to
the
good
of
all
;
and
which
being
obtained
none
other
profitable
things
will
be
wanting
to
the
society
of
mankinde
:
and
of
this
kinde
two
things
there
are
(
as
I
conceive
)
which
comprehend
the
rest
,
viz:
Godlinesse
and
Honestie
,
whereunto
is
subservient
Conscionablenesse
and
Rationality
.
The
way
then
to
beget
a
What
these
common
desires
should
be
.
good
understanding
in
order
to
common
desires
between
Magistrates
and
Ministers
,
whose
proper
work
it
is
to
procure
the
welfare
of
the
societies
wherein
they
are
joyntly
placed
,
can
be
none
other
but
this
;
that
they
should
both
set
before
their
eyes
the
advancement
of
these
things
towards
their
people
,
and
endevour
to
strengthen
each
other
in
the
furtherance
thereof
,
to
the
end
that
towards
them
all
safetie
,
peace
and
plentie
may
be
setled
thereby
,
and
therewith
:
for
without
the
grounds
of
Piety
and
conscionable
dealing
in
things
pertaining
to
God
,
and
of
honestie
and
rationall
dealing
in
things
pertaining
to
men
,
it
is
not
possible
that
the
blessings
of
constant
safetie
,
peace
,
and
plentie
can
be
procured
unto
any
Nation
of
the
world
:
because
no
true
vertues
,
either
of
religiousnesse
,
or
of
humane
industrie
,
(
without
which
no
publick
happinesse
can
befall
to
any
Nation
)
can
be
cultivated
,
and
propagated
amongst
men
,
except
the
principles
of
godlinesse
and
honestie
,
of
conscionablenesse
and
rationalitie
be
maintained
,
and
advanced
towards
them
.
Except
therefore
Magistrates
and
Ministers
professedly
joyn
in
these
designes
,
and
intend
to
raise
all
other
their
wishes
and
desires
upon
these
grounds
,
it
is
in
vain
for
them
either
severally
or
joyntly
to
frame
resolutions
,
and
take
pains
to
fulfill
the
same
:
their
labour
shall
be
for
the
winde
,
and
none
of
their
purposes
shall
be
established
.
The
way
then
to
beget
a
true
and
good
intelligence
between
these
instruments
of
the
publick
welfare
(
which
are
the
two
hands
of
God
,
to
reach
forth
all
the
means
of
true
happinesse
(
whereof
these
are
the
chief
)
unto
mankinde
)
can
be
none
other
but
some
mutuall
assurance
of
their
true
desires
,
to
set
forward
this
,
which
is
the
onely
common
and
reall
good
of
all
Common-wealths
:
therfore
if
I
may
,
upon
this
demonstration
,
of
that
which
is
to
be
counted
good
in
the
common
aime
of
Magistrates
and
Ministers
,
offer
,
without
seeming
to
presume
,
some
advice
unto
the
present
Rulers
of
this
State
,
I
would
intreat
them
chiefly
now
,
in
laying
the
foundations
of
our
settlement
,
to
make
these
things
their
main
and
reall
designes
towards
this
Nation
;
and
that
they
should
manifest
the
realitie
of
their
intentions
herein
,
by
sowe
way
which
may
not
onely
be
sutable
to
their
places
of
Authority
,
but
which
may
give
unto
all
men
a
rationall
And
how
a
good
intelligence
may
be
wrought
henceforth
in
the
procurement
thereof
.
assurance
that
the
designes
are
truly
meant
,
and
likely
to
be
accomplished
:
to
this
effect
then
I
conceive
,
that
this
might
be
done
without
difficultie
,
and
very
profitably
,
viz:
that
the
Counsell
of
State
,
in
the
name
of
the
Parliament
,
should
(
as
it
becometh
the
Authors
of
Publick
concernments
,
and
those
that
preside
in
matters
of
Order
and
Justice
)
by
some
Act
of
State
lead
others
to
be
conversant
with
themselves
about
these
thoughts
;
inviting
all
that
have
abilities
,
but
especially
the
Ministery
of
the
Nation
to
entertain
impartiall
counsels
concerning
these
objects
,
and
to
communicate
the
same
severally
,
or
joyntly
,
as
they
should
think
most
expedient
to
some
men
,
who
should
be
appointed
to
receive
all
advises
in
that
kinde
;
to
be
made
use
of
so
far
,
as
publickly
they
should
be
found
practicable
;
and
that
the
counsels
which
should
be
suggested
by
such
an
invitation
might
all
be
directed
to
one
mark
,
and
not
wander
at
randome
from
the
true
designe
which
is
to
be
prosecuted
;
I
would
have
some
Questions
proposed
,
concerning
Religiousnesse
and
Rationalitie
,
Godlinesse
and
Honesty
,
Conscionablenesse
and
Industrie
(
all
which
are
Homogeneall
matters
)
which
should
oblige
those
that
give
their
advices
,
to
limit
and
determine
their
thoughts
within
the
bounds
thereof
:
and
I
would
have
them
engaged
to
bring
the
matters
which
they
should
advise
about
the
tenor
of
the
Questions
,
into
some
Aphorismes
,
which
should
be
set
in
order
,
under
certain
heads
readily
to
be
found
.
Concerning
Religiousnesse
,
Pietie
,
and
Conscionablenesse
(
for
these
are
inseparable
)
I
would
have
their
advises
determined
to
the
resolutions
of
three
Questions
,
which
are
these
.
1.
How
the
Knowledge
,
Practise
,
and
Power
of
Godlinesse
may
be
most
effectually
advanced
throughout
this
Nation
,
either
by
the
impartiall
settlement
and
regulating
,
of
Catecheticall
Exercises
,
of
Propheticall
Conferences
,
and
of
a
Preaching
Ministery
;
or
by
other
means
which
may
tend
to
the
same
effect
?
2.
What
the
scandals
and
disorders
are
,
which
may
fundamentally
destroy
this
designe
,
and
how
they
should
be
prevented
.
3.
How
without
prejudice
to
good
order
on
the
one
hand
,
and
to
true
Christian
liberty
on
the
other
,
the
causes
of
present
breaches
and
offences
may
be
remedied
;
especially
,
between
those
that
acknowledge
each
other
to
stand
fast
in
the
doctrine
which
is
fundamentall
.
Concerning
Rationality
,
Honesty
,
Moral
Industry
(
which
things
go
hand
in
hand
)
I
would
have
not
onely
Ministers
,
but
the
wisest
School-masters
,
and
other
men
of
parts
,
and
experience
to
be
invited
,
to
give
in
their
advices
,
to
this
Question
.
How
throughout
the
Nation
,
the
Schools
of
Learning
,
and
the
education
of
youth
therein
,
may
be
rectified
,
and
reduced
to
a
more
compendious
,
profitable
,
and
uniform
way
of
teaching
tongues
,
Morall
vertues
,
Industry
,
and
Sciences
then
now
it
is
?
If
these
Questions
were
,
upon
the
grounds
of
common
advice
,
rationally
and
fully
resolved
,
(
as
I
suppose
they
may
be
)
and
some
men
of
choise
parts
,
of
free
and
publick
spirits
,
deputed
to
gather
the
substance
of
all
those
counsels
,
into
one
orderly
summe
,
so
far
as
they
shall
be
found
agreeing
together
,
and
inoffensively
practicable
;
this
would
not
onely
hold
forth
the
true
sense
,
and
unanimous
desires
of
all
the
godly
wise
of
all
parties
in
the
Nation
,
to
give
them
content
therein
,
so
farre
as
possibly
may
be
;
but
a
ground
would
be
layed
for
their
union
,
and
better
understanding
of
each
other
:
and
a
great
deal
of
good
confidence
would
be
begotten
in
the
minds
of
all
ingenuous
men
of
all
parties
,
towards
the
upright
meanings
of
the
Government
which
is
over
them
.
The
rationall
frame
,
and
righteous
constitution
of
a
well-ordered
Common-wealth
should
be
so
settled
,
that
all
men
that
are
true
to
it
,
should
be
admitted
,
in
a
regular
way
,
to
interest
themselves
into
the
counseis
of
the
Government
thereof
,
about
the
wayes
of
common
safetie
,
peace
and
Plentie
;
nor
ought
the
Governours
to
take
upon
them
,
(
except
in
cases
of
necessitie
and
imminent
danger
,
)
to
rule
as
Monarches
,
and
determine
any
matters
by
meer
Authority
,
and
the
dictates
of
their
own
will
:
But
the
more
they
can
engage
others
to
be
of
their
counsell
,
and
endeavour
to
give
conscionable
and
rationall
satisfaction
to
the
desires
of
every
one
;
the
more
successefull
their
settlement
will
be
,
chiefly
if
these
grounds
be
followed
,
and
if
they
make
their
Authority
to
be
(
not
that
,
which
proud
and
foolish
men
,
by
a
Principle
of
Tyrannicall
greatnesse
pretend
it
is
;
viz:
a
prerogative
to
law
,
to
appear
and
to
command
over
others
,
either
at
will
without
law
;
or
by
their
own
sense
of
the
law
,
without
being
obliged
to
hear
others
;
but
)
that
which
it
ought
to
be
,
amongst
rationall
men
,
viz:
a
prerogative
to
go
before
others
in
minding
common
concernments
to
lead
them
rationally
and
conscionably
to
see
their
own
good
therein
:
and
a
right
to
make
things
publicke
,
and
oblige
every
one
to
take
notice
thereof
.
For
Authoritas
,
ab
Authore
derivatur
.
Nam
qui
Actares
primi
,
Auctiresque
rerum
sunt
in
humana
societate
publicarum
&
publicandarum
,
ij
sunt
cum
Authoritue
.
Therefore
as
it
is
the
ordinary
Policy
of
sole-rulers
,
to
be
like
unto
Tiberius
close
and
secret
,
that
no
man
should
dive
into
their
counsels
;
so
I
think
it
would
be
the
best
Policy
of
Common
Wealths
to
lay
all
counsells
(
upon
such
Principles
as
these
are
)
open
to
all
,
and
to
suffer
no
man
to
be
ignorant
or
in
doubt
thereof
.
This
onely
will
be
their
strength
and
this
will
be
their
glory
:
And
thus
much
concerning
the
way
how
in
reference
to
future
designes
,
a
good
intelligence
may
be
wrought
between
those
that
are
in
publick
places
in
the
Church
and
State
:
Now
followeth
to
be
considered
,
how
in
all
present
undertakings
of
a
publick
nature
,
a
friendly
concurrence
may
be
framed
between
them
;
or
at
least
a
distracting
dissonancie
,
such
as
is
now
apparent
amongst
us
may
not
be
continued
;
but
lovingly
composed
,
and
hereafter
prevented
.
2
By
concurring
in
present
undertakings
by
way
of
mutuall
counsell
.
Concerning
this
I
cannot
be
so
free
as
in
the
foregoing
deliberation
for
fear
of
giving
offence
;
yet
briefly
,
I
shall
offer
something
I
hope
without
any
just
cause
of
exception
;
because
in
other
reformed
Churches
&
Common
wealths
it
is
healthfully
practised
,
as
a
means
of
good
correspondency
and
concurrence
,
between
Magistrates
and
Ministers
in
publick
concernments
:
and
that
is
amongst
other
things
this
,
1.
that
in
all
provinciall
assemblies
concerning
Church
affairs
,
a
certain
time
should
be
determined
for
their
meetings
towards
the
redresse
of
sc
〈◊〉
ndals
,
and
advancing
the
means
of
spirituall
edification
within
themselves
,
and
that
the
determination
and
denomination
of
this
time
should
stand
at
the
arbitrement
and
ratification
of
the
supream
authority
,
upon
the
desire
of
the
Ministery
.
2.
That
in
all
such
meetings
the
supream
Authority
should
depute
some
body
to
be
in
their
name
present
at
them
;
to
give
countenance
and
authority
to
their
proceedings
;
to
assist
the
Ministery
in
outward
matters
with
counsell
and
advice
;
or
also
in
other
things
as
may
be
requisite
and
desired
,
(
though
in
particular
matters
it
will
not
at
all
be
expedient
,
that
the
State
Deputy
should
either
debate
or
vote
)
to
take
notice
of
all
things
that
come
before
them
;
and
of
their
orderly
and
decent
carriage
about
the
same
,
to
see
that
they
meddle
not
with
Sate
matters
,
or
designes
of
another
kinde
,
then
such
as
tend
to
the
Spirituall
edification
of
souls
,
and
finally
to
make
report
to
those
by
whom
he
is
deputed
;
of
every
thing
relating
to
the
publick
constitution
of
their
affairs
;
or
which
otherwise
are
observable
for
the
welfare
of
the
Church
and
State
.
Thus
the
Magistrate
may
concurre
with
the
Ministery
in
their
present
undertakings
;
the
Ministers
may
concurre
also
reciprocally
with
the
Magistrate
in
his
present
undertakings
,
if
they
be
called
by
him
thereunto
:
and
as
the
Magistrate
in
his
concurrence
about
Church
affairs
doth
go
no
further
then
the
Sphere
of
his
calling
doth
permit
,
so
the
Ministers
being
desired
by
him
to
give
assistance
in
State
businesses
,
should
not
exceed
the
proper
sphere
of
their
employment
;
therefore
if
a
doubtfull
case
of
conscience
should
fall
in
about
State
deliberations
;
I
conceive
,
that
(
as
elsewhere
the
custom
is
,
so
here
,
the
matter
may
be
proposed
unto
some
of
them
,
without
acquainting
them
with
all
the
particulars
of
State
concernments
relating
thereunto
:
but
onely
with
that
which
is
doubtfull
as
to
conscience
in
respect
of
Gods
will
,
concealing
the
rest
as
Lawyers
use
to
do
when
they
propose
matters
under
the
names
of
Titius
and
Caius
.
And
thus
farre
in
point
of
counsell
,
the
concurrence
may
go
on
both
sides
,
about
present
undertakings
:
the
Minister
helping
the
Magistrate
in
that
which
is
spirituall
with
advice
;
and
the
Magistrate
helping
the
Minister
in
that
which
is
outward
and
matter
of
order
,
both
with
countenance
and
advice
.
By
concurring
in
present
undertakings
to
give
strength
unto
the
execution
therof
.
As
for
the
point
of
execution
in
things
on
either
side
undertaken
,
the
last
part
of
their
correspondency
is
to
give
strength
thereunto
,
by
their
joynt
concurrence
;
and
the
means
to
do
this
,
can
be
none
other
but
that
which
in
all
humane
affairs
is
the
true
cause
of
strength
and
sucessefulnesse
;
which
is
nothing
else
but
the
righteous
ordering
of
all
proceedings
towards
their
proportionate
ends
,
when
each
agent
shall
stand
in
his
own
place
where
God
hath
set
him
;
and
do
the
work
which
is
proper
to
his
own
calling
,
wherein
he
may
expect
that
God
will
blesse
him
.
My
meaning
is
,
that
the
spirituall
and
temporall
administrations
,
the
one
relating
to
the
inward
,
the
other
to
the
outward
man
,
should
not
be
confounded
and
jumbled
together
,
without
any
distinction
of
their
bounds
;
and
made
to
run
out
of
their
own
channels
into
each
others
:
because
if
this
fall
out
,
both
will
lose
their
efficacie
towards
their
objects
,
in
the
application
of
publick
remedies
to
the
spirits
of
men
.
For
if
the
Magistrate
should
take
upon
him
the
work
of
where
,
1
Of
irregular
undertakings
and
concurrences
.
the
Ministery
whereunto
God
hath
not
appointed
him
,
he
cannot
hope
for
a
blessing
from
him
,
because
he
is
out
of
his
calling
:
nor
will
the
spirits
of
men
to
whom
he
offers
himself
as
a
Minister
,
receive
him
as
such
,
but
will
be
prejudiced
and
confounded
in
their
relation
towards
him
.
The
Ordinances
of
the
Ministery
and
Magistracy
are
understood
by
all
knowing
men
to
be
distinct
in
Gods
hand
,
and
that
each
ought
to
be
respected
by
it self
,
and
in
its
own
way
used
:
now
if
he
who
is
set
up
to
be
the
president
and
protector
of
all
publick
order
,
should
confound
them
,
and
become
the
authour
of
disorder
,
in
his
main
businesse
,
he
weakens
his
own
reputation
,
and
makes
his
works
void
,
for
the
mindes
of
men
who
respect
the
Ministery
by
it self
for
their
spirituall
works
sake
.
1
Thess.
5.
13.
and
the
Magistracy
by
it self
for
their
temporall
works
sake
:
Rom.
13.
3
,
4
,
5.
will
be
obstructed
to
every
thing
which
he
doth
in
that
kind
,
because
to
them
he
acts
neither
as
a
Magistrate
,
nor
as
a
Minister
,
and
so
doth
make
himself
uselesse
.
Nor
will
Ministers
in
such
a
case
being
concerned
in
their
places
be
idle
;
nor
will
it
be
possible
to
take
off
the
affections
of
men
from
looking
towards
them
,
whether
they
be
superstitiously
or
judiciously
affected
with
the
Ordinance
,
where
of
necessity
they
will
be
distracted
;
when
in
the
same
work
they
see
Ministers
act
one
way
,
and
Magistrates
another
:
which
disagreement
in
their
proceedings
,
must
needs
make
all
their
undertakings
ineffectuall
.
In
like
manner
if
the
Minister
should
take
upon
him
the
work
of
the
Magistrate
,
whereunto
God
hath
not
appointed
him
,
he
cannot
expect
Gods
presence
with
him
in
it
;
because
he
is
out
of
the
place
where
God
hath
set
him
,
and
out
of
the
employment
whereunto
the
promise
is
made
,
Behold
I
am
with
you
alway
till
the
end
of
the
world
.
Matth.
28.
19
,
20.
Nor
is
it
fit
that
the
Magistrate
should
suffer
another
to
usurp
his
place
,
nor
ought
a
Minister
of
Christ
to
be
busie
in
other
mens
matters
:
nor
is
it
just
that
he
should
fish
in
other
mens
waters
,
with
their
angling
rod
and
baits
without
their
leave
:
nor
can
the
people
,
to
whom
a
Minister
,
doth
in
this
way
apply
himself
,
receive
him
in
the
simplicity
of
the
Gospel
as
a
servant
of
Christ
,
seeing
he
doth
not
apply
himself
unto
them
by
the
Spirit
of
Christ
,
and
in
things
belonging
to
his
kingdom
;
but
as
a
man
,
and
in
the
affairs
of
this
world
,
wherein
they
are
not
subordinate
unto
him
,
but
unto
the
higher
powers
,
which
as
to
them
in
this
respect
are
made
void
and
uselesse
.
Whence
it
will
unavoidably
follow
,
that
about
the
performance
of
their
duties
,
and
the
observance
of
their
relations
,
their
spirits
will
be
distracted
,
this
way
and
that
way
;
when
both
Magistrates
and
Ministers
act
each
others
parts
,
&
offer
themselves
with
different
or
contrary
influences
towards
them
about
the
same
matters
.
The
strength
therefore
of
the
execution
of
all
publick
businesses
,
is
that
which
Solomon
doth
intimate
by
the
two
1
King
.
7.
21
,
Pillars
which
he
named
Jachin
and
Boaz
,
and
set
up
in
the
porch
of
the
Temple
.
The
name
Jacbin
signifieth
,
he
shall
Of
the
Rule
of
Regular
undertakings
and
concurrene●●
.
establish
:
Boaz
signifieth
,
in
it
is
strength
.
Solomons
meaning
by
these
names
,
and
by
the
setting
of
these
pillars
at
the
first
entrie
of
his
building
was
,
to
teach
this
Doctrine
:
That
none
of
our
works
have
any
strength
otherwise
then
as
God
will
order
and
establish
them
;
nor
further
then
they
are
conformable
unto
his
ordering
and
establishment
.
If
therefore
both
Magistrates
and
Ministers
in
the
prosecution
and
execution
of
all
publick
designes
,
do
not
walk
in
their
spheres
according
to
his
establishment
of
the
same
;
nothing
will
prosper
,
and
be
successefull
in
their
hands
,
because
their
strength
will
be
gone
from
them
.
Samsons
strength
did
lye
in
his
hair
,
not
because
long
hair
hath
any
naturall
propertie
to
make
a
man
strong
;
but
because
God
appointed
Nazareths
to
wear
long
hair
;
and
when
Samson
was
conform
to
his
ordinance
,
he
was
with
him
,
as
his
strength
:
so
will
he
be
to
every
one
whom
he
hath
established
in
his
place
,
if
he
be
conform
to
his
establishment
.
Let
us
then
suppose
,
that
there
should
be
such
a
conjunction
of
endeavours
settled
between
Magistrates
and
Ministers
,
that
they
should
agree
to
do
all
things
by
a
mutuall
intermixture
of
administrations
,
jumbling
all
their
works
together
,
as
here
it
was
formerly
in
part
,
by
the
constitution
of
Bishops
under
the
King
,
yet
I
say
,
that
this
would
not
bring
any
successefulnesse
to
the
execution
of
their
designes
;
because
the
point
of
strength
doth
not
flow
from
the
bare
conjunction
of
their
endevours
,
or
concurrence
of
their
wils
quecunque
modo
:
but
from
their
orderly
conjunction
thereof
,
in
their
proper
places
,
according
to
Gods
appointment
,
for
the
performance
of
such
works
as
he
hath
intrusted
each
of
them
withall
in
their
severall
stewardships
:
it
must
not
then
be
a
politicall
concurrence
,
as
that
of
the
King
and
Bishops
was
,
for
self-interests
,
and
private
ends
of
men
:
but
it
must
be
a
conscionable
concurrence
for
the
doing
of
Gods
will
,
and
for
the
prosperitie
of
the
Common-wealth
of
Isreal
,
and
of
interest
of
Christianity
:
for
hereunto
the
promise
is
made
of
being
successefull
.
To
conclude
,
then
this
matter
of
joynt
strength
in
reference
to
the
execution
of
undertakings
,
we
must
say
,
that
to
make
their
actings
powerfull
,
they
should
work
together
hand
in
hand
;
yet
so
,
as
that
each
should
do
his
proper
work
,
and
in
his
own
way
;
and
not
his
neighbours
work
,
or
in
his
neighbours
way
.
These
things
being
so
laied
,
and
the
Rule
of
concurrence
,
in
the
point
of
execution
,
being
thus
understood
;
I
hope
it
will
be
no
cause
of
offence
unto
any
,
if
I
should
desire
,
that
henceforth
one
thing
might
be
more
me
〈◊〉
urely
considered
then
hitherto
it
seems
to
have
been
;
which
is
,
whether
it
be
not
every
way
more
expedient
for
the
welfare
of
the
State
,
and
more
sutable
to
this
Gospel
Rule
of
concurrence
between
Magistrates
and
Ministers
,
that
Ministers
should
not
3.
Of
the
publication
of
the
Acts
of
State
by
Ministers
a
disquisition
,
how
〈◊〉
that
is
〈◊〉
the
State
.
be
obliged
to
publish
the
Acts
of
State
in
their
Pulpits
,
then
that
they
should
be
obliged
so
to
do
?
The
reasons
which
move
me
to
make
this
doubt
,
and
for
which
I
would
have
the
matter
layed
to
heart
,
by
those
to
whom
the
Ruling
power
over
us
is
committed
,
are
briefly
these
.
If
the
end
for
which
Ministers
are
made
use
of
in
this
matter
,
be
onely
to
have
the
Act
of
State
notified
to
the
people
at
a
solemne
meeing
,
I
conceive
this
end
may
be
gained
as
well
if
not
better
,
by
obliging
any
subordinate
officer
who
can
read
distinctly
,
to
do
it
in
the
Magistrates
name
,
(
as
else
[
](A81905-e24700-b)*
*
viz:
Helvetia
.
where
the
custome
is
)
at
the
same
time
of
publick
meeting
;
either
before
the
Minister
goes
into
the
Pulpit
,
or
aftes
he
is
come
out
of
it
:
for
it
is
more
proper
,
that
the
Magistrate
should
make
one
of
his
own
Officers
of
State
,
an
Herald
of
his
Acts
and
Ordinances
towards
his
Subjects
,
then
that
this
should
be
imposed
upon
him
,
whom
Christ
hath
called
,
and
set
apart
to
be
the
Herald
of
his
kingdome
onely
,
and
not
to
meddle
with
Matters
of
State
,
especially
then
,
when
he
is
about
the
proper
work
of
his
service
.
The
mixture
of
Temporall
and
Spirituall
concernments
is
not
answerable
to
the
Rule
of
the
Ministeriall
Calling
;
and
if
the
opportunity
of
the
place
,
and
time
of
publick
meeting
be
mainly
considered
,
I
say
,
that
all
publick
places
,
and
solemne
meetings
are
more
immediately
,
and
directly
subordinate
unto
,
and
dependent
upon
,
the
Magistrates
appointment
,
then
the
Ministers
;
and
therefore
may
be
made
use
of
by
him
,
for
his
own
occasions
,
as
he
shall
think
fit
;
without
seeking
leave
of
the
Minister
:
nay
,
it
is
clear
,
that
the
Minister
hath
no
right
to
the
place
,
or
the
publicknesse
of
the
meeting
,
without
the
Magistrates
leave
;
and
therefore
hath
no
such
property
in
his
Pulpit
,
or
holinesse
annexed
to
it
,
that
none
but
himself
may
use
it
;
or
nothing
else
but
what
he
will
allow
,
may
be
declared
in
it
.
But
if
the
end
of
obliging
the
Ministers
to
this
publication
of
State
Acts
,
be
not
so
much
the
bare
publication
therof
to
the
people
in
the
Magistrates
name
(
which
certainly
is
more
proper
for
his
own
Officer
to
do
)
but
a
designe
either
to
engage
the
Minister
to
recommend
the
businesse
it self
,
which
he
is
required
to
publish
;
or
to
discover
his
want
of
affection
towards
it
,
that
upon
that
score
he
may
be
dealt
withall
:
then
under
favour
I
think
that
this
designe
both
wayes
is
extremely
irregular
,
and
consequently
prejudiciall
to
the
welfare
of
the
State
.
For
so
many
inconveniencies
arise
both
wayes
,
unto
the
quiet
,
safetie
,
and
settlement
of
the
Government
in
righteousnesse
,
and
to
the
respect
due
to
the
Magistrate
by
their
Subjects
,
and
to
the
Gospel-work
of
the
Ministery
,
that
they
scarse
can
all
be
reckoned
up
.
For
first
,
in
respect
of
the
designe
of
engaging
the
Minister
to
recommend
to
the
people
the
acts
of
State
;
I
conceive
it
,
under
favour
,
to
be
very
inconsistent
with
the
Prudency
of
a
State
so
to
do
:
for
although
,
for
the
time
,
the
particular
businesse
may
be
advanced
,
and
the
Minister
may
seem
well
affected
to
the
Magistrate
,
and
so
make
his
acts
considerable
towards
the
people
:
yet
by
this
way
of
proceeding
there
is
more
lost
in
the
main
Authority
of
the
Magistrate
,
and
in
the
right
way
of
setling
it
to
the
advantage
of
Government
,
twenty
times
;
then
is
gained
by
the
affecting
of
any
particular
businesse
:
for
let
the
businesse
be
what
it
will
,
the
publication
and
recommendation
of
it
,
is
but
a
transient
action
in
the
Minister
,
and
if
the
matter
of
the
Act
of
State
like
him
well
;
perhaps
he
may
do
it
heartily
;
if
not
,
perhaps
coldly
:
but
the
impression
which
that
action
naturally
begets
,
and
leaves
in
the
minde
both
of
the
people
,
and
of
worldly
minded
Ministers
is
not
transient
;
but
permanent
to
the
great
disadvantage
and
diminution
of
the
Magistrates
just
Authority
and
due
respect
:
for
this
his
publication
of
the
Magistrates
Acts
with
a
recommendation
thereof
,
signifies
to
the
people
,
that
without
the
Ministers
approbation
and
allowance
of
his
proceedings
,
they
are
not
valid
,
and
consequently
that
the
Ministery
is
to
be
lookt
upon
as
the
last
judge
of
their
Magistraticall
determinations
;
and
that
obedience
is
not
to
be
yeelded
,
so
much
,
because
it
is
his
Act
of
State
,
as
because
the
Minister
hath
recommendit
to
them
:
And
thus
the
Minister
comes
between
them
and
home
,
in
the
subjects
thoughts
;
and
that
upon
no
irrationall
grounds
:
for
if
the
Magistrate
himself
trusts
not
his
own
Authority
,
and
right
to
command
what
is
just
,
but
must
borrow
the
help
of
the
Ministery
towards
the
carrying
on
of
State
businesses
:
then
it
followeth
rationally
,
that
in
State
matters
Ministers
must
be
considered
as
well
as
Magistrates
,
and
in
somewhat
more
then
they
;
seeing
the
effectuall
accomplishment
of
businesses
is
referred
unto
them
by
the
Magistrate
himself
:
and
without
them
the
people
are
brought
into
a
custome
not
to
receive
it
.
And
I
verily
beleeve
,
that
this
ratiocination
upon
this
preposterous
employment
of
Ministers
,
doth
not
onely
work
that
impression
upon
the
people
,
whereby
the
Ruling
Power
is
degraded
from
what
it
should
be
in
their
esteeme
;
but
even
Ministers
themselves
(
whose
minds
are
not
towards
their
own
work
in
simplioitie
,
and
without
worldly
wisdome
)
are
raised
to
interest
themselves
in
the
management
of
State
designs
;
and
to
make
themselves
considerable
,
and
in
a
manner
collaterall
,
either
for
the
businesse
,
as
Assistants
;
or
against
the
same
,
as
controulers
:
for
by
what
rule
and
right
they
are
employed
,
or
called
to
be
assistants
in
a
work
,
by
the
same
,
if
they
like
it
not
,
they
may
become
controulers
thereof
.
And
if
they
may
not
publickly
towards
the
people
,
be
controulers
of
the
Magistrates
State
proceedings
in
what
they
like
not
;
I
see
no
reason
why
they
should
be
obliged
to
become
his
heralds
,
and
adjutators
,
in
what
they
like
.
They
are
supposed
to
be
free
Agents
;
and
if
the
Magistrate
in
his
place
,
and
against
the
nature
of
it
makes
himself
so
inconsiderable
,
as
to
appear
unable
to
do
his
businesse
without
them
,
he
makes
himself
in
the
thoughts
both
of
the
people
,
and
of
the
Ministers
themselves
(
who
aspire
unto
the
world
)
dependant
upon
them
in
his
administrations
;
and
so
gives
them
occasion
to
presume
above
the
measure
of
the
Rule
which
Christ
hath
set
for
their
employment
.
By
this
irregular
and
preposterous
improvement
of
the
Ministeriall
interest
in
the
affections
of
the
ignorant
multitude
for
wordly
ends
;
Antichrist
did
of
old
get
his
foot
into
the
stirrop
of
worldly
power
,
and
made
the
Kings
and
Emperours
of
the
earth
hold
it
for
him
till
he
got
on
horseback
;
and
ever
since
he
hath
kept
the
saddle
,
and
rid
the
beasts
,
at
his
pleasure
,
till
of
late
by
the
light
of
the
Gospel
,
some
that
were
his
beasts
,
are
become
men
;
and
have
cast
him
out
of
their
saddle
to
the
ground
under
their
feet
:
and
it
is
hoped
that
God
will
open
the
eyes
of
all
to
do
the
like
,
till
his
usurped
greatnesse
vanish
out
of
the
world
.
And
this
much
in
brief
,
of
the
inconveniencies
following
naturally
upon
the
recommendation
of
State
matters
to
the
people
in
the
pulpit
,
when
Ministers
are
affectionate
and
hearty
thereunto
:
but
if
they
be
disaffected
and
not
hearty
to
this
businesse
;
either
because
they
refuse
to
give
in
all
things
due
respect
unto
the
Power
which
requires
it
of
them
:
or
because
they
have
some
other
scruple
in
the
businesse
,
perhaps
in
respect
of
the
matter
to
be
published
which
they
understand
not
to
be
just
and
right
,
and
cannot
allow
;
and
consequently
cannot
publish
,
perhaps
(
although
the
matter
may
be
without
exception
,
yet
)
in
respect
of
the
end
and
designe
wherefore
it
is
to
be
published
,
which
they
may
suspect
,
and
will
contribute
nothing
unto
:
and
perhaps
(
although
there
be
nothing
of
all
this
,
yet
)
in
respect
of
their
own
relation
towards
such
an
employment
,
&
the
consequences
which
it
may
seem
to
bring
upon
the
Ministery
of
the
Gospel
,
which
their
conscience
cannot
stand
under
:
whether
their
scruple
doth
arise
from
any
,
or
from
all
of
these
considerations
;
so
many
,
and
so
great
inconvencies
may
beshewed
,
from
thence
to
redound
to
the
quiet
of
the
State
,
and
to
the
repute
of
the
superiour
powers
in
the
hearts
of
their
subjects
;
that
if
it
were
needfull
(
as
it
is
not
)
to
enlarge
my self
upon
this
subject
,
and
go
to
the
particulars
comprehended
under
these
heads
,
a
competent
treatise
might
by
it self
,
be
written
thereof
,
to
shew
the
disadvantages
of
this
practise
to
the
well
being
of
a
Common
wealth
:
whereas
on
the
other
side
,
by
the
pressing
of
that
practise
towards
the
disaffected
thereunto
,
nothing
is
to
be
found
of
advantage
(
if
yet
that
be
at
all
any
advantage
)
but
this
;
that
some
kind
of
discoverie
is
made
upon
some
men
,
of
an
appearance
of
disaffectednesse
in
them
towards
the
wayes
of
the
State
:
which
kinde
of
discoverie
the
true
prudencie
of
sober
States
men
,
will
teach
them
rather
to
prevent
and
conceale
;
then
to
lay
open
before
the
world
.
(
for
what
advantage
is
it
to
me
,
to
let
all
my
adversaries
know
,
who
they
are
that
disaffect
my
wayes
?
is
not
this
a
manifest
advantage
to
them
,
and
disadvantage
to
my
affairs
and
repute
?
)
And
then
also
the
rule
of
Christian
wisdom
and
generosity
,
leads
the
disciples
of
Christ
,
to
overcome
and
conquer
by
well
doing
the
secret
disaffectednesse
of
mens
spirits
against
us
,
rather
then
to
hunt
after
a
discoverie
thereof
:
or
to
pursue
them
with
ill
will
for
it
;
when
it
is
found
out
:
it
was
the
last
plot
,
and
highest
attempt
of
Episcopall
persecution
,
which
immediately
went
before
their
overthrow
,
to
dive
into
the
disaffectednesse
of
Godly
Ministers
against
their
wayes
,
by
putting
them
upon
the
reading
of
the
book
of
sports
on
the
Lords
day
in
obedience
to
the
King
:
but
by
that
discoverie
God
did
take
them
in
their
own
snare
,
and
discovering
to
all
men
their
shamefull
nakednesse
,
he
did
thereby
cast
both
them
and
the
Authority
of
the
late
thing
upon
which
they
so
much
stood
in
that
matter
,
out
of
the
rationall
esteem
not
onely
of
Godly
but
even
of
Morally
honest
men
:
therefore
I
would
not
wish
any
godly
States-men
to
imitate
this
kind
of
Policie
,
or
think
to
gain
any
thing
by
it
;
seeing
it
is
so
contrary
both
to
the
rule
of
Christianity
,
and
to
sound
reason
in
State
affairs
.
And
besides
all
this
,
as
in
it self
it
is
a
point
of
the
highest
Tyrannicall
oppression
and
cruelty
,
to
intend
a
persecution
against
mens
persons
;
who
are
otherwise
inoffensive
in
all
their
curriages
,
because
their
secret
affections
are
not
such
towards
us
,
as
we
would
have
them
;
or
because
they
cannot
submit
their
judgements
and
spirits
to
every
thing
which
we
would
have
set
up
over
them
:
Nor
did
in
effect
Nebuchadnezzar
any
thing
else
when
he
set
up
his
Image
to
be
worshipped
,
but
this
;
which
in
a
lesser
degree
is
aimed
at
by
those
who
will
mainly
presse
this
practise
by
setting
up
lesser
State
images
to
be
respected
:
namely
he
sought
this
very
thing
,
to
know
what
all
mens
secret
affections
were
to
his
wayes
,
that
whosoever
should
be
found
so
stout
,
as
not
to
submit
his
spirit
in
a
slavish
manner
to
worship
his
will
;
should
be
put
to
death
,
though
in
all
other
things
he
should
be
faultlesse
.
As
therefore
(
I
say
)
this
in
it self
is
the
highest
point
of
Tyrannie
;
so
in
these
times
it
may
prove
a
most
deceitfull
policie
,
and
hurtfull
to
this
State
to
be
practised
;
because
it
is
not
alwayes
a
true
mark
of
a
Minister
that
is
disaffected
,
either
to
the
State
or
the
government
thereof
,
to
be
unwilling
to
meddle
with
Acts
of
State
in
his
pulpit
;
for
I
can
by
an
infallible
testimony
affirm
the
contrary
in
some
whom
I
know
:
who
being
as
well
affected
to
the
State
as
any
can
be
,
yet
will
be
most
averse
from
this
task
:
and
that
out
of
scrupulositie
of
conscience
,
raised
upon
these
and
such
like
considerations
of
the
inexpediencie
of
the
thing
,
towards
the
good
of
the
State
and
government
it self
,
towards
the
Gospel
,
and
towards
the
Ministeriall
function
therein
.
Now
if
a
Minister
should
onely
upon
such
grounds
as
these
refuse
to
be
engaged
in
that
practise
,
would
it
be
either
just
in
nature
,
or
conscionable
towards
God
,
or
profitable
to
the
government
,
that
a
Magistrate
should
discountenance
,
punish
or
discarde
one
of
his
best
subjects
from
his
most
usefull
employment
for
such
a
cause
?
I
suppose
no
rationall
man
will
think
so
.
Therefore
I
shall
conclude
,
that
it
would
be
every
way
more
expedient
,
for
the
good
both
of
Church
and
State
,
that
this
custom
were
altered
then
continued
:
Yet
I
do
not
at
all
disswade
the
Magistrates
publishing
of
his
Acts
in
the
Church
,
and
at
Church
Assemblies
,
but
I
would
not
have
it
an
engagement
laid
upon
Ministers
to
do
it
,
lest
it
be
done
by
his
own
officers
.
And
thus
I
have
done
with
the
means
and
wayes
of
setting
a
foot
,
and
entertaining
a
correspondency
between
Magistrate
and
Ministers
:
now
remaineth
the
last
point
of
this
matter
,
which
is
concerning
the
obstructions
of
this
friendship
,
and
how
they
may
be
removed
.
Of
the
third
.
Concerning
the
difficulty
of
medling
with
the
matter
of
obstructions
.
In
all
this
discourse
,
if
any
man
shall
look
upon
me
,
as
having
any
other
design
then
what
I
professe
to
have
,
(
before
him
who
knoweth
all
secrets
)
which
is
to
seek
without
all
partiality
the
wayes
of
Truth
and
Peace
;
I
am
sure
he
will
not
rightly
understand
neither
me
,
nor
the
things
which
now
I
shall
offer
.
But
seeing
the
faithfulnesse
of
my
conscience
to
the
aime
which
I
prosecute
;
doth
bear
me
up
in
a
resolution
to
proceed
without
all
fear
,
therefore
I
shall
use
that
freedom
,
whereby
I
hope
it
will
sufficiently
appear
,
that
I
have
renounced
the
hidden
things
of
dishonesty
;
and
that
without
all
craft
and
deceitfulnesse
,
I
handle
these
matters
in
the
light
,
and
although
I
see
my self
engaged
at
this
time
in
a
thicket
of
thornie
difficulties
,
and
that
briers
of
the
sharpest
nature
do
beset
,
and
wholly
cover
this
subject
which
I
must
take
in
hand
,
yet
I
have
hope
in
God
,
that
I
shall
be
inabled
to
find
a
passage
through
them
without
stop
;
and
to
handle
and
remove
them
so
,
that
I
shall
neither
prickle
my self
nor
others
therewith
;
that
is
,
I
shall
neither
offer
nor
receive
any
occasion
of
grievance
thereby
:
because
I
shall
studie
by
a
rule
,
and
not
by
any
interest
,
and
with
the
spirit
of
meeknesse
,
and
not
presumptuously
;
to
heal
,
and
not
to
heighten
,
or
exasperate
the
causes
of
our
publick
grievances
,
so
far
as
the
Lord
shall
give
me
addresse
unto
the
spirits
of
men
that
are
rationall
and
ingenuous
:
Let
me
then
not
be
understood
to
act
for
either
partie
,
or
to
taxe
any
thing
in
the
one
or
other
partially
;
but
I
shall
speak
the
truth
in
love
to
both
,
that
in
the
sense
of
our
sinfull
miseries
,
the
deep
obstructions
of
this
necessarie
correspondency
,
which
I
plead
for
;
with
the
causes
whence
they
proceed
,
and
the
remedies
thereof
,
may
be
represented
to
the
consciences
of
those
,
who
therein
are
no
lesse
them
my self
concerned
,
as
in
the
presence
of
the
Lord
.
What
the
obstructions
are
in
generall
.
The
obstruction
then
of
this
amiable
correspondency
,
is
at
present
nothing
else
,
but
the
distance
of
affections
,
which
is
sprung
up
between
some
of
the
Ministery
;
and
the
rulers
that
have
the
power
of
this
State
in
their
hands
,
the
aversion
which
hath
begotten
this
distance
seems
to
be
greater
on
the
one
side
,
then
on
the
other
;
as
by
the
forbearance
which
hath
been
used
by
the
one
in
cases
of
provocation
,
and
by
some
fair
offers
,
towards
the
giving
of
satisfaction
unto
the
other
partie
,
(
which
finds
it self
now
most
agrieved
)
doth
appear
:
but
yet
no
full
satisfaction
hath
been
received
;
nor
any
way
taken
hitherto
to
give
the
same
effectually
,
so
farre
as
I
have
been
able
to
observe
transactions
,
something
of
ignorance
:
something
of
evil
surmisings
,
something
of
Passion
;
something
of
just
exception
against
failings
:
something
of
self-will
,
and
some
thing
of
neglect
and
disrespect
towards
each
other
through
prejudice
;
is
to
be
acknowledged
on
both
sides
,
as
things
still
lying
in
the
high
way
,
and
stopping
the
inclinations
and
attempts
of
their
endeavouring
a
mutuall
satisfaction
.
And
if
the
acknowledgement
of
this
,
were
but
heartily
,
(
though
in
generall
terms
onely
,
upon
the
score
of
humane
frailtie
)
taken
up
by
both
sides
,
but
chiefly
by
that
side
which
doth
think
it self
most
injured
,
and
therefore
seems
more
stiffe
to
keep
up
the
distance
;
there
might
happily
(
as
I
may
charitably
conjecture
)
be
some
reall
hopes
of
a
reconcilement
conceived
:
upon
the
grounds
of
the
amendment
of
somethings
which
are
amisse
,
mainly
offensive
;
and
without
the
removall
of
which
,
the
piecing
of
this
breach
will
be
as
to
men
rationally
impossible
.
What
the
more
speciall
and
chief
causes
thereof
are
.
The
immediate
causes
therfore
of
this
obstruction
,
which
keeps
off
the
one
side
(
whom
of
all
men
it
doth
least
become
to
be
irreconcilable
)
from
a
willingnesse
to
be
reconciled
:
are
(
as
I
suppose
)
the
continuance
of
some
stumbling
blocks
,
which
lye
in
their
way
;
over
which
,
they
think
it
not
lawfull
for
them
to
step
,
to
shake
hands
with
those
that
have
layed
them
,
till
they
be
removed
.
And
the
main
causes
of
stoppage
,
which
keep
off
the
other
side
,
from
coming
neerer
,
or
condescending
to
the
chief
desires
of
the
former
partie
;
are
partly
the
boisterousnesse
of
their
provoking
carriages
,
and
the
destructivenesse
of
their
desires
and
principles
to
the
safetie
and
constitution
of
the
present
State
;
which
are
things
no
wayes
to
be
condescended
unto
,
by
those
that
are
in
the
possession
and
trust
of
power
.
On
the
one
side
,
the
supposed
new
frame
and
face
of
the
publick
profession
of
Religion
,
with
the
consequences
thereof
,
apprehended
to
be
set
up
by
the
Ruling
Power
,
and
upheld
to
the
destruction
of
the
present
Ministery
;
is
the
main
obstacle
of
their
willingnesse
,
to
yeeld
to
a
concurrence
in
publick
designes
,
lest
they
should
seem
to
approve
thereof
:
and
on
the
other
side
,
the
supposed
old
frame
and
face
of
the
publick
government
of
the
State
,
with
the
consequences
thereof
,
apprehended
to
be
intended
,
and
to
be
sought
after
by
the
Ministery
,
to
the
destruction
of
the
present
Magistracie
,
is
the
main
obstacle
of
their
willingnesse
to
condescend
unto
the
others
desires
,
lest
they
should
yeeld
to
the
means
of
their
own
overthrow
.
Upon
these
surmisings
and
jealousies
on
both
sides
,
opposite
designes
have
been
raised
,
and
steps
have
been
layed
in
each
others
wayes
;
to
the
hindrance
of
all
friendly
proceedings
,
and
correspondencie
in
every
thing
whatsoever
,
tending
to
the
publick
welfare
,
and
to
common
safetie
.
It
is
fallen
out
through
the
unsearchable
and
just
judgement
of
God
over
us
,
and
over
those
that
have
managed
our
affairs
,
that
these
blocks
are
fallen
mutually
in
their
wayes
:
so
that
they
could
not
be
prevented
,
nor
avoided
;
but
each
of
the
parties
different
in
counsell
,
have
fallen
thereupon
,
and
thereby
upon
each
other
,
to
the
breach
of
friendship
between
them
hitherto
;
and
to
the
apparent
threatning
of
their
mutuall
destruction
,
the
danger
whereof
is
not
as
yet
removed
;
but
that
now
they
should
be
still
continued
,
and
kept
a
foot
by
either
side
,
is
the
hight
of
our
present
distresse
,
and
the
sinfulnesse
of
our
calamitie
.
It
is
fatally
unavoidable
to
men
,
to
be
of
different
judgements
in
the
management
of
affairs
,
and
to
act
thereupon
by
different
designes
,
is
a
necessarie
consequence
thereunto
:
but
that
they
should
set
themselves
destructively
to
oppose
one
another
;
is
no
necessarie
consequence
of
different
wayes
,
but
onely
an
effect
of
the
sinfulnes
That
the
chief
guilt
of
the
evill
thereof
will
lye
upon
those
that
are
not
inclinable
to
the
wayes
of
reconciliation
.
of
our
spirit
of
envy
:
for
when
we
cannot
endure
others
,
to
be
like
and
equall
to
our selves
,
in
the
prosecution
of
their
own
conveniencies
,
and
to
enjoy
all
the
freedome
which
we
desire
for
our selves
;
then
we
become
naturally
their
opposites
,
and
cast
stumbling
blocks
in
their
way
;
but
if
when
God
in
his
righteousnesse
doth
overtake
us
,
and
causes
us
to
fall
by
our
own
contrivances
;
so
that
the
evill
intended
against
others
,
becomes
the
portion
of
our
own
inheritance
,
by
the
evill
successe
of
our
affairs
;
so
that
we
cannot
but
see
his
hand
lifted
up
against
the
way
wherein
we
have
set
our selves
If
(
I
say
)
when
God
doth
thus
deal
with
us
,
we
then
still
continue
rather
to
be
obstructive
unto
others
,
then
edifying
unto
all
in
our
designes
;
it
is
to
be
feared
,
that
the
stubbornnesse
of
our
envious
disposition
,
will
make
our
case
remediles
.
For
if
we
turn
not
unto
the
Lord
,
to
make
straight
paths
unto
our
feet
,
in
his
presence
,
and
to
take
reciprocally
the
stumbling
blocks
which
proceed
from
each
other
out
of
one
anothers
way
,
it
will
be
just
with
him
to
be
avenged
upon
us
both
:
as
being
therein
manifestly
the
enemies
of
Christ
,
and
of
his
kingdome
,
which
now
he
is
to
set
up
more
evidently
in
the
world
then
heretofore
.
If
therefore
obstructions
of
Christian
friendship
,
through
prejudices
and
humane
frailties
,
are
formerly
fallen
in
amongst
us
,
and
we
see
they
can
tend
to
nothing
but
to
ruine
,
we
ought
not
to
be
so
unconscionably
mad
,
as
to
foment
them
any
longer
:
the
time
past
may
suffice
us
,
to
have
been
at
a
distance
in
profitable
undertakings
,
and
strangers
to
one
anothers
counsels
for
the
Gospel
;
and
it
is
more
then
enough
,
that
envious
surmises
,
and
evil
speakings
,
with
crosse
designements
have
been
entertained
;
let
us
henceforth
purifie
our
hearts
,
and
our
hands
from
the
guilt
thereof
,
that
we
may
have
a
joynt
entrance
,
and
become
helpfull
through
love
to
one
anothers
furtherance
,
in
the
kingdome
that
is
prepared
for
us
;
for
we
may
confidently
expect
the
enjoyment
thereof
,
if
we
be
delivered
from
the
clogs
of
these
obstructions
.
Wheresoever
therefore
any
invincible
stumbling
blocks
are
still
continued
,
and
whosoever
is
the
cause
of
the
continuance
thereof
henceforth
,
there
,
and
upon
that
side
the
guilt
of
the
obstruction
of
Christian
love
and
correspondencie
,
towards
the
building
up
of
Christs
kingdome
will
rest
:
and
wheresoever
that
guilt
is
found
at
his
appearing
,
wo
be
unto
that
partie
,
whatsoever
it
hath
been
,
or
now
is
.
And
if
both
sides
at
once
,
as
in
the
heat
of
their
opposition
they
have
layed
heretofore
,
should
still
continue
(
which
God
forbid
)
to
lay
such
stumbling
blocks
in
each
others
way
,
as
neither
side
can
over-come
,
the
guilt
will
be
found
a
like
in
both
.
For
although
it
may
fall
out
,
that
the
things
differently
opposed
and
offensive
,
by
each
to
other
,
are
not
equall
in
weight
,
and
a
like
of
importance
in
themselves
;
yet
as
to
the
intentions
of
those
that
are
at
variance
in
point
of
obstruction
,
the
guilt
may
be
found
equall
;
what
the
different
weight
is
,
of
the
opposite
offensive
matters
,
tending
to
the
obstructing
of
the
kingdome
of
Christ
amongst
us
(
for
that
is
the
standard
by
which
God
doth
weigh
all
things
)
I
shall
not
take
upon
me
to
judge
or
determine
,
(
the
day
which
cometh
will
make
that
manifest
)
nor
is
it
needfull
for
any
man
,
either
of
this
or
that
side
,
so
to
do
for
a
reconcilement
of
these
differences
;
if
on
either
side
a
Christian
healing
be
truely
desired
.
But
if
on
any
side
no
such
healing
be
desired
,
nor
sought
after
,
nor
can
be
admitted
;
then
justly
all
the
guilt
will
rest
there
alone
,
what
ever
the
others
fault
may
be
,
great
or
small
:
for
in
Christianity
he
is
to
be
counted
guiltlesse
(
what
ever
otherwise
his
fault
is
)
who
sincerely
is
willing
,
and
seeks
to
make
a
reparation
,
in
the
presence
of
Christ
,
to
him
whom
he
hath
grieved
:
and
consequently
sin
will
be
found
lying
at
his
doore
,
who
doth
not
at
all
mind
either
to
give
or
receive
such
a
reparation
as
is
possible
and
expedient
to
be
given
and
received
.
The
Remedidie
of
the
Breach
how
it
should
be
brought
on
.
If
then
both
parties
could
be
brought
unto
this
frame
of
spirit
,
that
they
should
be
moved
to
declare
solemnly
to
each
other
,
their
willingnesse
both
to
give
satisfactory
,
and
receive
equitable
reparation
,
for
wrongs
done
and
suffered
reciprocally
,
and
that
in
time
to
come
they
should
not
onely
have
a
care
to
be
harmlesse
;
but
would
study
to
be
helpfull
to
each
other
,
in
all
things
which
may
be
,
the
publick
and
common
good
of
all
.
By
this
means
a
sufficient
ground
could
be
laid
(
as
I
conceive
)
to
proceed
towards
the
removall
of
the
obstructions
which
stand
in
the
way
of
a
Christian
correspondencie
between
both
parties
in
their
severall
charges
:
and
without
some
expression
of
a
mutuall
willingnesse
in
this
kind
,
to
live
as
it
becometh
the
Disciples
of
Christ
without
biting
and
devouring
one
another
henceforth
,
I
see
no
possibility
of
any
further
healing
:
but
that
which
the
Apostle
hath
warned
all
Christians
of
will
certainly
befall
unto
our
present
Magistracy
and
Ministery
;
They
will
be
consumed
one
of
another
.
Gal.
5.
15.
Now
because
all
men
are
not
of
the
same
temper
,
and
in
all
parties
of
men
,
there
are
alwaies
some
more
moderately
disposed
then
others
,
nor
can
it
be
expected
that
the
fiercer
spirits
on
either
side
,
should
be
inclinable
to
make
the
overture
of
such
a
resolution
,
either
to
their
own
party
,
or
to
their
adversaries
:
therefore
those
of
each
partie
,
who
have
not
over-heated
themselves
by
the
resentments
of
partialitie
,
so
,
as
to
forget
all
their
interest
in
our
common
safetie
,
should
be
sought
,
and
stirred
up
,
to
become
leaders
of
the
rest
in
this
work
;
and
upon
the
ground
of
this
duty
,
that
all
are
equally
bound
to
help
towards
the
removing
of
stumbling
blocks
out
of
each
others
way
;
they
should
be
made
Mediators
to
procure
from
all
of
their
own
partie
such
a
Declaration
,
wherby
an
engagement
may
be
brought
upon
them
,
to
make
them
willing
to
listen
after
some
amiable
treatie
,
wherein
both
sides
may
for
conscience
sake
,
in
the
fear
of
God
intend
to
receive
and
give
mutuall
satisfaction
,
so
farre
as
may
be
,
for
things
past
;
and
to
prevent
the
desperate
effects
and
mischievous
consequences
of
a
perpetuall
increase
of
disatisfaction
in
time
to
come
.
This
should
be
the
maine
designe
of
the
Treatie
;
which
none
but
an
enemie
unto
all
goodnesse
can
disrelish
:
and
none
can
intend
to
obstruct
or
divert
,
but
such
as
seek
equally
to
have
both
parties
destroyed
by
their
own
divisions
.
For
as
to
preserve
us
from
inevitable
ruine
,
nothing
is
now
necessary
but
our
union
in
Christianity
;
so
to
work
our
certain
destruction
,
nothing
,
as
to
men
,
hath
a
possibilitie
to
do
it
,
but
the
continuance
of
our
unchristian
divisions
.
Therefore
I
shall
confidently
hope
,
that
if
by
the
means
of
this
kind
of
Mediation
;
some
Regular
and
Prudently
limited
treatie
with
moderately
free
and
peaceable
conferences
might
be
set
a
foot
,
to
the
end
that
between
the
godly
on
both
sides
,
some
better
intelligence
may
be
begotten
towards
common
Christian
designes
;
that
between
the
Rationall
,
the
discreet
and
the
ingenuous
of
both
sides
,
some
hurtfull
mistakes
and
prejudices
may
be
rectified
:
and
that
between
the
fiercest
and
most
injuriously
passionate
on
both
sides
;
some
allaying
of
their
heats
may
be
wrought
,
and
hatefull
offensivenesses
made
to
cease
.
I
say
,
if
a
Treatie
and
conferences
to
this
effect
might
be
obtained
;
I
am
confident
,
that
notwithstanding
all
these
black
clouds
which
hang
over
us
,
and
the
darknesse
of
confusion
which
doth
beset
us
,
that
the
Sun
of
Righteousnesse
would
speedily
break
forth
,
and
gloriously
shine
upon
us
,
with
healing
in
his
wings
.
And
how
it
may
be
perfected
.
Therefore
the
means
and
wayes
to
draw
on
this
Treatie
,
and
to
order
the
conferences
which
therein
may
be
effectuall
to
these
ends
;
will
be
in
all
probability
,
that
which
under
God
may
settle
us
in
a
good
correspondency
together
:
and
that
I
may
not
be
misunderstood
in
this
motion
,
I
conceive
it
not
fit
,
that
the
Treatie
and
the
conferences
should
be
between
the
Magistrate
himself
and
the
Ministery
:
but
that
it
should
be
between
Ministers
of
the
one
and
the
other
side
,
to
whom
grave
and
judicious
Common-wealths
men
of
both
parties
might
be
joyned
:
not
so
much
to
debate
,
as
to
deliberate
,
and
consult
of
the
manner
and
way
of
removing
obstructions
,
by
the
mutuall
satisfaction
of
doubts
and
equitable
desires
,
of
the
one
and
the
other
side
:
to
the
end
that
henceforward
a
concurrence
in
necessary
and
pious
endeavours
may
be
setled
amongst
those
that
are
truly
Godly
and
faithfull
in
the
Land
.
And
if
it
could
be
hoped
,
or
probably
known
that
this
motion
would
be
generally
entertained
;
and
a
reall
inclination
found
on
the
one
as
well
as
on
the
other
side
,
to
meet
together
and
speak
one
with
another
about
matters
of
agreement
in
a
Rationall
and
Christian
way
,
it
would
be
no
difficult
thing
to
propose
upon
liking
a
particular
way
and
platform
of
proceeding
,
both
for
the
Treatie
and
for
the
Conference
;
to
shew
how
they
might
be
ordered
without
partialitie
,
so
as
to
reach
without
doubt
to
the
ends
for
which
they
should
be
set
a
foot
:
but
till
this
can
be
hoped
for
,
or
known
;
it
will
be
in
vain
to
make
any
such
offer
,
especially
in
a
publick
way
:
perhaps
privately
it
will
not
be
uselesse
to
shew
more
fully
these
particulars
.
1.
For
what
Reasons
both
sides
should
intend
a
Treatie
and
Conference
one
with
another
.
2.
For
what
ends
,
and
to
what
purposes
the
Treatie
and
Conference
should
be
set
afoot
.
3.
What
the
way
and
means
should
be
to
make
them
effectuall
to
their
ends
.
Here
again
may
be
shewed
.
1.
How
the
preparatives
thereof
should
be
made
.
2.
How
the
proceedings
therein
should
be
ordered
;
both
in
the
Treatie
and
in
the
Conference
.
In
the
Treatie
is
to
be
thought
upon
.
1.
Who
should
be
the
treaters
.
2.
By
whom
chosen
and
appointed
.
3.
What
their
authority
should
be
.
4.
How
it
should
be
limited
by
those
that
appoint
them
.
5.
And
what
the
Method
of
proceeding
should
be
in
the
meetings
of
each
party
amongst
themselves
apart
;
when
they
consult
with
those
whom
they
shall
appoint
to
treat
publickly
in
their
name
.
In
the
Conferences
is
to
be
thought
upon
.
1.
Who
should
be
appointed
to
confer
in
the
name
of
others
.
2.
How
the
conferences
should
be
managed
;
whether
by
extemporary
discourses
,
or
by
putting
things
to
paper
;
or
both
waies
in
certain
cases
.
3.
How
the
things
whereof
conferences
are
to
be
had
,
should
be
determined
;
what
should
be
exhibited
in
writing
;
what
left
unto
extemporary
discourses
at
the
meetings
of
both
parties
.
4.
And
whether
each
partie
should
not
exhibit
unto
the
other
in
writing
,
what
ever
they
amongst
themselves
fully
agree
in
;
that
the
other
party
may
take
it
along
with
them
to
consider
of
it
,
and
to
reply
thereupon
,
to
shew
how
far
they
consent
thereunto
.
5.
And
to
prevent
mistakes
,
whether
the
papers
mutually
exhibited
to
be
considered
,
should
not
be
read
;
and
in
cases
of
ambiguities
in
words
explained
and
opened
;
and
of
doubts
in
the
matters
cleared
,
by
the
proposall
of
Questions
and
Answers
;
which
Scribes
appointed
on
both
sides
should
take
notes
of
.
6.
Whether
any
particular
Treaters
in
cases
of
doubts
proposed
should
be
intrusted
to
speak
the
sense
of
all
ex
tempore
:
and
if
not
,
how
the
matter
should
be
ordered
,
that
all
those
whose
sense
is
not
declared
,
may
be
heard
,
and
taken
notice
of
without
confusion
.
I
say
concerning
these
,
and
such
like
matters
tending
to
prepare
the
way
towards
an
agreement
,
perhaps
it
would
not
be
amisse
to
have
a
preliminary
Tract
,
which
might
be
put
into
the
hands
of
the
Mediators
of
both
sides
,
that
they
might
possesse
those
with
whom
they
shall
deal
on
each
side
,
with
the
platform
of
the
whole
designe
;
lest
any
should
think
themselves
over-reached
,
and
brought
into
a
snare
;
lest
jealousies
and
sinister
impressions
,
of
men
that
are
prepossessed
with
fears
of
loosing
their
just
freedoms
,
make
the
designe
without
effect
.
And
lest
any
should
be
backward
in
so
necessary
a
duty
for
want
of
insight
into
that
,
which
ought
to
be
fore-known
,
and
predetermined
,
that
the
means
may
be
found
answerable
to
the
end
,
which
shall
be
pretended
,
and
intended
.