AN
EXPOSITION
VPON
THE
WHOLE
Epistle
to
the
COLOSSIANS
.
COLOS.
1.1.2
.
Verse
1.
Paul
an
Apostle
of
IESVS
CHRIST
,
by
the
will
of
God
and
Timotheus
a
Brother
.
2.
To
them
which
are
at
Colosse
,
Saints
and
faithfull
Brethren
in
CHRIST
.
Grace
be
with
you
,
and
peace
from
God
our
Father
,
and
the
Lord
IESVS
CHRIT
.
TWO
things
are
worthy
our
consideration
in
this
Epistle
,
the
Author
and
the
Matter
:
A
Description
of
the
Author
of
this
Epistle
.
the
Author
was
PAVL
,
concerning
whom
memorable
things
are
recorded
:
he
was
an
Hebrew
,
of
the
Hebrewes
,
of
the
tribe
of
Beniamin
,
[
](A89915-e19840-b)a
a
Phil.
3.5
.
a
Pharise
,
the
son
of
a
Pharise
,
born
in
Tharsus
of
Cilicia
,
circumcised
the
8.
day
,
brought
vp
in
the
knowledge
of
the
Law
,
and
Pharisaicall
institutions
,
by
Gamaliel
,
a
great
Doctor
among
the
Iewes
,
[
](A89915-e19890-b)b
b
Acts
23.6
.
acquainted
also
with
the
languages
of
forrain
nations
,
as
his
quoting
of
the
authorities
of
Greeke
Poets
shewes
:
[
](A89915-e19910-b)c
c
Acts
22.3
.
Titus
1.12
.
and
in
his
youth
,
for
the
righteousnes
externall
,
which
was
after
the
Law
,
he
was
vnrebukeable
[
](A89915-e19940-b)d
d
Phil.
3.6
.
and
full
of
zeale
,
but
withall
a
violent
and
blasphemous
persecuter
.
[
](A89915-e19960-b)e
e
Gal.
1.13.14
.
His
calling
was
exceeding
glorious
,
his
Office
vnto
which
he
was
called
,
was
great
and
honorable
,
(
viz.
)
to
be
Legate
of
CHRIST
,
[
](A89915-e19990-b)f
f
1
Tim.
1.
the
Doctor
of
the
Gentiles
,
[
](A89915-e20010-b)g
g
Acts
9.15
.
Acts
26.16
.
the
Minister
of
God
,
of
Christ
,
of
the
Spirit
,
of
the
new
Testament
,
of
the
Gospell
of
reconciliation
and
of
righteousnesse
;
[
](A89915-e20040-b)h
h
1
Tim.
2.
2
Cor.
6.
&
11.
&
3.
Ephes.
3.
2
Cor.
5.
2
Cor.
3.
1
Cor.
15.
He
was
famous
for
his
labour
in
the
Word
,
by
which
hee
caused
the
Gospell
to
runne
from
Hierusalem
to
Illiricum
with
admirable
swiftnesse
[
](A89915-e20150-b)i
i
Rom
15.19
.
,
as
also
for
his
faithfulnesse
of
mind
,
for
his
pure
conscience
,
for
his
affection
to
the
faithfull
,
for
his
humanity
and
curtesie
,
for
his
continencie
,
for
his
humility
,
for
his
care
for
the
Churches
,
for
his
honest
conuersation
,
innocencie
and
constancie
[
](A89915-e20170-b)k
k
2
Cor.
1.12
.
.
he
was
of
nature
earnest
,
accute
and
heroycall
.
Adde
vnto
these
,
the
praises
of
his
sufferings
,
what
reproach
,
what
stripes
,
what
imprisonments
,
what
beating
with
rods
,
and
such
like
wrongs
did
he
endure
,
fiue
times
of
the
Iewes
receiued
hee
forty
stripes
saue
one
;
2
Cor.
11.22
.
to
30.
once
was
hee
stoned
,
thrice
hee
suffered
ship-wracke
,
night
and
day
was
hee
in
the
deepe
Sea
;
in
iourneying
often
in
perils
of
waters
,
of
robbers
,
of
his
owne
Nation
,
of
the
Gentiles
;
in
the
Citie
,
in
the
Wildernes
,
in
the
Sea
,
and
among
false
brethren
;
how
hee
was
daily
pressed
with
wearinesse
,
painefulnesse
,
watchings
,
hunger
,
thirst
,
fastings
,
cold
and
nakednesse
,
besides
the
incumbrances
and
cares
for
the
businesse
of
the
Churches
.
A
foure-fold
testimony
concerning
the
doctrine
of
Paul
.
Finally
,
we
may
consider
the
testimony
giuen
to
his
doctrine
to
proue
it
to
be
without
al
mixture
of
error
.
And
this
testimony
standeth
of
4.
branches
:
1.
His
immediate
calling
:
2.
His
immediate
instruction
&
information
.
3.
The
visible
donation
of
the
holy
Ghost
,
which
was
not
onely
giuen
to
himselfe
,
but
he
also
conferred
it
,
by
imposition
of
hands
to
others
.
4.
His
working
of
Miracles
,
Acts
9.
Acts
19.6
.
2
Cor.
12.12
.
Acts
20.
for
so
he
saith
of
himselfe
,
The
signes
of
an
Apostle
were
wrought
among
you
,
with
all
patience
,
with
wonders
,
and
great
workes
:
hee
raised
a
man
from
the
dead
.
Neyther
could
the
myracles
wrought
by
him
be
small
,
when
Handkerchiefes
were
brought
from
his
body
to
the
sicke
,
and
their
diseases
departed
from
them
;
Acts
19.12
.
yea
,
Deuils
went
out
of
them
.
Lastly
,
this
noble
Iew
,
more
famous
among
the
Apostles
then
euer
the
great
Saul
was
among
the
Prophets
,
was
beheaded
by
the
Emperor
Nero
,
the
29.
of
Iune
,
in
the
70.
yeare
of
the
Lord
.
And
all
this
should
cause
vs
with
all
reuerence
,
both
to
teach
and
learne
the
Celestiall
doctrine
deliuered
in
writing
to
the
Churches
by
him
.
Conceits
about
the
Apostles
writings
.
Thus
of
the
Author
,
the
Matter
followeth
:
I
meane
not
to
search
after
the
descants
and
conceits
that
some
obserue
concerning
the
workes
of
this
Worthy
,
as
that
he
should
write
ten
Epistles
to
the
Churches
,
to
answer
the
number
of
ten
Commandements
;
and
foure
Epistles
to
particular
persons
,
to
expresse
his
agreement
with
the
foure
Euangelists
;
onely
this
in
generall
for
his
hearers
or
Auditorie
:
hee
had
the
Romanes
,
the
greatest
in
the
earth
for
power
:
the
Graecians
,
the
most
famous
for
witte
and
learning
:
and
the
Iewes
or
Hebrewes
,
of
greatest
note
for
diuine
vnderstanding
of
the
Law
of
God
.
But
to
leaue
this
,
I
come
to
the
Matter
of
the
Epistle
,
and
obserue
three
things
.
-
1
To
whom
he
writeth
.
-
2
Vpon
what
occasion
.
-
3
The
treatise
it selfe
.
What
Colosse
was
,
and
how
the
people
were
conuerted
.
For
the
first
,
Colosse
was
a
Citie
in
Phrigia
,
in
Asia
the
lesse
,
neere
to
Laodicea
and
Hierapolis
.
The
Church
in
this
citie
was
not
first
gathered
by
Paul
,
but
as
some
thinke
,
by
Epaphras
,
whom
they
take
to
haue
bin
one
of
the
seauenty
Disciples
,
and
an
Euangelist
.
Some
say
they
were
first
conuerted
by
Archippus
who
is
mentioned
,
Ch.
4.17
.
and
that
Epaphras
,
one
that
was
borne
amongst
them
,
Chap.
4.17
.
being
instructed
by
Paul
,
was
sent
thither
to
build
them
vp
further
.
The
occasion
of
the
Epistle
:
Crosse-teaching
in
his
time
For
the
second
:
the
Occasion
of
this
Epistle
was
this
;
After
that
there
was
a
Church
here
gathered
by
the
power
of
the
Gospell
,
Sathan
after
his
wonted
manner
,
stirred
vp
corrupt
teachers
,
who
by
crosse
and
contrary
teaching
did
mightily
labour
to
disgrace
the
Ministery
,
and
hinder
the
efficacie
of
the
doctrine
of
their
faithfull
Minister
:
these
men
taught
Philosophicall
Positions
,
and
vaine
Speculations
,
vrged
the
ceremonies
of
the
Iewes
,
and
brought
in
praying
to
Angels
,
and
such
like
infectious
stuffe
.
Epaphras
hereupon
being
oppressed
with
the
madnesse
and
fury
of
those
Impes
of
Sathan
,
resorts
to
Paul
,
who
lay
in
prison
at
Rome
,
and
acquainting
him
with
the
state
of
the
Church
,
procures
him
to
write
this
Epistle
.
The
Epistle
diuided
into
fiue
parts
.
Thirdly
,
the
treatise
it selfe
stands
of
fiue
parts
:
first
,
an
Exordium
,
ch
.
1.
to
v.
12.
Secondly
,
a
Proposition
,
liuely
expressing
the
doctrine
of
Christ
,
and
his
Kingdom
,
from
v.
12.
to
the
23.
Thirdly
,
an
Exhortation
,
containing
a
perswasion
,
from
v.
23.
of
ch.
1.
to
v.
8.
of
ch.
2.
and
a
disswasion
,
from
v.
8.
of
ch.
2.
to
the
end
of
ch.
2.
Fourthly
,
an
institution
of
manners
,
giuing
rules
first
in
generall
,
ch.
3.1
.
to
18.
secondly
in
speciall
,
from
v.
18.
of
ch.
3.
to
v.
2.
of
ch.
4.
And
lastly
,
a
conclusion
,
from
v.
2.
of
ch.
4.
to
the
end
.
Or
briefely
thus
,
setting
aside
the
Entrance
and
the
Conclusion
,
the
Apostle
entreates
of
matters
of
Faith
,
in
the
first
two
Chapters
,
and
of
matters
of
Life
,
in
the
two
last
.
And
thus
in
generall
of
the
whole
Epistle
,
with
the
persons
to
whom
,
The
Exordium
and
the
parts
thereof
.
and
the
occasion
thereof
.
The
first
part
of
the
Epistle
in
the
Exordium
,
and
i●
stands
of
two
members
,
a
Salutation
and
a
Preface
.
The
Salutation
,
vers.
1.2
.
and
the
Preface
from
vers.
3.
to
the
12.
In
the
Salutation
I
consider
three
things
:
first
,
The
salutation
diuided
.
the
persons
saluting
:
secondly
,
the
persons
saluted
:
thirdly
,
the
forme
of
the
Salutation
.
The
persons
saluting
are
an
Apostle
&
an
Euangelist
;
the
Apostle
is
described
by
his
Name
,
The
Persons
saluting
.
PAVL
;
by
his
Office
,
an
Apostle
;
by
the
principall
efficient
that
preferred
him
to
that
office
,
and
both
appointed
him
his
seruice
,
and
protected
him
in
it
,
(
viz.
)
IESVS
CHRIST
;
and
lastly
by
the
impulsiue
cause
,
(
viz.
)
the
will
of
God
.
The
Euangelist
is
described
:
first
,
by
his
name
,
TIMOTHY
:
secondly
,
by
his
adiunct
estate
,
a
Brother
.
First
,
of
the
words
that
describe
the
Apostle
;
and
heere
first
the
meaning
of
them
,
and
then
the
Doctrines
to
be
obserued
out
of
them
.
Paul
.
]
The
Apostle
at
his
Circumcision
was
called
Saul
.
For
,
The
name
of
the
Apostle
.
being
of
the
Tribe
of
Beniamin
,
it
seemes
the
men
of
that
Tribe
did
in
honour
of
their
King
Saul
,
who
was
the
first
of
all
the
Kings
of
Israel
;
Why
he
was
called
Saul
.
and
by
a
kind
of
emulation
to
retaine
the
first
glory
of
their
Tribe
(
more
respecting
the
outward
honour
of
Saul
,
in
that
he
was
a
King
,
then
the
curse
of
God
in
his
reiection
)
did
vse
to
giue
the
name
of
Saul
to
their
Children
very
often
as
a
name
of
great
honour
.
And
not
vnfitly
did
this
name
light
vpon
this
Beniamite
:
both
if
we
regard
him
as
he
was
before
his
calling
or
after
:
before
his
calling
,
as
the
olde
Saul
persecuted
Dauid
,
so
did
this
youngling
Saul
(
comming
freshly
out
of
the
mint
of
a
Pharise
)
persecute
Christ
,
who
came
of
Dauid
.
And
after
his
calling
,
as
it
was
said
of
olde
Saul
,
by
way
of
Prouerbe
,
Is
Saul
also
among
the
Prophets
?
So
may
it
be
said
of
this
Saul
,
by
way
of
honour
,
Saul
is
among
the
Apostles
:
and
that
not
the
least
of
the
Apostles
,
for
hee
laboured
more
abundantly
then
they
all
.
Concerning
this
other
name
PAVL
,
Writers
are
diuersly
minded
.
Diuers
opinions
about
the
name
Paul
.
Some
thinke
that
thirteene
yeeres
after
Christ
,
by
the
condict
of
the
Apostles
,
he
receiued
both
his
Apostleship
ouer
the
Gentiles
,
and
this
name
.
Others
thinke
,
that
hee
tooke
vnto
himselfe
this
name
of
Paulus
,
to
professe
himselfe
the
least
of
all
Apostles
.
Others
thinke
the
name
was
giuen
him
for
some
eminent
prayse
of
some
quality
or
action
,
as
Peter
was
called
Cephas
,
and
Iames
and
Iohn
called
Boanarges
,
and
Iacob
called
Israel
.
Some
thinke
hee
had
two
names
,
as
Salomon
was
called
also
Iedidiah
,
and
Matthew
called
Leui
,
and
these
should
seeme
to
bee
giuen
by
his
Parents
,
to
professe
his
interest
amongst
both
Iewes
and
Romanes
.
Among
Iewes
by
the
Hebrew
name
Saul
,
and
among
the
Romanes
,
by
the
Latine
name
Paulus
.
Some
thinke
it
is
but
the
varying
of
the
language
,
as
Iohn
,
Iochanan
,
Iehan
,
and
Iohannes
,
all
are
but
differing
in
seuerall
languages
.
Lastly
,
it
is
most
likely
he
was
called
Paul
for
memory
of
the
first
spoyles
hee
brought
into
the
Church
of
Christ
,
not
the
head
but
the
heart
of
Sergius
Paulus
,
that
noble
Romane
,
Acts
1.3.9
.
and
this
is
more
probable
,
because
in
all
the
Chapters
before
,
hee
is
neuer
called
Paul
.
Apostle
.
]
This
worde
in
the
generall
signification
importeth
one
that
is
sent
,
and
so
Epaphroditus
is
called
an
Apostle
:
Phil.
2.15
.
The
signification
and
Etimology
of
the
word
Apostle
.
but
the
Etymologie
of
the
worde
is
larger
then
the
vsuall
application
of
it
:
for
,
it
is
vsually
giuen
to
the
twelue
principall
Disciples
,
and
to
Paul
and
Barnabas
:
and
so
it
is
vsed
as
a
tearme
of
distinction
from
other
Church-Officers
:
for
,
for
the
body
,
they
had
widdowes
for
the
sicke
,
and
Deacons
for
the
poore
:
and
for
the
soule
,
they
had
Pastors
and
Doctors
for
exhortation
and
instruction
.
And
what
Apostles
were
.
And
these
were
standing
and
ordinary
Officers
.
Now
there
were
extraordinary
,
viz.
Apostles
and
Euangelists
:
the
Apostles
were
men
immediately
called
by
CHRIST
,
and
had
generall
charge
ouer
all
Churches
,
for
planting
and
gouerning
them
:
the
Euanglists
were
called
most
by
the
Apostles
,
and
sent
with
spirituall
charge
whether
the
Apostles
saw
most
conuenient
.
The
vse
and
signification
of
the
worde
Iesus
Christ
.
Iesus
Christ
.
]
These
titles
giuen
to
the
Messias
are
not
in
vaine
vsed
,
or
ioyned
together
:
for
,
by
these
names
both
his
Office
and
his
Worke
are
described
.
In
the
one
name
(
CHRIST
)
shewing
what
he
vndertooke
to
be
,
in
the
other
shewing
what
he
was
,
viz.
IESVS
,
a
Sauiour
:
the
one
Name
,
(
viz.
)
IESVS
,
an
Hebrew
word
,
is
for
the
Iewes
,
and
the
other
Name
CHRIST
,
a
Greeke
worde
,
is
for
the
Gentiles
:
the
one
shewing
that
he
was
GOD
(
for
,
Esay
45.21
.
besides
mee
there
is
no
Sauiour
)
the
other
shewing
that
hee
was
Man
,
(
viz.
)
Christ
the
annointed
.
For
,
in
respect
of
his
humane
nature
chiefly
is
this
annoynting
with
graces
or
gifts
attributed
to
Christ
.
Againe
,
Christs
were
of
two
sorts
,
(
viz
)
false
Christs
,
Mat.
24.
and
true
Christs
:
Diuers
Christs
the
true
were
eyther
Typicall
,
and
so
the
Prophets
,
Priests
and
Kings
were
annointed
(
hence
in
the
Psalme
,
Touch
not
my
Christs
,
&c.
)
or
Essentiall
,
and
so
onely
the
Sonne
of
Mary
.
By
the
will
of
God
.
]
These
words
are
expounded
,
Galat.
1.1
.
where
hee
is
said
to
be
an
Apostle
,
not
of
men
,
as
Princes
send
ciuill
Embassadours
,
or
as
the
Iewes
sent
false
Apostles
;
nor
by
men
,
as
Timothy
,
Titus
,
Luke
,
&c.
who
were
ordayned
by
man
:
Titus
1.4
.
and
as
Titus
did
ordaine
Elders
.
Or
else
not
by
the
Commendation
,
paines
or
instruction
of
any
man
.
Three
Doctrines
from
the
first
words
Paul
an
Apostle
.
]
Here
three
Doctrines
may
be
obserued
:
first
,
great
sinners
may
proue
great
Saints
;
a
great
enemie
of
sincere
Religion
may
prooue
Doctr.
1
a
great
founder
of
Churches
;
a
great
oppressor
of
Gods
Seruants
may
proue
a
great
feeder
of
Gods
flocke
.
Great
sinners
may
prooue
great
Saints
.
In
a
word
,
a
persecuter
,
as
we
see
heere
,
may
be
an
Apostle
.
This
Doctrine
as
it
doth
excellently
sample
out
Gods
vnsearchable
mercy
,
so
it
teacheth
vs
not
to
despaire
of
any
,
but
to
continue
Vse
.
1
to
pray
for
euen
the
vilest
and
most
spitefull
aduersaries
,
and
the
most
open
oppugners
,
and
vsuall
traducers
of
Gods
causes
and
people
;
and
to
waite
vpon
God
to
see
if
at
any
time
hee
will
giue
them
repentance
to
build
that
they
haue
destroyed
,
and
to
gather
that
they
haue
so
much
striuen
to
scatter
.
Secondly
,
2
Affliction
of
conscience
.
this
Doctrine
is
of
singular
vse
in
the
cure
of
the
hardest
of
diseases
,
viz.
affliction
of
conscience
:
for
in
some
of
the
deare
Seruants
of
God
(
that
haue
appearing
vpon
them
some
signes
of
effectuall
Calling
,
a
right
euidence
of
hope
from
Gods
promises
,
sweet
pledges
and
signifying
seales
of
Gods
fauour
,
by
the
witnesse
of
the
spirit
of
Adoption
)
yet
there
ariseth
some
scruples
about
eyther
the
multitude
or
greatnesse
of
their
sins
:
now
the
healing
of
their
errors
,
Dangerous
mistaking
.
and
vncomfortable
mistakings
doth
most
an
end
arise
from
the
right
application
of
such
examples
as
this
.
I
say
,
a
right
application
:
for
,
the
most
men
doe
dangerously
and
damnably
mistake
in
alleadging
the
instances
of
the
great
sins
of
Gods
seruants
.
4
Rules
to
be
obserued
in
alledging
examples
of
great
sinners
repenting
.
But
if
thou
obserue
these
foure
rules
thou
canst
not
mistake
or
misapply
:
First
,
if
thou
bring
not
in
the
examples
of
Dauid
,
Peter
,
Paul
,
or
any
other
,
to
patronize
thy
sinne
,
or
to
defend
or
nourish
thy selfe
in
a
sinfull
course
.
Secondly
,
if
thou
alleadge
them
not
to
wrest
Gods
promises
,
as
to
make
the
promises
of
mercy
generall
,
when
they
are
restrayned
with
their
seuerall
limitations
.
Thirdly
,
when
they
are
not
brought
out
to
fortifie
a
prophane
heart
against
the
ordinances
of
God
,
as
reproofes
eyther
publike
or
priuate
.
Fourthly
,
when
thou
dost
as
well
vrge
vpon
thy selfe
the
necessity
of
the
repentance
was
in
them
,
as
seeke
the
comfort
of
the
remission
of
so
great
sinnes
committed
by
them
:
These
rules
being
obserued
,
the
example
of
Pauls
sinnes
may
with
comfort
bee
applied
,
as
he
himselfe
testifieth
.
1
Tim.
1.16
.
Secondly
,
the
Apostle
to
bring
his
doctrine
into
greater
request
,
doth
Doctr.
2
in
the
entrance
of
the
Epistle
insinuate
himselfe
into
their
respects
,
Doctrine
is
seldom
effectuall
when
the
person
of
the
Minister
is
despised
.
by
●etting
downe
the
authority
and
praises
of
his
office
and
person
:
which
sheweth
vnto
vs
that
vsually
where
the
persons
of
the
Ministers
are
not
regarded
,
their
Doctrine
worketh
little
.
The
Doctrine
is
not
long
in
credit
,
where
the
person
and
function
it selfe
is
contemned
.
And
this
yeelds
vs
one
Reason
,
why
a
number
of
prophane
men
get
so
Vse
1
little
by
the
doctrine
they
so
ordinarily
heare
:
And
the
cause
is
,
they
are
contemners
,
and
scoffers
,
and
reprochers
of
Gods
Ministers
;
and
therefore
God
will
giue
them
no
blessing
by
their
Ministery
.
Againe
,
it
shewes
how
Vse
2
heauy
and
hurtfull
a
sinne
it
is
to
detract
from
the
name
and
good
esteeme
of
Ministers
,
by
tales
,
lyes
,
and
slanders
:
for
,
Defamation
of
Ministers
.
though
men
beleeue
thee
not
in
thy
slanders
,
yet
it
is
the
property
of
most
defamations
,
that
they
leaue
a
kinde
of
lower
estimation
many
times
where
they
are
not
beleeued
.
Thirdly
,
it
serues
to
teach
all
Ministers
and
others
that
are
in
gouernment
,
to
preserue
by
all
lawful
and
holy
endeauors
the
authoritie
and
credit
both
of
their
Persons
and
Callings
.
There
is
no
doubt
but
the
base
carriage
and
indiscreet
Vse
3
and
sinfull
courses
of
many
Ministers
haue
brought
a
contempt
and
barrennesse
vpon
the
very
Ordinances
of
God
;
they
can
do
no
good
with
their
doctrine
,
they
are
so
wanting
to
that
grauitie
and
innocency
that
should
shine
in
the
lights
and
lampes
of
Christ
.
Lastly
,
here
may
be
obserued
,
that
he
that
will
beare
rule
ouer
other
mens
Doctr.
3
consciences
,
must
be
an
Apostle
:
Lesse
then
an
Apostle
must
not
haue
dominion
ouer
mens
consciences
.
Vse
.
Doct.
No
knowledge
auaileable
to
saluation
without
the
knowledge
of
Christ
.
lesse
then
an
Apostolicall
man
cannot
prescribe
vnto
other
mens
consciences
:
and
therefore
it
is
a
prophane
insolencie
in
any
whatsoeuer
to
vrge
their
fancies
and
deuises
,
and
to
presse
them
,
master-like
,
vpon
the
iudgements
or
practises
of
their
brethren
,
when
they
are
not
warranted
in
the
writings
of
the
Prophets
and
Apostles
.
Of
Iesus
Christ
.
]
No
knowledge
can
bee
auaileable
to
saluation
without
the
knowledge
of
Christ
,
and
therefore
the
Apostle
in
the
very
forefront
of
the
Epistle
,
professeth
to
teach
the
doctrine
of
Christ
,
and
to
ayme
at
such
a
course
of
framing
of
doctrine
,
as
aboue
all
things
Christ
Iesus
may
sound
in
his
instructions
,
and
be
receiued
into
honour
,
application
and
practise
.
And
he
doth
in
the
very
entrance
intimate
what
the
corrupt
teachers
must
looke
for
from
him
:
viz.
that
hee
will
batter
the
whole
frame
of
their
building
,
that
haue
led
men
from
CHRIST
crucified
,
to
vaine
Traditions
,
Philosophicall
speculations
,
Iewish
obseruations
,
and
giuen
his
glory
to
Angells
.
By
the
will
of
God
.
]
That
is
,
by
his
approbation
,
direction
,
protection
,
but
especially
by
his
singular
vocation
.
The
Apostle
then
holds
his
calling
from
God
,
and
therefore
beleeues
Gods
protection
and
blessing
because
God
had
called
him
to
his
function
.
And
as
the
Apostle
,
so
euery
member
of
the
Church
holds
his
particular
standing
and
function
from
God
;
hee
is
ranked
into
order
by
the
speciall
prouidence
and
calling
of
God
.
And
it
is
to
great
purpose
that
men
should
know
it
in
their
owne
particular
.
For
first
,
it
inforceth
diligence
:
if
God
haue
set
thee
in
thy
calling
,
The
assurance
of
a
lawful
calling
serues
for
foure
vses
.
then
it
stands
thee
vpon
to
discharge
the
dueties
of
thy
calling
with
all
heedfulnesse
and
painfulnesse
.
Secondly
,
it
may
teach
men
not
to
passe
the
bounds
of
their
calling
;
for
seeing
they
are
in
their
places
by
Gods
will
,
they
must
take
heede
of
going
beyond
their
limits
,
eyther
by
vsing
of
vnlawfull
wayes
and
courses
,
or
by
intruding
into
other
mens
functions
.
Thirdly
,
it
doth
plainely
appoint
the
particular
calling
to
serue
the
generall
.
Euery
Christian
hath
two
Callings
:
Euery
Christian
hath
two
callings
.
the
one
is
the
externall
designement
of
him
to
some
outward
seruice
in
the
Church
or
Common-wealth
,
and
this
is
his
particular
calling
:
the
other
is
the
singling
of
him
out
by
speciall
sanctification
to
glorifie
God
,
and
seeke
his
owne
saluation
in
the
things
of
the
Kingdome
of
Christ
,
and
this
is
a
calling
generall
to
him
,
with
all
beleeuers
.
Now
it
is
manifest
,
that
Gods
commandement
is
,
that
men
first
seeke
the
kingdome
of
God
,
and
the
righteousnesse
thereof
.
And
therefore
he
neuer
meant
that
men
should
so
follow
their
outward
businesse
and
imployments
,
as
to
omit
the
meanes
of
knowledge
and
grace
,
prayer
,
reading
,
hearing
,
conference
,
and
such
like
.
Lastly
,
the
consideration
of
this
,
that
wee
hold
our
particular
callings
from
God
,
should
teach
vs
contentation
in
the
willing
vnder-going
of
the
daily
molestations
or
troubles
and
crosses
that
do
befall
vs
,
and
to
be
content
with
our
kinde
of
life
,
seeing
wee
are
thus
set
and
placed
by
Gods
will
.
The
Euangelist
described
.
Thus
farre
of
the
Apostle
.
The
Euangelist
is
described
:
first
,
by
his
name
,
TIMOTHY
:
secondly
,
by
his
adiunct
estate
,
a
Brother
.
Doctr.
1
Three
things
briefely
may
be
obserued
here
;
first
,
that
consent
in
doctrine
is
a
great
meanes
and
effectuall
to
perswade
both
to
incorruption
in
Faith
,
The
profit
of
consent
in
doctrine
.
and
integrity
in
liuing
.
This
made
Paul
to
ioyne
Timothy
with
him
;
and
the
Vse
1
consideration
of
this
,
as
it
should
teach
all
faithfull
Ministers
to
make
themselues
glorious
by
a
brotherly
harmonie
in
matters
of
opinion
:
so
it
doth
giue
occasion
to
bewaile
that
great
sinne
of
wilfull
opposition
and
crosse-teaching
,
Wilful
opposition
&
crosse
teaching
.
which
doth
in
many
places
too
much
abound
;
a
course
that
is
taken
vp
by
some
of
purpose
to
hinder
the
growth
of
knowledge
and
sincerity
:
some
of
these
instruments
of
the
Diuell
,
hauing
for
the
most
part
,
no
life
or
hart
,
eyther
in
study
or
preaching
,
but
when
enuy
and
malice
,
and
a
desire
to
be
contrary
,
doth
instigate
and
pricke
them
forward
.
These
are
like
them
of
whom
the
Apostle
complained
,
that
were
contrary
to
all
men
,
and
forbid
vs
to
preach
to
the
Churches
that
they
might
be
saued
,
1
Thes.
2.15.16
.
&
fulfil
the
measure
of
their
sins
alwaies
:
God
they
please
not
,
and
the
wrath
of
God
is
come
on
them
to
the
vttermost
.
Doctr.
2
Secondly
,
here
we
may
learne
that
spirituall
aliance
is
the
best
aliance
;
for
,
it
is
a
greater
honour
to
Timothy
to
bee
a
brother
,
Spirituall
aliance
.
then
to
be
an
Euangelist
:
for
,
hee
might
haue
beene
an
Euangelist
,
and
yet
haue
gone
to
Hell
when
he
had
done
,
as
Iudas
an
Apostle
did
.
And
this
cannot
but
be
exceeding
comfortable
,
seeing
there
is
not
the
meanest
childe
of
God
but
he
may
attaine
to
that
which
was
Timothies
greatest
title
.
Doctr.
3
Thirdly
,
the
Apostle
doth
intimate
by
the
taking
in
of
Timothies
assent
,
that
the
most
glorious
doctrine
of
God
doth
need
the
witnesse
of
men
,
Gods
doctrin
needs
mans
witnesse
.
such
a
vanity
and
secret
sinfulnes
doth
lodge
in
mens
hearts
.
Which
should
teach
Ministers
with
all
good
conscience
and
heedfulnesse
,
to
weigh
well
and
consider
throughly
of
their
doctrine
before
they
deliuer
it
,
Vse
.
because
there
is
a
weakenesse
too
commonly
found
in
the
very
deare
children
of
God
,
namely
,
to
receiue
doctrine
vpon
the
trust
and
credit
of
the
Messenger
,
without
searching
the
Scriptures
as
they
ought
to
doe
.
2
The
persons
saluted
.
Thus
farre
of
the
persons
saluting
:
the
persons
saluted
are
described
,
both
by
the
place
of
their
habitation
,
at
Colosse
,
and
by
their
spirituall
estate
:
in
which
he
describes
them
by
foure
things
:
they
are
Saints
,
they
are
faithfull
,
they
are
Brethren
,
and
they
are
in
Christ
.
Foure
general
obseruations
.
Before
I
come
to
the
particular
handling
of
each
of
these
,
I
consider
foure
things
in
the
generall
:
First
,
heere
we
see
the
power
of
the
Gospell
.
But
a
little
before
,
1.
The
power
of
the
Gospel
.
if
Colosse
had
beene
searched
with
lights
,
as
Ierusalem
was
,
there
would
not
haue
beene
found
one
Saint
nor
one
faithfull
man
or
woman
in
the
whole
Citie
:
2.
Who
be
the
true
members
of
the
Church
3.
The
Church
may
be
true
&
yet
faulty
.
and
now
behold
by
the
preaching
of
the
Word
,
heere
are
many
Saints
and
faithfull
Brethren
to
be
found
in
her
.
Secondly
,
wee
see
here
who
be
the
true
members
of
the
Church
.
The
Apostle
acknowledgeth
none
but
such
as
are
Saints
,
faithfull
,
and
in
Christ
.
Thirdly
,
wee
see
heere
that
a
Church
may
remaine
a
true
Church
,
notwithstanding
grosse
corruptions
remaine
in
it
vnreformed
,
as
heere
these
titles
are
giuen
to
●
C●●●ch
much
poysoned
with
humane
traditions
and
vile
corruptions
in
wo●●●ip
.
Lastly
it
is
to
be
obserued
,
that
the
Apostle
ioynes
all
these
together
,
4
One
grace
or
priuiledge
cannot
bee
without
another
.
Carnall
Protestant
.
to
note
that
one
cannot
be
without
the
other
,
one
cannot
be
a
Saint
vnlesse
he
be
faithfull
,
and
in
Christ
,
and
so
of
the
rest
.
The
last
clause
cuts
off
the
Iewes
apparantly
from
being
Saints
or
true
belieuers
,
seeing
they
receiue
not
Christ
:
and
the
first
clause
cuts
off
the
carnall
Protestant
,
so
as
he
cannot
be
a
beleeuer
or
in
Christ
,
seeing
he
cares
no
more
for
sanctitie
:
and
the
two
middlemost
cut
off
the
Papists
and
all
Heretikes
and
Schismatikes
,
seeing
they
haue
with
insolent
pride
made
a
rent
and
Apostasie
from
the
true
Apostolicall
Churches
,
2
Thes.
2.4
.
&c
by
aduancing
themselues
with
their
Man
of
sinne
aboue
their
brethren
,
nay
,
aboue
all
that
is
called
God
.
Thus
farre
in
generall
,
the
first
thing
particularly
giuen
them
,
is
,
that
they
are
Saints
.
Saints
.
]
This
Word
is
diuersely
accepted
in
Scripture
.
The
acceptations
of
the
word
Saints
.
Sometimes
it
is
giuen
to
the
Angels
,
and
so
they
are
called
Saints
,
Deuter.
33.2
.
Iob.
15.15
.
Secondly
,
men
are
said
to
be
holy
by
a
certaine
Legall
or
Ceremoniall
sanctitie
,
Leuit.
11.44
.
And
in
this
sence
the
superstitious
are
holy
:
This
is
the
holinesse
and
sanctitie
of
Papists
and
Popish
persons
,
which
place
all
their
holinesse
in
the
obseruation
of
Rites
and
Traditions
,
and
superstitious
Customes
.
Thirdly
,
all
that
stand
members
of
the
Church
,
by
the
rule
of
Charitie
,
or
in
respect
of
outward
visibility
and
profession
,
are
called
Saints
,
and
so
all
that
couenant
with
GOD
by
offering
Sacrifice
,
Psal.
50.5
.
are
called
Saints
Lastly
,
and
properly
it
is
a
tearme
giuen
to
men
effectually
called
:
the
children
of
God
truely
conuerted
are
called
Saints
;
not
because
they
are
perfectly
holy
without
all
sinne
,
but
in
foure
respects
.
First
,
Gods
children
are
called
Saints
in
foure
respects
.
in
respect
of
Separation
,
because
they
are
elected
and
gathered
out
of
the
world
,
and
ioyned
vnto
Gods
people
,
and
dedicated
to
holy
seruices
and
vses
,
&
thus
the
word
is
often
taken
.
Secondly
,
in
respect
of
vocation
;
and
therefore
the
Apostle
1
Cor.
1.2
.
When
he
had
said
they
were
sanctified
,
he
said
by
way
of
explication
,
they
were
Saints
by
calling
.
Thirdly
,
in
respect
of
regeneration
,
because
they
are
now
new
creatures
.
And
lastly
,
in
respect
of
iustification
or
imputation
,
because
the
holinesse
and
sanctitie
of
Christ
is
imputed
to
them
.
The
sence
being
thus
giuen
,
the
doctrine
is
plaine
,
Doct.
Men
may
bee
Saints
in
this
life
.
that
men
may
be
Saints
in
this
life
:
there
are
Saints
in
Earth
as
well
as
in
Heauen
.
This
is
apparant
also
in
other
Scriptures
,
as
Psalm
.
16.3
.
To
the
Saints
that
are
in
earth
.
And
Psal.
37.28
.
Hee
forsaketh
not
his
Saints
.
And
Psalm
.
132.9.16
.
Let
thy
Saints
reioyce
.
So
in
the
Epistle
to
the
Ephesians
,
ch
.
2.20
.
Citizens
with
the
Saints
,
&c.
chap.
3.8
.
Paul
calleth
himselfe
the
least
of
all
Saints
,
&c.
chap.
4.12
.
For
the
gathering
together
of
the
Saints
;
with
many
other
places
.
Vse
.
The
vse
of
this
serues
first
,
to
confute
the
grosse
folly
of
the
Papists
that
acknowledge
no
Saints
till
three
things
come
to
them
:
first
,
they
must
be
Canonized
by
the
Pope
:
Three
things
needfull
for
popish
Saints
.
secondly
,
they
must
be
dead
first
:
thirdly
,
it
must
be
an
hundred
yeeres
after
their
death
.
This
last
prouiso
was
well
added
,
lest
their
treasons
and
most
vile
practises
should
be
remembred
.
Secondly
,
this
serues
for
the
seuere
reproofe
of
numbers
in
our
owne
Church
,
that
liue
as
if
there
were
no
sanctitie
to
be
looked
after
,
till
they
come
to
heauen
.
Thirdly
,
the
Scripture
is
not
without
singular
comfort
to
the
poore
despised
Saints
:
Comforts
for
the
despised
Saints
and
se●uants
of
God
Psal.
16.3
.
Psal.
30.4.5
.
I
will
take
them
in
order
as
they
lye
.
Deuter.
7.6.7
.
If
wee
be
sure
wee
be
a
holy
people
to
the
Lord
,
then
this
is
our
comfort
,
that
God
accounts
of
vs
aboue
all
the
people
vpon
the
earth
:
and
no
man
loues
his
Pearles
or
precious
Iewels
so
much
as
God
loues
the
meanest
Saint
.
Dauid
saith
,
these
are
the
Nobles
of
the
earth
.
And
Psal.
30.4.5
.
These
are
willed
with
all
cheerefull
thankfulnesse
to
laud
and
praise
God
,
and
that
before
the
remembrance
of
his
holines
(
as
they
before
the
Arke
,
so
wee
before
all
the
Tokens
and
Pledges
of
Gods
loue
,
both
the
Word
and
Sacraments
,
and
sweet
witnesses
of
the
Spirit
of
Adoption
,
and
all
other
blessings
as
Testimonies
of
Gods
fauour
.
)
Obiect
.
Oh
but
it
seemes
the
Saints
haue
little
cause
of
ioy
or
praise
,
for
they
are
much
afflicted
,
and
that
by
the
iudgements
of
God
too
,
eyther
in
their
consciences
within
,
Solut.
or
in
their
bodies
,
or
estates
,
or
names
without
.
The
Prophet
answeres
:
that
the
Lord
endureth
but
a
while
in
his
anger
,
but
in
his
fauour
is
life
,
Psal.
37.28
.
though
weeping
may
abide
at
euening
,
yet
ioy
commeth
in
the
morning
.
And
in
the
37.
Psalm
.
28.
vers.
a
charge
is
giuen
to
flye
from
euill
,
and
doe
good
:
in
which
words
a
Saint
is
desciribed
by
his
practise
.
Obiect
.
Oh
but
what
shall
they
get
by
this
precisenesse
?
Sol.
They
shall
dwell
for
euer
:
Solut.
no
men
haue
so
certaine
,
sure
,
and
durable
estates
,
as
those
that
make
conscience
of
their
wayes
,
hating
the
infection
of
all
sinne
,
and
delighting
themselues
in
well-doing
.
Obiect
.
Oh
but
wee
see
they
are
much
maliced
and
hated
,
disgraced
and
wronged
in
the
world
.
Solut.
Sol.
The
Lord
loueth
iudgement
:
if
men
right
not
their
wrongs
,
God
will
;
Psalme
7.
nay
,
it
is
a
delight
vnto
the
Lord
to
iudge
the
righteous
,
and
him
that
contemneth
God
euery
day
:
those
spitefull
aduersaries
of
sincerity
shall
neuer
escape
Gods
hands
.
Obiect
.
Oh
but
we
see
not
onely
wicked
men
,
but
God
himselfe
smiteth
and
afflicteth
those
that
be
so
holy
.
Solution
.
Sol.
Though
God
afflict
and
chastize
his
people
,
as
a
Father
his
beloued
Sonne
,
yet
he
forsaketh
not
his
Saints
.
Obiect
.
Oh
but
the
Saints
themselues
are
full
of
great
doubts
,
whether
they
shall
perseuer
,
Solut.
or
God
will
change
.
Sol.
It
is
Gods
vnchangeable
promise
,
they
shall
be
preserued
for
euermore
.
Psal.
85.8
.
Againe
,
in
the
85.
Psalme
,
though
the
Church
be
in
great
perplexities
in
respect
of
outward
afflictions
,
yet
this
comfort
the
Saints
haue
:
First
,
that
though
Gods
stroakes
seeme
to
bee
the
stroakes
of
warre
,
yet
Gods
words
are
the
words
of
Peace
:
the
Word
and
Spirit
of
God
are
sure
fountaines
of
rest
and
peace
to
the
heart
and
conscience
of
Gods
afflicted
people
.
Secondly
,
when
God
smites
his
people
,
hee
euer
hath
a
regard
to
this
,
not
to
smite
them
so
long
,
as
they
should
bee
driuen
to
turne
againe
to
folly
:
by
folly
hee
meaneth
sinne
,
for
all
sinfull
courses
are
foolish
courses
.
The
Lord
by
crosses
intends
to
bring
them
out
of
sinne
,
not
to
driue
them
in
,
and
if
men
finde
not
these
priuiledges
true
,
it
is
because
eyther
they
doe
not
hearken
,
that
is
,
obserue
and
marke
the
Word
,
Spirit
,
and
Workes
of
God
,
or
else
because
they
are
not
his
Saints
.
In
the
149.
Psalme
,
there
is
an
Honour
giuen
to
all
the
Saints
:
Psal.
149.5.6.7.8.9
.
viz.
that
they
should
with
a
two-edged
sword
,
execute
vengeance
vpon
the
Heathen
,
and
corrections
vpon
the
people
,
they
should
binde
Kings
with
chaines
,
and
Nobles
with
fetters
of
iron
:
thus
should
they
execute
vpon
them
the
iudgement
that
is
written
.
So
forcible
and
powerfull
are
the
publike
threatnings
and
censures
of
the
Saints
assembled
in
their
holy
ranckes
,
as
also
their
priuate
prayers
,
that
all
the
swords
of
great
Princes
cannot
so
plague
the
enemies
of
the
Church
,
as
doe
the
Saints
by
these
weapons
:
So
fearefull
are
the
corrections
and
iudgements
which
the
Saints
by
prayers
and
censures
may
bring
vpon
whole
troopes
of
wicked
men
,
as
no
swords
or
fetters
in
nature
can
be
comparable
to
them
.
Dan.
7.27
.
When
Daniel
had
described
the
greatnesse
and
glory
of
the
Princes
,
Potentates
and
mighty
States
in
the
foure
Monarchies
,
at
last
hee
comes
to
speake
of
a
Kingdome
which
is
the
greatest
vnder
the
whole
Heauen
:
and
that
is
the
Kingdome
of
the
Saints
of
the
most
High
.
So
glorious
is
the
state
of
the
poore
despised
Seruants
of
God
,
euen
heere
in
this
world
,
in
the
Kingdome
of
grace
.
Daniel
7.27
.
And
if
there
bee
such
suing
,
on
earth
,
to
become
free-men
of
great
Cities
,
especially
to
liue
in
the
Courts
of
great
princes
,
how
great
is
the
felicitie
of
euery
childe
of
God
,
who
is
no
more
now
a
forreiner
or
stranger
,
but
a
Cittizen
with
the
Saints
,
Ephes.
2.20
.
and
of
the
hous●●●ld
of
God
.
To
conclude
,
this
may
be
a
great
refreshing
to
euery
childe
of
God
against
al
the
discomforts
of
this
present
transitory
life
,
that
in
that
great
and
last
,
and
terrible
day
Christ
will
be
glorified
in
them
,
and
made
maruellous
in
the
Saints
.
2
Thes.
1.10
.
And
last
of
all
,
though
the
Saints
be
here
despised
and
trodden
vnder
foot
,
iudged
and
condemned
by
men
,
yet
the
time
will
come
,
2
Cor.
6.2
.
when
the
Saints
shall
iudge
the
world
.
Oh
but
some
one
will
say
,
all
the
difficulty
lyeth
in
this
,
Qu.
Who
are
Saints
?
to
know
who
are
Saints
.
Ans.
To
this
end
,
Ans.
besides
the
foure
things
generally
laid
downe
before
,
I
will
for
triall
alleadge
two
or
three
places
of
Scripture
:
first
,
in
Deut.
33.3
.
Deut.
33.3
.
When
Moses
had
praised
the
loue
of
God
to
the
Iewish
Nation
,
The
first
signe
hee
specially
commendeth
Gods
speciall
care
towards
the
Saints
of
that
Nation
,
whom
,
as
most
deare
to
him
,
hee
had
alwaies
in
his
hands
,
Psal.
16.3.5.6
.
and
giueth
this
signe
to
know
them
by
,
(
viz.
)
They
are
humbled
at
his
feete
,
to
receiue
his
words
.
Secondly
,
Dauid
hauing
spoken
of
the
excellency
of
the
Saints
on
earth
,
Dauids
foure
signes
.
to
proue
himselfe
to
be
one
of
the
number
,
he
yeeldeth
his
reasons
from
foure
experimentall
signes
:
First
,
the
Lord
was
his
portion
,
though
hee
had
hopes
or
possession
of
great
things
in
the
earth
,
yet
Gods
fauour
was
that
hee
did
most
prize
,
Psal.
16.5.6
.
and
spirituall
things
were
vnto
him
the
fairest
part
of
his
inheritance
,
and
though
he
had
many
crosses
,
yet
the
line
was
fallen
vnto
him
in
a
faire
place
:
so
long
as
hee
could
see
grace
in
his
heart
,
and
the
GOD
of
grace
to
loue
him
freely
.
Secondly
,
he
could
as
heartily
praise
GOD
for
spirituall
blessings
,
(
viz.
)
Counsell
,
Knowledge
,
Psal.
16.7
.
and
direction
out
of
the
worde
of
God
,
as
wicked
men
could
for
temporall
Honours
,
Riches
,
Pleasures
,
and
such
things
as
they
loue
best
.
Thirdly
,
his
reynes
did
teach
him
in
the
night
.
Some
thing
can
wicked
men
learne
by
the
Word
without
,
but
God
did
neuer
honour
any
with
the
feelings
of
the
Spirit
of
Adoption
,
but
onely
the
Saints
.
Obiection
.
Obiect
.
Oh
but
might
not
Dauid
bee
deceiued
in
that
signe
by
illusions
,
&c.
Ans.
Dauid
giues
two
reasons
why
hee
could
not
:
first
,
Solut.
Difference
between
illusiōs
&
the
feelings
of
the
Spirit
of
Adoption
.
his
feelings
did
not
make
him
more
carelesse
,
presumptuous
and
sinfull
,
as
illusions
doe
wicked
men
,
but
they
taught
him
,
that
is
,
hee
learned
by
them
many
worthy
lessons
,
and
directions
,
and
encouragements
to
holy
life
,
and
neuer
did
hee
conceiue
a
greater
hatred
against
his
sinne
,
then
when
his
reynes
taught
him
:
secondly
,
he
shewes
that
hee
had
them
in
the
night
;
that
is
,
when
hee
was
alone
and
withdrawn
from
company
,
and
the
things
of
the
world
,
and
worldly
occasions
.
Fourthly
,
his
last
signe
is
,
that
hee
did
set
the
Lord
alwaies
before
him
:
hee
could
be
content
to
walke
euer
in
Gods
presence
,
and
to
haue
him
the
witnesse
of
his
actions
,
hee
was
not
carefull
onely
to
approue
himselfe
to
men
(
as
wicked
men
may
doe
)
but
his
chiefe
care
was
to
walke
in
all
good
conscience
before
God
,
Lastly
,
in
the
fourth
of
Esay
,
Esay
4.3.4
.
the
Prophet
fore-tels
of
men
that
vnder
the
Gospell
should
bee
called
holy
or
Saints
,
and
these
hee
describes
by
their
happinesse
,
they
shall
be
written
among
the
liuing
in
Ierusalem
;
and
by
their
holines
,
which
will
discouer
it selfe
by
these
signes
:
first
,
they
are
not
acquainied
with
the
damnable
and
hatefull
extenuations
and
qualifications
of
sinnes
:
they
are
not
heard
to
say
,
it
is
a
little
sinne
,
a
small
fault
;
no
,
their
sinnes
in
their
eyes
are
filthinesse
and
bloud
.
Secondly
,
they
are
men
that
haue
felt
the
power
of
GOD
in
the
practise
of
mortification
;
they
are
new
creatures
,
they
are
washed
and
purged
.
Thirdly
,
the
Spirit
of
God
in
them
hath
beene
a
Spirit
of
Iudgement
,
and
a
Spirit
of
burning
:
a
Spirit
of
Iudgement
,
not
onely
in
respect
of
knowledge
and
illumination
,
but
also
because
it
hath
kept
an
Assize
in
the
soule
of
the
sinner
,
hee
hath
beene
arraigned
,
indicted
,
and
hath
pleaded
guilty
,
and
beene
condemned
:
a
Spirit
of
burning
,
both
in
respect
of
the
inward
purifying
of
the
heart
from
the
drosse
that
cleaues
vnto
it
,
as
also
in
respect
of
zeale
and
ardor
,
for
the
glory
of
God
:
And
thus
farre
of
the
first
thing
giuen
vnto
the
people
of
God
:
they
are
Saints
.
Now
followeth
the
second
.
The
acceptations
of
the
word
faithfull
.
Faithfull
.
]
This
worde
is
diuersly
attributed
in
Scripture
.
It
is
giuen
to
[
](A89915-e24490-b)a
a
2
Cor.
1.
God
,
and
God
is
said
to
be
faithfull
in
the
accomplishment
of
his
promises
.
It
is
giuen
to
[
](A89915-e24510-b)b
b
Reuel
.
19.11
.
Christ
,
and
hee
is
called
faithfull
and
true
.
It
is
giuen
to
the
[
](A89915-e24550-b)c
c
Psal.
89.37
.
Psal.
19
7.
&
111.7
.
Sunne
in
the
Firmament
,
because
it
keepeth
his
certaine
course
.
It
is
giuen
to
the
Word
of
God
,
so
as
whatsoeuer
it
promiseth
or
threatneth
men
may
certainely
binde
vpon
it
,
for
heauen
and
earth
may
faile
,
but
one
iot
of
it
shall
not
faile
.
Lastly
,
it
is
giuen
to
Men
,
especially
and
most
ordinarily
to
such
men
as
are
true
beleeuers
,
and
walke
in
all
good
conscience
both
before
God
and
Men
:
and
as
it
is
thus
taken
,
the
words
of
the
holy
Ghost
,
Prou.
20.6
.
Prou.
20.6
.
may
be
taken
vp
,
Many
men
will
boast
,
euery
one
of
his
owne
goodnes
,
but
who
can
finde
a
faithfull
man
?
These
are
they
that
Dauid
so
earnestly
searcheth
for
,
and
hauing
found
them
,
doth
so
stedfastly
set
his
eyes
vpon
them
,
and
entertaineth
them
into
his
Court
,
Psal.
101.6
.
Psal.
101.6
.
The
names
of
these
wee
doe
for
the
most
part
take
vpon
our selues
,
but
the
signes
of
these
are
but
sparingly
found
amongst
vs
.
That
we
may
examine
our selues
,
I
will
consider
what
is
required
of
vs
that
we
may
shew
our selues
faithfull
.
Faithfulnesse
in
spirituall
things
Hereunto
fiue
things
are
requisite
.
The
Christian
mans
faithfulnesse
ought
to
shew
it selfe
,
first
,
in
spirituall
things
;
secondly
,
in
temporall
things
:
vnto
faithfulnesse
in
spirituall
things
fiue
things
are
requisite
.
First
,
faith
in
Christ
,
to
get
sound
reasons
from
the
Word
and
Spirit
of
God
,
and
a
sure
euidence
for
the
particular
perswasion
of
the
heart
,
that
God
in
Christ
is
graciously
reconciled
with
the
sinner
.
He
cannot
bee
a
faithfull
man
that
hath
not
a
iustifying
Faith
:
all
that
time
of
a
mans
life
,
onely
receiueth
hee
this
honour
,
to
be
accounted
faithfull
,
when
aboue
all
things
hee
trauels
after
the
sense
of
Gods
fauour
in
the
forgiuenes
of
his
sinnes
.
Secondly
,
faithfulnesse
stands
in
the
performance
of
all
those
Promises
,
Purposes
and
Vowes
,
which
men
in
their
distresse
inward
or
outward
doe
make
vnto
God
.
Psal.
78.
And
therefore
the
Israelites
are
charged
not
to
bee
faithfull
,
because
when
the
wrath
of
God
turned
vpon
them
,
and
the
strongest
of
them
were
slaine
,
and
their
chosen
men
were
smitten
,
and
that
their
daies
did
consume
in
vanitie
,
and
their
yeeres
hastilie
,
then
they
crie
vnto
him
,
and
seeke
him
in
their
distresse
,
they
returne
and
seeke
him
earelie
,
they
acknowledge
that
GOD
is
their
strength
,
and
the
most
High
their
Redeemer
:
but
when
the
Lord
had
beene
mercifull
vnto
them
,
forgiuen
their
iniquities
,
so
as
hee
destroyed
them
not
,
and
called
backe
his
anger
;
then
they
returned
and
prouoked
the
LORD
againe
,
they
flattered
him
with
their
tongue
,
they
tempted
GOD
and
sinned
still
,
and
therefore
they
are
censured
thus
:
Their
heart
was
not
vpright
,
neyther
were
they
faithfull
in
Gods
Couenant
.
Thirdly
,
it
shewes
it selfe
in
constant
sincerity
in
Gods
worship
,
when
men
will
worship
God
according
to
the
rules
of
his
reuealed
will
,
without
mixture
of
mens
inuentions
,
or
the
customary
sinnes
of
prophanenesse
and
hypocrisie
.
Hos.
11.
vlt.
And
thus
Iudah
is
said
to
be
faithfull
with
Gods
Saints
,
because
as
yet
the
worship
of
God
was
preserued
amongst
them
in
the
auncient
puritie
,
in
which
the
old
Patriarkes
and
Saints
,
did
sincerely
worship
the
God
of
their
Fathers
:
hee
is
a
faithfull
man
that
will
worship
God
no
otherwise
then
the
Saints
haue
done
,
that
is
,
precisely
,
according
to
his
will
reuealed
in
his
Word
.
Fourthly
,
faithfulnesse
is
exercised
in
the
conscionable
imployment
of
the
Gifts
,
Graces
,
and
Talents
receiued
in
our
generall
calling
,
to
Gods
glory
,
the
increase
of
our
gifts
,
and
the
inriching
of
our
soules
with
true
spirituall
gaine
.
And
thus
hee
is
said
to
bee
a
good
Seruant
and
faithfull
,
that
hauing
receiued
fiue
Talents
,
hath
gained
with
them
fi●e
mo●
,
Mat.
25.21.23
.
or
two
Talents
and
doth
gaine
two
moe
,
and
this
we
doe
,
when
hauing
receiued
Knowledge
,
Faith
,
Loue
,
Hope
,
Patience
,
Spirit
of
Prayer
,
&c.
wee
doe
by
a
constant
and
daily
practise
bring
them
out
into
exercise
for
our selues
and
for
others
.
Thus
doing
,
two
commodities
wee
shall
reape
:
first
it
is
a
signe
of
our
faithfulnesse
:
secondly
,
the
gifts
will
increase
,
and
to
him
that
hath
such
gifts
to
vse
them
,
shall
be
more
giuen
.
Lastly
,
faithfulnesse
shewes
it selfe
in
mens
sinceritie
,
diligence
,
constancie
,
and
care
to
promote
and
further
the
causes
of
God
,
and
the
Church
,
with
the
conscionable
discharge
of
all
such
dueties
as
belong
vnto
such
seruice
.
Thus
Timothy
is
praised
to
bee
faithfull
in
the
Lord
,
1
Cor.
4.17
.
1
Cor.
4.17
.
And
thus
the
Apostle
and
Apostolicall
men
were
faithfull
,
when
they
could
doe
nothing
against
the
truth
,
but
for
the
truth
:
and
thus
men
are
faithfull
that
can
patiently
beare
,
2
Cor.
11.8
.
and
willingly
take
vp
the
Crosse
of
Christ
,
and
that
daily
;
so
as
they
may
further
the
building
vp
,
Luke
9.23
.
and
edification
of
Gods
people
.
Those
then
are
not
faithfull
that
doe
the
worke
of
the
Lord
negligently
,
that
set
their
hands
to
the
plough
,
and
looke
backe
,
that
minde
their
owne
things
,
honours
,
pleasures
,
profits
,
and
preferments
,
and
those
that
in
the
time
of
temptation
fall
away
:
these
specialties
of
faithfulnesse
receiue
a
great
increase
of
praise
if
two
things
come
to
them
:
first
,
that
mens
hearts
be
faithfull
;
that
is
,
that
though
they
haue
many
wants
and
infirmities
,
and
faile
much
and
often
in
well-doing
,
yet
the
desire
,
delight
,
endeuour
,
resolution
and
affection
is
in
all
pleasing
and
firmnesse
to
walke
before
God
,
without
eyther
hypocrisie
or
presumption
:
this
was
Abrahams
praise
,
Nehem.
9.8
.
Secondly
,
that
men
continue
faithfull
vnto
the
death
,
Nehem:
9.8
.
with
all
constancy
and
holy
perseuerance
,
beleeuing
in
Christ
,
and
worshipping
GOD
,
euen
to
the
ende
of
their
dayes
,
this
is
called
for
,
and
crowned
,
Reuel
.
2.11
.
Thus
of
faithfulnesse
in
spirituall
things
.
Faithfulnesse
in
temporall
things
stands
in
three
things
.
First
,
Reu
:
2.11
:
Faithfulnesse
in
temporall
things
.
in
the
sincere
,
diligent
,
and
carefull
discharge
of
the
duties
of
our
Callings
.
It
was
a
singular
prayse
in
Daniel
,
that
when
his
enemies
sought
occasion
against
him
,
they
could
finde
none
concerning
the
Kingdome
,
Daniel
6.5
.
hee
was
so
faithfull
and
without
blame
,
and
therefore
they
must
take
him
(
if
euer
)
concerning
the
Law
of
his
God
.
Then
doth
the
glory
of
Gods
people
shine
,
A
Caueat
for
Professors
.
when
together
with
their
constant
zeale
in
matters
of
religion
,
they
are
found
carefully
diligent
and
faithfull
in
their
callings
;
then
whatsoeuer
befalls
them
for
the
Law
of
their
God
,
they
may
beare
it
with
all
comfort
and
constancy
,
as
did
Daniel
.
But
how
doth
it
blemish
the
glory
of
profession
,
when
men
can
say
and
see
that
Professors
are
idle
,
deceitfull
,
busie-bodies
,
and
carelesse
in
their
places
and
callings
?
they
cannot
build
so
much
by
profession
,
as
they
destroy
by
their
scandalous
and
carelesse
courses
.
Secondly
,
in
the
right
vse
and
profitable
disposing
of
our
riches
,
euen
the
outward
things
God
hath
giuen
vs
.
This
lyeth
vpon
vs
,
as
one
of
the
tokens
of
our
faithfulnesse
:
nay
,
this
is
necessary
to
the
being
of
this
praise
:
In
the
16.
Luke
16.9
.
of
Luke
Christ
exhorts
to
the
wise
and
liberall
bestowing
of
our
riches
vnto
the
necessities
of
the
poore
,
and
for
other
holy
and
needfull
vses
.
And
because
there
lye
in
the
hearts
of
carnall
men
,
many
Obiections
against
this
Exhortation
,
therefore
hee
forceth
it
with
reasons
that
meete
with
mens
carnall
conceits
.
And
first
,
whereas
men
out
of
an
ouer-great
estimation
and
liking
of
these
Obiect
.
1
earthly
things
doe
easily
obiect
that
they
must
be
carefull
of
the
sauing
,
and
sparing
in
the
vse
of
their
riches
:
for
they
are
all
the
comfort
they
haue
in
this
world
.
Solution
.
Hee
answereth
that
men
should
not
so
much
loue
these
earthly
things
:
for
they
are
riches
of
iniquitie
,
that
is
,
sinne
(
that
makes
a
man
miserable
and
accursed
)
is
most
an
end
mixed
with
riches
:
Verse
9.
eyther
they
are
wrongfully
gotten
,
and
sinfully
kept
,
or
they
are
causes
of
much
sinning
against
God
,
or
men
,
or
himselfe
.
Obiect
.
2
Oh
,
but
what
good
shall
a
man
get
by
parting
with
his
goods
?
Sol.
They
shall
receiue
him
into
euerlasting
habitations
:
Solut.
they
,
that
is
,
eyther
the
Angels
,
or
the
Poore
,
or
thy
Riches
shall
let
thee
into
heauen
;
euen
to
sure
dwelling
places
:
and
this
should
moue
the
rich
;
because
the
time
will
come
when
thou
shalt
want
,
and
all
the
riches
in
the
world
cannot
helpe
thee
.
Obiect
.
3
Oh
,
but
a
man
may
bee
saued
and
enioy
these
euerlasting
habitations
,
though
hee
doe
not
so
part
with
his
riches
.
Solut.
Sol.
Hee
cannot
:
for
,
a
man
cannot
bee
saued
without
Grace
,
and
God
will
neuer
trust
him
with
Grace
(
the
true
treasure
)
that
is
not
faithfull
in
bestowing
riches
:
Verse
10.11
.
and
good
reason
;
for
,
if
God
gaue
a
wicked
worldling
grace
,
hee
would
neuer
be
faithfull
in
vsing
it
:
for
,
he
that
is
vniust
in
the
least
,
that
is
,
Riches
,
would
be
vniust
in
much
,
that
is
,
Grace
.
Obiect
.
4
Oh
,
but
our
goods
are
our
owne
,
and
therefore
why
should
we
giue
them
to
others
?
Solut.
Sol.
Ver.
12.
That
is
false
,
for
Grace
onely
is
a
mans
owne
,
but
Riches
are
anothers
;
Psal.
24.1
.
Prou.
3.27
.
for
God
is
the
Lord
of
the
whole
,
and
the
poore
is
the
owner
of
a
part
.
Obiect
.
5
Tush
,
but
a
man
may
haue
a
good
heart
to
God
,
and
yet
not
deliuer
out
his
goods
to
other
mens
vses
,
nor
leaue
his
content
that
he
hath
in
the
fruition
of
them
.
Solut.
Verse
13.
Sol.
That
is
false
too
:
for
,
a
man
cannot
serue
two
Masters
:
one
man
cannot
serue
God
and
Riches
.
And
thus
our
Sauiour
meeteth
with
the
Obiections
of
worldly
men
.
The
wordes
also
containe
notable
reasons
to
perswade
to
faithfulnesse
,
which
lieth
in
this
good
vse
of
Riches
:
first
,
they
are
riches
of
iniquity
:
secondly
,
the
right
vse
of
them
makes
way
for
heauen
:
thirdly
,
hee
is
like
to
be
a
godly
man
in
the
vse
of
Grace
,
that
is
a
faithfull
man
in
the
vse
of
Riches
:
fourthly
,
God
else
will
not
trust
vs
with
Grace
:
fiftly
,
he
will
else
be
a
very
vniust
man
,
and
his
riches
wicked
:
sixtly
,
Grace
onely
is
his
owne
goods
,
and
to
be
without
Grace
is
to
liue
and
dye
a
beggar
:
lastly
,
thou
canst
neuer
serue
God
and
Riches
.
Thirdly
,
in
temporall
things
Faithfulnesse
shewes
it selfe
in
the
vprightnesse
and
harmelesnesse
of
our
carriage
towards
others
;
as
in
keeping
of
promises
,
Psal.
15.
in
the
honest
discharge
of
the
trust
laid
vpon
men
,
eyther
in
Church
or
Common-wealth
.
Nehem.
13.13
.
Prou.
13.17
.
in
witnesse-bearing
,
Prou.
14
5.25
.
in
iust
gaines
and
lawfull
meanes
vsed
for
profit
in
our
dealings
with
others
,
Prou.
28.20
.
And
such
like
dueties
of
iustice
.
Thus
then
we
see
who
is
a
faithfull
man
,
euen
hee
that
knoweth
his
owne
reconciliation
with
God
by
faith
;
that
performeth
his
vowes
to
God
;
that
sincerely
worships
God
,
and
laboureth
the
increase
of
holy
graces
;
that
will
doe
nothing
against
the
trueth
,
but
for
the
truth
;
that
is
diligent
in
his
calling
,
that
is
seruiceable
with
his
riches
;
and
lastly
,
that
is
iust
in
his
dealing
.
Priuiledges
of
the
●●ithfull
.
Now
,
if
wee
be
such
,
then
is
our
estate
most
comfortable
:
for
first
,
God
will
bee
faithfull
to
vs
in
the
accomplishment
of
all
his
promises
:
secondly
,
the
Worde
will
be
faithfull
,
euen
a
sure
fountaine
of
true
comfort
and
helpe
in
all
distresse
:
thirdly
,
Christ
will
be
a
faithfull
,
both
High
Priest
in
heauen
,
by
his
intercession
making
request
for
vs
to
God
,
and
both
to
earth
and
heauen
he
will
be
a
faithfull
witnesse
,
Hebr.
2.17
.
Reuel
.
15.
&
3.14
.
so
as
while
we
liue
,
we
shall
finde
the
testimony
of
IESVS
in
our
hearts
,
and
when
wee
die
hee
will
not
bee
ashamed
of
vs
before
his
Father
and
the
holy
Angels
;
and
lastly
,
wee
shall
be
sure
to
haue
a
faithfull
reward
.
Prou.
11.18
.
And
this
of
the
second
title
giuen
to
Gods
Children
.
Brethren
.
]
The
Children
of
God
are
said
to
be
brethren
in
a
foure-fould
relation
:
1
To
Christ
.
1.
to
CHRIST
:
2.
to
the
Apostle
:
3.
to
the
Saints
abroad
:
4.
to
the
Saints
at
home
.
For
the
first
,
are
wee
brethren
to
CHRIST
?
1
To
Christ
.
then
it
should
teach
vs
two
things
;
first
,
to
liue
comfortably
,
for
an
higher
est●te
of
Vse
.
1
excellencie
canst
thou
not
haue
;
secondly
,
to
liue
nobly
,
like
the
Sonnes
of
Vse
.
2
the
most
High
,
not
basely
,
like
the
Sonnes
of
the
Earth
.
Why
wallowest
thou
in
base
and
filthy
pleasures
?
why
dotest
thou
vpon
vncertaine
and
sinfull
profits
?
why
doth
thy
heart
degenerate
to
regard
,
and
so
aspire
after
worldly
preferment
?
Remember
whence
thou
art
descended
,
and
with
whom
alyed
,
Romanes
8.
and
walke
as
becomes
the
coheyre
of
Christ
.
Secondly
,
2
To
the
Apostle
.
are
they
Brethren
to
the
Apostles
and
other
great
Gouernours
of
the
Church
?
it
should
then
teach
Ministers
,
Magistrates
,
and
Masters
of
Families
,
so
to
rule
as
to
remember
that
they
rule
their
brethren
:
Vse
.
neyther
to
neglect
their
good
,
(
for
why
should
thy
brother
perish
?
)
nor
with
proud
insolency
or
tyrannie
,
eyther
in
correction
,
or
seuere
carriage
to
Lord
it
ouer
them
.
Thirdly
,
are
they
Brethren
to
the
Saints
abroad
?
3
To
the
Saints
abroad
and
are
they
of
the
same
familie
with
them
?
then
it
should
teach
them
to
pray
for
them
,
and
to
lay
the
distresses
of
other
Saints
and
Churches
to
their
hearts
:
for
,
though
they
be
remoued
in
place
and
carnall
knowledge
;
yet
are
they
neere
in
the
mysticall
vnion
,
if
it
be
considered
that
the
same
Mother
bare
them
;
and
the
same
Father
begat
them
.
Lastly
,
are
they
Brethren
to
the
Saints
at
home
?
4
To
the
Saints
at
home
.
then
they
should
learne
to
conuerse
brotherly
,
to
liue
and
loue
together
,
as
becommeth
Saints
and
Brethren
.
Oh
that
it
could
sinke
into
mens
mindes
,
or
that
this
were
written
in
mens
hearts
!
then
could
there
be
nothing
more
glorious
and
comfortable
in
this
earth
,
then
this
communion
of
Saints
,
especially
in
the
fellowship
of
the
Gospell
.
In
Christ
.
]
Men
are
said
to
be
in
CHRIST
three
waies
:
first
,
as
the
Plant
in
the
Stocke
:
Iohn
.
15
secondly
,
as
the
Member
in
the
body
:
1
Cor.
12.12
.
thirdly
,
as
the
Wife
is
one
with
the
Husband
,
Ephes.
5.25
.
Dost
thou
aske
then
how
thou
maist
get
into
Christ
?
How
thou
maist
get
into
Christ
.
Ans.
Obserue
three
things
.
First
,
before
thou
canst
be
ingrafted
into
Christ
,
thou
must
be
cut
off
the
old
tree
;
eyther
a
new
man
or
no
man
;
eyther
lose
the
World
,
or
neuer
finde
Christ
;
eyther
disarme
thy selfe
of
all
vaine
confidence
,
loue
,
delight
,
and
support
from
the
world
and
wordly
men
,
or
the
arme
of
the
Lord
will
neuer
beare
thee
vp
and
nourish
thee
.
Secondly
,
a
true
Member
is
not
but
by
generation
in
nature
,
nor
canst
thou
be
a
true
member
of
Christ
but
by
regeneration
:
great
oddes
between
a
wodden
legge
,
though
neuer
so
exquisitely
made
,
and
a
true
legge
;
all
members
in
Creation
be
begotten
,
and
in
Grace
begotten
againe
.
Thirdly
,
as
they
are
not
Man
and
Wife
,
where
there
is
no
sure
making
by
Contract
or
Marriage
going
before
;
so
neyther
can
any
be
in
Christ
,
vnlesse
hee
be
receiued
vnto
the
Couenant
of
Grace
:
and
,
as
it
is
a
mad
thing
in
Nature
,
for
any
woman
to
say
;
Such
a
man
is
my
Husband
,
for
hee
is
a
kinde
man
,
and
did
cast
his
eye
vpon
mee
,
or
did
me
a
pleasure
at
such
a
time
,
&c.
So
,
it
is
as
great
spirituall
madnesse
for
any
Soule
to
plead
interest
in
Christ
,
when
they
can
alleadge
no
more
but
his
generall
loue
to
man
;
or
that
hee
offered
Grace
to
vs
in
the
Word
and
Sacraments
,
or
that
wee
together
with
the
Gospell
receiued
outward
blessings
,
or
such
like
;
when
men
can
shew
no
contract
,
no
mutuall
entercourse
betweene
CHRIST
,
and
the
SOVLE
,
no
manner
of
euidence
for
their
hopes
,
no
witnesses
from
the
Word
,
Spirit
,
or
Children
of
God
,
for
their
spitituall
Marriage
.
Againe
,
would
a
man
know
whether
hee
bee
in
Christ
?
Who
are
in
Christ
.
these
Comparisons
likewise
resolue
his
doubt
,
by
a
three-fold
Answere
:
first
,
hee
is
in
Christ
,
if
he
blossome
,
grow
,
and
beare
fruit
,
euen
such
fruit
as
is
to
eternall
life
.
If
a
man
bee
abundant
in
the
workes
of
the
Lord
;
and
grow
in
such
graces
as
are
communicated
onely
to
the
faithfull
,
hee
is
certainely
a
true
Plant
in
this
Stocke
:
for
,
by
growing
and
fruit
,
is
the
Plant
that
is
ingrafted
knowne
from
the
sprigge
that
is
lopped
off
,
and
lyeth
by
,
and
is
withered
.
A
life
barren
and
void
of
the
workes
of
Pietie
and
Mercy
,
is
a
manifest
signe
that
the
person
is
not
in
Christ
.
Secondly
,
if
there
be
in
our
soules
the
sense
,
and
feeling
,
and
motion
of
spirituall
life
,
then
are
wee
members
:
for
,
in
a
wodden
legge
is
there
no
sense
nor
naturall
motion
.
When
men
haue
as
much
sense
and
feeling
,
sauour
and
delight
in
the
things
of
the
Spirit
,
as
the
Word
,
Prayer
,
fellowship
in
the
Gospell
,
with
the
exercises
of
holy
Graces
in
the
duties
of
Gods
worship
,
or
things
otherwise
belonging
to
the
Kingdome
of
Christ
,
as
the
carnall
man
hath
in
the
profits
,
Romanes
8.
pleasures
,
and
fleshly
things
of
this
world
:
These
certainely
are
men
after
the
Spirit
,
and
by
the
Spirit
mystically
vnited
to
Christ
the
head
:
and
on
the
other
side
,
a
more
plaine
and
palpable
signe
cannot
be
giuen
to
proue
demonstratiuely
,
that
a
man
is
not
in
Christ
,
then
when
a
man
findes
no
taste
,
hath
no
feeling
,
can
take
no
delight
in
spirituall
Meanes
,
Graces
,
or
Persons
,
and
yet
is
easily
affected
with
the
least
profits
and
delights
of
the
world
.
Thirdly
,
it
will
appeare
by
the
holy
communion
betweene
Christ
and
the
faithfull
Soule
,
by
his
co-habitation
and
spirituall
entercourse
,
when
Christ
meetes
a
Christian
with
holy
Comforts
,
with
heauenly
refreshings
,
with
sacred
answeres
,
with
spirituall
direction
,
and
other
sacred
signes
of
the
presence
of
Christ
,
in
the
vse
of
the
meanes
,
sporting
himselfe
with
the
Christian
Soule
:
this
entercourse
I
say
,
this
secret
and
chamber-meeting
,
these
inward
and
hearty
feelings
,
wrought
by
the
Worde
and
Sacraments
,
by
Prayer
,
and
Fasting
,
by
Reading
and
Conference
,
are
certaine
and
sure
signes
and
seales
to
prooue
a
marriage
going
before
.
And
thus
farre
of
the
foure
titles
giuen
to
the
Children
of
God
,
and
also
of
the
second
thing
,
viz.
the
persons
saluted
.
Now
followeth
the
Salutation
it selfe
.
Grace
and
Peace
be
vnto
you
,
from
God
the
Father
,
and
from
the
Lord
Iesus
Christ
.
Of
Salutations
.
IT
hath
beene
an
ancient
custome
,
both
in
the
Iewish
,
Christian
,
&
Pagan
world
,
to
beginne
Letters
and
Epistles
,
with
Salutations
;
and
in
these
they
were
wont
to
wish
to
their
Friends
,
that
which
was
accounted
the
chiefest
good
.
Hence
the
Heathen
as
they
were
opinionated
about
the
chiefe
good
,
they
did
differently
wish
good
things
to
their
friends
in
their
salutations
.
Some
wished
health
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
some
wished
welfare
or
safetie
;
some
,
to
doe
well
;
some
,
ioy
and
a
merry
life
;
as
they
were
eyther
Stoickes
or
Epicures
.
But
the
Apostle
finding
that
true
felicitie
was
in
none
of
these
,
doth
religiously
wish
that
which
in
the
Kingdome
of
Christ
was
in
greatest
request
,
(
viz.
)
Grace
and
Peace
.
The
acceptations
of
the
word
Grace
.
Grace
.
]
This
worde
is
diuersly
taken
.
For
kindnesse
,
2
Samel
.
16.17
.
for
abilitie
to
affect
or
perswade
,
Psalm
.
45.2
.
for
the
happinesse
that
is
had
from
Christ
in
this
world
;
and
so
it
is
opposed
to
glorie
,
Psalm
.
84.11
.
for
the
preaching
of
the
Gospell
,
Rom.
1.4
.
Titus
2.12
.
for
approbation
from
God
,
Pro.
12.2
.
For
the
spirituall
liberty
that
wee
haue
from
Christ
:
and
so
it
is
opposed
to
the
Law
,
Rom.
6.14
.
lastly
,
it
is
taken
for
the
loue
and
fauour
of
GOD
,
receiuing
the
Sinner
into
couenant
in
Christ
,
as
it
is
an
euer-flowing
spring
of
celestiall
Grace
to
the
soule
iustified
:
and
so
it
is
taken
heere
.
Peace
]
This
word
also
is
diuersly
accepted
,
for
rest
and
ease
from
paine
,
The
acceptations
of
the
word
Peace
.
Psal.
38.4
.
for
familiarity
,
so
the
man
of
my
peace
,
Psal.
41.9
.
for
concord
,
Ephes.
4.3
for
prosperitie
in
generall
,
1.
Chron.
12.18
.
Psal.
125.5
.
Ier.
29.11
.
for
all
that
felicitie
we
haue
by
Christ
,
Luke
19.42
.
for
glory
in
heauen
,
Esa.
57.2
.
Luke
19.38
.
Rom.
2.10
.
Luke
1.79
.
for
reconciliation
it selfe
,
Luke
2.14
.
Esay
53.5
.
for
the
meanes
of
reconciliation
,
Ephes.
2.14
.
for
the
signes
of
reconciliation
,
Esay
57.19
.
Psal.
85.8
.
for
tranquilitie
of
conscience
,
Rom.
14.17
.
&
5.2
.
Lastly
,
it
is
also
taken
for
all
that
rest
of
conscience
within
,
and
Synecdochically
it
signifieth
all
those
blessings
spirituall
which
either
in
this
world
,
or
that
other
better
world
we
receiue
from
Christ
,
together
with
Gods
fauour
and
grace
:
neither
is
temporall
prosperitie
excluded
,
though
not
principally
meant
;
and
so
I
thinke
it
is
taken
here
.
The
meaning
being
thus
found
:
I
consider
the
obseruations
first
generally
.
First
,
in
that
the
Apostle
doth
in
the
very
Salutation
sow
the
seedes
of
the
whole
Gospell
,
we
might
learne
euen
in
our
ordinary
imployments
,
to
mind
Gods
glory
and
the
saluation
of
others
.
Secondly
,
Three
reasons
why
children
may
be
taught
the
principles
they
vnderstand
not
.
we
may
hence
see
that
it
is
lawfull
to
draw
abridgements
of
holy
things
,
and
commend
them
to
ordinary
vse
:
as
here
these
graces
to
an
ordinary
salutation
from
man
to
man
;
and
so
I
thinke
of
teaching
the
Lords
Prayer
and
Commandements
,
with
other
Scripture
,
to
children
or
seruants
,
that
yet
vnderstand
not
,
and
that
for
such
reasons
as
these
:
first
,
that
so
they
might
haue
occasion
much
to
thinke
of
the
things
are
so
much
and
commonly
vrged
:
secondly
,
that
if
any
time
of
extremitie
should
come
,
they
might
haue
certaine
seedes
of
direction
and
comfort
,
to
guide
and
support
them
:
thirdly
,
that
their
condemnation
might
be
more
iust
,
if
hauing
Grace
and
Peace
,
and
other
principles
of
Catechisme
so
much
in
their
mouths
,
they
should
not
get
them
into
their
hearts
.
Thirdly
,
a
question
may
here
be
moued
:
Quest.
how
the
Apostle
can
here
in
these
words
wish
vnto
them
their
chiefe
good
or
felicitie
,
seeing
these
are
not
all
the
graces
or
blessings
needfull
to
our
happinesse
?
Ans.
I
might
answere
this
diuersly
.
1.
Here
is
a
Synecdoche
,
all
are
vnderstood
,
though
not
all
named
:
or
thus
,
these
are
the
beginnings
of
all
graces
and
blessings
:
or
thus
,
one
or
two
graces
is
worth
a
world
besides
:
or
thus
,
these
are
chiefly
aboue
others
to
be
sought
:
but
lastly
,
it
is
certaine
these
cannot
be
had
without
the
most
of
sauing
graces
:
as
for
example
,
true
Peace
cannot
be
had
without
Christ
,
nor
without
godly
Sorrow
,
Confession
,
Knowledge
,
Meekenesse
,
Desires
,
Faith
,
Humilitie
,
Loue
,
and
the
like
,
as
men
may
easily
see
,
if
they
will
bee
informed
either
by
Scripture
or
experience
.
But
the
maine
Doctrine
which
generally
I
obserue
out
of
these
words
,
Doct.
is
this
;
that
spirituall
things
from
God
in
Christ
are
the
best
things
,
Spirituall
things
are
the
best
things
.
and
most
to
be
sought
,
and
desired
,
and
wished
,
both
for
our selues
and
others
.
The
reasons
are
:
1.
They
serue
for
the
excellentest
part
,
(
viz.
the
soule
)
2.
They
serue
for
eternitie
,
and
these
outward
things
but
for
this
life
:
3.
Reasons
.
Spirituall
things
are
giuen
by
God
in
Christ
;
the
other
by
God
without
Christ
:
4.
They
onely
are
able
to
satisfie
the
Soule
:
5.
In
respect
of
continuance
;
for
outward
things
can
last
but
till
death
,
but
then
their
workes
will
follow
the
faithfull
into
the
graue
,
yea
,
into
heauen
;
and
therefore
much
more
these
graces
:
6.
Spirituall
things
are
onely
proper
to
the
Saints
;
temporall
things
are
common
both
to
good
and
bad
:
7.
These
are
to
be
had
by
vertue
of
an
absolute
promise
;
the
other
but
conditionally
assured
:
8.
These
are
more
pleasing
and
acceptable
to
God
.
Gods
acceptation
prooues
them
best
:
lastly
,
What
shall
it
profit
a
man
to
winne
the
whole
world
,
and
loose
his
owne
Soule
?
Math.
16.
Vse
.
1
The
vse
is
first
for
the
iust
reproofe
of
the
wonderfull
carelesnesse
and
strength
of
folly
,
that
hath
possessed
the
most
people
,
in
the
prophane
neglect
,
nay
,
contempt
of
spirituall
things
,
with
the
meanes
of
them
.
Indeede
,
if
men
could
be
rid
of
Death
,
the
Graue
,
Hell
,
and
Gods
Curse
;
or
if
these
things
could
be
had
without
seeking
,
it
were
to
some
purpose
for
men
to
sleepe
still
and
neuer
wake
.
Many
are
the
sleights
of
Sathan
.
Some
are
stubborne
,
and
will
not
regard
:
some
with
very
preiudice
runne
wittingly
to
hell
:
some
confesse
it
to
be
meete
that
the
best
things
should
be
chiefely
sought
,
but
forget
:
some
purpose
,
but
giue
ouer
,
for
difficulties
in
the
beginning
:
some
no
sooner
ridde
of
terrour
,
but
as
soone
off
care
for
the
life
to
come
.
Vse
.
2
Secondly
,
this
doctrine
may
be
a
singular
comfort
to
vs
,
if
wee
can
finde
grace
and
peace
in
our
hearts
,
how
euer
it
be
with
vs
in
our
bodies
or
estates
otherwise
.
Vse
.
3
Thirdly
,
it
should
teach
Parents
to
be
more
carefull
to
leaue
grace
in
their
Childrens
hearts
then
treasures
in
their
Chests
for
them
:
and
friends
should
more
endeauour
to
helpe
one
another
in
the
comforts
of
an
holy
fellowship
in
the
Gospell
,
then
in
the
ciuill
furtherances
they
doe
so
much
engage
themselues
to
.
Vse
.
4
Lastly
,
it
should
teach
vs
to
learne
the
lesson
giuen
by
our
Sauiour
Christ
,
Math.
6.
Math.
6.
Ver:
19.
to
25.
Ver:
25.
to
the
end
.
neither
to
inlarge
our
affections
to
the
immoderate
desires
of
superfluitie
in
outward
things
,
nor
yet
to
racke
our
hearts
with
the
faithlesse
and
fruitlesse
care
of
things
necessarie
.
This
latter
branch
is
vrged
with
eight
or
nine
worthy
reasons
:
but
of
these
in
another
place
afterwards
.
And
thus
much
generally
.
Grace
]
If
Grace
(
that
is
,
Gods
fauour
,
and
the
graces
spirituall
that
flow
from
thence
)
be
of
so
great
worth
and
excellencie
;
diuers
things
may
be
inferred
by
way
of
profitable
instruction
,
for
our
vse
,
out
of
seuerall
Scriptures
.
First
,
if
it
be
so
great
a
priuiledge
to
obtaine
grace
from
God
,
wee
should
striue
to
be
such
as
are
within
the
compasse
of
the
promise
of
grace
;
James
4.6
.
especially
,
we
should
get
humble
and
lowly
hearts
:
for
,
God
giues
grace
vnto
the
humble
,
but
resisteth
the
stubborne
,
wilfull
,
and
proud
sinner
.
Againe
,
if
Gods
Loue
,
and
Christs
Grace
be
Iewels
of
so
great
value
,
it
should
teach
vs
,
when
Grace
is
offered
in
the
meanes
,
or
any
way
bestowed
by
Gods
Spirit
,
1
Cor.
6.1
.
neuer
to
receiue
it
in
vaine
:
so
as
it
should
be
tendered
without
effect
,
or
kept
without
aduantage
;
but
especially
,
let
it
euer
be
farre
from
vs
,
to
turne
the
grace
of
God
into
wantonnesse
,
Iude
4.
to
abuse
either
the
promises
of
Grace
,
or
the
pledges
of
Gods
Loue
,
to
become
either
bawds
for
perseuerance
in
sinne
,
or
props
to
secure
and
bolde
presumption
.
And
aboue
all
things
wee
should
with
all
watchfulnesse
take
heede
of
wronging
the
Spirit
of
Grace
,
Heb.
10.
eyther
by
resisting
,
tempting
,
greening
,
quenching
,
or
dispising
it
.
And
further
;
wee
should
learne
by
all
good
meanes
,
as
constant
hearing
,
2
Tim
1.6
.
2
Tim.
2.1
.
prayer
,
reading
,
conference
,
and
meditation
,
to
stirre
vp
the
Graces
giuen
vs
,
to
labour
for
spirituall
strength
in
Grace
,
and
to
search
so
carefully
into
the
euidence
of
Faith
,
for
what
wee
haue
,
and
Hope
,
for
what
wee
want
,
as
neuer
to
giue
ouer
to
examine
our selues
by
the
signes
and
promises
of
Gods
Loue
,
till
our
hearts
were
setled
and
stablished
in
Grace
.
Lastly
,
Gods
Children
should
solace
themselues
in
the
feeling
and
experimentall
knowledge
of
Gods
grace
;
Iob
15.11.12
.
so
as
their
hearts
should
neuer
carry
them
away
to
make
them
account
the
Consolations
of
God
small
,
or
to
despise
the
Grace
giuen
them
;
but
rather
in
the
middest
of
all
combats
with
temptations
within
,
or
afflictions
without
,
to
support
their
Soules
with
that
gratious
Promise
,
My
Grace
shall
bee
sufficient
for
you
,
2
Cor.
12.9
.
and
my
Power
made
knowne
in
your
weakenesse
.
Peace
.
]
The
second
thing
here
wished
for
,
and
to
bee
desired
of
all
that
loue
their
owne
good
,
is
Peace
,
that
is
,
tranquillity
of
heart
,
with
other
spirituall
blessings
accompanying
it
with
outward
things
also
,
so
farre
as
they
may
further
our
happinesse
:
but
the
Scripture
layes
a
restraint
vpon
the
getting
of
this
peace
,
and
giues
rules
for
the
vse
of
it
.
For
if
euer
wee
would
haue
Peace
,
wee
must
first
be
righteous
persons
,
that
is
,
men
that
are
broken
in
heart
for
our
sinnes
,
humbled
at
Gods
feete
for
forgiuenesse
;
and
such
as
hang
vpon
the
Worde
of
GOD
,
to
receiue
the
certaine
meanes
of
our
soules
reconciliation
,
and
the
righteousnesse
of
CHRIST
imputed
vnto
vs
:
such
,
as
to
whom
there
is
a
way
,
and
their
path
is
holy
.
Esay
35.8
:
But
on
the
other
side
,
vnto
the
wicked
is
no
peace
:
and
they
are
taken
by
the
Prophet
for
wicked
men
,
that
are
neuer
humbled
in
the
duties
of
Mortification
for
sinne
,
that
in
the
hardnesse
of
their
hearts
frustrate
the
power
of
Gods
Ordinances
,
so
as
they
cannot
worke
vpon
them
:
Esay
57.21
.
these
haue
no
Peace
,
neyther
with
GOD
,
Angels
,
men
,
the
Creatures
,
or
their
owne
Consciences
.
Againe
,
hast
thou
gotten
peace
and
tranquility
of
heart
,
euen
rest
and
ease
from
CHRIST
,
then
let
this
peace
preserue
thy
heart
and
minde
,
Phil.
4.6
.
Col.
3.15
.
and
let
it
rule
.
Be
carefull
to
reiect
all
matters
in
thoughts
,
or
opinion
,
in
affections
,
or
desires
,
in
words
,
or
actions
,
that
it
might
any
way
interrupt
thy
peace
:
but
by
all
meanes
nourish
it
,
delight
in
it
,
and
let
it
guide
to
all
holy
meditations
,
and
affections
,
and
gainefull
practises
,
and
endeuours
.
Let
the
peace
of
thy
heart
,
and
Gods
spirituall
blessing
be
a
rule
for
all
thy
actions
.
And
lastly
,
with
all
good
Conscience
and
holy
conuersation
hold
out
,
that
when
Christ
shall
come
,
eyther
by
particular
Iudgement
to
thee
in
death
,
or
by
generall
iudgement
to
the
whole
world
in
the
last
day
,
2
Pet:
3.14
.
Esay
9.6.7
.
Luke
1.79
.
thou
maist
be
found
of
him
in
Peace
,
so
shall
Christ
be
vnto
thee
a
Prince
of
Peace
,
and
guide
thy
feet
for
euer
into
the
way
of
Peace
.
And
thus
farre
of
the
good
things
he
wisheth
vnto
them
,
now
follow
the
efficient
causes
(
viz
)
from
God
the
Father
,
and
our
Lord
Iesus
Christ
.
Diuers
things
may
be
here
obserued
.
First
,
a
proofe
of
the
Trinitie
,
or
,
at
the
least
,
a
plaine
proofe
of
two
persons
,
the
Father
and
the
Sonne
,
vnited
in
one
essence
.
Secondly
,
GOD
is
here
plainely
affirmed
to
be
a
Father
,
and
that
hee
is
in
diuers
respects
:
first
,
to
all
by
Creation
:
secondly
,
to
all
the
faithfull
by
Adoption
:
thirdly
,
to
Christ
,
by
the
grace
of
Vnion
as
man
,
and
a
naturall
Father
,
as
God
.
Thirdly
,
heere
wee
may
obserue
,
that
grace
and
blessings
must
not
bee
looked
vpon
without
some
honourable
meditation
of
God
and
Christ
the
giuers
.
Fourthly
,
seeing
beleeuers
haue
a
God
,
a
Father
,
a
Christ
,
a
Sauiour
,
a
Lord
,
they
are
sure
to
be
in
a
happy
case
,
and
may
haue
what
is
needfull
,
if
they
will
seeke
for
it
.
Fiftly
,
wee
may
obserue
,
we
can
haue
no
comfort
in
the
enioying
or
hope
of
any
fauour
or
blessing
,
spirituall
or
temporall
,
vnlesse
,
first
,
God
be
our
Father
;
secondly
,
we
be
in
Christ
.
Lastly
,
if
GOD
be
a
Father
,
and
CHRIST
a
Lord
,
it
stands
vs
vpon
to
looke
to
it
,
that
we
performe
both
honour
and
seruice
.
And
thus
of
the
Salutation
.
The
Preface
followeth
.
Verse
3.
Wee
giue
thankes
to
God
,
euen
the
Father
of
our
Lord
Iesus
Christ
.
alwaies
praying
for
you
.
The
Diuision
.
THE
Salutation
hath
beene
handled
already
,
the
Preface
followeth
,
and
is
contained
in
this
Verse
,
and
those
that
follow
to
the
12.
Verse
:
in
which
the
end
and
drift
of
the
Apostle
is
,
to
winne
affection
to
the
Doctrine
afterwards
to
be
propounded
:
and
this
he
doth
by
shewing
his
exceeding
great
loue
to
them
,
which
he
demonstrates
by
two
things
which
hee
did
for
them
,
(
viz.
)
he
both
gaue
thankes
vnto
God
in
their
behalfe
,
and
also
made
many
a
prayer
for
them
:
which
spirituall
duties
are
better
kindnesses
and
signes
of
true
affection
and
respect
,
then
all
ciuill
curtesies
or
outward
complements
are
or
can
be
.
These
things
in
the
Preface
are
first
generally
set
downe
in
this
Verse
,
and
then
particularly
enlarged
in
the
Verses
afterwards
:
first
,
the
Thanksgiuing
,
from
ver.
4.
to
the
9.
Secondly
,
Prayer
,
v.
9.10.11
.
In
this
Verse
hee
doth
two
things
:
●●rst
,
hee
giues
thankes
:
Secondly
,
he
prayes
.
In
the
Thankesgiuing
consider
,
first
,
what
hee
doth
,
in
these
words
,
Wee
giue
thankes
:
Secondly
,
to
whom
he
doth
it
,
in
these
words
;
To
God
,
euen
the
Father
of
our
Lord
Iesus
Christ
.
Thus
farre
of
the
order
of
the
words
.
The
Doctrines
follow
,
which
must
bee
considered
generally
from
the
whole
Verse
,
and
specially
from
the
seuerall
words
.
Two
generall
Doctrines
.
The
first
generall
Doctrine
is
this
,
that
it
is
not
enough
to
salute
others
kindly
,
but
we
must
doe
and
performe
the
sound
duties
of
loue
:
this
is
from
the
coherence
,
and
condemnes
the
sinfull
barrennesse
of
many
that
know
a
necessity
of
no
duties
of
loue
,
vnlesse
it
be
to
salute
curteously
.
Secondly
,
wee
see
heere
that
Tyrants
may
take
away
the
benefit
of
hearing
,
reading
,
conference
,
and
such
like
;
but
they
cannot
hinder
vs
of
praying
.
Paul
can
pray
and
giue
thankes
in
prison
,
for
himselfe
and
others
,
as
well
as
euer
before
.
Let
wicked
men
doe
their
worst
,
Gods
children
will
still
pray
vnto
God
And
looke
how
many
promises
are
made
in
Scripture
,
to
the
prayers
of
the
Saints
,
so
many
consolations
are
inuiolably
preserued
vnto
them
,
against
the
rage
of
whatsoeuer
extremitie
wicked
men
can
cast
vpon
them
:
this
is
a
singular
comfort
.
Miserie
breeds
vnitie
.
Wee
]
Doct.
Miserie
breedeth
vnitie
.
The
Apostle
that
in
more
prosperous
times
iarred
with
Peter
and
Barnabas
,
can
now
hold
peace
and
firme
vnitie
with
meaner
men
;
and
therefore
he
saith
Wee
,
not
I.
And
thus
wee
see
it
was
in
the
times
of
persecution
in
Queene
Maries
daies
,
the
Bishoppes
and
Pastors
that
could
not
agree
when
they
were
in
their
Seates
and
Pulpits
,
willingly
seeke
agreement
when
they
are
in
prison
,
and
must
come
to
the
Stake
.
And
so
it
many
times
falls
out
in
common
Iudgements
,
as
the
sword
and
pestilence
:
Esay
24.2
.
in
such
times
the
words
of
the
Prophet
are
fulfilled
,
Like
People
like
Priests
,
like
Seruant
like
Master
,
like
Buyer
like
Seller
,
like
Borrower
like
Lender
,
like
Giuer
like
Taker
to
vsury
.
Great
and
preuailing
Iudgements
take
away
all
that
vanity
of
conceit
and
swelling
of
pride
,
which
difference
of
gifts
and
places
bred
before
.
The
Lord
for
his
mercies
sake
grant
,
that
at
the
length
there
may
be
found
some
remedie
to
cure
the
wound
and
heale
the
breach
which
proud
contention
hath
made
,
and
continued
,
with
effects
prodigious
and
vnheard
of
:
lest
the
Lord
be
at
length
prouoked
to
plague
with
more
fierce
and
cruell
Iudgements
;
and
worke
vnion
,
at
least
in
one
furnace
of
common
calamitie
:
the
same
God
,
for
his
Sonnes
sake
,
worke
in
all
that
any
wise
loue
the
prosperitie
of
Ierusalem
,
on
all
sides
,
that
they
more
regard
the
glory
of
God
and
the
good
of
the
Church
,
then
their
owne
greatnesse
either
of
place
or
respects
amongst
men
,
and
that
they
may
more
seeke
the
truth
then
victorie
.
And
as
for
those
that
neither
loue
the
truth
nor
peace
,
the
Lord
open
their
eyes
and
conuert
them
,
or
else
giue
them
to
eate
of
the
fruite
of
their
owne
wayes
.
Doe
.
]
It
is
not
safe
to
put
ouer
good
motions
.
Not
safe
to
deferre
good
motions
.
Note
.
When
Paul
findeth
fitnesse
to
pray
and
giue
thankes
,
he
doth
not
omit
the
occasion
.
In
spirituall
things
delay
is
alwaies
dangerous
,
but
in
sinfull
motions
the
only
way
many
times
is
to
deferre
the
execution
.
Many
sinnes
are
preuented
by
the
very
benefit
of
taking
time
enough
to
execute
them
.
Giue
thankes
.
It
is
good
to
praise
before
thou
reproue
.
]
Paul
giues
them
to
vnderstand
before
he
comes
to
dispraise
their
vices
,
and
the
corruptions
crept
into
the
Church
,
that
hee
takes
notice
of
their
praise-worthy
vertues
:
hee
reserues
his
taxation
to
the
second
Chapter
;
and
this
course
hee
holds
with
them
for
diuers
Reasons
.
First
,
to
assure
them
of
his
loue
,
and
that
he
did
it
not
of
malice
,
a
thing
especially
Reasons
.
1
to
be
looked
to
in
all
admonitions
,
in
familie
,
or
else-where
,
as
well
to
praise
for
vertue
,
as
dispraise
for
vice
.
Secondly
,
hee
holds
this
course
to
let
them
Reasons
.
2
see
that
he
did
account
them
as
Christians
,
though
they
had
their
infirmities
.
It
is
a
secret
corruption
in
the
affection
of
the
reproued
to
conceiue
that
the
Reproouer
likes
them
not
at
all
.
They
are
not
fit
to
reproue
others
,
that
cannot
loue
them
for
their
vertues
at
the
same
time
that
they
dispraise
their
faults
:
and
therefore
they
are
farre
short
of
holy
affections
,
that
say
,
I
neuer
liked
him
since
I
saw
that
fault
by
him
.
Thirdly
,
hee
did
thus
,
that
they
Reasons
.
3
might
the
more
hate
sinne
,
seeing
it
did
darken
their
graces
,
which
else
would
more
appeare
.
Fourthly
,
that
they
might
be
made
thankefull
themselues
for
their
owne
graces
;
a
shame
that
others
should
praise
God
for
his
Reasons
.
4
mercies
to
vs
,
and
we
neuer
praise
God
our selues
.
Lastly
,
it
carrieth
with
it
Reasons
.
5
a
secret
taxation
of
vnthankfulnesse
,
as
the
cause
of
their
fall
:
for
,
had
they
beene
more
thankfull
for
the
sinceritie
of
the
preaching
of
the
Gospell
,
and
for
the
riches
of
the
grace
of
Christ
offered
,
the
honourable
opinion
of
the
excellencie
and
sufficiencie
thereof
,
to
giue
all
sound
contentment
,
would
haue
preserued
them
from
mixing
the
worship
of
God
with
mens
traditions
,
or
admitting
contrary
doctrine
,
and
from
dishonouring
the
mediation
of
Christ
with
Angell-worship
.
Then
did
Popish
traditions
ouerflow
,
when
the
Scriptures
were
contemned
,
and
the
light
of
them
suppressed
:
and
in
generall
,
an
vnthankfull
man
is
euer
a
vicious
man
.
More
specially
,
in
the
dutie
here
mentioned
two
things
are
to
be
considered
.
-
1.
What
they
doe
:
Wee
giue
thankes
.
-
2.
To
whom
:
(
viz.
)
to
God
euen
the
Father
,
&c.
We
giue
thankes
]
Eucharist
is
sometimes
appropriated
onely
to
the
Sacrament
of
the
Lords
Supper
,
but
most
commonly
is
generall
to
all
holy
thankfulnesse
,
especially
to
God
.
There
is
a
flattering
thankefulnesse
to
men
,
Acts
24.3
.
Luke
18.11
.
and
a
Pharisaicall
proud
conceited
thankesgiuing
to
God
.
Concerning
the
spirituall
mans
thankefulnesse
to
God
,
I
propound
three
things
onely
in
the
generall
briefly
to
be
noted
:
First
,
Reasons
to
incite
vs
to
the
practise
of
continuall
thankefulnesse
to
God
.
Secondly
,
for
what
things
we
are
to
be
thankfull
.
Thirdly
,
what
rules
to
bee
obserued
for
the
manner
of
performance
of
it
.
There
are
many
reasons
scattered
in
Scripture
,
Motiues
to
thankfulnesse
.
to
incite
vs
to
Thankefulnesse
:
first
,
because
it
is
a
speciall
part
of
Gods
worship
,
or
one
way
by
which
we
yeeld
worship
to
God
.
Hence
,
1
Cor.
14.16
.
that
the
Apostle
accounts
it
a
great
losse
,
if
the
people
cannot
say
Amen
,
when
the
Teacher
blesseth
in
the
spirit
,
or
giueth
thankes
.
Againe
,
when
he
would
exhort
them
to
liberality
,
hee
vrgeth
them
with
this
reason
,
that
the
supplying
of
the
necessities
of
the
Saints
would
cause
much
thankesgiuing
to
God
,
[
](A89915-e29230-b)d
d
2
Cor:
9.12.13
.
1
Cor.
4.16.2
.
.
And
in
the
4.
of
the
2.
of
Corin.
he
sheweth
that
the
thankesgiuing
of
many
would
breed
both
a
plenty
of
grace
,
and
an
abounding
of
much
praise
to
God
.
Secondly
,
the
Apostle
hauing
dehorted
the
Ephesians
from
Fornication
and
all
Vncleannesse
,
and
Couetousnesse
,
Filthinesse
,
Iesting
,
and
foolish
Talking
;
hee
addeth
,
but
rather
vse
giuing
of
Thanks
[
](A89915-e29350-b)e
e
Ephes.
43.4
.
.
As
if
hee
would
note
,
that
thankefulnesse
for
Gods
Blessings
and
Graces
duely
performed
,
would
preserue
them
from
the
filth
and
power
of
these
base
vices
.
Besides
,
it
is
a
thing
that
becommeth
the
Saints
,
nothing
better
.
Thirdly
,
it
is
a
signe
of
three
worthy
things
,
wherein
it
behooueth
euery
man
to
be
well
assured
:
first
,
it
is
a
signe
of
a
heart
that
hath
rightly
receiued
Christ
,
and
is
firmely
rooted
,
built
,
and
stablished
in
the
Faith
[
](A89915-e29410-b)f
f
Col.
2.6.7
.
.
Secondly
,
if
men
in
all
things
let
their
requests
be
shewed
vnto
God
with
giuings
of
thankes
,
it
is
a
signe
of
the
peace
of
God
,
euen
that
the
peace
of
God
that
passeth
all
vnderstanding
,
will
preserue
their
hearts
and
mindes
in
Christ
Iesus
[
](A89915-e29460-b)g
g
Phil.
4.6.7
.
.
Thirdly
,
it
is
a
signe
,
nay
,
a
very
meanes
of
a
contented
mind
.
He
that
can
pray
vnto
God
for
what
he
wants
,
and
is
able
thankefully
to
acknowledge
what
he
hath
in
possession
or
promise
,
hee
will
in
nothing
be
carefull
,
Phil.
4.6
.
as
it
appeareth
in
the
same
place
to
the
Philippians
.
Lastly
,
it
is
one
of
the
sixe
principall
meanes
to
make
a
man
reioyce
alwaies
,
as
the
Apostle
writeth
,
1
Thes.
5.18
.
1
Thess.
5.18
.
Thus
of
the
Reasons
.
For
what
wee
must
giue
thanks
.
Secondly
,
wee
must
consider
for
what
wee
must
giue
thankes
.
First
,
for
spirituall
things
as
well
as
temporal
,
as
for
the
Word
[
](A89915-e29580-b)h
h
2
Cor.
4.16
.
,
for
Mercies
in
praier
[
](A89915-e29600-b)i
i
Col:
4.2
.
,
for
Victory
ouer
a
sinne
[
](A89915-e29620-b)k
k
Rom.
7.26
.
,
for
Knowledge
[
](A89915-e29640-b)l
l
Rom.
1.21
.
.
Secondly
,
in
aduersitie
as
well
as
in
prosperitie
,
and
that
in
all
sorts
of
afflictions
;
in
danger
[
](A89915-e29660-b)m
m
Acts
27
:
35
,
in
wrongs
.
Thirdly
,
in
outward
things
wee
must
bee
thankefull
[
](A89915-e29680-b)n
n
Col.
3.17
.
1
Cor.
10
3.
,
not
onely
for
great
things
done
,
for
our
states
or
names
,
but
euen
for
the
lesser
and
more
daily
fauours
,
as
for
our
foode
,
and
the
creatures
for
our
nourishment
.
And
in
speciall
manner
haue
the
Saints
in
all
ages
bound
themselues
to
a
set
course
of
prayer
and
praise
ouer
and
for
their
food
:
and
therefore
their
grosse
swinish
prophanenesse
is
so
much
the
greater
,
that
sit
downe
and
rise
from
their
meate
,
Scripture
for
prayer
and
Thankesgiuing
for
our
very
food
.
like
brute
beasts
,
without
any
Prayer
or
Thankesgiuing
.
If
any
aske
whether
there
be
any
expresse
Scripture
for
Grace
before
and
after
meate
,
I
answere
,
there
is
,
and
alledge
these
three
vndeniable
and
plaine
places
of
Scripture
,
2
Tim.
4.3.4
.
Iohn
6.23
.
Rom.
14.6
.
Thirdly
,
for
the
manner
of
Thankesgiuing
,
it
may
bee
found
in
that
phrase
vsed
by
the
Prophets
in
the
olde
Testament
of
Sacrificing
the
calues
of
their
lips
[
](A89915-e29770-b)o
o
Psal.
5.
vlt.
Hos
.
14.3
.
.
The
manner
of
Thankesgiuing
.
For
heere
foure
things
may
be
obserued
.
First
;
it
must
be
a
dead
Calfe
,
to
note
that
all
Thankesgiuing
must
proceed
from
humble
and
mortified
minds
;
and
therefore
the
Pharisies
thanks
did
not
a
whit
iustifie
them
[
](A89915-e29820-b)p
p
Luke
18
:
11.14
.
.
Secondly
,
it
must
be
a
sacrificed
Calfe
.
Now
,
in
the
Sacrifice
three
things
were
required
;
an
Altar
,
Fire
,
and
to
lay
the
hand
vpon
the
head
of
the
Beast
:
An
Altar
,
for
not
onely
our
prayers
must
be
made
in
the
name
of
Christ
,
but
our
prayses
also
must
be
tendered
to
God
in
his
mediation
,
or
they
will
neuer
be
accepted
,
no
more
then
a
Calfe
not
laid
on
the
Altar
:
neyther
is
it
enough
to
lay
the
Calfe
on
the
Altar
,
but
Fire
must
be
put
to
it
:
to
note
,
that
the
bare
throwing
out
of
words
of
thankefulnesse
,
though
in
the
name
of
Christ
,
will
not
serue
,
vnlesse
wee
doe
also
get
some
feeling
ardencie
and
zeale
to
burne
the
Sacrifice
.
Thirdly
,
we
must
lay
our
hands
on
the
head
of
the
Calfe
;
that
is
,
in
all
humilitie
wee
must
confesse
our
vnworthinesse
of
all
the
blessiings
or
graces
wee
giue
thankes
for
.
Againe
,
in
that
they
offer
a
Calfe
,
it
signifieth
that
wee
should
not
offer
our
thankefulnesse
to
God
of
that
that
costs
vs
nothing
:
wee
should
desire
to
expresse
our
praise
by
doing
some
thing
to
further
Gods
worship
,
or
relieue
the
necessities
of
others
.
If
GOD
blesse
vs
at
home
,
wee
should
carry
a
Calfe
to
the
Temple
.
Lastly
,
we
must
not
sacrifice
to
a
strange
God
,
when
we
giue
thankes
,
and
that
men
doe
when
they
sacrifice
to
their
nets
,
as
the
Prophet
speaketh
,
that
is
,
Hab.
1.16
.
when
men
attribute
the
glory
and
praise
of
God
to
the
meanes
or
second
causes
.
Thus
of
thankfulnesse
in
the
generall
.
But
that
which
is
here
entended
,
is
,
We
must
giue
thankes
for
others
.
Foure
rules
of
triall
.
that
we
should
giue
thankes
for
others
as
well
as
for
our selues
,
which
is
not
a
curtesie
but
a
dutie
.
This
dutie
of
praising
God
for
others
,
growes
exceeding
commendable
,
if
wee
can
exercise
it
in
these
particulars
.
First
,
if
wee
can
giue
thankes
for
those
blessings
vpon
others
,
which
the
world
accounts
shamefull
to
enioy
,
as
Zeale
for
Gods
glory
,
religious
Sinceritie
,
and
vprightnesse
of
heart
,
the
Crosse
for
Christ
his
sake
,
and
such
like
.
Secondly
,
if
wee
can
first
giue
thankes
,
that
is
,
be
more
apt
to
praise
God
for
the
vertues
of
others
,
then
be
forwards
to
taxe
their
faults
and
frailties
.
Thirdly
,
if
we
can
doe
it
for
all
sorts
of
men
,
1
Tim.
2.1
.
euen
our
enemies
.
Fourthly
,
1
Thes.
3.9
.
if
wee
can
bee
thankefull
for
the
true
ioy
wee
haue
had
in
other
mens
prosperities
.
To
conclude
this
point
,
if
wee
would
haue
others
to
giue
thankes
for
vs
,
As
any
are
more
heauenly
minded
,
they
are
more
frequent
in
praises
.
we
should
labour
to
be
such
,
as
for
whom
thankes
may
be
giuen
.
And
thus
of
what
they
doe
:
Now
,
to
whom
.
To
God
.
]
These
words
hauing
beene
vsed
in
the
very
Verse
before
,
teach
vs
two
things
.
First
,
that
it
is
no
cloying
to
a
sanctified
minde
to
be
much
and
often
,
yea
,
vpon
euery
occasion
in
the
honourable
mention
and
lauding
of
God
,
ascribing
in
euery
thing
glory
to
God
:
so
,
in
heauen
they
shall
neuer
be
weary
of
Gods
praises
,
no
not
vnto
all
eternitie
.
And
certaine
it
is
,
that
the
more
men
grow
in
sanctification
,
the
more
easie
and
apt
are
their
hearts
to
entertaine
all
occasions
of
communion
with
God
,
without
wearinesse
or
deadnesse
.
Secondly
,
(
to
God
)
shuts
out
the
praises
of
themselues
or
of
men
.
It
is
fit
our
reioycing
and
praise
should
be
directed
thither
from
whence
the
blessing
came
.
The
Father
]
These
words
are
considered
in
the
former
Verse
.
Thus
much
of
his
Thankesgiuing
.
Praying
for
you
]
First
,
A
childe
of
God
neuer
giues
thankes
but
he
hath
cause
to
pray
,
and
contrariwise
.
in
generall
from
the
ioyning
together
of
these
two
duties
,
two
things
may
be
obserued
:
First
,
that
a
childe
of
God
neuer
giues
thankes
but
he
hath
cause
to
pray
:
for
,
if
it
be
for
temporall
things
,
hee
must
pray
both
for
their
sanctified
vse
,
that
they
become
not
occasions
of
sinne
;
and
for
their
preseruation
according
to
Gods
will
:
if
it
be
for
spirituall
things
,
he
hath
reason
to
pray
for
increase
,
strength
,
and
preseruation
against
falling
,
and
such
like
.
Secondly
,
on
the
other
side
,
I
say
also
,
that
a
childe
of
God
doth
neuer
pray
,
but
hee
may
finde
reasons
to
giue
thankes
,
wee
may
finde
mercies
in
any
miserie
;
yea
,
it
is
a
singular
mercy
to
haue
a
heart
to
pray
,
and
to
haue
so
many
large
promises
made
to
them
that
call
vp
on
God
in
their
distresse
.
But
the
maine
particular
Doctrine
is
,
that
we
ought
not
onely
to
pray
for
our selues
but
for
others
.
And
the
Apostle
,
1
Tim.
2.1
.
seemes
to
make
foure
sorts
of
prayers
for
others
,
viz.
Deprecations
,
Requests
,
Foure
sorts
of
prayers
for
others
.
Intercessions
,
and
Giuing
of
Thankes
:
Deprecations
are
Prayers
for
help
against
hurtfull
things
;
Requests
are
Prayers
for
profitable
things
;
the
word
rendered
Intercessions
,
is
by
some
taken
to
signifie
complaints
vnto
God
against
such
as
wrong
them
,
for
whom
we
pray
:
or
else
,
it
is
a
more
set
or
serious
imploring
of
Gods
aide
with
the
vnited
forces
of
the
godly
:
and
lastly
,
Giuing
of
Thankes
stands
in
the
lauding
of
God
for
blessings
or
graces
:
and
in
the
6.
of
the
Ephesians
,
and
in
the
1
of
Tim.
2.
the
Apostle
sets
downe
rules
to
bee
obserued
in
Praier
for
others
:
in
the
Ephesians
hee
requires
that
they
pray
,
Ephes.
6.18
.
1.
at
all
times
:
2.
with
all
manner
of
Prayers
:
3.
in
the
spirit
:
4.
with
watching
:
5.
with
perseuerance
:
6.
With
spirituall
importunitie
:
and
lastly
,
for
all
Saints
:
And
in
Timothy
he
requires
that
they
pray
;
1
Tim.
2.8
.
1.
euery
where
;
2.
with
pure
hands
;
3.
without
wrath
;
4.
without
doubting
.
Alwaies
.
]
To
pray
alwaies
,
is
to
consecrate
euery
day
and
night
to
God
by
Prayer
:
and
besides
,
to
pray
vpon
all
occasions
,
with
lifting
vp
our
harts
vnto
God
;
or
by
vsing
short
prayers
,
which
they
haue
beene
wont
to
call
Eiaculations
.
Neither
was
it
the
dutie
of
Paul
onely
,
to
pray
alwaies
,
that
is
,
to
keepe
a
set
order
of
Prayers
;
but
it
is
our
dutie
also
to
set
apart
time
euery
day
,
Reasons
to
warrant
praying
euery
day
.
euening
and
morning
,
to
pray
vnto
God
our selues
,
and
our
households
.
And
because
these
exercises
of
Religion
are
by
the
most
wholy
neglected
,
and
in
roome
of
it
,
vile
prophanenesse
staines
mens
houses
,
I
will
here
set
downe
,
by
the
way
,
some
few
reasons
to
warrant
a
daily
set
course
of
praying
.
Math.
6.11
.
First
,
our
Sauiour
CHRIST
teacheth
vs
to
pray
for
the
bread
of
the
day
,
euery
day
:
as
God
will
not
promise
vs
bread
for
a
weeke
,
a
month
,
a
yeere
;
so
neither
will
God
accept
of
a
prayer
for
the
necessities
of
a
weeke
,
month
or
yeere
before
hand
,
but
will
haue
vs
to
make
as
much
conscience
to
pray
daily
,
as
we
haue
sense
of
daily
wants
.
Secondly
,
we
are
commanded
to
pray
continually
:
1
Thes.
5.17
.
now
,
what
sense
can
be
probably
giuen
of
these
words
,
if
that
a
daily
set
course
of
prayer
bee
not
included
.
Thirdly
,
the
Saints
prayed
euery
day
,
an
auncient
practise
some
thousand
of
yeeres
a
goe
;
Dauid
prayed
seauen
times
a
day
;
and
Daniell
,
three
times
a
day
.
Let
wicked
and
prophane
people
say
,
what
needes
all
this
prayer
;
but
let
vs
be
assured
,
that
as
holinesse
and
grace
growes
in
any
,
so
are
they
more
abundant
in
this
worship
of
praier
:
the
holiest
men
haue
euer
prayed
most
:
for
though
they
haue
not
most
neede
,
yet
they
haue
alwaies
most
sense
of
their
owne
needes
and
others
to
.
Fourthly
,
if
our
foode
must
bee
euery
day
sanctified
by
the
exercise
of
the
Word
and
Prayer
,
then
much
more
haue
wee
neede
to
sanctifie
our selues
,
1
Tim
4.2
.
our
housholds
,
our
callings
,
and
our
labours
by
daily
Prayer
.
Lastly
,
Prayer
is
called
Incense
and
Sacrifice
.
Now
the
Iewes
held
it
an
abhomination
of
desolation
,
Psal.
141.2
.
&
51.17
.
if
the
morning
and
euening
Sacrifice
were
wanting
:
neither
do
wee
lesse
need
to
seeke
daily
the
benefits
of
the
attonement
made
by
the
sacrifice
of
Christ
,
and
his
intercession
;
then
did
the
Iewes
:
and
wee
are
euery
way
as
much
bound
,
as
often
to
professe
our
faith
in
CHRIST
slaine
,
as
they
did
in
Christ
to
be
slaine
.
And
thus
of
the
demonstratiue
and
vndeniable
signes
of
the
Apostles
loue
to
the
Colossians
,
as
they
are
generally
set
downe
in
this
Verse
.
Verse
4.
Since
wee
heard
of
your
faith
in
Christ
Iesus
,
and
your
loue
towardes
all
Saints
.
Verse
5.
For
the
hopes
sake
which
is
laide
vp
for
you
in
heauen
.
IN
these
words
and
the
rest
that
follow
to
the
12.
Verse
,
hee
doth
particularly
explicate
the
two
signes
of
affection
:
first
,
he
sets
downe
his
Thankesgiuing
to
Verse
9.
secondly
,
he
prayes
,
Verse
9.
to
12.
In
the
Thankesgiuing
hee
giues
thankes
for
their
Graces
in
these
words
:
secondly
,
for
the
meanes
of
grace
in
the
rest
of
the
words
to
the
9.
Verse
.
Their
Graces
are
three
;
Faith
,
Loue
and
Hope
.
Of
Faith
]
In
the
handling
of
the
Doctrine
of
Faith
,
I
consider
it
:
First
,
in
the
coherence
,
Diuers
things
concerning
Faith
,
noted
from
the
coherence
.
Heb.
11.6
.
2
Cor.
13.5
.
as
it
stands
in
the
Text
:
Secondly
,
as
it
is
in
it selfe
apart
from
that
which
went
before
or
comes
after
.
From
the
generall
consideration
of
the
Coherence
I
obserue
,
First
,
that
wee
can
neuer
be
reconciled
to
God
,
or
attaine
the
chiefe
good
without
Faith
,
Without
Faith
it
is
impossible
to
please
God
.
Therefore
it
is
good
for
vs
to
proue
our selues
,
whether
we
bee
in
the
Faith
,
and
to
know
whether
Christ
be
in
vs
except
we
be
reprobates
.
Secondly
,
this
Faith
is
not
naturall
:
wee
are
not
borne
beleeuers
,
wee
are
all
concluded
vnder
sinne
,
and
kept
vnder
the
Law
,
and
shut
vp
to
Faith
afterwards
to
be
reuealed
[
](A89915-e31080-b)x
x
Gal.
3.22.23
It
is
the
worke
of
God
;
yea
,
of
the
power
of
God
[
](A89915-e31120-b)y
y
2
Thes.
1.11
.
:
It
is
the
gift
of
God
[
](A89915-e31150-b)z
z
Ephes.
2.8
.
:
All
men
haue
not
Faith
[
](A89915-e31180-b)a
a
2
Thes.
3.2
.
:
It
must
be
gotten
with
much
striuing
[
](A89915-e31210-b)b
b
1
Tim.
6.12
.
.
As
not
by
nature
,
so
not
by
naturall
meanes
:
and
therfore
we
must
seeke
for
better
grounds
,
then
I
haue
beene
alwaies
thus
:
neither
will
it
auaile
thee
to
shew
thy
education
,
ciuilitie
,
morall
vertues
,
outward
holinesse
,
&c.
Thirdly
,
whatsoeuer
we
gaine
by
the
word
of
God
,
if
wee
gaine
not
Faith
and
Loue
,
all
is
vaine
;
Knowledge
is
vaine
,
Zeale
is
vaine
,
&c.
therefore
it
behooueth
vs
to
gather
in
our
thoughts
,
and
to
minde
that
one
thing
that
is
necessarie
.
Lastly
,
though
Nature
deny
strength
to
beare
or
power
to
giue
this
grace
,
yet
there
is
power
in
the
word
of
God
preached
,
to
beget
euen
Faith
as
well
as
other
Graces
:
Faith
commeth
by
hearing
,
&c.
Rom.
10.17
.
Rom.
10.17
.
and
Gal.
3.2.5
.
Gal.
3.2.5
.
he
saith
,
They
receiued
the
Spirit
,
by
the
hearing
of
Faith
preached
,
&c.
Heare
,
and
your
soule
shall
liue
.
Esay
55.4
.
Esay
55
4.
Thus
much
of
the
Doctrines
from
the
Coherence
.
That
the
nature
of
this
grace
may
appeare
,
the
seuerall
acceptations
of
the
word
,
the
sorts
,
obiects
,
parts
and
degrees
of
it
must
be
considered
.
Faith
is
in
Scriptures
diuersly
taken
:
sometimes
it
is
giuen
to
GOD
,
The
acceptations
of
the
word
Faith
.
and
signifieth
his
faithfulnesse
in
his
promises
,
as
Rom.
3.3
.
Shall
their
vnbeliefe
make
the
faith
of
God
of
none
effect
.
And
when
it
is
giuen
to
man
,
it
is
taken
:
First
,
for
Fidelitie
,
as
it
is
a
vertue
in
the
second
Table
,
Mat.
23.23
.
Secondly
,
sometimes
it
is
taken
for
the
Doctrine
of
Faith
,
Rom.
12.6
.
According
to
the
Analogie
of
Faith
.
Thirdly
,
sometimes
for
Profession
of
Religion
;
thus
Elimas
is
charged
to
haue
laboured
to
turne
the
Deputie
from
the
Faith
,
Acts
13.8
.
Fourthly
,
sometimes
for
Christ
himselfe
,
by
a
Metonymie
,
who
is
both
the
obiect
and
cause
of
Faith
Gal.
3.25
.
Fiftly
,
for
Knowledge
only
:
thus
the
Diuels
are
said
to
beleeue
,
Iames
2.
Sixtly
,
for
the
gift
of
working
Miracles
:
If
I
had
all
Faith
,
so
as
I
could
remoue
mountaines
,
&c.
1
Corin.
13.3
.
Lastly
,
for
that
grace
by
which
felicitie
and
the
thiefe
good
is
applied
;
and
thus
it
is
called
the
faith
of
Gods
Elect
,
Tit.
1.2
.
and
by
Diuines
,
iustifying
Faith
.
Secondly
,
there
are
diuers
sorts
of
Faith
:
The
sorts
of
Faith
.
I
will
not
speake
of
Faith
generall
or
speciall
,
infused
,
or
acquired
,
formed
and
vnformed
,
but
leaue
them
to
the
troublesome
Schoole-men
;
onely
I
rest
in
the
vsuall
distribution
which
hath
ground
in
Scripture
:
thus
Faith
is
Historicall
,
Temporary
,
of
Miracles
,
and
iustifying
.
First
,
Historicall
Faith
Historicall
Faith
.
is
to
beleeue
the
doctrine
of
the
word
of
GOD
to
be
true
:
and
therein
is
supernaturall
;
and
differeth
from
all
humane
knowledge
whatsoeuer
;
neither
is
it
in
the
power
of
Nature
alone
to
perswade
men
that
the
Scriptures
are
Gods
word
,
further
then
the
remnants
of
Gods
former
image
doe
giue
a
glimpse
of
it
,
and
is
cleared
by
the
spirit
of
generall
illumination
.
This
Historicall
Faith
doth
both
vnderstand
the
Doctrine
,
and
giue
assent
that
it
is
true
,
yet
doth
not
iustifie
:
and
therefore
their
case
is
so
much
the
more
fearefull
,
that
haue
not
so
much
as
their
ignorance
any
way
redressed
,
nor
gotten
so
much
as
any
knowledge
by
the
Word
of
God
.
Secondly
Temporary
Faith
Temporary
Faith
.
goeth
yet
further
:
for
,
such
as
haue
that
Faith
doe
not
onely
get
knowledge
,
and
yeeld
assent
to
the
truth
,
but
also
professe
the
truth
with
some
earnestnesse
,
not
sticking
at
it
,
to
giue
their
names
in
some
more
speciall
manner
then
others
,
to
a
respect
of
Religion
;
yea
,
they
reioyce
inwardly
in
the
doctrine
of
the
Word
:
and
lastly
;
bring
forth
some
kinde
of
fruit
,
and
amend
some
faults
,
Luke
8.13
.
Heb.
6.4.5
.
onely
because
the
Word
of
GOD
would
haue
them
so
to
doe
.
Therefore
is
this
Faith
vnprofitable
,
because
they
neuer
had
the
particular
assurance
of
Gods
fauour
in
forgiuenes
of
sins
,
nor
will
bee
brought
to
dislike
,
much
lesse
to
humble
their
soules
for
those
speciall
sinnes
wherein
they
haue
transgressed
;
but
nourish
some
one
particular
presumptuous
sinne
or
sinnes
,
which
raigning
in
them
doth
wholly
engrosse
and
take
vp
that
inward
worship
which
is
due
to
God
onely
.
And
this
is
the
Faith
of
our
better
sort
of
people
.
Thirdly
,
Faith
of
Miracles
Faith
of
Miracles
.
was
that
Faith
by
which
many
in
the
Primitiue
Church
were
able
to
worke
Miracles
,
and
was
of
two
sorts
:
eyther
Faith
to
heale
,
or
Faith
to
be
healed
:
this
Faith
may
bee
in
such
as
are
reprobates
,
as
Matth.
7.
some
shall
say
,
Haue
wee
not
cast
out
Deuils
by
thy
name
?
to
whom
Christ
shall
answer
,
Depart
,
I
know
you
not
.
Fourthly
,
but
that
Faith
in
the
enioying
of
which
is
comfort
for
euermore
is
iustifying
Faith
.
Iustifying
Faith
.
The
nature
of
this
Faith
will
appeare
if
wee
consider
:
-
The
Obiects
-
The
Parts
-
The
Degrees
of
it
.
The
obiects
of
Faith
.
First
,
of
the
Obiects
:
this
Faith
may
be
perceiued
by
that
which
it
carrieth
the
minde
vnto
,
and
from
which
it
seeketh
the
comfort
of
the
chiefe
.
good
:
and
thus
the
obiect
is
three-fold
.
-
The
Merits
of
Christ
.
-
The
Promises
of
God
.
-
The
Prouidence
of
God
.
So
that
,
wouldest
thou
trie
thy
Faith
?
consider
then
what
it
is
that
thou
makest
thy
refuge
,
and
the
foundation
of
thy
comfort
.
What
is
it
that
thou
most
laboured
after
?
is
it
the
assurance
of
Gods
fauour
,
by
the
application
of
Christ
?
is
it
the
distinct
applying
of
such
and
such
promises
of
life
in
Scripture
?
dost
thou
liue
by
thy
Faith
in
the
course
of
life
?
if
so
,
thou
hast
met
with
the
right
Faith
,
without
Christ
it
is
not
possible
to
attaine
the
chiefe
good
,
neyther
is
it
enough
to
beleeue
that
Christ
dyed
for
sinners
,
&c.
vnlesse
we
labour
in
the
day
of
our
visitation
,
for
the
certaine
and
particular
apprehension
of
the
efficacie
and
merit
of
Christs
righteousnesse
,
for
the
particular
assurance
of
Gods
fauour
in
remitting
such
and
such
our
transgressions
.
And
because
it
is
not
easie
at
all
times
to
discerne
by
the
working
of
the
Spirit
of
Adoption
,
the
imputation
of
righteousnesse
from
Christ
,
therefore
hath
the
Lord
discussed
the
cases
of
conscience
so
comfortably
in
Scripture
,
that
if
men
examine
themselues
before
the
conditions
of
Gods
promises
,
they
may
finde
in
diuers
of
them
the
cleare
determining
of
their
estate
.
Here
may
bee
iustly
taxed
the
grosse
ouer-sight
and
securitie
of
many
,
(
otherwise
the
deare
Seruants
of
God
)
that
are
no
better
acquainted
with
the
promises
of
life
,
vpon
the
truth
of
which
depends
their
happinesse
,
and
both
present
and
future
comfort
.
And
lastly
,
by
the
same
Faith
,
whereby
the
iust
are
saued
,
by
the
selfe
same
they
liue
in
the
course
of
life
in
this
world
:
the
ground
of
his
Faith
for
his
preseruation
,
is
the
prouidence
of
his
God
,
whiles
the
men
of
this
world
wonderfully
please
themselues
in
sacrificing
to
their
nets
,
ascribing
in
their
affections
,
the
stay
of
their
maintenance
,
vnto
their
labour
,
friends
,
inheritance
,
&c.
The
Parts
of
Faith
.
Secondly
,
that
the
nature
of
this
Faith
may
yet
bee
further
opened
,
the
Parts
of
it
must
be
considered
.
Faith
is
eyther
in
the
minde
,
or
in
the
heart
;
and
by
the
change
of
both
it
may
be
discerned
.
Faith
in
the
minde
.
In
the
minde
it
shewes
it selfe
in
two
things
:
Knowledge
,
Iudgement
.
There
is
something
in
the
very
illumination
of
the
Vnderstanding
of
the
Saints
,
which
is
of
the
nature
of
Faith
.
Hence
it
is
that
the
Prophet
Isay
saith
of
Christ
,
Isay
53.11
.
By
his
knowledge
he
shall
iustifie
many
:
that
is
,
make
iust
.
Iudgement
is
either
of
truth
or
of
goodnesse
.
Iudgement
of
truth
,
is
,
when
we
giue
glory
so
farre
forth
to
the
way
of
life
,
and
the
meanes
of
Reconciliation
,
that
our
hearts
being
conuinced
,
our
vnderstandings
doe
clearely
resolue
,
that
this
is
the
way
to
bee
happie
,
and
no
other
.
Iudgement
of
goodnesse
,
is
,
when
we
doe
not
onely
beleeue
the
Doctrine
of
happinesse
to
be
true
as
before
,
but
to
be
the
onely
good
tidings
our
hearts
can
rest
vpon
.
Faith
,
as
it
shewes
it selfe
in
the
heart
,
stands
in
three
things
.
Faith
in
the
heart
.
-
Desires
.
-
Fiduce
or
Confidence
.
-
Perswasion
,
or
Apprehension
and
application
.
It
may
not
be
dissembled
,
Desire
to
beleeue
is
of
the
nature
of
Faith
.
that
there
are
in
the
world
many
definitions
or
descriptions
of
Faith
,
such
as
doe
not
comprehend
in
them
that
only
thing
which
is
the
chiefe
stay
of
thousands
of
the
deare
Seruants
of
God
;
and
that
is
,
Desires
,
which
may
not
be
denied
to
be
of
the
nature
of
Faith
,
I
expresse
my
meaning
thus
:
that
when
a
man
or
woman
is
so
farre
exercised
in
the
spirituall
seeking
of
the
Lord
his
God
,
that
he
would
be
willing
to
part
with
the
world
,
and
all
the
things
thereof
,
if
he
had
them
in
his
owne
possession
,
so
that
by
the
Spirit
and
Promises
of
God
he
might
be
assured
,
that
the
sins
of
his
former
life
,
or
such
as
presently
doe
burthen
his
Soule
,
were
forgiuen
him
;
and
that
hee
might
beleeue
that
God
were
now
become
his
God
in
Christ
:
I
would
not
doubt
to
pronounce
that
this
person
(
thus
prising
remission
of
sinnes
at
this
rate
,
that
hee
would
sell
all
to
buy
this
Pearle
)
did
vndoubtedly
beleeue
,
not
onely
because
it
is
a
truth
(
though
a
Paradoxe
)
that
the
Desire
to
beleeue
is
Faith
:
but
also
because
our
Sauiour
Christ
doth
not
doubt
to
affirme
that
they
are
blessed
that
hunger
and
thirst
after
righteousnesse
,
because
they
shall
be
satisfied
.
And
,
to
him
that
is
a
thirst
,
Math.
5.6
.
Reuel
.
21.6
.
Psal.
10.17
.
I
will
giue
to
drinke
of
the
water
of
life
freely
.
And
Dauid
doubteth
not
to
say
,
The
Lord
heareth
the
desires
of
his
poore
.
Fiduce
,
or
Confidence
in
the
heart
,
is
a
part
of
Faith
,
and
shewes
it selfe
in
this
,
when
the
Soule
resteth
vpon
Christ
,
and
the
Promises
of
God
,
as
the
only
ground
of
all
that
happinesse
which
he
must
euer
get
vnto
himselfe
.
Perswasion
,
or
an
apprehending
application
is
the
last
thing
in
Faith
,
and
that
in
the
beginnings
of
Faith
is
more
in
the
power
of
the
Spirit
then
in
the
sense
and
feeling
of
the
conscience
;
yet
herein
it
appeares
,
that
though
the
Soule
be
tost
with
many
temptations
,
and
feares
,
and
terrors
,
yet
more
or
lesse
,
one
time
or
other
,
they
are
much
refreshed
with
a
sweet
ioy
arising
they
know
not
how
,
from
the
very
perswasion
,
that
they
belong
to
God
in
and
for
Christ
.
So
that
if
wee
would
try
our
Faith
,
we
must
examine
what
knowledge
we
haue
gotten
,
what
Iudgement
of
the
way
of
life
,
what
Desires
wee
haue
of
remission
of
sinnes
,
how
our
hearts
are
setled
,
and
what
it
is
that
supports
vs
.
There
are
two
Degrees
of
Faith
,
a
weake
Faith
,
and
a
strong
Faith
:
The
Degrees
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
a
weake
Faith
is
described
before
,
for
all
the
former
parts
of
faith
are
found
in
the
weakest
Faith
that
is
:
a
strong
Faith
hath
in
it
a
certaine
and
full
assurance
of
Gods
fauour
in
remission
of
sinnes
,
so
as
doubts
and
feares
are
stilled
and
ouer-come
;
and
such
was
the
Faith
of
Abraham
,
commended
Rom.
4.18.19.20.21
.
and
this
faith
may
be
attained
vnto
by
all
sorts
of
the
seruants
of
God
,
if
they
liue
and
may
vse
the
benefit
of
the
ordinances
of
God
;
yet
a
grosse
fault
in
the
definition
of
Faith
,
as
it
is
made
by
many
,
must
be
carefully
shunned
,
and
that
is
,
that
they
make
the
Genus
to
be
a
full
assurance
which
is
onely
proper
to
a
strong
Faith
and
is
not
vsually
found
in
the
weake
Faith
,
and
yet
that
Faith
is
such
as
doth
iustifie
for
the
present
,
and
will
saue
for
euer
.
The
Benefits
come
by
faith
.
And
that
we
may
be
affected
with
an
holy
desire
after
this
necessary
grace
,
two
things
are
further
to
be
considered
.
-
1
The
Benefits
men
might
haue
by
Faith
.
-
2
The
wofull
estate
of
those
that
want
it
.
The
Benefits
may
be
ordered
into
fiue
rankes
.
-
1
What
Faith
deliuereth
vs
from
.
-
2
What
it
preserues
vs
against
.
-
3
What
the
weakest
Faith
getteth
.
-
4
What
we
might
get
if
we
laboured
for
a
greater
growth
in
Faith
.
-
5
How
it
fits
vs
for
heauen
.
For
the
first
:
Faith
doth
deliuer
vs
;
First
,
from
the
darkenesse
and
blindnesse
wee
liued
in
before
;
Whosoeuer
beleeueth
in
mee
shall
not
abide
in
darkenesse
.
What
Faith
deliuereth
vs
from
John
12.46
.
Isay
25.8
.
Wee
no
sooner
by
Faith
taste
of
the
Bread
of
life
,
but
the
vaile
of
ignorance
,
which
naturally
couereth
all
flesh
,
is
torne
and
rent
,
as
the
Prophet
Isay
sheweth
notably
,
Isay
.
25.8
.
Secondly
,
it
deliuers
vs
from
those
wofull
euills
,
which
as
so
many
abhominations
,
doe
defile
both
the
Vnderstanding
and
Affections
:
Faith
purifieth
the
heart
.
Acts
15.9
.
No
wonder
though
men
bee
continually
surcharged
with
euill
thoughts
,
and
most
vile
affections
,
and
strange
euills
within
,
seeing
wee
are
so
hardly
gotten
to
set
about
the
earnest
labour
after
spirituall
application
of
the
merits
and
righteousnesse
of
Christ
,
which
righteousnesse
neuer
can
be
imputed
by
Faith
,
but
grace
is
infused
by
the
Spirit
of
Sanctification
at
the
same
time
.
Neither
is
there
any
more
clearer
testimonie
of
the
want
of
iustifying
Faith
,
then
the
continuall
preuailing
of
euill
thoughts
and
affections
.
Thirdly
,
it
deliuers
vs
from
the
Law
,
not
onely
from
the
Ceremoniall
Law
,
and
other
biggerly
Rudiments
,
but
also
from
the
Morall
Law
in
two
things
onely
;
first
,
from
the
Curse
of
it
,
which
is
wholy
taken
away
by
the
imputation
of
Christs
Passion
:
secondly
,
from
the
Rigour
of
it
;
so
that
,
as
it
is
commanded
in
the
Gospell
,
it
may
not
exact
of
Beleeuers
an
impossible
perfection
,
but
onely
an
Euangelicall
and
accepted
vprightnes
:
wee
are
not
now
vnder
the
Law
,
Rom.
6.
but
vnder
Grace
,
as
the
Apostle
shewes
in
the
Epistle
to
the
Romanes
and
Galathians
at
large
.
And
hence
it
is
that
the
same
Apostle
saith
,
that
the
Law
is
not
giuen
vnto
a
righteous
man
,
1
Tim.
1.9
.
but
vnto
the
lawlesse
and
disobedient
,
meaning
that
so
long
as
we
continue
in
our
naturall
estate
,
so
long
we
haue
this
,
as
one
part
of
our
miseries
,
that
wee
are
liable
to
the
curses
and
impossible
exactions
of
the
most
righteous
Law
,
but
from
the
time
that
we
are
effectually
called
,
and
gathered
vnto
CHRIST
,
wee
are
not
vnder
the
Law
in
these
two
respects
,
which
is
an
admirable
mercy
.
Fourthly
,
Faith
deliuers
vs
from
the
power
of
the
first
death
,
being
by
Nature
dead
in
sinnes
and
trespasses
,
Iohn
5.29
.
hauing
no
more
sense
of
the
things
that
belong
vnto
the
Kingdome
of
Chtist
,
Ephes.
2.2
.
then
a
dead
man
in
nature
hath
of
the
benefits
of
life
.
By
the
power
of
Faith
eternall
life
is
begunne
here
,
which
is
called
while
we
liue
here
,
the
life
of
Grace
,
and
after
death
is
stiled
by
the
name
of
the
life
of
Glory
.
Iohn
3.16
.
Lastly
,
it
deliuers
men
from
eternall
destruction
,
for
Whosoeuer
beleeueth
in
him
,
shall
not
perish
.
Thus
of
the
first
sort
of
benefits
.
Secondly
,
Faith
hath
a
power
to
preserue
vs
,
and
,
that
in
three
things
.
First
,
it
preserues
from
many
fearefull
spirituall
diseases
in
the
soule
:
hence
commeth
that
Metaphoricall
speech
of
being
sound
or
whole
,
Tit.
1.13
.
Heb.
10.39
.
or
healthfull
in
the
faith
.
Hence
,
that
he
saith
,
Wee
follow
Faith
vnto
the
conseruation
of
the
Soule
.
Heb.
10.39
.
Secondly
,
it
preserues
vs
against
the
vse
of
ill
meanes
:
for
,
He
that
beleeueth
maketh
not
hast
.
Herein
is
a
speciall
triall
of
Faith
,
Isay
28.16
.
and
is
a
worthy
testimonie
of
vprightnesse
,
when
men
can
so
rest
vpon
God
,
that
they
will
not
be
entangled
with
those
profits
that
either
the
time
makes
vnseasonable
,
as
the
Sabbath
,
or
the
meanes
make
sinfull
,
as
deceipt
,
lying
,
&c.
but
can
chearfully
beleeue
,
that
the
same
God
that
now
tries
him
with
the
occasions
of
profit
in
such
time
and
manner
,
can
giue
him
as
much
profit
at
a
lawfull
time
,
and
by
lawfull
meanes
.
It
is
most
difficult
for
an
vnsanctified
minde
to
forbeare
either
time
or
meanes
when
profit
and
pleasure
intise
.
Lastly
,
how
miserable
is
our
life
here
many
times
in
respect
of
the
temptations
with
which
Sathan
doth
fire
vs
?
Ephes.
6.16
.
Now
if
there
were
in
vs
conscionable
respect
of
certaine
application
of
Gods
fauour
,
there
is
a
secret
power
in
Faith
,
as
a
Sheild
,
not
onely
to
keepe
off
,
but
extinguish
the
fiery
darts
of
the
Diuell
.
And
the
true
reason
why
our
life
is
continually
assaulted
,
and
why
the
world
lieth
vanquished
vnder
a
thousand
miseries
,
is
onely
because
men
doe
not
labour
for
a
particular
assurance
of
GODS
loue
in
Christ
,
which
being
once
had
,
wee
should
soone
see
an
happy
victorie
ouer
the
World
,
Hell
,
and
Death
,
in
respect
of
the
beginnings
of
many
heauenly
contentments
.
In
the
third
place
we
are
to
consider
the
benefits
which
the
weakest
Faith
obtaineth
:
and
they
are
especially
sixe
.
First
,
it
iustifies
and
giues
vs
a
portion
in
the
most
meritorious
intercession
of
Christ
at
the
right
hand
of
God
;
it
is
no
sooner
had
but
it
makes
the
sinner
iust
before
God
:
this
is
euery
where
proued
.
Secondly
,
it
gathereth
men
into
the
familie
of
Abraham
,
Gal.
3.7.9
.
and
that
as
Sonnes
yea
,
the
least
Faith
makes
a
man
blessed
with
faithfull
Abraham
,
so
that
if
Abrahams
case
were
happy
,
then
is
euery
Childe
of
God
so
.
Thirdly
,
it
makes
men
not
onely
the
Sonnes
of
Abraham
,
but
the
Sonnes
:
of
God
also
by
Adoption
.
As
many
as
receiued
him
,
Iohn
1.12
.
to
them
hee
gaue
power
to
bee
the
Sonnes
of
God
,
euen
to
them
that
beleeue
in
his
name
.
Fourthly
,
by
Faith
the
Sonne
of
God
,
by
an
vnutterable
presence
,
doth
dwell
in
the
hearts
of
the
Sonnes
of
men
.
Ephes.
3.16
.
Epes
.
3.16
.
Fiftly
,
the
meanest
Faith
,
that
is
a
true
Faith
,
doth
euer
come
attended
with
many
holy
Graces
:
and
therefore
to
dispute
of
Faith
,
Acts
24.25
.
is
to
dispute
of
Temperance
,
Righteousnesse
,
&c.
Acts
24.25
.
Lastly
,
Faith
according
to
the
measure
of
it
,
is
the
foundation
of
all
the
hope
that
makes
men
happy
:
Heb.
11.1
.
therefore
it
is
called
the
ground
of
the
things
which
are
hoped
for
,
and
the
euidence
of
things
not
seene
.
Fourthly
,
if
men
would
labour
for
the
increase
of
Faith
,
and
once
get
a
certaintie
concerning
Gods
fauour
,
they
might
enioy
many
blessings
more
then
they
doe
,
euen
in
this
life
.
First
,
it
might
be
vnto
vs
according
to
our
faith
:
what
greater
indulgence
can
be
desired
from
God
?
Math.
9.29
.
Secondly
,
men
might
liue
by
their
Faith
,
that
is
,
they
might
haue
from
their
Faith
continually
arguments
both
of
comfort
and
direction
,
Heb.
2.5
.
euen
in
their
carriage
about
the
things
of
this
life
.
Thirdly
,
we
might
haue
the
sense
of
peace
with
God
,
accesse
vnto
Grace
,
wherein
we
might
stand
,
Rom.
5.1.2.3.4.5
.
and
be
filled
with
ioy
in
the
hope
of
the
glory
of
God
to
be
reuealed
;
yea
,
to
be
made
able
to
hold
vp
their
heads
,
&
reioice
in
afflictions
,
&c.
Fourthly
,
2
Tim.
3
:
15.
there
is
a
power
in
Faith
to
put
such
life
into
the
sacred
Scriptures
,
that
they
would
be
able
to
make
vs
wise
,
euen
to
saluation
.
Fiftly
,
how
hard
a
thing
it
is
for
the
Creature
to
haue
accesse
vnto
the
Creator
with
any
boldnesse
or
confidence
,
the
lamentable
experience
of
the
world
shewes
;
insomuch
that
the
Apostle
saith
,
wee
are
naturally
without
God
in
the
world
,
Ephes.
3.12
.
able
to
minde
any
thing
,
and
to
effect
any
thing
but
God
.
But
now
this
which
is
vnpossible
to
Nature
,
is
become
possible
to
faith
,
as
the
Apostle
shewes
,
Ephes.
3.12
.
And
how
vnspeakeable
a
mercy
it
is
to
haue
a
comfortable
communion
with
God
,
and
easie
accesse
for
our
prayers
,
the
Saints
may
conceiue
but
not
vtter
.
Sixtly
,
by
Faith
wee
might
be
able
to
ouercome
the
world
;
so
as
wee
might
easily
contemne
the
glory
of
earthly
things
,
1
Iohn
5.4
.
the
Millions
of
euill
examples
and
scandalls
,
the
thousands
of
temptations
,
allurements
,
disswasiues
,
lets
,
and
impediments
,
which
the
world
casteth
in
our
way
,
and
with
which
wee
are
often
entangled
,
insnared
,
and
many
times
most
shamefully
vanquished
,
to
the
dishonour
of
God
and
our
Religion
:
the
wounding
of
our
Profession
and
our
Consciences
,
&c.
If
men
had
that
power
of
Faith
which
the
ordinances
of
God
were
able
to
giue
;
how
might
they
astonish
Epicures
,
Papists
and
Atheists
,
which
now
differ
little
from
them
?
Seuenthly
,
Faith
would
euen
make
our
friendship
and
mutuall
societie
a
thousand
times
more
comfortable
then
now
it
is
,
as
the
APOSTLE
intimates
,
Rom.
1.12
.
Rom.
1.12
.
Eightly
,
by
Faith
wee
might
worke
righteousnesse
,
and
attaine
to
innocencie
of
life
,
Heb.
11.33.34
.
wee
might
receiue
the
Promises
,
with
all
those
sweet
comforts
contained
in
them
,
which
are
matters
of
as
great
wonder
,
as
to
subdue
Kingdomes
,
to
stop
the
mouthes
of
Lyons
,
&c.
Ninthly
,
Faith
would
make
vs
to
contemne
the
pleasures
of
sinne
,
and
account
affliction
with
Gods
people
better
then
perfection
of
pleasure
for
a
season
,
Heb:
11
:
25.
as
it
is
obserued
in
Moses
,
Hebr.
11.
whereas
now
euery
base
delight
is
able
to
captiuate
our
affections
,
and
we
haue
scarse
strength
to
stand
against
one
temptation
.
Tenthly
,
Faith
by
continuance
in
the
Word
of
God
,
would
make
vs
free
,
euen
Gods
spirituall
free-men
,
Iohn
8.32
.
so
as
wee
should
clearely
see
that
no
naturall
Prentise
or
Bond-slaue
could
finde
so
much
ease
and
benefit
by
his
release
,
as
we
might
by
Faith
.
Lastly
,
we
might
haue
the
cleare
apprehension
of
the
remission
of
all
our
sinnes
past
,
as
is
manifest
,
Rom.
3.25
.
Acts
10.43
.
onely
for
sinnes
to
come
,
God
giues
no
acquittance
before
there
bee
a
debt
,
and
the
discharge
sued
out
.
And
as
Faith
furnisheth
,
or
would
furnish
men
with
these
wonderfull
benefits
in
this
life
,
so
it
prouideth
an
assurance
of
an
immortall
inheritance
in
heauen
for
all
eternitie
,
as
these
places
shew
,
Acts
26.18
.
Iohn
6.47
.
1.
Pet.
1.9
.
2.
Thes.
1.10
.
with
many
other
.
Thus
much
of
the
benefits
by
Faith
.
Quest.
Obiect
.
Oh
,
but
what
if
men
doe
not
beleeue
?
Ans.
First
,
I
might
answere
that
it
is
yet
a
comfort
,
that
though
thousands
neglect
Faith
,
yet
their
vnbeliefe
cannot
make
the
faith
of
God
of
none
effect
:
Ans.
The
miseries
of
such
as
haue
not
faith
.
Rom.
3.3
.
though
the
whole
world
contemne
the
doctrine
of
Faith
,
and
please
themselues
in
their
spirituall
securitie
,
yet
God
knowes
how
to
shew
mercy
to
his
seruants
that
desire
to
beleeue
in
him
and
feare
before
him
.
Secondly
,
I
read
in
S.
Marke
that
CHRIST
maruailed
at
their
vnbeliefe
;
and
iustly
:
Marke
6.6
.
they
were
affected
with
his
doctrine
,
it
was
confirmed
by
miracles
,
and
yet
they
beleeued
not
:
we
miserable
men
are
a
wonderment
to
God
,
Christ
,
and
Angels
,
and
an
astonishment
to
Heauen
and
Earth
for
our
incredible
incredulity
.
Thirdly
,
I
read
in
S.
Mathew
,
that
hee
did
not
great
workes
there
for
their
vnbeliefe
sake
.
Math.
13.58
.
Surely
we
are
iustly
debarred
the
benefit
and
comfort
of
many
of
the
workes
of
God
,
which
might
discouer
the
glory
of
his
goodnesse
to
vs
,
onely
because
of
our
vnbeliefe
.
Fourthly
,
if
the
Iewes
were
cut
off
for
their
vnbeliefe
,
being
naturall
branches
,
and
such
as
God
had
reason
to
fauour
as
much
as
any
people
vnder
the
Sunne
,
how
fearefull
then
is
the
case
of
many
of
vs
,
Rom.
11.20
.
that
can
haue
no
other
standing
then
by
Faith
.
Fiftly
,
Nothing
is
pure
to
the
vnbeleeuing
.
Sixtly
,
If
we
beleeue
not
we
cannot
be
established
.
Titus
1.15
.
Seuenthly
,
if
men
refuse
to
beleeue
when
they
haue
the
meanes
of
Faith
,
their
sentence
is
already
gone
out
,
He
that
beleeueth
not
is
condemned
already
.
Isay
7
:
9.
Eightly
,
It
is
a
matter
of
ease
and
profit
,
and
pleasure
,
to
liue
in
sinne
,
John
3.18
.
especially
some
sinnes
:
but
what
is
it
to
die
in
them
?
Except
that
yee
beleeue
that
I
am
hee
,
yee
shall
die
in
your
sinnes
.
Iohn
8
:
24.
Ninthly
,
consider
the
contrary
to
the
benefits
before
;
if
we
get
not
faith
,
we
abide
in
darkenesse
,
we
are
vnder
the
rigour
and
curse
of
the
Law
,
subiect
to
the
dominion
of
heart
pollutions
,
dead
in
sinne
,
full
of
spirituall
diseases
,
hasting
to
euill
meanes
,
pierced
through
with
fierce
temptations
,
wicked
in
Gods
account
,
not
iustified
,
neither
the
Seede
of
Abraham
nor
of
GOD
,
without
Christ
,
without
hope
of
immortall
blisse
,
without
peace
with
God
,
comfort
in
afflictions
,
without
Grace
,
without
communion
with
God
.
The
Scriptures
(
while
we
are
in
this
estate
)
are
but
as
a
dead
Letter
,
wee
are
easily
ouercome
of
the
World
,
vnconstant
in
friendship
,
without
the
Couenant
of
Promise
,
entangled
with
euery
pleasure
and
baite
,
and
as
Bondslaues
,
abiding
in
the
guilt
and
power
of
sinnes
past
.
Lastly
,
how
fearefull
are
those
threatnings
,
Marke
16.16
.
Reuel
.
21.8
.
Heb.
3.12
.
There
remaine
yet
foure
things
to
be
considered
:
The
incouragements
to
beleeue
.
-
1
The
Incouragements
to
beleeue
.
-
2
The
Lets
of
Faith
.
-
3
How
Faith
may
be
knowne
.
-
4
How
farre
short
the
Faith
of
the
common
Protestant
is
.
For
the
first
:
we
haue
many
incouragements
to
beleeue
:
First
,
because
wee
haue
a
Sauiour
,
in
respect
of
merit
,
both
in
suffering
and
dying
,
able
to
deliuer
vs
,
his
Redemption
being
both
precious
and
plentifull
.
Secondly
,
hee
is
ready
to
make
Intercession
for
vs
,
at
the
right
hand
of
God
,
when
we
set
our selues
in
any
measure
to
seeke
Gods
fauour
.
Thirdly
,
wee
haue
certaine
and
sure
ordinances
,
vnto
which
if
wee
seeke
we
may
finde
.
Fourthly
,
what
greater
ioy
to
Angells
or
Saints
,
then
the
comming
home
of
the
lost
Sheepe
?
none
greater
in
the
house
of
the
Father
,
then
the
Prodigall
Sonne
returned
.
Fiftly
,
there
is
no
difficulty
so
great
either
in
respect
of
sinne
,
or
the
meanes
,
&c.
but
it
hath
beene
ouercome
by
euery
one
of
the
Saints
,
to
shew
that
we
may
be
cured
and
get
Faith
.
Sixtly
,
Esay
55.1
.
Iohn
3.16
.
God
maketh
a
generall
Proclamation
without
exception
of
any
in
particular
that
will
beleeue
,
but
he
may
be
saued
.
Seauenthly
,
Christ
himselfe
most
graciously
inuites
men
.
Obiect
.
Oh
,
but
he
doth
not
call
mee
.
Answ.
He
cals
all
,
Mat
:
11.28.29.30
.
Reuel
.
3.18
.
Iohn
7.37
.
Obiect
.
Solut.
Obiect
.
Solut.
Obiect
.
therefore
he
excepteth
not
thee
:
but
least
men
should
encourage
themselues
in
sinfulnes
,
he
addeth
a
limitation
,
All
that
are
weary
and
heauy
laden
.
If
we
can
once
finde
that
sinne
is
the
greatest
burthen
that
euer
our
soules
bare
,
and
that
once
wee
could
come
to
be
weary
of
them
,
we
might
haue
comfort
in
Christ
.
Obiect
.
Oh
,
but
if
I
should
take
that
course
,
I
should
lead
a
dumpish
and
Melancholy
life
.
Ans.
It
is
a
false
imputation
cast
vpon
Religion
and
Christ
,
for
the
promise
is
,
I
will
ease
you
.
Obiect
.
Oh
,
but
to
exercise
such
a
communion
with
God
and
Christ
,
requires
so
many
graces
that
I
can
neuer
get
them
.
Solut.
Ans.
Learne
of
mee
,
that
I
am
lowly
and
meeke
;
as
if
he
should
say
,
Get
this
one
grace
which
I
my selfe
haue
laboured
in
;
and
thou
maist
continue
in
the
case
and
comfort
once
had
from
Christ
without
interruption
.
If
men
still
thinke
this
improbable
,
he
wils
them
to
put
it
to
triall
,
and
they
should
certainely
finde
rest
to
their
Soules
.
Obiect
.
3.
Solut.
Obiect
.
Oh
,
but
to
be
thus
yoaked
is
a
most
irkesome
and
impossible
seruitude
Ans.
This
he
reiects
as
most
false
,
and
saith
,
My
yoake
is
easie
,
and
my
burthen
light
,
both
in
respect
of
the
power
of
the
meanes
,
and
the
secret
comforts
of
God
,
able
to
support
the
Soule
.
Eightly
,
we
are
commanded
to
beleeue
,
and
therefore
it
is
a
heauy
sinne
to
disobey
.
1
Iohn
3.23
.
Ninthly
,
God
doth
beseech
men
to
be
reconciled
.
Wonder
at
this
admirable
Clemencie
in
our
God
.
2.
Cor.
5.20
.
Nay
,
then
perish
and
that
iustly
,
if
so
great
and
infinite
goodnesse
cannot
perswade
.
These
things
should
the
rather
affect
,
if
we
consider
who
it
is
,
that
proclaimeth
,
inuiteth
,
commandeth
,
beseecheth
;
namely
,
GOD
who
is
able
to
doe
it
,
and
speakes
out
of
his
Nature
.
If
a
couetous
man
should
offer
vs
any
great
kindnesse
,
wee
might
doubt
of
performance
,
because
it
is
contrarie
to
his
nature
;
but
it
is
not
so
with
our
God
,
his
name
is
gracious
,
and
his
nature
is
to
be
faithfull
in
performance
where
he
hath
beene
true
in
offer
or
promising
.
Thus
much
of
incouragements
.
The
lets
of
Faith
.
Le
ts
in
the
Minister
.
Rom.
10.
The
hinderances
of
Faith
follow
to
be
considered
of
.
The
lets
of
Faith
are
sometimes
in
the
Minister
,
sometimes
in
the
People
.
Ministers
are
guilty
of
the
want
of
Faith
in
their
Hearers
:
First
,
when
they
teach
not
at
all
,
because
Faith
cannot
be
had
without
hearing
.
Secondly
,
if
wee
teach
not
Faith
,
and
that
plainely
;
if
they
intend
not
the
chiefest
part
of
their
labours
to
informe
men
in
the
doctrine
of
Faith
(
vnder
which
is
contained
the
whole
doctrine
of
the
Sinners
conuersion
with
his
God
)
though
they
informe
manners
both
for
Pietie
and
Righteousnesse
,
and
busie
themselues
in
other
contemplatiue
Diuinitie
,
yet
haue
they
not
answered
their
Calling
,
but
are
wofull
hinderances
of
Faith
in
the
hearers
.
Le
ts
in
the
People
.
Secondly
,
in
the
People
Faith
is
letted
three
wayes
:
-
1
By
errors
in
their
Iudgements
.
-
2
By
corrupt
affections
in
the
Heart
.
-
3
By
certaine
things
that
befall
their
Conuersation
.
There
are
fiue
especiall
Errors
,
with
any
of
which
whosoeuer
is
infected
Faith
is
letted
.
First
,
when
men
thinke
they
are
bound
to
follow
their
Callings
,
and
to
mind
their
worldly
imployments
;
and
therfore
cannot
spend
the
time
about
thinking
of
Sermons
,
Luke
14.16
.
&c.
Our
Sauiour
,
Luke
14.16
.
in
the
Parable
,
showes
,
that
though
men
giue
Heauen
faire
words
,
yet
they
take
not
a
course
to
get
it
:
but
what
lets
them
?
Is
it
Whoredome
,
Drunkennes
,
Idolatry
,
Murther
,
breach
of
Sabbath
,
&c.
No
such
matter
,
but
onely
the
abuse
of
lawfull
profit
and
pleasures
.
What
more
lawfull
then
a
Farme
?
what
more
honourable
of
all
pleasures
then
Marriage
?
onely
obserue
that
the
voluptuous
person
saith
flatly
,
He
cannot
come
:
and
the
worldly
man
,
I
pray
you
haue
me
excused
.
Obiect
.
Obiect
.
Oh
,
but
I
confesse
,
it
were
a
great
fault
to
leaue
minding
heauenly
things
,
to
get
superfluity
and
more
then
needes
,
as
Farme
vpon
Farme
.
But
I
want
necessaries
,
if
I
had
but
sufficient
my
minde
should
not
bee
so
taken
vp
,
Solut.
&c.
Ans.
Our
Sauiour
shewes
that
this
is
no
sufficient
excuse
,
by
bringing
in
the
man
that
had
bought
his
fiue
yoake
of
Oxen
,
then
which
what
could
be
more
needfull
,
seeing
hee
could
not
follow
his
Husbandrie
without
Oxen
?
Secondly
,
a
second
Error
letting
Faith
,
is
a
close
opinion
of
merit
,
which
stickes
fast
in
our
nature
.
Thirdly
,
Faith
is
hindered
,
when
the
minde
is
fore-stalled
with
an
opinion
,
Psal.
50.
Esay
1.
that
an
outward
seruing
of
God
will
serue
to
bring
them
neere
enough
to
God
.
If
they
heare
Seruice
and
Sermons
,
and
receiue
the
Sacraments
&c.
they
haue
done
so
much
as
they
thinke
is
enough
.
Fourthly
,
many
therefore
neuer
labour
to
get
Faith
,
because
they
thinke
it
is
impossible
to
take
any
such
course
,
that
they
should
get
any
assurance
of
the
remission
of
their
sinnes
in
this
life
,
or
if
it
be
possible
for
others
,
yet
it
is
not
for
them
.
Lastly
,
others
thinke
it
possible
to
be
had
,
and
it
is
good
to
bee
humbled
so
farre
as
to
seeke
it
with
teares
and
prayers
;
and
they
thinke
they
doe
well
that
will
not
giue
ouer
,
till
they
haue
comfort
that
way
,
but
yet
they
thinke
all
this
adoe
vnnecessary
,
and
that
they
may
be
saued
without
it
.
In
the
Heart
Faith
is
letted
fiue
wayes
.
Le
ts
in
the
heart
.
First
,
when
men
nourish
the
secret
euills
of
their
hearts
,
both
in
thoughts
and
affections
,
and
make
not
conscience
to
repent
for
them
.
An
euill
heart
is
alwaies
an
vnfaithfull
heart
;
Heb.
3.12.13
.
therefore
men
are
exhorted
to
take
heede
of
being
hardened
through
the
deceitfulnesse
of
sinne
.
Secondly
,
Wordlines
is
a
great
let
of
Faith
,
when
men
suffer
their
thoughts
and
affections
to
be
continually
taken
vp
with
minding
of
things
here
below
,
though
they
cannot
be
charged
with
any
great
couetousnesse
.
Thirdly
,
there
is
in
mens
affections
an
vnwillingnesse
to
part
with
worldly
pleasures
and
delights
,
and
they
are
loath
to
loose
their
credit
with
their
carnall
friends
,
which
they
say
they
must
doe
if
they
take
this
course
.
Fourthly
,
the
world
is
full
of
common
hope
and
presumption
of
Gods
mercy
:
men
say
,
God
is
mercifull
,
when
they
haue
neither
comfort
from
the
Promises
of
God
,
nor
ground
of
assurance
,
nor
witnesse
of
the
spirit
of
adoption
.
Fiftly
,
Faith
is
letted
,
and
men
are
kept
from
vsing
the
meanes
to
get
Faith
,
and
to
seeke
God
while
hee
may
be
found
,
onely
through
a
feare
least
if
they
should
examine
themselues
,
and
search
whether
they
had
a
true
faith
or
not
,
they
should
finde
they
had
none
,
and
then
they
should
be
troubled
,
and
driuen
into
Melancholy
despaire
,
&c.
Lastly
,
Le
ts
in
conuersation
.
there
are
some
things
in
mens
carriage
which
greatly
let
and
hinder
Faith
.
First
,
a
prophane
contempt
of
the
word
of
God
,
either
men
will
not
heare
,
or
but
by
starts
,
or
they
attend
not
,
or
not
apply
it
to
themselues
,
or
not
meditate
of
the
doctrine
afterwards
,
or
not
labour
for
the
power
of
it
in
practise
,
&c.
Secondly
,
the
example
of
the
multitude
hinders
much
[
](A89915-e36530-b)a
a
Math.
7.13.14
.
Luke
13.23.24
,
especially
the
example
of
wise
men
and
great
men
in
the
world
[
](A89915-e36570-b)b
b
John
7.45
.
to
50.
.
Thirdly
,
some
when
they
go
about
the
duties
of
mortification
and
Faith
,
they
are
turned
off
before
they
get
Faith
;
either
because
they
finde
hardnesse
of
heart
,
or
are
ouer
charged
with
temptations
or
doubts
of
audience
and
acceptance
,
and
that
God
will
neuer
looke
after
such
broken
desires
,
&c.
or
else
because
they
haue
not
comfort
presently
,
they
grow
desperate
and
say
they
shall
haue
none
at
all
,
or
else
are
vanquished
with
thoughts
of
Atheisme
iniected
,
which
many
times
preuailes
so
strongly
,
that
they
can
hardly
bee
recouered
againe
to
any
care
to
labour
for
Faith
,
till
either
bitter
crosses
or
feare
of
Death
or
Hell
awaken
them
.
Lastly
,
Closenesse
is
a
great
cause
of
want
of
Faith
,
when
people
will
not
discouer
their
doubts
and
feares
,
especially
to
their
Pastors
being
wise
and
mercifull
,
and
yet
know
not
what
to
doe
,
and
cannot
get
information
from
publike
hearing
.
Here
may
be
taken
vp
a
iust
complaint
of
the
strangenesse
betweene
the
Shepheards
and
the
Flockes
:
the
one
thinking
hee
hath
done
enough
if
he
preach
to
them
,
and
the
other
if
they
heare
him
.
There
remaines
two
Vses
of
this
Doctrine
of
Faith
.
Vses
.
First
,
seeing
there
are
diuers
sorts
of
Faith
,
and
that
many
benefits
may
be
had
by
a
true
Faith
,
and
seeing
that
on
the
other
side
,
there
are
wofull
effects
of
the
want
of
Faith
,
&c.
It
should
teach
vs
to
try
whether
wee
haue
Faith
or
no
:
and
that
this
may
be
knowne
,
we
must
vnderstand
;
First
,
that
before
Faith
can
be
wrought
,
the
heart
must
bee
mollified
by
afflictions
,
The
signes
of
Faith
.
by
the
continuall
dropping
of
the
word
of
God
,
by
the
knowledge
of
our
miserie
,
by
Legall
feare
,
or
lastly
,
by
terrors
from
God
.
Secondly
,
before
Faith
can
appeare
,
Repentance
will
shew
it selfe
,
and
that
especially
in
two
things
:
First
in
godly
Sorrow
for
sinne
past
.
Secondly
,
in
the
change
of
the
thoughts
,
affections
and
life
.
As
for
godly
Sorrow
,
it
may
not
be
denied
,
but
that
it
may
be
without
terrours
in
some
,
but
neuer
so
easie
in
any
,
but
these
three
things
are
true
:
1.
That
they
grieue
because
they
cannot
grieue
.
2.
They
hate
their
speciall
sinnes
.
3.
They
reforme
both
inwardly
and
outwardly
.
Thirdly
,
Faith
,
after
the
softning
of
the
heart
and
Repentance
,
shewes
it selfe
in
sixe
things
:
First
,
in
an
honourable
opinion
ready
to
belieue
all
the
word
of
God
,
though
it
make
neuer
so
much
against
our
pleasure
or
profit
.
Secondly
,
by
the
Combate
betweene
the
flesh
and
spirit
.
Thirdly
,
by
the
holy
Desires
after
remission
of
sinnes
,
and
holinesse
of
life
,
witnessed
by
constant
Prayers
,
and
diligent
Vse
of
the
meanes
.
Fourthly
,
by
a
fixed
Resolution
,
reposed
vpon
the
way
of
God
,
though
they
finde
not
comfort
presently
.
Fiftly
,
by
the
forsaking
of
the
world
,
and
pleasures
of
sinne
[
](A89915-e36780-b)c
c
Heb:
11
:
25.
.
Lastly
,
by
the
purging
out
of
the
euills
of
the
thoughts
and
affections
[
](A89915-e36800-b)d
d
Math:
5.7
.
Acts
15.9
.
.
As
for
Ioy
,
Peace
,
Thankefulnesse
,
Admiration
,
Loue
,
and
desire
to
conuert
others
,
&c.
they
belong
to
Faith
growne
,
not
so
apparantly
to
Faith
begunne
.
Vse
.
2
Lastly
,
here
might
iustly
be
taxed
the
defects
and
wants
that
are
found
in
the
common
Protestant
.
The
defects
of
the
common
Protestants
Faith
.
The
Faith
of
the
Protestant
at
large
,
is
faultie
:
First
,
because
hee
knowes
no
time
of
spirituall
birth
,
and
yet
he
can
tell
to
a
day
when
he
was
borne
in
nature
.
Secondly
,
they
seeke
not
vnto
the
meanes
spirituall
to
get
Faith
.
Thirdly
,
they
rest
in
other
things
in
stead
of
Faith
,
as
Knowledge
,
Hope
,
&c.
Fourthly
,
their
Faith
is
commonly
either
Historicall
or
Temporarie
;
for
either
it
is
enough
to
beleeue
that
Christ
died
for
sinners
,
or
else
if
they
beleeue
the
Articles
of
the
Creede
to
be
true
,
and
bee
no
Papists
,
but
sound
in
the
matter
of
Iustification
,
and
receiue
the
Sacrament
,
especially
when
they
are
sicke
,
all
is
well
,
or
if
they
beleeue
the
word
of
God
to
be
true
,
or
especially
if
they
can
be
willing
to
heare
Sermons
,
&c.
Fiftly
,
they
regard
not
Gods
promises
to
apply
them
,
nor
to
liue
by
Faith
,
they
hold
both
to
be
absurd
.
Sixtly
,
they
want
the
iudgement
that
Diuines
call
the
iudgement
of
goodnesse
.
Lastly
,
they
doe
not
beleeue
that
application
is
of
the
nature
of
Faith
.
Heard
of
.
]
In
that
their
graces
are
heard
of
,
and
by
seuerall
relation
the
fame
of
them
is
spread
,
foure
things
may
be
obserued
.
Obser
.
1
1
It
is
hard
to
haue
any
sauing
grace
,
but
it
will
bee
perceiued
and
obserued
,
Grace
will
be
heard
of
,
and
obserued
,
if
it
be
true
Grace
.
and
that
for
diuers
causes
:
First
,
Grace
cannot
be
without
fruit
externall
,
and
by
their
fruite
yee
shall
know
them
.
Secondly
,
God
doth
not
ordinarily
giue
sauing
Grace
,
but
it
is
gotten
in
or
after
some
great
affliction
.
A
man
may
get
much
generall
knowledge
,
and
goe
farre
in
a
temporary
Faith
,
without
any
great
paine
or
perplexitie
,
but
the
paines
of
trauaile
do
vsually
accompany
the
birth
of
any
sauing
Grace
.
Neyther
is
there
any
such
hearkening
after
a
childe
borne
in
nature
,
as
there
is
after
an
afflicted
conscience
now
ready
to
bee
deliuered
of
any
eternall
Grace
.
Thirdly
,
Grace
cannot
be
receiued
but
it
workes
a
great
change
and
alteration
Vse
.
3
of
disposition
and
practise
,
of
affection
and
carriage
,
it
will
worke
an
alteration
generall
,
inward
and
outward
.
Now
all
this
stirre
in
reforming
is
lyable
to
obseruation
.
Fourthly
,
the
Diuell
vsually
lieth
still
whiles
men
please
themselues
with
Obser.
4
the
effects
of
Historicall
and
Temporary
Faith
,
because
they
feed
presumption
;
but
so
soone
as
Iustifying
Faith
is
got
in
the
least
measure
,
and
workes
by
purifying
both
the
heart
and
life
from
beloued
sinnes
(
though
it
worke
neuer
so
weakely
)
he
bestirres
himselfe
and
his
agents
by
carnall
counsell
,
temptations
,
reproches
,
slanders
,
difficulties
,
and
a
thousand
deuises
,
to
make
this
birth
painefull
,
and
if
it
were
possible
,
abortiue
:
the
Flesh
boyles
,
the
Diuell
darts
fire
by
iniection
,
the
World
hatefully
pursues
and
wonders
at
the
suddaine
restraint
and
retyring
,
if
Men
runne
not
into
the
same
excesse
of
riot
.
Iohn
16.
1
Pet.
4.4
.
Esay
59.15
.
Hee
that
restraineth
himselfe
from
euill
maketh
himselfe
a
prey
.
Lastly
,
the
Graces
of
God
are
like
Lampes
on
a
hill
in
a
darke
night
,
and
Obser.
5
like
shining
Pearles
,
and
therefore
cannot
be
hid
.
Vse
is
,
first
,
for
confutation
of
their
resolution
that
will
serue
God
,
Vses
.
but
it
must
be
secretly
;
they
will
be
sincere
,
but
they
like
not
to
doe
it
so
as
euery
body
may
note
them
;
they
will
goe
to
heauen
,
but
for
ease
,
it
must
bee
in
a
fether-bed
,
and
for
closenesse
it
must
be
out
of
their
Closets
:
Indiscretion
not
the
cause
of
the
reproaches
and
troubles
of
true
Christians
.
these
men
meane
to
steale
their
passages
;
and
these
kinde
of
people
commonly
thinke
,
that
the
true
cause
why
others
are
so
talked
of
,
is
,
their
indiscretion
,
and
rash
and
needlesse
thrusting
out
of
themselues
into
obseruation
;
but
in
the
whole
businesse
they
deceiue
themselues
:
for
it
is
not
possible
to
be
friends
with
God
and
the
World
;
to
haue
God
,
his
Word
,
People
,
and
Spirit
,
to
witnesse
to
vs
,
and
to
haue
the
World
to
praise
and
applaud
vs
.
And
for
Indiscretion
,
it
is
a
preiudice
let
fall
by
the
Diuell
,
and
taken
vp
by
carnall
men
without
considering
that
reproachfull
obseruation
hath
beene
the
lot
of
the
wisest
and
holiest
Saints
that
euer
liued
;
yea
the
portion
of
the
Prince
of
the
Saints
.
Secondly
,
it
may
be
an
especiall
comfort
to
all
the
Seruants
of
God
,
that
finde
their
names
encountred
with
strange
reports
,
and
the
World
sodainely
bent
against
them
round
about
(
when
yet
many
times
they
rather
finde
purposes
then
practises
of
Grace
)
I
say
,
they
may
gather
comforts
diuersly
:
first
,
it
is
the
portion
of
all
Gods
people
:
secondly
,
it
is
a
signe
they
are
now
no
more
carnall
persons
;
for
,
if
they
were
of
the
world
,
the
World
would
not
thus
hate
his
owne
:
thirdly
,
their
praises
are
with
the
Saints
,
Iohn
7.7
.
and
as
now
they
taste
of
the
cup
of
their
affliction
,
so
they
shall
reape
the
incomparable
priuiledges
of
their
communion
.
A
Question
in
the
second
place
may
be
propounded
:
and
that
is
how
their
Faith
can
be
heard
of
?
seeing
it
is
an
inward
Grace
,
Quest.
how
it
can
so
outwardly
be
knowne
?
Answ.
Faith
in
it selfe
hidden
and
secret
,
Ans.
Faith
makes
it selfe
knowne
diuers
waies
.
doth
in
people
conuerted
,
make
it selfe
knowne
by
certaine
demonstratiue
effects
of
it
,
as
by
Confession
in
time
of
persecution
,
when
the
defence
of
the
truth
in
any
part
of
it
is
required
;
by
constant
Profession
,
notwithstanding
the
scornes
and
disgraces
of
the
World
;
by
Victorie
ouer
the
World
,
when
men
retire
themselues
,
and
will
not
liue
by
example
,
contemne
all
earthly
vanities
,
and
vse
the
world
as
if
they
vsed
it
not
;
by
their
loue
to
the
word
of
God
more
then
their
appointed
food
;
by
the
reformation
of
their
owne
liues
;
by
the
exercise
of
Faith
in
their
callings
,
not
hasting
to
vse
ill
and
vnlawfull
meanes
,
not
sacrificing
to
their
owne
nets
;
and
lastly
,
by
their
loue
to
Gods
people
.
Seeing
Grace
and
Fame
are
companions
,
wee
may
learne
that
the
surest
way
to
get
a
good
name
,
The
surest
way
to
get
credit
is
to
get
Grace
.
Philip
:
4
:
3.
Math.
18.
Psal.
15.4
.
Psal.
16.3
.
Prou.
19.1
.
is
to
get
Grace
:
for
then
their
names
are
written
in
Heauen
:
they
are
knowne
of
Angells
,
they
are
imprinted
in
the
hearts
of
Gods
people
.
A
good
man
honoureth
them
that
feare
God
:
And
Dauid
saith
,
They
are
the
onely
excellent
ones
,
and
all
his
delight
is
in
them
:
And
of
the
same
minde
is
Salomon
,
euen
of
the
poore
Childe
of
God
,
Prou.
19.1
.
Yea
,
they
haue
a
name
in
the
very
conscience
of
wicked
men
,
yea
,
their
very
enemies
:
which
appeares
in
this
,
that
they
spend
more
thoughts
about
them
then
the
greatest
Potentate
,
and
would
gladly
die
their
death
;
yea
,
a
faithfull
man
is
honoured
when
he
seemes
contemned
.
And
on
the
other
side
,
a
wicked
man
is
euer
at
the
greatest
in
his
owne
eyes
,
and
is
not
able
to
conceiue
,
that
they
that
so
much
depend
vpon
him
,
A
sinfull
person
is
a
shamefull
person
.
and
crouch
to
him
,
should
contemne
him
,
as
certainly
they
doe
:
for
euery
sinfull
person
is
a
shamefull
and
vile
person
.
Yea
,
so
soueraigne
and
sure
a
meanes
is
Grace
for
the
attayning
of
a
good
name
,
Esay
25.8
.
that
it
causeth
the
staines
and
blemishes
of
former
infamous
sinnes
to
be
blotted
out
.
When
God
takes
away
sinne
in
the
Soule
,
hee
will
take
away
rebuke
from
the
name
.
And
this
,
God
(
that
hath
the
hearts
of
all
men
in
his
hands
)
workes
both
wonderfully
and
secretly
.
Who
doth
not
honour
Dauid
,
Peter
,
Magdalene
,
and
Paul
,
notwithstanding
their
great
sinnes
and
faults
?
The
last
thing
here
to
be
inquired
after
is
,
whether
it
be
not
Vaine-glory
to
seeke
fame
and
estimation
,
It
is
not
alwaies
vaine-glory
to
seeke
fame
.
Eccles.
Math.
5.
Phil.
2.
Foure
things
make
glory
vaine
.
and
to
be
heard
of
amongst
men
.
Ans.
It
is
not
simply
a
sinne
to
seeke
an
honest
report
amongst
men
;
let
them
contemne
their
names
that
meane
to
bee
allowed
to
liue
in
presumptuous
sinne
:
A
good
name
is
better
then
riches
.
And
Christ
commandeth
that
our
light
should
shine
that
men
might
see
our
good
works
.
And
the
Apostle
wils
them
to
hold
forth
the
light
of
the
word
of
truth
in
the
middest
of
a
crooked
and
froward
generation
.
But
glory
is
then
vaine
,
first
,
when
it
is
sought
in
vaine
things
:
secondly
,
when
men
seeke
praise
for
the
shew
of
that
that
is
not
:
thirdly
,
when
they
make
it
the
chiefe
end
of
their
actions
:
fourthly
,
when
it
makes
men
proude
and
vicious
:
otherwise
it
is
an
honest
ioy
that
comes
of
a
good
name
,
and
a
reason
to
beare
many
crosses
in
other
things
patiently
,
where
men
may
support
themselues
with
this
comfort
of
a
good
Name
.
And
of
your
Loue
to
all
Saints
.
HItherto
of
Faith
,
by
which
wee
embrace
CHRIST
,
the
head
.
Now
it
remaines
that
I
entreate
of
Loue
,
by
which
we
embrace
the
SAINTS
,
the
members
.
By
the
one
wee
are
ioyned
to
Christ
,
by
the
other
to
the
members
of
Christ
.
Iohn
3.17
.
Loue
is
either
in
God
,
or
in
man
:
In
God
it
is
an
Attribute
:
in
man
an
Affection
,
or
a
quality
in
the
affection
.
Loue
is
a
vice
three
waies
.
Loue
,
in
man
,
is
either
a
vice
or
a
grace
.
It
is
a
vice
,
when
it
is
set
vpon
a
wrong
obiect
,
or
is
disordered
,
and
that
three
wayes
;
first
,
when
wee
loue
things
vnlawfull
as
Sinne
;
secondly
,
when
wee
loue
things
lawfull
,
but
too
much
,
as
the
World
;
thirdly
,
when
Loue
is
turned
into
Lust
,
and
so
is
the
mother
of
Fornication
,
Adultery
,
Incest
,
and
such
like
.
As
Loue
is
a
grace
(
for
I
omit
bare
naturall
affections
)
It
is
onely
in
the
Saints
,
and
so
they
loue
,
first
,
God
and
Christ
,
as
the
fountaines
of
all
Naturall
and
Supernaturall
blessings
:
secondly
,
they
loue
the
meanes
of
communion
with
God
and
Christ
,
and
thus
they
loue
the
word
of
God
,
Psalme
1.2
.
and
thus
they
loue
the
second
appearing
of
Christ
.
2.
Tim.
4.8
.
thirdly
,
they
loue
man
,
and
so
their
loue
is
either
to
all
men
,
to
their
enemies
,
or
to
the
Saints
.
Of
this
last
heere
.
Concerning
this
loue
to
Gods
children
,
if
the
coherence
and
the
generall
consideration
of
the
words
be
obserued
,
seauen
things
may
be
noted
;
first
,
Concerning
loue
7.
things
may
be
noted
from
the
coherence
.
that
the
loue
to
Gods
children
,
is
a
grace
supernaturall
as
well
as
faith
;
Hereby
we
know
that
we
are
translated
from
death
to
life
,
because
wee
loue
the
brethren
.
And
againe
,
Let
vs
loue
one
another
,
for
loue
commeth
of
God
,
and
euery
one
that
loueth
is
borne
of
God
.
Hence
it
is
called
,
The
loue
that
God
hath
in
vs
.
Yea
it
is
Obseruat
.
1
deriued
from
that
precious
loue
wherewith
God
loue
Christ
.
Secondly
,
we
must
first
be
ioyned
to
Christ
by
faith
,
1
John
3.14
.
1
Iohn
4.7
.
1
Iohn
4.16
.
Iohn
17.26
.
before
wee
can
get
any
sanctified
affection
to
man
;
all
humane
affections
in
carnall
men
want
their
true
comfort
,
profit
,
and
constancie
,
because
they
are
not
seasoned
by
faith
in
God
;
till
a
man
doe
labour
for
his
owne
reconciliation
with
God
,
he
Obseruat
.
2
can
neuer
get
a
sound
affection
to
Gods
children
,
nor
reape
the
heauenly
priuiledges
of
communion
with
Saints
.
Thirdly
,
to
loue
Gods
children
for
any
other
respects
,
then
because
they
Obseruat
.
3
are
Saints
,
is
a
meere
Naturall
affection
,
not
a
Spirituall
grace
;
a
wicked
man
may
loue
a
childe
of
God
,
for
his
profit
,
pleasure
or
credit
sake
,
for
his
company
sake
,
or
for
his
amiable
qualities
,
in
conuersing
,
and
such
like
:
but
the
right
loue
,
is
to
loue
them
,
as
they
are
sanctified
,
as
they
are
begotten
of
God
,
1
Iohn
5.1
.
and
for
Spirituall
respects
,
and
thus
hee
that
giueth
a
Disciple
a
cup
of
cold
water
,
in
the
name
of
a
Disciple
,
shall
not
loose
his
reward
.
Math.
10.41.42
.
Fourthly
,
nothing
can
make
more
to
the
praise
and
credit
of
men
then
Obseruat
.
4
faith
and
loue
,
the
highest
praise
of
a
mans
good
estate
is
to
bee
able
to
shew
that
he
beleeueth
his
owne
reconciliation
with
God
,
and
that
he
loueth
Gods
children
;
He
doth
not
say
he
was
glad
at
heart
when
he
heard
of
their
riches
,
honours
,
&c.
But
when
hee
heard
of
their
loue
to
the
Saints
,
and
their
faith
in
Christ
.
1
Thessal
.
3.6
The
good
tydings
of
the
faith
and
loue
in
the
Thessalonians
was
a
great
consolation
to
Paul
in
his
affliction
,
and
all
his
necessities
.
No
better
newes
can
be
brought
him
,
and
therefore
hee
prayes
the
Lord
to
increase
them
,
not
in
riches
and
the
pleasures
of
this
life
,
but
to
make
them
abound
in
loue
one
to
another
.
Fiftly
,
whosoeuer
doth
actually
beleeue
,
doth
actually
loue
,
they
are
inseparable
Obseruat
.
5
companions
;
Faith
worketh
by
loue
:
Galat.
5.6
.
Ephes.
6.23
.
1
Tim.
1.14
.
Hence
he
wisheth
the
people
not
barely
loue
,
but
loue
with
faith
:
so
as
commonly
they
are
together
in
the
same
degrees
also
:
If
no
faith
,
no
loue
;
if
a
shew
of
faith
,
but
a
shew
of
loue
,
if
a
purpose
of
faith
,
but
a
purpose
of
loue
,
if
a
weake
faith
,
a
weake
loue
;
if
an
interrupted
faith
,
an
interrupted
loue
;
if
often
at
oddes
with
God
,
often
at
iarres
with
men
,
they
are
begotten
by
the
same
seede
,
giuen
by
the
same
God
,
receiued
by
the
same
Saints
,
and
lodged
in
the
same
heart
.
Sixtly
,
there
is
no
hope
of
heauen
,
if
no
loue
to
the
brethren
;
Hee
that
Obseruat
.
6
saith
he
is
in
the
light
,
and
hateth
his
brother
,
is
in
darkenesse
vntill
this
time
.
And
,
1
Iohn
2.9.10
.
1
Iohn
3.16
.
Whosoeuer
hateth
his
brother
,
is
a
man-slayer
:
And
we
know
that
no
man-slayer
hath
eternall
life
.
Seuenthly
and
lastly
,
he
that
loues
one
Saint
truely
,
loues
any
Saint
;
and
Obseruat
.
7
therefore
the
Apostle
in
the
praise
of
their
loue
commendeth
it
,
for
that
it
was
towards
all
the
Saints
:
to
haue
Gods
children
in
respect
of
persons
,
is
not
to
respect
them
at
all
aright
;
he
that
cannot
loue
grace
any
where
,
loues
not
any
for
grace
.
The
vses
of
all
these
obseruations
briefly
follow
;
first
,
heere
is
reproofe
,
Vses
.
and
that
first
of
such
wicked
wretches
as
can
loue
any
but
the
Saints
;
these
are
in
a
wofull
and
damnable
case
,
whatsoeuer
their
estate
be
in
the
world
;
secondly
,
of
such
as
allow
themselues
liberty
to
hold
Gods
children
in
suspence
,
they
do
not
hate
them
,
1
Iohn
5.1
.
but
yet
they
will
be
better
aduised
before
they
be
too
forwards
to
ioyne
themselues
with
them
:
But
let
these
be
assured
,
that
till
they
be
loued
,
God
will
not
beloued
.
Secondly
,
heere
we
may
make
triall
by
our
Loue
to
Gods
children
,
both
of
our
faith
and
hope
;
as
also
of
our
loue
to
God
;
and
lastly
,
the
manner
of
our
affection
viz.
for
what
wee
loue
other
.
For
naturall
affection
hath
his
naturall
rewards
:
Lastly
,
the
doctrine
of
loue
is
a
comfort
two
waies
,
first
,
if
thou
beginne
to
loue
Gods
children
,
it
is
a
comfortable
signe
thou
art
not
without
loue
to
God
,
and
faith
in
Christ
:
secondly
,
it
is
a
comfort
against
slanders
,
reproches
,
and
molestations
from
wicked
men
;
thou
hast
as
much
credit
with
them
as
God
:
if
they
loued
God
,
they
would
loue
thee
.
It
is
a
great
comfort
when
a
mans
enemies
be
enemies
to
Religion
,
Note
.
sinceritie
,
and
holinesse
of
life
.
Thus
farre
of
loue
in
generall
;
In
particular
I
propound
foure
things
to
be
further
considered
:
first
,
the
nature
of
this
grace
:
secondly
,
the
reasons
to
perswade
vs
to
the
conscionable
exercise
of
it
;
thirdly
,
the
helps
to
further
vs
:
and
lastly
,
what
defects
are
in
the
loue
the
world
commonly
boasteth
of
.
For
the
first
,
that
the
Nature
of
this
sacred
grace
may
bee
the
better
conceiued
,
two
things
would
be
weighed
;
first
,
what
things
ought
to
be
found
in
our
loue
;
What
things
ought
to
be
in
our
loue
.
Seauen
things
ought
to
be
shewed
in
our
loue
.
Rom.
12.15
.
secondly
,
in
what
manner
loue
is
to
be
expressed
.
And
for
the
former
of
these
two
,
true
Christian
loue
hath
in
it
these
seuen
graces
or
duties
:
first
,
Vprightnesse
in
our
owne
things
,
both
in
respect
of
Right
and
Truth
:
secondly
,
Peaceablenes
in
the
quiet
order
of
our
conuersation
:
thirdly
,
Curtesie
in
needefull
and
louing
complements
:
fourthly
,
Tendernes
in
the
things
that
befall
others
,
so
as
wee
can
reioyce
for
them
as
for
our selues
:
fiftly
,
Liberalitie
:
sixtly
,
Society
:
seuenthly
,
Clemencie
:
Concerning
these
three
last
duties
or
branches
of
Loue
,
it
will
bee
expedient
to
adde
something
for
further
explication
of
them
.
Liberalitie
Liberalitie
is
required
,
and
it
standeth
of
two
maine
branches
;
first
,
Hospitalitie
,
and
then
the
workes
of
mercy
,
Hospitalitie
is
required
in
these
places
,
Rom.
12.13
.
Wicked
hospitalitie
.
1.
Tim.
3.2
.
1.
Pet.
4.9
.
Heb.
13.2
.
But
this
dutie
stands
not
in
the
entertainment
of
drunkards
,
and
vicious
persons
,
or
in
keeping
open
house
for
gaming
and
such
lewd
sports
and
disorders
,
or
in
feasting
of
carnall
men
:
for
this
is
so
farre
from
being
the
praise
of
great
men
,
as
it
is
a
most
shamefull
abuse
,
and
one
of
the
crying
sinnes
of
a
Land
,
able
to
pull
downe
the
curse
of
God
vpon
such
houses
,
True
hospitalitie
.
and
such
house-keeping
;
but
Hospitalitie
stands
in
the
kinde
entertainment
of
strangers
that
are
in
want
,
Heb.
13.2
.
and
in
welcomming
of
the
poore
,
that
are
in
distresses
:
and
lastly
,
in
the
friendly
,
and
Christian
,
and
mutuall
exercise
of
Loue
,
in
inuiting
of
Gods
children
to
our
houses
or
tables
.
Workes
of
mercy
Workes
of
mercy
.
are
the
second
branch
,
and
those
are
required
of
vs
as
the
needfull
duties
of
our
Loue
:
and
these
workes
are
either
in
temporall
things
,
and
so
are
Almes-deedes
;
or
in
spirituall
things
.
Loue
must
shew
it selfe
in
Almes-deedes
,
Rom.
12.13
.
Leuit.
25.26
.
Luke
6.35
.
that
is
,
in
distributing
to
the
necessities
of
the
Saints
:
in
relieuing
those
that
are
impouerished
and
fallen
into
decay
,
by
giuing
or
lending
,
though
they
should
not
be
paide
againe
,
vpon
the
hope
of
a
reward
in
heauen
;
1
Cor.
8.3.8
.
and
this
to
be
done
both
to
our
power
and
without
compulsion
,
for
that
will
shew
the
naturalnesse
of
our
Loue
.
Thus
being
ready
to
distribute
and
communicate
,
1
Tim.
6.18.19
men
may
lay
vp
in
store
for
themselues
a
good
foundation
against
the
time
to
come
:
and
that
that
is
well
giuen
will
be
a
greater
helpe
in
time
of
need
,
then
that
that
is
spared
and
kept
.
Spirituall
mercie
.
There
are
workes
of
mercy
also
in
spirituall
compassion
ouer
the
soules
of
men
:
and
thus
the
poore
may
be
mercifull
to
the
rich
,
to
wit
,
in
labouring
to
winne
them
to
religion
and
sinceritie
,
in
praying
,
admonition
,
incouragements
,
and
such
like
needfull
duties
:
and
these
are
the
best
workes
of
mercy
that
we
can
doe
for
others
,
whom
we
loue
or
pittie
.
Societie
.
Thus
of
Liberality
,
another
thing
required
vnto
the
exercise
of
Christian
Loue
,
is
Societie
:
It
is
not
enough
to
wish
well
to
the
Saints
,
or
salute
them
kindely
,
or
relieue
them
according
to
their
occasions
,
but
we
must
conuerse
louingly
and
daily
with
them
,
make
them
our
delight
,
company
with
them
,
and
in
all
the
mutuall
duties
of
fellowship
in
the
Gospell
to
sol●ce
them
,
and
our selues
with
them
:
This
is
that
that
Peter
requires
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Pet.
2
:
17.
Rom:
12
:
11.
when
hee
chargeth
that
we
should
loue
brotherly
fellowship
:
we
should
not
liue
like
Stoikes
,
without
all
society
;
nor
like
prophane
men
,
in
wicked
society
,
but
wee
should
both
intertaine
a
brotherly
fellowship
,
that
is
,
society
with
th●
brethren
,
and
loue
it
too
.
This
was
their
praise
in
the
primitiue
times
;
Acts
2.42
.
that
they
continued
in
the
Apostles
doctrine
,
and
in
fellowship
and
breaking
of
bread
and
prayers
,
making
conscience
,
aswell
of
Christian
society
,
as
of
hearing
,
praying
,
and
receiuing
the
Sacraments
.
The
holy
Apostle
Saint
Paul
blesseth
God
for
the
Philippians
,
that
they
did
not
onely
make
conscience
of
receiuing
the
Gospell
,
Philip
:
1
:
5.
Phil.
2.1
.
but
also
of
fellowship
in
the
Gospell
,
and
that
from
the
very
first
beginning
of
their
entrance
into
Religion
.
This
was
the
comfort
of
their
loue
,
and
fellowshippe
of
the
Spirit
.
The
last
dutie
of
loue
is
Clemencie
,
and
this
stands
in
the
right
framing
of
ourselues
in
respect
of
others
:
and
vnto
the
practise
of
clemencie
,
diuers
things
are
required
of
vs
.
First
,
to
couer
the
faults
of
others
,
Loue
couereth
the
multitude
of
sinnes
:
Secondly
,
to
auoyde
the
occasions
of
stirring
the
infirmities
of
others
.
1
Pet:
4
:
8.
And
heere
we
are
bound
to
forbeare
our
libertie
in
indifferent
things
,
rather
than
we
should
offend
our
brother
:
If
thy
brother
be
grieued
for
thy
meate
,
Genes.
13.18
.
Rom.
14.15
.
now
walkest
thou
not
charitably
:
It
is
to
be
obserued
,
that
he
saith
,
thy
brother
:
for
it
matters
not
for
the
cauells
and
reproaches
of
idolatrous
and
superstitious
persons
that
neuer
regarded
the
sincerity
of
the
Gospell
:
Thirdly
,
1
Cor.
13
:
7.
to
take
things
in
the
best
part
,
Loue
belieueth
all
things
,
it
hopeth
all
things
:
Fourthly
,
Ephes:
4.16
.
in
our
anger
both
to
be
short
(
Let
not
the
Sunne
go
downe
vpon
your
wrath
)
and
also
to
be
more
grieued
for
their
sinne
with
whom
wee
are
angrie
,
Ephes:
4.16
.
then
kindled
against
their
persons
;
as
it
is
said
of
our
Sauiour
,
Marke
3.1
.
Hee
looked
round
about
vpon
them
angerly
,
mourning
for
the
hardnesse
of
their
hearts
:
Fiftly
,
to
appease
the
anger
of
others
;
and
that
either
by
soft
answeres
;
Pro:
15
:
1.
1
Cor:
6.7
.
Gen:
13.18
:
6.
Mat
:
17.25.26
Rom:
12
:
21.
Ephes:
4
:
31.
or
by
parting
with
our
owne
right
;
or
by
ouercomming
euill
with
goodnesse
.
Lastly
,
clemency
stands
in
the
forgiuing
of
trespasses
done
against
vs
;
Be
tender
hearted
,
forgiuing
one
another
,
euen
as
God
for
Christ
his
sake
forgaue
you
:
So
that
vnto
Christian
loue
,
is
requisite
a
peaceable
,
curteous
and
tender
carriage
,
hospitalitie
and
a
liberall
distributing
to
their
wants
,
both
in
temporall
and
spirituall
things
,
a
couering
of
their
faults
,
auoiding
of
occasions
of
scandall
,
a
louing
composing
of
our selues
in
matters
of
wrong
,
and
a
daily
and
cheerefull
association
with
them
.
Thus
farre
of
the
gratious
branches
of
Christian
Loue
.
Now
the
manner
how
wee
should
loue
Gods
children
,
is
to
bee
considered
:
Math:
19
:
19.
&
22
:
39.
Foure
things
in
the
manner
of
our
loue
.
1
Pet:
2.22
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
first
in
generall
,
we
should
loue
then
as
our selues
:
and
therefore
in
all
our
dealings
to
doe
as
wee
would
bee
done
by
:
wee
are
to
loue
man
in
measure
,
viz
as
our selues
,
but
God
aboue
measure
.
But
to
consider
of
the
manner
of
our
loue
more
specially
,
the
particulars
may
bee
referred
to
the
foure
heades
mentioned
1
Pet.
2.22
.
First
,
wee
must
loue
brotherly
,
that
is
,
not
as
we
loue
our
beasts
,
or
as
wee
loue
strangers
,
or
as
wee
loue
our
enemies
,
but
as
wee
would
loue
our
dearest
naturall
brother
,
with
all
tendernesse
and
naturalnesse
of
our
affection
:
Secondly
,
wee
must
loue
without
faining
,
without
hypocrisie
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rom.
12.9
.
1
Iohn
3.18
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
this
is
explicated
to
bee
not
in
word
and
tongue
,
but
in
deedes
and
in
the
truth
:
not
onely
,
truely
,
for
it
cannot
bee
a
true
loue
vnlesse
it
arise
from
a
holy
agreement
in
the
truth
:
Thirdly
,
it
must
bee
with
a
pure
heart
,
and
then
we
loue
with
a
pure
heart
,
first
,
when
our
affection
is
grounded
vpon
knowledge
and
iudgement
:
Phil.
1.9
.
secondly
,
when
it
is
expressed
in
a
Spirit
of
meekenesse
:
Thirdly
,
when
it
is
free
from
wrath
or
aptnesse
to
be
offended
,
from
enuie
,
from
pride
,
1
Corinth
.
4
21.
and
swelling
and
boasting
,
from
selfe
loue
,
when
men
seeke
not
their
owne
things
,
1
Cor.
13.4.5
.
and
from
euill
suspitions
:
Fourthly
,
when
it
is
exercised
in
holy
things
,
1
Cor.
13.6
.
so
as
no
affection
can
make
vs
reioyce
in
the
wickednesse
of
them
we
loue
:
Fiftly
,
when
it
is
manifested
in
long-suffering
,
and
all-suffering
,
when
we
beleeue
;
1
Corinth
.
13.7
.
all
things
,
and
hope
all
things
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Lastly
,
wee
must
loue
feruently
:
and
this
hath
in
it
Speedinesse
,
[
](A89915-e40070-b)a
a
Prou.
3.28
.
Diligence
[
](A89915-e40100-b)b
b
1
Thes.
1
13.
,
(
called
Labour
in
loue
[
](A89915-e40130-b)c
c
Heb.
6.10
.
)
Cheerefulnesse
[
](A89915-e40160-b)d
d
2
Cor.
9.17
.
,
Earnestnesse
and
heate
of
affection
(
and
this
is
to
follow
after
Loue
[
](A89915-e40200-b)e
e
Galat
5.13
.
1
Thessal
.
3.12
.
,
and
to
the
end
it
is
without
interruption
[
](A89915-e40230-b)f
f
Ephes.
5.2.3
.
Motiues
.
Math.
24.
.
Now
,
because
these
are
the
last
daies
,
wherein
the
most
haue
no
Christian
Loue
at
all
,
and
many
haue
lost
the
affection
they
had
;
so
as
their
Loue
is
growne
colde
,
and
the
most
euen
of
the
children
of
GOD
in
all
places
are
exceedingly
wanting
to
their
owne
comfort
and
spirituall
content
,
in
the
neglect
of
the
duties
of
Loue
one
to
another
,
but
especially
in
the
duties
of
a
holy
fellowship
,
and
mutuall
societie
in
the
GOSPELL
,
and
the
rules
of
Clemencie
:
and
that
men
might
bee
kindled
with
some
sparkes
of
desire
to
redeeme
the
time
,
and
gaine
the
comforts
they
haue
lost
,
and
seeke
the
blessings
of
GOD
in
a
holy
Societie
,
I
haue
thought
good
in
the
second
place
to
propound
out
of
the
Scriptures
Motiues
,
as
they
lie
heere
and
there
scattered
in
the
holy
Writings
,
to
incite
and
perswade
all
sorts
of
men
,
especially
Professours
,
to
a
more
conscionable
respect
of
this
mutuall
loue
.
From
example
.
The
first
Motiue
may
be
taken
from
Example
,
and
that
both
of
God
and
CHRIST
;
God
made
his
infinite
Loue
apparant
to
vs
in
that
hee
sent
his
onely
begotten
Sonne
into
the
world
,
that
wee
might
beleeue
in
him
,
and
hee
might
bee
a
reconciliation
for
our
sinnes
,
1
Ioh.
4.9.10.11
.
and
therefore
ought
wee
to
loue
one
another
,
yea
so
to
loue
one
another
.
Shall
the
most
high
GOD
fasten
his
loue
vpon
vs
,
that
are
so
many
thousand
degrees
below
him
;
and
shall
not
wee
loue
them
that
are
our
equalls
,
both
in
Creation
and
Regeneration
?
Shall
the
Lord
be
contented
to
respect
with
an
appearing
loue
,
and
shall
we
thinke
it
enough
to
carry
good
affections
to
our
brethren
,
without
manifestation
of
the
outward
signes
and
pledges
of
it
?
Was
there
nothing
so
deare
vnto
GOD
as
his
Sonne
,
and
did
hee
giue
vs
his
Sonne
also
to
assure
vs
of
his
loue
;
and
shall
the
loue
of
the
Saints
be
euer
by
vs
any
more
accounted
a
burthensome
and
costly
loue
!
Hath
God
sent
his
Sonne
,
out
of
heauen
into
the
world
,
and
shall
we
stie
our selues
vp
,
and
not
daily
runne
into
the
company
of
the
members
of
CHRIST
?
Was
CHRIST
sent
that
wee
might
haue
the
life
of
Grace
in
holy
and
heauenly
and
mysticall
vnion
,
and
shall
not
wee
as
fellow-members
in
all
the
duties
of
a
Christian
societie
stirre
vp
,
nourish
,
and
increase
that
life
so
giuen
?
Note
.
As
Sinceritie
is
the
life
of
Religion
,
so
Society
is
the
life
of
Sinceritie
.
Was
Christ
giuen
a
reconciliation
for
our
sinnes
,
and
shall
not
wee
striue
to
ouercome
one
another
in
the
religious
temper
of
our
affections
,
and
the
free
and
willing
couering
or
forgiuing
of
trespasses
and
wrongs
?
Our
Head
,
our
Sauiour
,
our
Lord
,
our
Prophet
,
our
Priest
,
our
King
(
that
wee
might
perceiue
his
loue
)
laid
downe
his
life
for
vs
;
1
Ioh.
3.16
.
and
should
not
wee
imitate
so
incomparable
an
example
,
though
it
were
to
lay
downe
our
liues
one
for
another
?
From
Commandement
.
The
second
Motiue
is
,
from
Commandement
:
it
is
not
a
thing
arbitrarie
for
vs
to
loue
our
brethren
as
is
before
expressed
.
Curtesie
,
peaceablenes
,
liberalitie
,
society
and
clemency
,
are
not
things
we
may
shew
,
or
not
shew
,
at
our
pleasures
,
but
they
are
necessarie
;
such
as
if
they
be
wanting
,
a
sin
is
committed
,
nay
grieuous
sins
,
euen
against
the
commandement
of
Christ
,
Ioh.
13.
Iohn
13.34
.
As
I
said
to
the
Iewes
,
whither
I
go
can
ye
not
come
,
so
to
you
also
I
say
now
,
a
new
commandement
giue
I
you
,
that
ye
loue
one
another
,
euen
as
I
loued
you
.
Hee
shewes
here
,
that
whereas
they
might
be
grieued
that
they
should
loose
Christs
bodily
presence
,
he
had
appointed
them
a
course
for
their
solace
,
and
that
was
instead
of
Christ
,
as
fellow-members
in
Christs
absence
in
the
world
,
to
striue
by
all
meanes
to
delight
themselues
in
louing
society
one
with
another
.
And
this
Commandement
he
calls
a
new
Commandement
,
not
in
respect
of
the
matter
of
the
duty
;
for
that
was
alwaies
required
,
but
in
respect
of
the
forme
of
obseruing
it
;
for
the
old
generall
rule
was
,
That
thou
shouldest
loue
thy
neighbour
as
thy selfe
:
but
now
that
forme
(
as
I
haue
loued
you
)
hath
in
it
somthing
that
is
more
expresse
,
and
for
the
incomparable
sufficiencie
of
the
president
,
is
matchlesse
,
and
more
full
of
incitations
to
fire
affection
.
Againe
,
the
person
that
giues
it
,
and
the
time
,
is
to
be
considered
:
I
now
giue
this
commandement
.
Men
are
vsed
,
that
haue
any
sparks
of
good
nature
in
them
,
to
remember
,
and
carefully
to
obserue
the
last
words
of
their
dying
friends
,
especially
if
they
charge
not
many
things
.
Why
,
these
are
the
last
words
of
Christ
,
the
night
before
his
death
;
euen
this
one
thing
hee
doth
especially
charge
vpon
vs
:
Namely
,
while
we
abide
in
this
flesh
,
and
are
hated
of
this
world
,
and
want
those
glorious
refreshings
would
come
by
the
presence
of
Christ
,
to
vnite
our
serues
in
a
holy
bond
of
peace
and
loue
,
to
be
kept
and
strengthned
by
mutuall
indeauors
in
the
performance
of
all
the
duties
of
holy
affection
,
Iohn
16.12
.
&
that
till
Christ
shall
gather
vs
vnto
the
glory
that
he
hath
with
the
Father
.
The
third
Motiue
may
be
taken
from
the
benefites
that
may
be
gotten
by
loue
:
and
these
are
diuers
.
First
,
there
is
much
comfort
in
loue
:
the
Lord
doth
vsually
and
graciously
water
the
society
,
conferences
,
From
profit
.
Philip.
2.1
.
prayers
and
other
duties
performed
mutually
by
the
Saints
,
with
the
deaws
of
many
sweet
and
glorious
refreshings
,
by
which
they
are
daily
excited
,
inflamed
,
and
incouraged
to
a
holy
contentation
in
godlinesse
.
Secondly
,
Loue
is
the
fulfilling
of
the
Law
:
not
onely
all
the
duties
belonging
to
humane
societies
(
of
which
he
there
intreates
)
are
comprehended
vnder
loue
,
as
by
that
great
band
that
tyeth
all
estates
and
degrees
;
but
also
,
Rom.
13.10
.
How
Loue
is
the
fulfilling
of
the
Law
.
is
the
fulfilling
of
the
Law
by
effect
;
in
that
,
first
it
causeth
astinence
from
doing
euill
to
our
neighbour
:
Secondly
,
it
causeth
men
to
make
conscience
of
fulfilling
the
Law
,
and
that
which
is
there
generally
spoken
if
it
be
applied
to
the
loue
of
the
Saints
may
haue
his
speciall
truth
in
this
,
that
there
is
nothing
in
outward
things
doth
more
fire
the
heart
of
a
man
to
the
loue
of
,
and
labour
after
a
godly
life
,
then
a
daily
louing
societie
with
Gods
children
,
in
whom
we
see
godlinesse
,
euen
in
an
experimentall
knowledge
,
not
layd
before
vs
in
precept
,
but
described
vnto
vs
in
practise
,
with
the
rewards
and
fruits
of
it
.
Yea
loue
may
be
said
to
be
the
filling
vp
of
the
Law
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
as
the
word
seemeth
to
import
in
this
,
that
it
clotheth
the
duties
of
the
Law
,
with
the
glory
of
a
due
manner
,
and
seateth
them
vpon
their
due
subiects
,
with
the
vnwearied
labours
of
constant
well-doing
.
Thirdly
,
the
due
performance
,
and
daily
exercise
of
the
mutuall
duties
of
loue
,
would
be
a
great
testimonie
and
witnesse
vnto
vs
for
the
satisfying
of
our
consciences
in
the
knowledge
of
such
great
things
,
as
otherwise
are
exceeding
hard
to
be
knowne
,
as
first
it
is
not
euery
bodies
case
to
haue
the
Spirit
of
grace
,
or
when
they
haue
it
to
discerne
it
,
yet
by
this
loue
it
may
be
discerned
,
for
it
is
one
of
the
inseparable
fruits
of
the
spirit
:
Secondly
,
Galat.
5.22
.
many
men
follow
not
Christ
at
all
,
and
among
the
followers
of
Christ
a
great
number
are
not
true
Disciples
.
Iohn
13.14
.
Now
by
loue
may
all
men
know
that
we
are
Christs
disciples
:
Iohn
3.
Thirdly
,
the
winde
bloweth
where
it
listeth
:
And
,
that
which
is
borne
of
the
flesh
is
flesh
:
and
therefore
great
Masters
in
Israell
and
Teachers
of
other
men
may
be
ignorant
of
regeneration
;
1
Iohn
4.7
.
yet
thereby
may
wee
know
that
we
are
borne
of
God
,
and
doe
rightly
know
God
,
if
we
loue
one
another
.
Job
.
23.8.9
.
Fourthly
,
if
wee
would
seeke
God
to
finde
him
;
behold
,
If
wee
go
to
the
East
,
hee
is
not
there
:
if
to
the
West
,
yet
wee
cannot
perceiue
him
,
if
to
the
North
where
he
worketh
,
yet
wee
cannot
see
him
:
he
will
hide
himselfe
in
the
South
,
and
we
cannot
behold
him
:
1
Iohn
4.12
.
How
much
more
is
the
way
of
God
in
the
heart
of
man
vnsearchable
?
And
yet
though
no
man
hath
seene
God
at
any
time
;
if
we
loue
one
another
,
God
dwelleth
in
vs
.
Fiftly
,
the
election
of
man
before
time
,
is
like
a
bottomlesse
gulfe
,
and
the
making
of
man
blamelesse
and
holy
in
heauen
is
a
dreadfull
mysterie
,
and
yet
those
two
glorious
branches
,
whereof
th
one
sprowts
foorth
euen
beyond
time
,
and
thother
reacheth
vp
to
heauen
,
nay
into
heauen
;
are
both
fastned
vpon
this
stocke
of
loue
in
respect
of
one
way
and
manner
of
comming
to
know
them
.
Ephes.
4.1.4
.
1
Iohn
3.14
.
To
conclude
,
Saluation
it selfe
,
euen
our
owne
saluation
is
knowne
by
the
loue
to
the
brethren
,
as
is
cleare
1.
Iohn
3.14
.
and
in
diuers
other
places
of
that
Epistle
.
Zeph.
1.14
.
Lastly
,
the
day
of
the
Lord
is
a
terrible
day
,
a
day
of
trouble
and
heauines
:
the
strong
hearted
man
shall
then
crie
bitterly
:
then
the
heauens
being
on
fire
shall
bee
dissolued
and
passe
away
with
a
noyse
,
2
Pet.
3.10.11
1
Thessal
.
4.16
and
,
the
elements
shall
melt
with
heate
:
the
Lord
himselfe
shall
descend
from
heauen
with
a
showt
,
and
with
the
voice
of
the
Archangells
,
and
with
the
trumpet
of
God
:
then
shall
all
the
kindreds
of
the
earth
mourne
,
and
they
shall
see
the
Son
of
man
come
in
the
cloudes
of
heauen
with
power
and
great
glory
:
Math
14.3
.
And
who
shall
be
able
to
stand
in
that
great
and
fearefull
day
?
euen
all
such
as
haue
finished
their
course
in
the
loue
of
God
and
his
children
;
1
Iohn
4.17
.
as
certainely
as
we
now
finde
loue
in
our
hearts
,
so
surely
shall
we
haue
boldnesse
in
the
day
of
iudgement
.
The
fourth
Motiue
may
be
taken
from
the
miserable
state
of
such
as
finde
not
in
themselues
the
loue
of
Gods
children
;
From
the
miserie
of
such
as
loue
not
Gods
children
.
1
Iohn
2.
&
3.
First
,
it
is
a
palpable
signe
they
abide
still
in
darknesse
,
and
vnder
the
bondage
of
the
first
death
:
and
in
danger
of
the
second
death
.
Secondly
,
a
man
can
neuer
enter
into
the
kingdome
of
Heauen
without
it
;
for
euery
man
can
say
,
a
murtherer
shall
not
be
saued
(
so
continuing
:
)
Now
it
is
certaine
,
God
hates
a
man
that
loues
not
his
children
aswell
as
hee
doth
murtherers
;
1
Iohn
3.15
.
he
that
loueth
not
his
brother
,
is
a
man-slayer
,
and
wee
know
that
no
man-slayer
can
inherit
eternall
life
.
Ephes.
3.17
.
Thirdly
,
till
we
loue
Gods
children
,
we
can
neuer
know
what
the
length
,
breadth
and
depth
of
the
loue
of
God
and
Christ
is
to
vs
.
God
shewes
not
his
loue
to
vs
till
we
shew
our
loue
to
the
Saints
:
Lastly
,
for
want
of
loue
in
the
heart
,
and
the
duties
of
loue
in
conuersation
,
the
mysticall
body
of
Christ
is
exceedingly
hindered
from
growing
,
both
in
the
beauty
and
glory
which
otherwise
would
be
found
in
the
Church
of
Christ
.
Ephes.
4.16
.
Lastly
,
to
incite
vs
yet
more
to
the
exercise
of
loue
,
I
propound
three
places
of
Scripture
more
.
The
first
place
is
,
Ephes.
4.12
.
to
17.
where
may
be
obserued
4.
things
,
gotten
by
a
holy
vnion
with
the
members
of
Christ
and
Christian
societie
and
affection
.
Ephes.
4.
It
furthers
our
gathering
into
the
body
:
It
is
an
exceeding
great
helpe
in
the
beginning
of
our
effectuall
vocation
:
Secondly
,
it
furthers
our
edification
in
the
building
,
and
fits
vs
for
our
roome
among
the
Saints
.
Godly
society
doth
frame
vs
and
square
vs
,
and
many
waies
fit
vs
for
our
place
in
this
building
:
Thirdly
,
louing
affection
to
the
members
of
Christ
and
mutuall
society
doth
much
profit
vs
,
in
respect
of
our
growth
in
the
body
:
and
that
till
we
become
perfect
men
,
and
attaine
to
the
age
of
the
fulnesse
of
C●●●st
:
Verse
13.16
.
Fourthly
,
this
holy
loue
is
a
great
fence
to
the
iudgement
against
false
and
deceitfull
doctrine
:
he
is
not
easily
carried
with
euery
winde
of
doctrine
,
nor
vnsetled
with
the
vaine
deceits
of
men
,
that
can
follow
the
truth
,
and
the
meanes
thereof
in
a
setled
and
well
grounded
loue
to
Gods
children
.
But
on
the
other
side
,
how
easily
are
such
men
deluded
and
throwne
off
from
their
purposes
and
comforts
that
did
neuer
ioyne
themselues
to
Gods
children
?
The
second
place
is
,
1.
Peter
4.7.8
.
where
the
Apostle
exhorteth
to
sobrietie
in
the
vse
of
the
profits
and
delights
of
the
world
in
meates
and
drinkes
,
riches
,
recreations
and
apparell
,
and
withall
to
spend
their
time
here
in
spirituall
duties
,
especially
Prayer
;
watching
thereunto
,
both
to
obserue
all
occasions
and
opportunities
to
pray
,
as
also
noting
the
mercies
of
God
wee
finde
in
prayer
,
with
our
owne
corruptions
in
the
manner
,
and
the
glorious
successe
of
praier
,
in
preuailing
with
God
:
But
aboue
all
things
,
hee
wills
them
to
haue
feruent
loue
:
and
yeeldeth
two
reasons
or
motiues
;
first
,
the
end
of
all
things
is
at
hand
:
and
therefore
it
is
best
louing
and
making
much
of
those
,
that
after
the
dissolution
shall
be
great
heires
of
heauen
and
earth
:
secondly
,
Loue
couereth
the
multitude
of
sinnes
,
it
hideth
the
blemishes
of
our
natures
,
and
fitteth
vs
for
the
comforts
of
Society
.
Notwithstanding
the
infirmities
accompany
euen
the
Saints
while
they
are
in
this
vale
of
miserie
.
The
third
place
is
,
2
Pet.
1.7
.
&c.
where
he
largely
perswadeth
men
to
get
holy
graces
into
their
hearts
,
and
to
expresse
holy
duties
in
their
liues
:
among
these
,
as
chiefe
,
he
instanceth
in
brotherly
kindnes
and
loue
;
to
this
end
he
bringeth
diuers
reasons
:
first
,
it
will
set
our
knowledge
aworke
,
which
else
would
be
idle
and
vnfruitfull
;
Verse
8.
and
where
should
we
vnloade
our selues
of
the
fruits
of
knowledge
,
which
men
get
in
Gods
house
,
better
then
in
the
houses
of
the
people
of
God
:
secondly
,
he
that
hath
not
these
things
,
is
blinde
;
or
if
he
haue
sight
and
wit
enough
for
this
world
,
yet
he
is
purre-blinde
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
so
as
hee
can
see
nothing
that
is
farre
off
(
as
eternall
things
are
)
but
onely
things
neere
,
such
as
are
carnall
things
:
the
want
of
loue
to
Gods
people
is
a
palpable
signe
of
a
pur-blind
carnall
man
:
thirdly
,
the
want
of
loue
,
and
the
other
graces
there
named
,
is
a
signe
of
a
spirituall
Lethargie
,
euen
that
a
man
is
fallen
into
a
forgetfulnesse
of
the
purging
of
his
old
sinnes
,
that
is
,
Verse
9.
it
is
a
signe
that
a
man
lieth
vnder
the
guilt
and
filth
of
all
his
former
sinnes
,
and
neuer
feeles
the
weight
of
them
,
or
considers
the
danger
of
them
:
Fourthly
,
Loue
,
with
the
fruits
of
it
,
doe
make
our
calling
and
election
sure
:
Fiftly
,
louing
society
and
brotherly
kindnes
is
a
great
meanes
of
perseuerance
,
Verse
10.
if
ye
doe
these
things
yee
shall
neuer
fall
:
Lastly
,
by
this
meanes
an
entrance
shall
bee
ministred
vnto
vs
abundantly
,
into
the
euerlasting
kingdome
of
our
Lord
Iesus
Christ
;
both
because
it
mightily
furthereth
faith
and
hope
:
As
also
,
Verse
10.
Verse
11.
because
by
these
meanes
eternall
life
is
begun
on
earth
,
in
respect
of
communion
both
with
God
&
the
Saints
.
Thus
farre
of
the
Motiues
;
Helps
follow
.
These
helpes
are
such
as
serue
.
The
Helpes
.
both
for
the
begetting
&
nourishing
of
a
holy
loue
,
to
and
with
Gods
people
.
There
are
eight
things
that
are
great
furtherances
of
holy
life
.
First
,
the
conscionable
hearing
of
the
word
of
God
,
for
in
Gods
house
doth
the
Lord
fire
the
heart
and
holy
affections
,
and
teach
the
right
ordering
of
them
.
How
came
those
Colossians
by
their
loue
to
the
Saints
,
no
otherwise
but
by
hearing
the
word
of
truth
,
which
discouered
vnto
them
who
were
Gods
children
,
and
did
daily
fence
them
against
the
scornes
and
reproches
which
the
world
laded
them
withall
.
Secondly
,
we
must
get
faith
and
hope
as
the
coherence
shewes
:
for
till
wee
be
soundly
humbled
to
seeke
Gods
fauour
,
and
find
our
hearts
possessed
with
the
care
for
and
hope
of
a
better
life
,
we
cannot
receiue
Gods
children
aright
into
our
hearts
:
But
no
man
was
euer
truely
touched
in
conscience
,
and
had
vnfained
desires
of
remission
of
his
sinnes
:
Neither
did
euer
a
man
seriously
seeke
after
the
things
of
a
better
life
,
but
he
did
loue
Gods
children
aboue
all
the
people
of
the
earth
:
and
it
is
true
of
the
measure
,
that
as
we
grow
in
faith
and
hope
,
so
we
should
grow
in
loue
and
in
the
comforts
of
Gods
fauour
.
1
Pet.
1.22
.
Thirdly
,
would
we
loue
brotherly
,
without
faining
,
and
feruently
;
then
we
must
get
our
soules
purified
,
through
the
spirit
,
in
obeying
the
truth
,
i.
we
must
make
conscience
of
the
duties
of
mortification
(
as
of
so
many
purges
)
to
clense
our
thoughts
and
affections
,
of
dwelling
and
raigning
lusts
and
euills
:
for
secret
sins
intertained
and
delighted
in
within
the
affections
and
thoughts
do
exceedingly
poyson
affection
both
to
God
and
man
:
this
is
that
the
Apostle
meaneth
where
he
saith
,
1
Tim.
1.5
.
Loue
must
come
out
of
a
pure
heart
.
2
Tim.
1.7
.
Fourthly
,
we
must
stirre
vp
the
spirit
of
loue
.
The
spirit
of
God
is
a
spirit
of
loue
,
and
we
must
stirre
it
vp
by
nourishing
the
motions
of
the
same
,
putting
courses
or
waies
of
expressing
loue
into
our
mindes
;
and
by
prayer
,
meditation
,
or
any
other
meanes
that
may
inflame
our
hearts
to
a
holy
affection
.
2
Tim.
1.13
.
Fiftly
,
it
profiteth
much
hereunto
to
get
and
keepe
in
our
minds
,
a
patterne
of
faith
and
loue
,
euen
a
draught
of
the
things
that
concerne
faith
in
God
,
and
loue
to
the
Saints
:
that
we
might
alwaies
haue
a
frame
of
all
holy
duties
that
concerne
this
holy
affection
:
this
was
their
care
in
the
Primitiue
times
,
as
appeareth
,
2
Tim.
1.13
.
Sixtly
,
to
be
sound
in
these
3.
things
,
Faith
,
Loue
,
and
Patience
,
requires
most
an
end
Experience
,
and
a
daily
acquainting
our selues
with
the
things
of
the
Kingdome
of
Christ
.
When
we
are
driuen
by
often
crosses
to
seeke
comfort
in
Gods
children
,
and
by
much
obseruation
do
finde
the
worth
of
the
comforts
that
arise
from
holy
Society
with
them
;
Many
are
the
incredible
weakenesses
that
discouer
themselues
in
the
hearts
of
yonger
and
weaker
Christians
:
but
it
is
a
shame
for
the
elder
men
,
if
they
be
not
sound
in
loue
,
Tit.
2.2
.
Tit.
2.2
.
Heb.
10.24
.
Note
.
Seuenthly
,
we
must
by
all
holy
meane●
strengthen
,
and
encourage
,
and
set
our selues
vpon
perseuerance
in
the
profession
of
our
hope
,
for
if
once
wee
giue
ouer
profession
,
it
will
be
easie
to
see
loue
vanish
;
a
wauering
profession
is
vnconstant
in
Loue
.
Lastly
,
if
we
would
neuer
forsake
the
fellowship
we
haue
one
with
an
other
,
as
the
manner
of
some
wicked
hypocrites
and
damnable
Apostataes
is
,
then
we
must
with
all
Christian
care
,
Consider
one
anothers
weakenesses
and
wants
;
and
be
continually
prouoking
,
Heb.
10.25
.
inciting
and
incouraging
one
another
to
loue
,
and
to
good
workes
.
Thus
of
the
helps
.
In
the
last
place
I
propounded
to
be
considered
,
the
defects
that
are
found
in
the
loue
that
is
abroad
in
the
world
,
The
defects
of
the
common
Protestants
loue
.
with
which
the
common
Protestant
pleaseth
himselfe
.
I
will
not
here
complaine
that
loue
is
turned
into
lust
,
and
that
that
damnable
infection
hath
stained
heauen
and
earth
,
&
polluted
our
houses
,
brought
a
curse
vpon
our
Assemblies
,
and
debased
our
gentrie
,
dishonoured
our
Nobles
,
corrupted
our
youth
,
and
made
heauy
our
elder
Age
:
or
shew
how
it
hath
brought
vpon
vs
famine
and
pestilence
:
but
to
let
this
passe
,
I
will
speake
of
the
honester
loue
,
and
wherein
thinke
you
standeth
it
?
First
,
in
the
ciuiller
sort
,
in
complements
:
neuer
more
complements
and
lesse
loue
:
Secondly
,
in
freedome
from
suites
at
Law
,
and
quarrelling
;
they
are
in
charity
with
all
the
world
,
if
they
can
shew
that
they
neuer
were
quarrelsome
,
or
that
they
are
friends
againe
:
Thirdly
,
in
the
baser
sort
it
is
meere
Ale-house
friendship
,
their
loue
stands
wholy
in
going
to
the
Ale-house
together
;
these
are
the
onely
fellowes
and
good
neighbours
;
and
commonly
,
here
is
set
vp
the
Diuels
bench
,
and
Proclamation
made
of
free
〈◊〉
for
filthy
Rib●uldry
,
for
drunken
spewings
,
and
Viper-like
sl●nders
〈…〉
against
good
men
.
Fourthly
,
many
out
of
their
ignorance
,
know
〈◊〉
other
loue
then
of
themselues
,
or
for
themselues
of
others
:
But
yet
more
plainely
the
defectiuenesse
of
the
common
Protestants
loue
appeares
diuersly
.
First
,
by
the
vsuall
sinnes
which
are
rise
amongst
them
,
euen
such
as
batter
the
fortresse
of
Loue
.
How
can
they
please
themselues
in
their
charitie
,
if
we
consider
how
Malice
,
Reuenge
,
Anger
,
Slandering
,
Back-●iting
,
and
all
sorts
of
prouocations
to
anger
,
are
euery-where
abounding
?
What
more
vsuall
then
Selfe-loue
?
what
more
common
then
Enuy
?
Shall
I
instance
?
The
Trades-man
while
hee
is
rising
is
so
fleshed
with
successe
,
and
stuffed
with
the
greedy
desire
of
profit
,
that
hee
cares
not
whom
hee
wrongs
,
nor
how
much
hee
becomes
preiudiciall
to
other
mens
trade
:
But
this
man
is
not
so
filled
with
Selfe-loue
,
but
the
declining
Trades-man
that
hath
ouer-liued
his
prime
,
is
euery
way
as
well
filled
with
Enuy.
And
thus
men
are
not
in
charitie
neither
full
nor
fasting
.
Secondly
,
it
appeares
to
be
defectiue
in
the
Obiects
of
Loue
,
in
a
chiefe
Companion
of
Loue
,
in
the
Parts
of
Loue
,
and
in
the
Manner
of
louing
.
For
the
first
:
the
onely
men
that
are
chiefly
to
be
loued
,
and
our
affection
to
be
spent
vpon
,
are
the
Saints
;
that
is
,
such
religious
persons
as
make
conscience
of
all
their
wayes
:
but
are
these
the
men
the
common
Protestant
loues
?
Oh
times
!
oh
manners
!
what
men
finde
worse
entertainment
in
the
world
then
these
?
Is
not
the
least
endeauour
after
holinesse
chased
and
pursued
with
open
hates
,
dislikes
,
slanders
?
Can
a
man
refraine
himselfe
from
euill
,
and
not
be
made
a
prey
?
Doth
there
any
liue
godly
,
and
they
persecute
him
not
?
Away
false
wretch
:
saist
thou
,
thou
art
in
charitie
with
all
men
,
and
yet
canst
not
beare
the
Image
of
God
in
a
childe
of
God
?
For
the
second
:
all
true
Loue
ought
to
be
accompanied
with
Faith
;
yea
,
it
ought
to
be
founded
vpon
Faith
:
and
therefore
herein
is
the
common
loue
of
the
world
defectiue
,
that
a
communion
with
men
is
not
first
sanctified
by
vnion
with
God
.
These
men
that
boast
so
much
of
their
charitie
neuer
made
conscience
of
seeking
the
assurance
of
Gods
fauour
in
Christ
,
neither
euer
trauailed
vnder
the
burthen
of
their
sinnes
,
so
as
to
seeke
forgiuenesse
as
the
true
blessednesse
.
Thirdly
,
the
common
Protestant
is
exceedingly
to
blame
in
the
very
maine
duties
of
Loue
;
no
tendernesse
of
heart
,
no
true
Hospitalitie
,
and
for
mercy
to
the
poore
the
olde
complaints
may
be
taken
vp
,
Hosea
4.1
.
Esay
57.1
.
There
is
no
mercie
in
the
Land
:
Mercifull
men
are
taken
away
.
Wee
may
now
adaies
waite
for
some
Samaritane
to
come
and
proue
himselfe
a
neighbour
:
and
for
societie
and
fellowship
in
the
Gospell
with
Gods
people
,
it
will
neuer
sinke
into
the
vnderstanding
of
these
carnall
men
,
that
that
is
any
way
expedient
:
and
finally
,
in
all
the
branches
of
Clemency
before
expressed
,
where
is
the
man
that
makes
conscience
of
them
?
And
for
the
last
,
it
is
easily
auouched
,
that
the
Loue
that
is
found
in
the
most
men
,
is
neither
brotherly
nor
without
grosse
fayning
and
hypocrisie
,
nor
proceedeth
it
from
a
heart
in
any
measure
purified
;
and
lastly
,
it
is
so
farre
from
being
feruent
,
that
it
is
stone
colde
.
Thus
of
Loue
.
Verse
.
5.
For
the
Hopes
sake
which
is
laid
vp
for
you
in
Heauen
.
IN
these
words
is
mentioned
the
third
Grace
,
for
which
the
Apostle
giues
thankes
,
and
that
is
Hope
.
Hope
is
here
taken
both
for
the
thing
hoped
for
,
viz.
the
glory
of
heauen
,
as
also
the
Grace
by
which
it
is
apprehended
,
but
especially
the
latter
.
Heauen
is
diuersly
accepted
in
Scripture
,
sometimes
it
signifieth
the
ayre
[
](A89915-e42600-b)a
a
Deut.
28.12
.
Math.
16.16
.
;
sometimes
it
signifieth
the
whole
vpper
world
that
compasseth
the
earth
[
](A89915-e42630-b)b
b
Gen.
49.25
.
Math.
3.16
.
;
sometimes
for
the
Kingdome
of
Grace
and
the
meanes
thereof
[
](A89915-e42660-b)c
c
Math.
3.2
.
&
11.11
.
;
but
most
vsually
for
the
place
of
the
blessed
,
and
the
glory
thereof
;
and
so
it
is
taken
here
.
Hope
,
as
it
is
here
considered
by
the
Apostle
,
lookes
two
wayes
:
first
,
by
relation
to
,
and
coherence
with
Faith
and
Loue
,
[
for
the
Hopes
sake
:
]
secondly
,
by
a
full
aspect
vpon
the
obiect
of
it
,
which
is
intimated
in
the
Metaphore
[
laid
vp
]
and
expressed
in
the
word
[
Heauens
.
]
Doctrines
from
Coherence
.
First
,
of
Hope
,
as
it
is
to
be
considered
in
the
Coherence
.
There
is
an
admirable
Wisedome
and
Mercy
of
God
,
in
the
very
maner
of
dispensing
of
his
Graces
;
for
hee
makes
one
Grace
crowne
another
,
and
Obseruat
.
1
become
a
recompence
and
reward
to
another
:
as
here
for
Hopes
sake
Gods
Children
breake
through
the
difficulties
of
Faith
,
One
Grace
crowneth
another
.
and
the
impediments
and
discouragements
of
Loue
.
When
God
sees
how
many
waies
the
heart
of
man
is
beset
in
the
spirituall
combat
,
about
the
getting
and
exercise
of
those
two
Graces
,
hee
is
pleased
by
his
word
and
spirit
to
trumpet
out
victorie
by
shewing
the
glory
of
heauen
,
and
to
set
on
the
Crowne
of
Hope
,
as
the
assured
pledge
of
full
and
finall
victorie
:
it
is
Hope
that
pluckes
vp
the
heart
of
man
to
a
constant
desire
of
vnion
with
God
by
Faith
,
and
of
communion
with
man
by
Loue
.
And
the
true
reason
why
so
many
men
vtterly
neglect
the
care
to
get
a
iustifying
Faith
,
and
an
inflamed
affection
to
Gods
Children
,
is
,
because
they
haue
no
taste
of
the
comforts
of
the
euidence
of
a
better
life
by
Hope
.
Obseruat
.
2
Secondly
,
Faith
and
Hope
are
two
distinct
things
:
Faith
beleeues
the
Promise
to
be
true
,
with
particular
application
of
the
Promise
to
ones
selfe
;
and
Hope
waites
for
the
accomplishment
of
it
:
Faith
vsually
is
imployed
about
reconciliation
and
a
godly
life
;
Hope
for
the
most
part
,
is
taken
vp
with
the
retyred
and
affectionate
contemplation
of
the
glory
of
Heauen
,
the
comming
of
Christ
,
the
resurrection
of
the
body
,
and
temporall
blessings
,
and
deliuerance
,
as
they
are
shadowes
and
types
of
the
last
and
great
saluation
.
Obseruat
.
3
Thirdly
,
Hope
is
no
more
naturall
then
Faith
and
Loue
:
the
carnall
man
is
without
Hope
in
the
world
:
Ephes.
2.12
.
not
that
wicked
men
are
cleane
without
all
profession
of
Hope
;
for
,
few
men
are
so
vile
but
they
professe
and
stoutly
auouch
their
hope
in
God
;
but
this
Hope
is
vaine
,
emptie
,
without
euidence
or
promise
,
such
as
can
neuer
profit
them
:
and
therefore
in
the
eight
of
Iob
hee
saith
,
Job
.
8.13
.
that
the
Hypocrites
Hope
shall
perish
,
his
confidence
also
shall
be
cut
off
,
and
his
trust
shall
be
as
the
house
of
a
Spider
.
It
is
to
be
obserued
,
that
he
calls
wicked
men
(
euen
all
carnall
and
vnconuerted
people
)
Hypocrites
,
Euery
carnall
man
is
an
Hypocrite
.
and
that
fitly
,
for
euery
Sinner
is
an
Hypocrite
in
some
degree
;
and
if
there
were
nothing
else
to
proue
it
,
their
very
Hope
and
willfull
Confidence
in
the
mercies
of
God
,
without
all
warrant
from
the
Word
,
or
testimonie
of
Gods
Spirit
,
or
their
owne
Conscience
,
would
vndoubtedly
proue
it
:
and
for
the
vanitie
of
their
hope
it
is
fitly
expressed
in
the
comparison
of
the
Spiders
webbe
.
The
silly
Spider
with
many
dayes
labour
weaues
her selfe
a
webbe
,
in
appearance
able
euery
way
abundantly
to
couer
her
,
and
fit
her
turne
,
but
at
the
end
of
the
weeke
,
the
Maide
with
a
Besome
sweepes
all
downe
.
This
poysonfull
Spider
is
euery
vnregenerate
man
or
woman
,
this
webbe
is
their
Hope
,
in
the
framing
of
which
they
daily
busie
themselues
,
and
in
the
couerture
of
which
they
vainely
repose
themselues
;
but
when
any
Seruant
comes
out
of
the
Lords
armie
to
sweepe
with
the
Besome
of
Iudgement
or
Death
,
the
whole
building
of
these
imaginarie
hopes
come
sodainely
and
totally
downe
.
In
the
11.
of
Iob
and
the
20.
verse
it
is
said
,
Iob.
1●
.
20
.
The
eyes
of
the
wicked
shall
faile
,
and
their
refuge
shall
perish
,
and
their
hope
shall
be
sorrow
of
mind
:
In
which
words
the
holy
Ghost
shewes
that
the
time
shall
come
,
when
those
vaine
hopes
shall
be
driuen
out
of
the
soules
of
the
wicked
,
and
in
stead
thereof
they
shall
be
filled
either
with
desperate
sorrowes
on
earth
,
or
with
eternall
sorrowes
in
hell
.
What
hope
hath
the
hypocrite
when
hee
hath
heaped
vp
riches
,
if
God
take
away
his
soule
?
Iob
27.8
.
Iob.
27.8
.
Noting
that
if
carnall
men
(
againe
called
Hypocrites
)
will
not
forgoe
their
fond
presumptions
while
they
liue
,
yet
by
too
late
experience
they
shall
finde
them
vaine
when
Death
comes
.
Obiect
.
Obiect
.
But
then
they
meane
to
pray
God
to
forgiue
them
,
and
hope
by
their
repentance
then
to
finde
mercy
for
their
soules
.
Sol.
Solut.
In
the
9.
verse
it
is
answered
thus
;
Will
God
heare
his
crie
when
trouble
comes
vpon
him
?
Quest.
But
will
not
God
heare
mens
prayers
in
the
troublesome
time
of
death
?
Ans.
Not
the
prayers
at
that
time
made
by
such
men
:
Obiect
.
Solution
.
for
they
are
Hypocrites
,
hauing
vpon
them
but
the
names
of
God
and
godlinesse
,
and
will
neuer
in
sinceritie
pray
vnto
God
at
all
times
,
neither
in
their
death
doe
they
pray
vnto
God
because
they
delight
in
the
Almighty
;
and
therefore
hee
shewes
Verse
10.
that
seeing
they
delight
not
in
God
and
godlinesse
,
and
will
not
pray
at
all
times
;
that
is
,
as
well
in
health
as
sicknesse
,
in
prosperity
as
in
aduersitie
,
while
they
might
yet
sinne
,
as
well
as
when
they
can
sinne
no
longer
:
therefore
their
hope
of
mercy
in
death
shall
faile
them
.
Quest.
Quest.
But
if
true
Hope
be
not
naturall
,
what
is
the
difference
betweene
the
Hope
of
the
faithfull
,
and
this
common
Hope
,
that
so
ordinarily
goeth
vp
and
downe
the
world
vnder
the
colours
of
it
,
or
how
may
wee
try
our selues
whether
we
haue
a
right
Hope
or
no
?
Ans.
Ans.
The
true
Hope
is
described
in
seuerall
Scriptures
,
by
diuers
properties
,
which
are
no
where
to
be
found
in
carnall
men
.
First
,
the
true
Hope
layes
fast
hold
vpon
the
merits
of
Iesus
Christ
onely
,
and
striues
constantly
to
be
established
and
assured
.
The
signes
or
properties
of
true
Hope
.
1
Tim.
1.2
.
Psal.
31.24
.
But
the
common
Hope
is
neuer
emptied
of
carnall
confidence
and
presumption
,
that
God
loues
them
for
some
good
things
or
parts
that
are
in
them
;
neither
doth
it
brooke
assurance
,
for
with
one
breath
carnall
people
are
assuredly
confident
of
Gods
mercy
,
and
encounter
the
Doctrine
of
infallible
assurance
.
Secondly
,
true
Hope
makes
a
man
more
humble
,
but
the
common
Hope
makes
men
more
wilfull
and
obstinate
against
God
and
his
Ordinances
.
Lam.
3.29
.
Thirdly
,
true
Hope
makes
a
man
cheerefull
vnder
all
sorts
of
Crosses
,
by
vertue
of
the
very
reasons
grounded
vpon
Hope
;
Rom.
5.2.5.4
but
the
common
Hope
of
it selfe
will
not
yeeld
a
mans
heart
support
against
any
Crosse
.
Fourthly
,
the
faithfull
man
can
suffer
for
his
Hope
,
but
a
wicked
man
can
shew
no
chaine
vnlesse
it
be
for
his
sinne
.
Acts
28.20
.
Rom
8.24
.
Fiftly
,
true
Hope
rests
vpon
Gods
promise
,
though
neuer
so
vnlikely
to
be
performed
by
outward
and
ordinary
meanes
;
but
wicked
men
with
their
common
Hope
are
perhaps
able
to
beleeue
they
shall
liue
well
so
long
as
they
see
and
feele
meanes
,
but
without
meanes
they
are
without
Hope
.
Rom.
4.18
.
Sixtly
true
Hope
will
acknowledge
as
well
as
know
;
but
the
common
Hope
cannot
abide
profession
of
Religion
,
Tit.
1.2
.
it
is
enough
there
be
a
good
heart
to
God
.
Seauenthly
,
true
Hope
is
industrious
in
the
vse
of
all
meanes
to
come
to
the
end
hoped
;
but
the
common
Hope
is
singularly
sloathfull
,
Psal.
37.3
.
it
boasts
of
a
sufficiencie
of
knowledge
,
and
yet
neglects
the
sincere
vse
of
all
Gods
Ordinances
;
it
affirmes
deepely
of
going
to
heauen
and
yet
cannot
tell
of
one
teare
for
sinne
,
nor
one
houre
truely
spent
in
mortification
:
but
trust
thou
in
the
Lord
,
and
doe
good
.
Lastly
,
the
true
Hope
seekes
Gods
presence
,
and
striues
in
sence
to
drawe
neere
to
God
;
Psal.
73.26
.
but
the
common
Hope
is
then
at
best
rest
when
the
heart
is
furthest
off
from
the
care
,
desire
,
or
sence
of
Gods
presence
,
either
in
Gods
house
or
abroad
.
4
The
fourth
thing
that
I
obserue
from
the
Coherence
,
concerning
Hope
,
is
the
worth
of
the
Grace
.
It
is
one
of
the
three
golden
abiliments
to
adorne
a
Christian
soule
:
and
this
I
note
the
rather
because
it
should
moue
vs
to
vse
carefully
and
constantly
all
the
meanes
that
serue
to
breed
or
increase
true
Hope
in
vs
,
and
to
get
by
prayer
and
practise
all
those
things
that
cause
Hope
.
And
that
we
may
get
and
increase
our
Hope
,
wee
must
labour
for
,
First
,
true
Grace
,
1.
Thes.
2.16
.
Secondly
,
sauing
Knowledge
,
Psal
.
9.10
.
and
78.7
.
Thirdly
,
Experience
,
Rom.
5.4
.
Fourthly
,
Patience
and
comfort
of
the
Scriptures
,
Rom.
15.4
.
Fiftly
,
the
ioyes
of
the
holy
Ghost
,
and
peace
of
Conscience
in
beleeuing
,
Rom.
15.13
.
Sixtly
,
aboue
all
,
and
for
all
these
,
the
Spirit
of
Reuelation
,
Ephes.
1.18
.
Seauenthly
,
the
often
meditation
of
Gods
Promises
.
Thus
of
Hope
,
as
it
is
considered
in
relation
to
Faith
and
Loue
.
Which
is
laide
vp
for
you
in
Heauen
.
]
In
these
words
Hope
is
described
in
the
obiect
of
it
.
Laid
vp
]
(
viz
)
by
God
in
his
secret
Coffers
,
as
a
most
worthy
Iewell
:
this
Metaphore
giues
occasion
to
obserue
three
Doctrines
.
Doctr.
1
First
,
that
Grace
and
Glory
are
a
mans
best
treasures
,
and
therefore
wee
should
labour
for
them
more
then
any
thing
else
,
and
if
we
haue
a
comfortable
euidence
of
them
,
to
be
contented
though
we
want
other
things
.
Doctr.
2
Secondly
,
that
Hope
is
no
common
Grace
,
in
that
amongst
many
faire
vertues
which
are
common
to
wicked
men
,
hee
locketh
vp
this
Grace
of
Hope
as
a
speciall
Iewell
hee
intends
to
keepe
onely
for
his
owne
Children
.
Doctr.
3
Thirdly
,
that
the
euidence
and
grace
of
Gods
Children
be
in
Gods
keeping
,
and
laid
vp
safe
in
heauen
,
and
therefore
cannot
be
lost
;
and
besides
,
when
they
die
,
there
is
of
theirs
in
heauen
before
they
come
.
Heauen
]
Here
I
obserue
two
things
.
Doct.
There
is
a
Heauen
.
First
,
that
there
is
a
Heauen
for
the
Saints
after
this
life
:
the
Doctrine
of
Heauen
is
onely
proper
to
Religion
;
Nature
hath
but
a
darke
glimpse
of
immortalitie
,
or
any
being
after
this
life
,
and
is
full
of
stronger
Obiections
then
Answeres
:
and
as
any
are
more
lewd
in
life
,
they
are
more
sencelesse
of
immortalitie
.
But
concerning
the
estate
of
the
blessed
in
heauen
,
Nature
is
wholy
ignorant
,
Vses
.
yea
,
the
doctrine
hereof
is
so
diuine
,
that
Religion
it selfe
doth
not
fully
purtray
it
out
in
this
world
to
any
,
yet
as
any
are
more
holy
it
is
more
discerned
.
The
consideration
of
heauen
may
vrge
vs
to
many
duties
in
generall
:
if
euer
wee
would
haue
heauen
when
wee
die
,
wee
must
get
holinesse
both
imputed
or
infused
while
wee
liue
[
](A89915-e43970-b)h
h
Math.
5.16
2
Pet.
1.7
.
Math.
7.21
.
1
Pet.
2.11.14
.
Psal.
15.
Wee
must
bee
sure
wee
be
of
Gods
Familie
[
](A89915-e44030-b)i
i
Ephes.
3.16
.
,
and
that
we
are
borne
againe
[
](A89915-e44050-b)k
k
John
3.5
.
Luke
13
5.
,
In
particular
,
we
should
therefore
acquaint
our selues
with
the
Lawes
and
Mysteries
of
Gods
kingdome
[
](A89915-e44090-b)l
l
Mat.
13.11
52.
:
and
if
we
may
come
by
the
meanes
to
be
effectually
instructed
in
the
way
to
Heauen
,
we
should
account
of
this
Pearle
,
and
rather
then
loose
it
,
sell
all
we
haue
to
buy
it
[
](A89915-e44130-b)m
m
Mat.
13.44
45.
.
And
wee
should
aboue
all
things
labour
for
the
meate
that
perisheth
not
,
but
endures
to
euerlasting
life
[
](A89915-e44160-b)n
n
Iohn
6.27
.
:
in
as
much
as
in
the
Ministerie
of
the
word
is
many
times
found
the
Keyes
that
open
vnto
vs
the
Kingdome
of
heauen
[
](A89915-e44190-b)o
o
Mat.
16.19
.
Rom.
10.6
.
.
And
in
as
much
as
riches
may
prooue
a
singular
hinderance
,
we
should
take
warning
,
and
see
to
it
that
they
do
not
intangle
vs
[
](A89915-e44220-b)p
p
Mat.
19.23
.
.
And
because
in
Heauen
are
our
treasures
,
we
should
set
our
affections
there
[
](A89915-e44260-b)q
q
Math.
6.20
Col.
3
1.
,
and
prepare
for
our
change
and
departure
[
](A89915-e44290-b)r
r
2.
Cor.
5.1.2
.
1
Thes.
1.10
.
.
Giuing
allowance
to
no
sinne
,
no
not
the
least
[
](A89915-e44320-b)s
s
Mat.
5.10
:
19
:
constantly
professing
and
confessing
Christ
before
men
;
that
he
may
not
denie
vs
in
that
day
[
](A89915-e44350-b)t
t
Mat.
10.32.33
.
&
5.10
.
.
Yea
,
where
God
meanes
to
bestow
heauen
,
he
bestowes
heauenly
qualities
on
men
in
this
life
,
they
are
poore
in
spirit
[
](A89915-e44390-b)u
u
Math.
5.3
.
:
they
are
eager
after
heauen
and
the
things
thereof
[
](A89915-e44410-b)x
x
Mat
11.12
.
:
they
are
like
Children
,
void
of
earthly
carking
and
distressefull
cares
[
](A89915-e44440-b)y
y
Mat.
18.2
.
:
they
are
mercifull
[
](A89915-e44470-b)z
z
Mat.
25.34.36
.
:
they
loue
their
enemies
[
](A89915-e44500-b)*
*
Math.
5.44
.
.
Secondly
,
the
meditation
of
Heauen
serues
for
reproofe
not
only
of
Atheists
,
that
would
deny
it
,
or
Papists
,
that
claime
so
great
glory
for
their
base
merits
;
but
also
of
the
most
Protestants
:
for
,
are
not
the
most
such
as
can
discerne
the
face
of
the
Skie
,
and
yet
haue
no
discerning
of
the
season
,
to
get
Grace
and
Heauen
?
to
say
nothing
of
those
that
by
their
grosse
and
horrible
sinnes
haue
forfeited
ouer
and
ouer
the
claime
of
any
interest
in
the
kingdome
of
heauen
,
liuing
in
daily
blasphemies
,
whoredoms
,
drunkennesses
,
&c.
Yea
,
doe
not
the
better
sort
giue
Heauen
faire
words
,
and
yet
haue
their
excuses
why
they
will
not
come
to
Gods
Feasts
when
hee
inuites
them
?
Luk.
14.17
.
And
thus
while
men
blesse
themselues
Gods
curses
vsually
deuoure
them
.
Lastly
,
it
is
a
Doctrine
of
wonderfull
comfort
to
Gods
Children
[
](A89915-e44570-b)a
a
Heb.
12.23
.
Luk.
11.20
.
;
Note
.
neither
is
this
the
peculiar
aduancement
of
some
principall
Saints
,
as
Abraham
,
Dauid
[
](A89915-e44620-b)b
b
Math.
8.11
.
&
13.31
.
,
&c.
neither
should
the
miseries
of
this
life
before
we
come
to
heauen
trouble
vs
,
seeing
there
is
no
comparison
betweene
the
troubles
of
this
life
and
the
glory
of
the
world
to
come
,
where
there
shall
be
no
sinne
,
sorrow
,
labour
,
weakenesse
,
disgrace
,
feare
,
death
;
where
we
shall
enioy
the
sweet
presence
of
God
,
Christ
,
Angels
,
and
iust
men
,
with
vnspeakeable
Ioyes
,
perfect
holinesse
,
exquisite
knowledge
,
and
a
totall
righteousnesse
,
and
all
this
for
euer
.
Secondly
,
from
hence
also
doth
plainely
arise
this
second
Doctrine
,
viz.
Doctr.
2
that
the
hope
of
Christians
is
in
another
world
;
there
is
their
stay
and
comfort
.
When
they
seeke
by
Faith
the
comforts
of
Gods
fauours
,
and
by
Loue
separate
themselues
to
the
communion
with
Gods
Children
,
they
finde
presently
such
a
rent
from
the
world
,
and
all
sorts
of
carnall
men
assaulting
so
their
rest
,
that
a
little
experience
learnes
them
the
knowledge
of
this
truth
,
that
in
this
world
,
and
from
the
men
of
this
world
,
and
the
things
thereof
,
Rom.
8.24.25
.
they
must
looke
for
no
peace
or
contentment
.
The
Vse
is
first
,
for
Instruction
,
to
teach
vs
therefore
to
vse
the
world
as
if
wee
vsed
it
not
,
and
so
to
care
for
earthly
things
and
persons
,
as
to
resolue
Vse
1
that
Heauen
is
our
portion
,
and
there
onely
must
wee
prouide
to
find
some
rest
and
contentment
;
yea
,
Heb.
11.13
.
therefore
as
strangers
and
Pilgrimes
we
should
seeke
and
prouide
for
our
abiding
Citie
.
Secondly
,
this
Doctrine
giues
occasion
to
answere
that
imputation
that
Vse
2
is
cast
vpon
many
professors
,
viz.
that
forwardnesse
in
Religion
makes
them
mindlesse
of
their
businesse
;
and
much
hearing
of
Sermons
makes
them
carelesse
of
their
callings
.
Men
may
here
hence
informe
themselues
,
that
howsoeuer
Religion
ties
men
to
honest
cares
and
daily
diligence
to
prouide
for
their
families
(
else
the
very
Scripture
brands
such
Professors
to
bee
worse
then
Infidels
,
that
make
Religion
a
maske
for
idlenesse
)
yet
seeing
our
hope
is
not
in
the
world
,
therefore
Gods
children
doe
well
first
and
chiefely
to
seeke
the
kingdome
of
God
and
the
righteousnesse
thereof
;
and
so
to
minde
an
earthly
calling
as
it
hinder
not
an
heauenly
,
and
prouide
meanes
for
a
temporall
life
,
as
not
to
hinder
the
hope
of
an
eternall
life
.
Thirdly
,
this
Doctrine
may
much
settle
and
comfort
Gods
Children
against
the
scornes
and
hates
of
the
World
and
all
sorts
of
carnall
people
,
Vse
3
the
World
will
loue
his
owne
.
Obiect
.
Obiect
.
Oh
but
why
should
they
hate
vs
?
Ans.
Because
you
are
not
of
the
world
,
and
Christ
hath
chosen
you
out
of
the
world
,
therefore
the
world
hateth
you
:
Solut.
And
therefore
both
prouide
for
it
,
and
beare
it
when
you
finde
it
.
John
15.19
.
Obiect
.
Obiect
.
But
wee
will
not
be
so
rash
and
indiscreete
to
prouoke
men
to
hate
and
reproach
.
Sol.
Vers
.
20.
Solution
.
They
haue
persecuted
Christ
who
was
the
fountaine
of
all
wisedome
:
and
therefore
it
is
a
vaine
perswasion
for
any
childe
of
God
to
thinke
by
any
discretion
,
wholy
to
still
the
clamours
and
hates
of
wicked
men
.
And
those
men
are
grossely
deceiued
and
preiudiced
that
thinke
the
true
cause
of
the
troubles
of
Gods
children
is
their
owne
indiscretion
.
Obiect
.
Obiect
.
It
is
strange
they
should
hate
vs
so
;
wee
neuer
did
them
wrong
.
Sol.
Vers
.
21.
Solut.
All
these
things
will
they
doe
vnto
you
for
my
names
sake
:
it
is
not
your
euill
doing
,
but
your
holy
profession
of
the
Name
of
Christ
,
which
is
named
vpon
you
,
that
they
hate
.
Obiect
.
Quest.
But
how
comes
it
they
should
dare
to
be
so
presumptuous
and
so
palpably
malicious
?
Solution
.
Ans.
It
is
because
they
haue
not
knowne
my
Father
,
ver.
21.
their
ignorance
of
the
Maiestie
and
Iustice
of
God
is
the
cause
of
it
.
Obiect
.
Obiect
.
If
it
be
of
ignorance
,
it
may
be
easily
pardoned
them
.
Sol.
Ver.
22.
If
I
had
not
come
and
spoken
vnto
them
,
Solut.
they
should
haue
had
no
sinne
,
but
now
there
is
no
cloake
for
their
sinne
;
that
is
,
if
Christ
by
the
preaching
of
the
Word
had
not
discouered
their
sinnes
,
and
set
before
them
the
way
of
godlinesse
,
then
it
had
beene
no
such
grieuous
and
monstrous
sinne
,
but
in
as
much
as
many
men
doe
lie
in
wilfull
ignorance
,
and
will
not
be
informed
of
the
vilenesse
of
their
course
;
therefore
,
before
God
,
of
all
sinners
,
they
are
without
colour
or
excuse
.
Obiect
Obiect
.
But
may
they
not
haue
good
hearts
to
God
though
they
do
thus
intemperately
and
vniustly
maligne
and
abuse
the
Preachers
and
Children
of
God
?
Solut.
Sol.
Vers
.
23.
He
that
hateth
Christ
in
his
Ministers
and
members
hateth
the
Father
also
,
and
cannot
haue
a
good
heart
to
God
.
Obiect
.
Obiect
.
But
it
may
be
that
Christ
and
Christians
are
hated
the
more
securely
by
wicked
worldlings
,
because
they
see
nothing
but
their
basenesse
and
humiliation
.
Solut.
Sol.
Vers
.
24.
If
I
had
not
done
workes
among
them
which
none
other
did
,
&c.
By
which
words
our
Sauiour
shewes
that
no
workes
of
God
for
,
by
,
or
amongst
Gods
Seruants
,
can
be
so
great
testimonies
of
the
vndoubted
certaintie
of
the
goodnesse
and
holinesse
of
their
cause
;
but
wicked
men
will
still
,
against
all
right
,
hate
them
.
And
therefore
wee
should
so
informe
our selues
by
this
and
other
Scriptures
(
vers.
25.
)
as
to
set
downe
our
rest
,
that
in
the
world
we
must
haue
troubles
,
and
in
Christ
and
heauen
peace
,
and
therefore
lay
vp
hope
in
our
hearts
,
as
God
hath
locked
vp
our
treasures
in
Heauen
.
Thus
of
Hope
.
Thus
also
of
the
Grace
for
which
he
giues
thankes
.
Whereof
yee
haue
heard
before
by
the
Word
of
truth
which
is
the
Gospell
.
Vers.
6.
Which
is
come
vnto
you
,
euen
as
it
is
vnto
all
the
world
,
and
is
fruitfull
as
i●
is
also
among
you
,
from
the
day
that
yee
heard
and
truly
knew
the
grace
of
God
.
IN
these
words
,
with
those
that
follow
to
the
ninth
Verse
,
is
contained
the
second
part
of
the
Thankesgiuing
(
viz.
)
his
praise
to
God
for
their
meanes
of
Grace
.
The
meanes
is
either
-
Principall
,
Vers
.
5.6
.
Or
,
-
Instrumentall
,
Vers
.
7.8
.
The
principall
meanes
is
the
Word
,
and
this
is
described
by
six
things
:
First
,
by
the
ordinance
in
which
it
was
most
effectuall
,
viz.
Hearing
.
Secondly
,
by
the
property
which
was
most
eminent
in
the
working
of
it
,
viz.
Truth
.
Thirdly
,
by
the
kinde
of
Word
,
viz.
the
Gospell
.
Fourthly
,
by
the
prouidence
of
God
in
planting
it
amongst
them
,
is
come
vnto
you
.
Fiftly
,
by
the
subiect
persons
vpon
whom
it
wrought
,
You
(
the
Colossians
)
and
the
whole
world
.
Sixtly
by
the
efficacie
,
It
is
fruitfull
from
the
day
.
Thus
for
the
order
of
the
words
.
From
the
generall
I
obserue
,
out
of
all
the
words
,
two
things
.
First
,
that
Nature
directs
nor
to
the
apprehension
either
of
Grace
or
Glory
:
Doctr.
1
The
naturall
man
cannot
perceiue
the
things
of
God
:
1
Cor
2.4
.
these
Colossians
had
neuer
knowne
the
face
of
God
,
nor
gained
the
grace
of
Christ
,
had
not
God
sent
them
the
meanes
.
Briefely
,
this
may
informe
vs
of
the
lamentable
condition
of
such
as
liue
in
their
naturall
estate
,
onely
pleased
with
the
desire
or
possession
of
the
riches
or
gifts
of
Nature
;
and
withall
,
shewes
vs
the
Fountaine
of
the
want
of
Sense
or
care
of
Grace
,
and
holinesse
.
In
the
most
Sense
comes
not
from
Nature
,
but
from
the
Word
:
Who
is
a
naturall
man
.
and
he
is
a
Naturall
man
that
is
still
lapped
and
couered
with
the
vaile
of
Ignorance
,
whose
wisedome
is
crosse
to
Gods
Wisedome
,
that
lyeth
in
grosse
sinnes
like
a
dead
man
without
sense
,
that
serues
some
particular
gainefull
or
pleasing
sinne
,
Esa:
25
:
8.
Rom.
8.6
.
Ephes:
2
:
1.
Rom:
6.
without
vsing
aright
any
ordinance
of
God
against
it
,
and
is
without
the
spirit
of
Adoption
,
his
heart
neuer
broken
for
sinne
,
and
without
desire
of
righteousnesse
.
Secondly
,
it
is
a
worthy
blessing
of
God
to
any
people
,
to
haue
the
Word
Doctr.
2
of
God
amongst
them
.
This
is
that
men
should
be
exceeding
thankefull
for
to
God
,
Psal.
147
19.20
.
Esa.
2.3
.
And
by
the
contrary
,
the
want
of
the
Word
is
a
terrible
famine
.
Vse
1.
Vses
.
For
reproofe
both
of
mens
prophanenesse
in
neglecting
and
contemning
of
the
Word
;
as
also
of
our
great
vnthankefulnesse
for
such
a
mercie
.
2.
For
comfort
to
Gods
children
,
that
enioy
the
Word
and
esteeme
it
.
The
Word
should
satisfie
vs
whatsoeuer
else
wee
want
,
both
because
it
doth
abundantly
make
amends
for
all
other
wants
:
and
besides
,
it
fits
vs
with
strength
,
patience
,
and
comfort
,
to
make
vse
of
other
wants
.
3.
For
instruction
,
not
onely
to
such
people
as
want
the
Word
to
seeke
for
it
,
and
to
plant
themselues
where
they
may
haue
it
,
but
also
to
such
Landlords
and
great
men
,
and
rulers
of
the
people
,
as
would
bee
thought
louers
of
their
Countrey
,
to
vse
all
meanes
to
see
the
Countrey
and
the
Parishes
vnder
their
power
,
prouided
of
this
holy
treasure
.
Thus
of
the
generall
Doctrines
out
of
the
whole
Verses
.
The
first
thing
in
speciall
,
is
the
kinde
of
ordinance
in
which
the
word
was
effectuall
,
(
viz.
)
Hearing
.
Whereof
]
That
is
,
of
which
,
Heauen
or
Hope
.
Doctr.
It
is
a
great
mercy
of
God
to
heare
of
Heauen
before
the
time
come
it
should
be
enioyed
,
or
lost
.
If
we
heard
not
of
Heauen
till
death
or
iudgement
,
wee
should
continue
still
in
our
slumber
,
drowned
in
the
lust
after
profit
or
pleasures
;
we
should
be
so
far
from
finishing
our
mortification
,
as
wee
should
hardly
beginne
to
set
about
the
washing
of
our
owne
vncleanenesse
both
of
hands
and
life
;
wee
should
looke
vpon
Grace
and
Holinesse
with
a
dull
and
feeble
eye
:
yea
,
it
is
good
euen
for
Gods
children
to
heare
of
it
before
they
haue
it
,
both
to
support
them
in
their
crosses
and
discouragements
,
as
also
to
plucke
vp
their
mindes
to
holy
contemplation
,
and
to
weane
them
from
the
loue
of
base
things
;
yea
to
inflame
them
to
a
greater
desire
to
magnifie
and
glorifie
the
singular
grace
and
mercy
of
God
in
these
dayes
of
their
pilgrimage
.
Ye
haue
heard
.
]
No
man
can
get
eternall
graces
,
Doctr.
or
an
enduring
contentment
,
arising
from
the
hope
of
a
better
life
,
without
the
hearing
of
the
word
of
God
[
](A89915-e45910-b)c
c
Math:
17
:
5.
Luk:
16
:
29
:
30
John
8.47
.
.
Quest.
But
tell
vs
distinctly
,
what
good
shall
men
get
by
hearing
of
Sermons
?
Answ.
Many
are
the
singular
benefits
come
to
men
thereby
.
What
good
comes
by
hearing
Sermons
.
First
,
the
holy
Ghost
is
here
giuen
,
Acts
10.44
.
Secondly
,
mens
hearts
are
here
opened
,
Acts
16.14
.
Thirdly
,
the
feare
of
God
doth
here
fall
vpon
men
,
Acts
13.16
.
Fourthly
,
the
proud
and
stony-heart
of
man
is
here
tamed
;
melted
,
and
made
to
tremble
,
Esa.
66.2
.
Fiftly
,
the
faith
of
Gods
Elect
is
here
begotten
,
Rom.
10.14
.
Sixtly
,
Men
are
here
sealed
by
the
holy
Spirit
of
promise
,
Epes
.
1.13
.
Seauenthly
,
here
the
Spirit
speaketh
to
the
Churches
,
Reuel
.
2.
Eightly
,
Christ
here
comes
to
suppe
with
men
[
](A89915-e46060-b)a
a
Reuel
.
3.10
.
.
Let
men
tell
of
their
experience
,
whether
euer
their
hearts
tasted
of
the
refreshing
of
CHRIST
,
till
they
deuoted
themselues
to
the
hearing
of
the
Word
.
Ninthly
,
The
painefull
distresse
of
the
afflicted
Conscience
is
heere
or
no
where
cured
:
by
hearing
,
the
bones
that
God
hath
broken
receiue
ioy
and
gladnesse
,
Psal.
51.8
.
Tenthly
,
what
shall
I
say
,
but
as
the
Euangelicall
Prophet
saith
?
If
you
can
doe
nothing
else
,
yet
heare
,
and
your
soules
shall
liue
.
Esa.
55.4
.
Liue
I
say
,
the
life
of
Grace
,
yea
and
the
life
of
Glory
:
for
Saluation
is
brought
vnto
vs
by
hearing
,
Act.
28.18
.
and
4.16
.
Vse
.
1
The
vse
of
this
point
is
,
First
,
for
instruction
:
Let
him
that
heareth
heare
[
](A89915-e46150-b)b
b
Ezech:
3
:
27.
:
yea
,
let
all
reioyce
in
the
mercies
of
their
God
,
that
haue
tasted
of
this
bountie
of
the
Lord
:
blessed
are
your
eares
,
in
as
much
as
you
haue
heard
:
Many
Prophets
,
and
righteous
men
haue
desired
to
heare
the
things
that
you
heare
,
and
Vse
.
2
haue
not
heard
them
.
[
](A89915-e46210-b)c
c
Math.
13.16.17
.
.
Secondly
,
for
humiliation
;
vnder
the
consideration
of
the
lamentable
estate
of
such
people
as
haue
not
the
Word
preached
vnto
them
.
How
doe
the
thousands
euen
in
Israell
,
perish
through
the
failing
or
wanting
of
Vision
?
Is
there
not
almost
millions
of
Men
and
Women
that
haue
scarce
heard
(
by
preaching
)
whether
there
be
any
holy
Ghost
?
Oh
the
cruell
torments
that
abide
those
soule-murtherers
!
Shall
I
name
them
?
I
wish
their
repentance
,
that
so
they
might
haue
a
new
name
;
but
because
lamentable
experience
shewes
that
the
vnsauory
Salt
seldome
findes
wherewith
it
may
be
salted
;
therefore
it
is
the
dutie
of
all
Gods
people
to
bowe
the
knees
of
their
hearts
to
God
,
beseeching
him
to
inflame
the
hearts
of
those
that
are
in
authoritie
,
with
such
bowels
of
compassion
,
that
they
would
in
due
time
purge
the
Church
of
them
,
that
so
their
names
may
no
more
bee
heard
amongst
vs
.
Whiles
men
lie
sicke
of
the
spirituall
Lethargy
in
their
owne
hearts
,
they
are
little
troubled
with
the
distresse
of
others
,
but
if
men
would
euen
in
Gods
sight
duely
waigh
,
without
shifting
and
preiudice
,
these
propositions
,
viz.
that
the
hearing
of
the
Word
is
the
ordinarie
meanes
to
conuert
mens
soules
to
God
,
Rom.
10.14
.
1
Pet.
1.23
.
&c.
And
that
except
men
be
borne
againe
they
cannot
enter
into
the
Kingdome
of
God
,
Mourne
and
pray
.
Iohn
3.3
.
if
I
say
these
things
be
weighed
,
how
should
our
bowels
turne
within
vs
to
consider
the
case
of
some
hundreds
of
Parishes
in
this
famous
Kingdome
,
that
in
the
middest
of
this
great
Light
,
in
this
respect
,
yet
sit
in
darkenesse
?
Thirdly
,
for
the
reproofe
of
the
disorders
and
vitious
dispositions
of
men
in
the
hearing
of
the
Word
.
Many
are
the
sorts
of
euill
hearers
:
exceeding
many
are
the
wicked
humours
of
men
,
by
which
they
sinne
against
the
Word
heard
:
the
Scripture
hath
noted
and
taxed
diuers
corruptions
in
men
,
in
hearing
,
and
fearefully
threatned
them
.
For
the
better
explication
of
this
vse
I
consider
two
things
;
First
,
the
sorts
of
euill
hearers
:
Secondly
,
their
state
in
respect
of
it
.
The
sorts
of
euill
hearers
.
The
sorts
of
euill
hearers
may
be
distinguished
into
two
kindes
:
some
are
openly
impious
and
audacious
;
some
more
ciuill
and
restrained
.
Of
the
first
kinde
.
First
,
some
are
so
wayward
nothing
can
please
them
,
either
the
Preacher
is
too
terrible
,
or
he
is
too
comfortable
.
If
Iohn
fast
,
hee
hath
a
Deuill
,
if
Christ
eate
,
he
is
a
glutton
[
](A89915-e46340-b)d
d
Mat.
11.16
.
&c.
.
Secondly
,
Some
heare
and
are
scandalized
[
](A89915-e46380-b)e
e
Math.
15
12.
:
Men
are
so
wedded
to
their
owne
conceits
,
and
stuffed
with
preiudice
,
that
they
many
times
wilfully
study
,
and
striue
to
frame
scandale
and
offence
out
of
the
words
of
the
Teacher
.
Thirdly
,
Some
heare
,
and
are
filled
with
wrath
and
enuie
,
and
that
sometimes
so
as
they
cannot
restraine
the
signes
of
their
rage
and
fretting
,
no
not
in
the
Sermon-time
[
](A89915-e46410-b)f
f
Luke
4.24
.
Acts
7.54
.
.
They
gnash
with
their
teeth
,
and
their
harts
are
ready
to
burst
for
anger
.
And
this
comes
many
times
because
men
cannot
abide
wholesome
Doctrine
,
but
are
giuen
to
fables
[
](A89915-e46460-b)h
h
2
Tit.
4.3
:
4.
.
Fourthly
,
Some
heare
,
and
their
mouthes
make
iests
,
while
their
hearts
go
after
their
lusts
[
](A89915-e46490-b)i
i
Ezech:
33
:
30.
,
they
heare
and
mocke
[
](A89915-e46520-b)k
k
Acts:
17.32
.
Fiftly
,
Some
make
the
auditory
of
Christians
the
studie
of
all
manner
of
base
filthinesse
:
thither
comes
the
Adulterer
,
the
Couetous
,
the
deceiuer
,
the
accuser
of
the
Brethren
,
&c.
and
there
they
damnably
frame
their
dogged
and
swinish
imaginations
.
Sixtly
,
Some
heare
,
and
if
they
finde
any
power
in
the
Doctrine
of
the
Preacher
,
they
enquire
whether
hee
be
not
a
Puritane
;
for
they
haue
heard
so
much
euill
of
that
Sect
euery
where
,
that
that
one
colour
may
serue
to
make
them
cautelous
,
and
better
aduised
then
to
be
much
troubled
with
his
Doctrine
[
](A89915-e46540-b)l
l
Acts
28
:
22.
.
Seuenthly
,
Some
will
heare
if
he
speake
of
this
world
[
](A89915-e46570-b)m
m
1
Iohn
4.5
.
:
He
is
an
excellent
Preacher
,
that
in
their
vnderstanding
giues
them
liberty
,
and
sowes
pillowes
vnder
their
fleshly
and
worldly
elbowes
.
Eightly
,
Some
heare
fearefully
,
as
loath
to
be
drawne
to
the
Sermon
of
any
that
rebukes
sinne
,
as
the
people
of
Israell
were
to
come
neere
the
Mount
[
](A89915-e46610-b)n
n
Heb:
12
:
19.
.
Ninthly
,
Some
(
like
the
chiefe
Priests
and
Pharises
)
when
they
perceiue
that
the
Preacher
rebukes
their
sinnes
,
seeke
to
lay
hands
vpon
him
[
](A89915-e46630-b)o
o
Mat
:
21
:
45
:
46.
,
and
as
farre
as
the
feare
of
the
people
restraineth
them
not
,
they
practise
to
remoue
him
.
The
ciuiller
sorts
of
hearers
are
diuersly
sinnefull
in
their
seuerall
humors
:
First
,
some
heare
but
it
is
to
be
rid
of
their
diseases
,
that
is
,
to
see
whether
by
hearing
Sermons
,
and
comming
to
Church
,
they
can
asswage
the
trouble
of
their
mindes
,
and
dull
the
stinging
cares
of
their
hearts
.
Secondly
,
some
are
like
the
young
man
,
for
they
goe
from
the
Sermon
sorry
that
the
word
requireth
such
things
as
they
are
not
willing
to
doe
[
](A89915-e46660-b)p
p
Math.
19.
.
Thirdly
,
Some
heare
and
say
,
God
forbid
[
](A89915-e46690-b)q
q
Luke
20
:
76.
:
It
is
pitty
it
should
be
so
as
the
Preacher
sayes
.
Fourthly
,
Some
heare
because
a
great
report
goeth
of
the
Teacher
[
](A89915-e46710-b)r
r
Math:
3
:
8.
.
Fiftly
,
But
aboue
all
others
,
they
are
strang
hearers
that
are
mentioned
Math.
22.22
.
they
heare
and
admire
,
and
yet
leaue
and
forsake
for
any
reformation
or
practise
of
what
they
heare
.
Vnder
this
rancke
I
may
referre
the
three
sorts
of
hearers
,
Math.
13.
The
first
sort
suffer
the
Diuell
presently
to
take
away
the
Word
.
The
second
sort
choake
it
with
cares
and
lusts
.
The
third
forsakes
the
profession
,
and
hearing
,
and
liking
of
it
,
in
the
time
of
temptation
or
persecution
.
Thus
of
their
sorts
.
The
state
of
men
transgressing
against
the
Word
,
The
misery
of
euill
hearers
.
by
refusing
to
heare
it
aright
,
is
exceeding
fearefull
;
if
they
could
see
their
miserie
they
would
doe
as
the
Prophets
require
,
they
would
cut
their
haire
and
cast
it
away
,
vnder
the
sense
of
the
horror
of
Gods
indignation
[
](A89915-e46780-b)s
s
Jer:
7
:
22
:
29.
&c.
.
The
dust
of
the
feete
of
Gods
messengers
will
rise
in
iudgement
against
such
hearers
[
](A89915-e46810-b)t
t
Math.
10.14
.
.
It
shall
be
easier
for
Nini●eh
,
and
Tyrus
,
and
Sidon
,
and
Sodom
,
and
Gomorrah
,
then
for
such
hearers
[
](A89915-e46880-b)u
u
Math.
12.41
.
&c.
.
Yea
,
all
their
suites
for
mercy
are
abomination
in
Gods
sight
[
](A89915-e46910-b)x
x
Prou.
28
:
9.
.
A
heauie
eare
is
noted
for
a
singular
iudgement
,
Math.
13.13.14
.
&c.
Esa.
30.8.9
.
Yea
,
because
men
will
not
heare
the
Word
they
must
heare
the
rod
,
Mich.
6.9
.
and
their
eares
(
if
they
belong
to
God
)
must
be
forced
open
by
corrections
,
Iob.
3.3
.
To
conclude
,
if
all
this
cannot
affect
men
,
then
I
say
,
as
the
Lord
said
to
the
Prophet
of
such
persons
,
Hee
that
leaueth
off
to
heare
,
let
him
leaue
off
,
Ezek.
3.
vlt.
Thus
of
the
first
part
of
the
discription
(
viz.
)
the
ordinance
,
in
which
it
is
most
effectuall
,
(
viz.
)
Hearing
.
The
second
part
is
the
propertie
of
the
Word
,
which
is
most
eminent
in
the
working
of
it
,
(
viz.
)
Truth
.
Word
of
Truth
.
]
Hee
meaneth
not
the
personall
Word
,
which
is
Christ
,
but
the
enunciatiue
Word
,
made
knowne
either
singularly
by
Reuelation
,
Oracles
,
Visions
,
Dreames
,
or
commonly
by
tradition
of
Doctrine
,
from
hand
to
hand
for
2000.
yeeres
;
or
by
a
more
excellent
manner
,
afterwards
by
Scripture
:
the
Word
of
holy
Scripture
is
here
meant
.
The
properties
of
the
Word
.
There
are
many
properties
of
the
Word
of
God
,
wherein
it
doth
excell
.
First
,
it
is
diuine
.
The
testimonie
of
Gods
mouth
.
Wonderfull
,
1.
Thes.
2.13
.
Psal.
119.18.88.129
.
Secondly
,
It
is
eternall
and
incorruptible
,
a
liuing
Word
,
or
the
Word
of
life
.
Psalm
.
119.89.144.152
.
Philip.
2.16
.
1.
Pet.
1.22
.
Thirdly
,
It
is
swift
,
Psal
.
147.15.18
.
Fourthly
,
It
is
powerfull
and
terrible
,
Hebr.
4.12
.
The
sword
of
the
Spirit
,
Hos.
6.5
.
Esa.
11.2
.
Heb.
4.12
.
Eph.
6.
Fiftly
,
It
is
nourishing
and
healing
,
it
hath
a
propertie
to
nourish
and
heale
.
Psalm
.
107.20
.
Sixtly
,
It
sanctifieth
both
our
persons
and
the
vse
of
the
creatures
.
Seauenthly
,
It
is
comfortable
,
ioyfull
,
sweete
,
Psal
.
119.14.111.143.162
.
Eightly
,
It
is
apt
for
generation
,
it
hath
a
quickening
power
,
Psalm
.
119.25.28
.
1.
Pet.
1.22
.
Ninthly
,
It
is
preseruatiue
both
from
sinne
,
Psal.
119.11
.
and
from
shame
,
Psal.
119.22
.
So
will
not
gold
and
siluer
.
Tenthly
,
it
is
wise
and
exceeding
large
,
Psal.
119.96.98.99.100.104
.
Eleuenthly
,
It
is
light
,
and
pure
,
and
iust
,
Psal.
119.105.130.140.128.138
.
But
heere
the
Word
is
commended
for
the
Truth
of
it
,
and
that
as
a
most
eminent
propertie
in
mens
conuersions
.
Truth
is
taken
diuersly
:
for
a
vertue
in
speech
,
in
the
second
Table
:
for
Truth
of
Doctrine
,
Iohn
5.33
.
for
the
substance
of
a
type
,
Iohn
1.17
.
for
vprightnesse
and
sinceritie
,
Iohn
3.21
.
for
the
true
forme
of
a
thing
,
Rom.
1.28
.
How
the
word
is
said
to
be
a
word
of
truth
.
Here
the
word
of
God
is
said
to
be
the
word
of
Truth
,
in
regard
of
the
vse
of
the
word
in
the
conuersion
of
a
sinner
;
and
that
,
first
,
as
it
is
apprehended
to
be
in
it selfe
:
secondly
,
as
it
is
by
effect
in
the
hearer
.
For
the
first
,
before
a
man
can
haue
experience
of
the
power
of
the
Word
in
the
gathering
of
his
soule
,
he
must
know
it
to
be
a
word
of
Truth
foure
wayes
.
First
,
that
it
is
the
very
word
of
God
,
and
therefore
true
:
considering
the
admirable
antiquity
of
the
Story
before
all
other
Histories
:
the
dreadfull
miracles
by
which
it
was
confirmed
:
the
certaine
euent
of
the
vaticinies
or
prophesies
,
the
immutable
and
euery
way
sufficient
frame
of
piety
,
righteousnesse
and
diuine
worship
,
contained
it
it
:
the
dureablenesse
of
the
wisedome
thereof
,
which
no
punishments
could
euer
extort
out
of
the
hearts
of
the
professors
thereof
:
and
lastly
,
the
dreadfull
iudgements
vpon
the
enemies
of
it
.
Secondly
,
that
it
is
true
,
whatsoeuer
Doctrine
it
reuealeth
,
though
it
make
neuer
so
much
against
our
profits
,
or
pleasures
,
or
lusts
:
till
a
man
be
brought
to
this
,
the
Word
neuer
worketh
soundly
.
Thirdly
,
that
there
is
an
especiall
glory
of
Truth
in
the
promises
,
both
in
the
promise
it selfe
and
the
condition
.
Fourthly
,
that
we
acknowledge
Truth
in
the
performance
of
what
God
hath
promised
,
and
so
giue
glory
to
his
faithfulnesse
:
and
thus
of
the
word
as
it
is
apprehended
in
it selfe
.
The
word
worketh
truth
in
vs
six
wayes
.
In
the
second
place
the
word
is
the
Word
of
Truth
by
effect
,
because
it
worketh
truth
in
vs
,
and
imprinteth
it selfe
in
vs
,
and
fits
vs
for
godlinesse
Tit.
1.2
.
and
thus
it
worketh
Truth
in
vs
six
waies
.
First
,
In
that
it
worketh
knowledge
,
and
so
Truth
in
the
vnderstanding
.
Secondly
,
In
that
it
worketh
in
the
Truth
of
worshippe
,
Iohn
14.23.24
.
Thirdly
,
In
that
it
worketh
in
vs
plainenesse
and
vprightnesse
,
in
the
exercise
of
Grace
and
Holinesse
,
and
so
it
is
opposed
to
hypocrisie
,
Ephes.
4.24
.
Fourthly
,
In
that
it
worketh
Truth
of
Constancie
,
that
is
,
an
euerlasting
resolution
to
heare
and
keepe
the
Word
of
Truth
,
Iohn
.
8.37
.
1.
Iohn
4.6
.
Fiftly
,
In
that
it
begets
in
vs
the
sinceritie
and
Truth
that
becomes
our
callings
and
behauiour
in
the
world
;
as
,
we
are
free
from
lying
,
calumnies
,
perfidiousnes
,
slandering
,
boasting
,
flattery
,
&c.
1
Cor.
5.8
.
Sixtly
,
In
that
it
makes
all
our
conuersation
vertuous
,
&
so
guids
vs
to
do
the
truth
;
Ioh.
3.22
.
Iam.
3.17
Vse
is
both
for
Instruction
,
and
for
Reproofe
.
Vses
.
For
Instruction
,
therefore
wee
should
labour
that
the
Word
may
bee
a
Word
of
Truth
to
vs
,
and
to
this
end
;
First
,
wee
should
pray
God
to
giue
vs
the
spirit
of
Truth
,
Iohn
16.13
.
Secondly
,
wee
must
repent
,
that
wee
may
come
to
the
knowledge
of
the
Truth
,
2.
Tim.
2.25
.
Thirdly
,
wee
may
not
rest
in
the
forme
of
Truth
,
Rom.
2.20
.
Iohn
3.22
.
For
reproofe
of
foure
sorts
of
men
.
First
,
such
as
will
not
receiue
the
loue
of
the
Truth
:
With
these
gaine
is
godlinesse
,
1.
Tim.
6.5.2
.
Thes.
2.10.12
.
Secondly
,
such
as
strangle
the
light
of
the
Truth
either
of
Nature
,
conscience
,
or
the
Word
;
and
with-hold
it
in
vnrighteousnesse
,
that
striue
against
the
light
of
the
truth
in
their
hearts
,
that
they
might
sinne
the
more
freely
,
Rom.
1.18
.
Thirdly
,
such
as
will
not
obey
the
Truth
which
yet
they
admire
,
commend
,
affect
,
&c.
Gal.
3.1
.
and
5.7
.
Fourthly
,
such
as
by
their
wicked
liues
cause
the
way
of
Truth
to
be
blasphemed
,
which
Truth
they
both
heare
,
and
professe
to
obey
.
Thus
of
the
second
part
of
the
description
.
Thirdly
,
the
word
of
God
is
described
by
the
kind
of
word
,
viz.
the
Gospel
.
The
doctrine
of
a
mans
reconciliation
with
God
,
is
principally
to
be
taught
and
learned
.
Which
is
the
Gospell
]
By
the
Gospell
is
meant
the
Doctrine
of
the
reconciliation
of
Man
with
his
God
after
the
fall
.
Concerning
the
Gospell
,
wee
may
in
the
generall
here
obserue
;
That
of
all
other
Doctrines
,
the
Doctrine
of
a
mans
Reconciliation
with
God
,
is
especially
to
be
vrged
and
explained
by
the
Preacher
,
and
to
bee
most
minded
and
enquired
into
by
the
hearer
.
The
knowledge
and
experience
of
this
point
acquaints
a
man
with
the
sauing
power
of
God
:
Rom.
10.15
.
neuer
doe
men
indeede
see
the
beautie
of
the
feete
of
Gods
seruants
,
till
they
haue
trauelled
about
the
obtaining
of
their
peace
with
God
.
If
Ministers
would
bend
the
very
force
of
their
ministeries
about
the
sound
and
daily
inforcing
of
the
Doctrine
of
mans
particular
assurance
of
his
peace
and
reconciliation
;
it
would
produce
,
by
Gods
blessing
,
singular
fruite
.
This
Doctrine
would
iudge
the
very
secrets
of
men
,
and
giue
them
a
glimpse
of
their
last
doome
.
It
is
a
most
preuailing
Doctrine
,
and
therefore
extreamely
enuied
in
the
world
.
The
high
Priests
and
Scribes
with
the
Elders
of
the
people
many
times
shew
they
cannot
abide
it
,
Luke
20.1
.
Hence
it
is
that
life
is
not
deare
vnto
Gods
faithfull
seruants
,
so
they
may
in
the
comfort
thereof
fulfill
their
course
and
ministration
,
receiued
of
the
Lord
Iesus
,
in
testifying
the
Gospell
of
the
grace
of
God
[
](A89915-e47920-b)x
x
Acts
20.24
.
.
Of
all
other
Doctrines
the
Deuill
labours
to
keepe
the
world
ignorant
of
the
necessitie
and
power
of
this
[
](A89915-e47940-b)y
y
2
Cor.
4.3
4.
:
But
woe
is
to
those
Preachers
that
teach
it
not
[
](A89915-e47960-b)z
z
1
Cor.
9
16.
,
and
horrible
wofull
shall
the
estate
of
those
people
appeare
to
be
at
the
last
day
that
obey
it
not
[
](A89915-e47990-b)a
a
2
Thes.
1.8
.
.
And
therefore
we
should
striue
to
keepe
afoot
the
sparkles
of
light
in
this
point
,
and
whatsoeuer
wee
loose
in
hearing
,
this
Doctrine
should
neuer
runne
out
.
In
particular
,
concerning
the
Gospell
,
I
enquire
into
three
things
.
First
,
wherein
this
Doctrine
lieth
.
Secondly
,
who
receiue
this
Doctrine
of
the
Gospell
.
Thirdly
,
what
are
the
effects
of
it
.
For
the
first
;
the
Gospell
,
or
the
Doctrine
of
it
,
lyeth
in
two
things
.
What
the
Gospell
principally
vrgeth
.
First
,
in
our
true
repentance
for
our
sinnes
,
and
secondly
in
the
infallible
assurance
of
faith
in
Gods
fauour
,
in
Christ
,
forgiuing
vs
our
sinnes
,
Math.
3.2
.
Mark
.
1.15
.
and
this
duly
waighed
,
First
,
reproues
those
that
dreame
of
saluation
,
and
the
benefits
of
the
Gospell
without
mortification
:
and
secondly
,
it
should
teach
vs
to
nourish
faith
by
all
meanes
,
by
nourishing
of
desires
;
by
remouing
of
lets
;
praying
for
it
;
waiting
vpon
hearing
;
beholding
the
faith
of
Gods
children
,
and
deliuering
vp
our
soules
to
some
able
and
wise
Pastor
.
The
second
Question
is
,
Who
receiue
the
Gospell
.
Who
receiue
the
Gospell
.
Answ.
We
must
consider
,
First
,
who
may
receiue
it
:
and
that
is
answered
Marke
16.15
.
euery
Creature
,
that
is
,
any
Man
or
Woman
,
of
what
Nation
,
Language
,
Profession
,
Calling
,
State
,
and
Condition
soeuer
:
and
secondly
,
wee
must
consider
,
who
doe
receiue
it
;
and
this
may
be
answered
generally
,
or
more
specially
;
generally
,
none
receiue
the
Gospell
but
they
finde
in
it
the
very
power
of
GOD
to
saluation
[
](A89915-e48150-b)b
b
Rom.
1.16
.
.
None
but
such
as
are
begotten
againe
by
it
to
God
[
](A89915-e48170-b)c
c
1
Cor.
1.16
.
.
If
there
be
no
change
in
thy
life
,
thou
hast
yet
no
part
in
the
Gospell
:
without
conuersion
,
no
glad
tidings
.
In
speciall
,
the
persons
that
receiue
this
treasure
,
are
signed
out
by
diuers
properties
in
Scripture
:
they
are
poore
in
spirit
[
](A89915-e48200-b)d
d
Mat.
11.5
.
Luke
4.18
.
:
they
finde
such
neede
of
it
,
that
heauen
suffers
violence
,
and
they
presse
to
it
[
](A89915-e48250-b)e
e
Luk.
16.16
.
Math.
11.10
.
,
and
they
so
highly
esteeme
the
comforts
of
it
that
they
can
be
content
to
lose
libertie
,
friends
,
meanes
,
and
life
too
,
for
Christs
sake
and
the
Gospell
[
](A89915-e48290-b)f
f
Mark
.
8.35
.
&
10.29
.
,
and
it
workes
so
forcibly
vpon
mens
soules
,
that
they
consecrate
themselues
to
God
,
to
sinceritie
and
godlinesse
[
](A89915-e48320-b)g
g
Rom.
15.16
.
,
and
learne
conscionably
to
practise
the
seruice
of
God
in
their
spirit
,
minding
the
reformation
of
their
thoughts
and
affections
within
,
as
well
as
of
their
words
and
actions
without
[
](A89915-e48360-b)h
h
Rom.
1.9
.
.
The
effects
of
the
Gospell
.
And
thirdly
,
for
the
effects
of
it
;
great
are
the
praises
of
the
power
of
it
;
it
begets
men
to
God
:
it
is
the
power
of
God
to
saluation
:
it
iudgeth
the
secrets
of
men
.
Of
these
before
.
It
brings
abundance
of
blessings
,
Rom.
15
,
19.
it
makes
men
heires
and
coheires
with
CHRIST
:
it
is
a
witnesse
to
all
Nations
,
Matth.
24.14
.
And
lastly
,
life
and
immortalitie
is
brought
to
light
by
it
,
2
Tim.
1.10
.
The
Vses
.
The
consideration
hereof
should
much
encourage
Ministers
to
presse
this
Doctrine
,
and
neuer
cease
to
preach
it
in
the
Temple
,
and
from
house
to
house
,
and
make
vse
of
all
opportunities
when
a
doore
is
opened
vnto
them
;
either
in
respect
of
power
in
their
owne
hearts
,
or
in
respect
of
tendernesse
and
affection
,
and
desire
in
the
people
[
](A89915-e48490-b)i
i
Acts
5.42
.
1
Cor.
1.12
.
.
Gods
people
also
should
so
labour
for
the
assurance
of
Gods
fauour
,
and
peace
in
Christ
by
the
word
,
as
they
should
store
their
hearts
with
prouision
of
that
kinde
,
not
onely
for
their
death-bed
when
they
die
,
but
renue
the
perswasion
of
it
in
their
hearts
daily
,
the
better
to
fit
them
,
euen
in
their
callings
and
speciall
standings
.
This
knowledge
is
not
onely
a
Crowne
and
shield
for
their
heads
,
but
shooes
also
for
their
feete
,
against
the
filth
of
the
times
,
and
thorny
cares
of
the
world
,
and
all
the
difficulties
of
a
daily
diligence
in
their
standings
[
](A89915-e48550-b)k
k
Ephes.
6.15
.
.
Thus
of
the
third
part
of
the
description
.
The
fourth
followeth
.
The
manner
of
prouidence
in
planting
it
amongst
them
,
in
these
words
.
God
sends
the
Word
before
we
seeke
it
.
And
is
come
vnto
you
.
]
Where
wee
may
obserue
,
that
if
the
meanes
of
happinesse
finde
vs
not
out
to
worke
vpon
vs
,
wee
would
neuer
looke
after
it
:
if
God
were
not
more
carefull
to
send
it
,
then
we
to
seeke
it
,
it
would
neuer
be
had
.
Wee
see
this
by
common
experience
,
that
whole
multitudes
of
people
liue
without
any
sense
of
the
want
of
the
Word
,
and
did
not
God
by
some
great
prouidence
send
it
them
,
and
perswade
them
to
the
vse
of
it
;
it
would
neuer
be
had
:
and
this
comes
to
passe
because
men
are
dead
in
sinne
,
and
sicke
of
a
Lethargie
in
the
very
vse
of
the
light
of
Nature
,
in
matters
of
godlinesse
;
and
besides
,
there
is
an
incredible
inclination
in
our
Natures
to
seeke
for
contentment
in
things
below
,
and
to
bee
pleased
with
any
condition
,
rather
then
soundly
to
digest
a
sense
of
the
necessitie
of
vsing
the
meanes
for
happinesse
in
better
things
.
And
lastly
,
this
neglect
of
seeking
the
Word
,
comes
from
errours
about
mens
estate
,
while
they
thinke
that
they
may
be
in
Gods
fauour
,
and
like
enough
to
be
saued
,
without
any
such
adoe
.
Thus
of
the
fourth
part
.
The
fift
thing
in
the
description
is
,
the
subiect
persons
to
whom
the
Gospell
came
,
(
viz.
)
the
Colossians
,
and
all
the
World
.
Vnto
you
,
as
it
is
euen
vnto
all
the
World
.
]
Hence
wee
may
note
,
First
,
the
Truth
of
God
in
his
promises
:
hee
promised
flourishing
Churches
of
the
Gentiles
;
and
loe
,
it
is
effected
:
the
Word
is
gone
out
into
all
the
World
.
Secondly
,
That
the
true
triall
of
all
Doctrine
is
by
enquiring
,
whether
it
bee
agreeable
to
that
Doctrine
wherein
the
world
was
ouercome
to
GOD.
Though
an
Angell
from
Heauen
should
preach
otherwise
,
A
triall
of
Doctrine
.
yet
his
Doctrine
were
to
bee
detested
as
accursed
[
](A89915-e48700-b)l
l
Gal.
1.8
.
.
And
therefore
wee
may
iustly
complaine
of
the
Papists
,
and
all
popish
men
that
chaine
men
downe
to
a
necessitie
of
looking
vpon
the
hundreds
of
yeeres
neere
vnto
vs
,
and
will
not
beare
it
that
men
should
seeke
ground
for
their
Conscience
,
by
ouer-looking
all
the
hundreds
of
yeeres
since
Christ
,
and
minding
onely
conformitie
to
the
Doctrine
that
first
founded
the
Churches
of
the
Gentiles
;
all
Doctrines
since
then
,
though
in
the
purest
times
,
are
to
bee
receiued
no
further
then
they
agree
with
the
Doctrine
of
Christ
and
his
Apostles
.
Thirdly
,
that
men
are
bound
to
seeke
the
word
wheresoeuer
it
may
bee
heard
:
for
if
this
had
not
beene
so
,
Men
must
seeke
the
word
whensoeuer
it
may
be
had
.
how
could
all
the
world
receiue
the
light
of
the
Gospell
?
and
further
,
wee
may
see
that
the
want
of
Teachers
was
no
warrant
to
commit
the
Churches
to
the
care
of
such
as
could
not
teach
;
a
necessity
lieth
in
the
people
to
seeke
the
word
where
it
may
be
had
.
And
therfore
those
Church-gouernours
sinne
greeuously
,
that
in
this
light
,
create
so
many
insufficient
men
,
and
set
them
ouer
the
flocks
of
CHRIST
.
For
if
want
of
able
men
had
beene
a
reason
,
the
Apostles
should
haue
seene
into
this
necessity
,
to
ease
the
labour
and
care
of
the
Churches
,
but
it
is
a
more
greeuous
sinne
to
admit
,
ordaine
,
and
place
them
,
and
yet
see
many
worthy
and
able
men
wholly
want
places
.
Fourthly
,
All
the
world
cannot
signifie
euery
particular
man
in
the
world
.
wee
might
heere
note
the
vanity
of
their
argument
that
would
proue
vniuersall
grace
,
because
Christ
died
for
all
men
;
for
in
this
place
here
is
not
onely
the
world
,
but
all
the
world
;
and
yet
here
cannot
in
any
reasonable
sence
be
meant
all
the
singular
men
and
women
in
the
world
;
for
there
were
many
thousands
of
particular
persons
,
to
whom
the
Gospell
came
not
,
and
therefore
by
all
the
world
(
as
heere
,
so
in
that
question
)
may
bee
vnderstood
all
the
Elect
world
:
or
if
the
world
vniuersally
,
then
it
is
true
in
respect
of
offer
,
or
not
excepting
out
of
any
of
any
Nation
;
or
by
all
the
world
is
ment
men
of
all
sorts
and
conditions
in
the
world
.
Fitftly
,
The
swiftnes
and
power
of
the
Gospell
.
Wee
might
heere
note
the
incredible
power
and
swiftnesse
of
the
Gospell
,
that
could
ouercome
,
and
that
in
so
short
a
time
;
and
the
rather
if
that
wee
consider
that
the
Magistrates
generally
drew
the
sword
against
it
,
and
there
were
not
wanting
Ministers
to
oppugne
it
,
euen
false
teachers
of
all
sorts
:
and
besides
,
the
people
had
beene
so
long
time
settled
in
their
false
Religion
:
and
lastly
,
if
wee
looke
vpon
the
meanenesse
or
the
fewnesse
of
those
that
were
Gods
Embassadours
to
the
Gentiles
.
Thus
of
the
fift
part
of
the
description
.
The
last
thing
by
which
the
word
of
GOD
is
described
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
is
the
efficacy
of
it
,
and
here
the
Apostle
sheweth
:
first
,
what
it
doth
,
It
bringeth
fruit
:
and
,
It
encreaseth
.
]
for
so
it
is
added
in
some
Copies
:
secondly
,
vpon
whom
,
as
euen
in
you
.
]
thirdly
,
when
it
began
to
bee
so
,
viz.
from
the
day
that
you
heard
,
&c.
fourthly
,
what
made
it
worke
so
,
viz.
the
hearing
and
true
knowledge
of
the
grace
of
God
.
And
is
fruitfull
.
]
Concerning
fruitfulnesse
required
as
an
effect
of
the
word
,
I
consider
foure
things
.
First
,
the
Reasons
to
mooue
vs
to
fruitfulnesse
.
Secondly
,
the
sort
of
Fruits
wee
should
beare
.
Thirdly
,
the
meanes
to
make
vs
fruitfull
.
Lastly
,
the
Vses
.
For
the
first
,
there
are
many
things
might
mooue
vs
to
make
conscience
of
glorifying
God
in
our
places
,
by
bearing
the
fruit
of
the
Gospell
,
euen
expressing
the
power
of
it
in
our
liues
.
First
,
it
is
a
speciall
glory
to
GOD
,
and
to
our
adoption
and
calling
[
](A89915-e48900-b)l
l
Iohn
15.8
.
.
Secondly
,
it
is
a
testimony
that
we
are
indeede
Christs
Disciples
[
](A89915-e48930-b)m
m
John
15.8
.
.
Thirdly
,
the
practizing
of
those
things
which
are
within
the
compasse
of
Gods
promises
(
such
as
are
all
the
fruits
of
righteousnesse
)
is
the
very
ground-worke
of
true
prosperity
[
](A89915-e48950-b)n
n
Psal.
1.3
.
.
Fourthly
,
To
this
end
did
God
by
election
before
time
,
and
speciall
vocation
in
the
Gospell
,
choose
vs
,
and
call
and
single
vs
out
of
the
world
[
](A89915-e48970-b)o
o
Ioh.
15.16
.
.
Fiftly
,
It
procures
vnto
vs
an
vnstained
and
inoffensiue
glory
,
euen
vntill
the
day
of
Christ
[
](A89915-e48990-b)p
p
Phil.
1.11
.
.
Sixtly
,
If
a
man
endeauour
to
bring
foorth
fruit
,
and
to
walke
as
becomes
the
Gospell
,
hee
is
sure
to
speede
when
hee
hath
any
suit
to
God
[
](A89915-e49010-b)q
q
Joh.
15.16
.
.
Seuenthly
,
against
such
there
is
no
law
[
](A89915-e49030-b)r
r
Gal.
5.23
.
.
Eigthly
,
it
shall
bee
to
vs
according
to
our
fruit
[
](A89915-e49050-b)s
s
Ier.
17.8
.
.
Ninthly
,
The
fruits
of
righteousnesse
are
better
treasures
for
a
Christian
,
then
all
riches
[
](A89915-e49070-b)t
t
Ier.
17.10
.
.
Tenthly
,
If
wee
bee
not
fruitfull
wee
shall
bee
cut
off
from
CHRIST
,
and
vtterly
for
euer
remaine
frustrate
of
all
his
merits
and
vertue
[
](A89915-e49090-b)u
u
Ioh.
16.2.4.6
.
What
fruits
wee
should
beare
.
Now
for
the
second
;
the
fruits
that
wee
should
beare
,
are
such
as
these
.
The
forsaking
of
our
particular
beloued
raigning
sinnes
(
this
is
all
fruit
[
](A89915-e49140-b)*
*
Esa.
27.9
.
.
)
The
exercise
of
the
true
loue
and
feare
of
God
in
a
conscionable
,
both
worship
of
God
,
and
practise
of
Life
:
the
fruits
of
zeale
for
Gods
glory
,
humility
,
patience
,
and
the
exercise
of
the
duties
of
Mortification
;
as
Prayer
,
Sorrow
,
Fasting
,
and
the
rest
;
Fidelitie
in
the
diligent
discharge
of
the
duties
required
of
vs
in
our
Families
and
Calling
;
Sobriety
in
the
vse
of
Gods
Creatures
,
Contentation
,
Iust-dealing
,
and
to
be
rightly
ordered
in
matters
of
Report
:
Finally
,
workes
of
Mercy
,
and
all
duties
of
Loue
.
What
wee
must
doe
that
we
may
bee
more
fruitfull
.
Thirdly
,
that
wee
may
be
more
fruitfull
;
first
,
wee
must
labour
for
greater
tendernesse
in
our
hearts
,
and
plow
our
ground
deepe
with
long
furrowes
of
Mortification
:
the
seed
will
not
grow
if
it
fall
vpon
the
trampled
and
smooth
heart
of
man
[
](A89915-e49190-b)x
x
Matth.
13.
:
the
stones
must
be
taken
from
the
roots
[
](A89915-e49210-b)y
y
Esay
6
2.
:
secondly
,
we
must
learne
to
make
God
our
trust
,
and
Gods
promise
our
treasure
,
else
in
many
parts
of
Christian
fruitfulnesse
,
worldlinesse
will
teach
vs
to
deny
to
obey
[
](A89915-e49240-b)z
z
Ier.
17.8.9
.
:
thirdly
,
we
may
not
neglect
to
send
forth
the
leaues
of
profession
:
for
as
these
leaues
are
of
medicinable
vse
[
](A89915-e49270-b)a
a
Ezek.
47.12
.
,
so
they
are
good
inducements
to
force
a
necessitie
of
more
fruit
;
if
no
profession
,
there
will
bee
little
fruit
.
Fourthly
,
wee
should
labour
to
bee
abundant
in
storing
vp
of
sauing
knowledge
;
for
the
wisdome
that
is
from
aboue
,
is
full
of
good
fruit
[
](A89915-e49290-b)b
b
Iam.
3.17
.
.
Fiftly
,
wee
should
seeke
the
prayers
of
Gods
Ministers
for
vs
,
and
subiect
our selues
to
be
directed
by
their
care
and
paines
[
](A89915-e49310-b)c
c
Luk.
13.6.7
.
:
though
the
vngratefull
world
contemnes
Gods
Messengers
and
Vine-dressers
,
yet
the
truth
is
,
that
if
many
times
they
did
not
rise
vp
in
the
gap
,
woe
would
bee
vnto
men
for
their
barrennesse
.
Sixtly
,
we
should
make
vse
of
our
crosses
,
and
learne
humility
and
acknowledgement
of
our
sins
by
them
,
breaking
our
hearts
in
Gods
sight
,
and
beseeching
him
for
the
compassions
of
a
Father
,
to
be
shewed
to
vs
,
that
so
we
might
after
much
exercise
vnder
our
crosses
,
bring
foorth
the
quiet
fruit
of
righteousnesse
[
](A89915-e49340-b)d
d
Heb.
12.
.
Seuenthly
,
wee
should
importune
the
Lord
for
our
sakes
to
visit
the
great
Leuiathan
,
the
Diuell
,
and
to
receiue
vs
vnder
his
protection
to
watch
vs
,
and
daily
to
water
vs
[
](A89915-e49370-b)e
e
Esa.
27.1.2.3.4
.
&c.
.
Lastly
,
in
the
first
Psalme
are
diuers
rules
;
first
,
we
must
not
sit
with
wicked
men
:
secondly
,
wee
must
priuately
and
constantly
exercise
our selues
in
the
Word
of
God
:
thirdly
,
wee
must
seate
our selues
vnder
the
powerfull
ministery
of
the
word
,
neere
the
Riuers
of
these
waters
of
life
:
and
lastly
,
we
must
take
heede
of
procrastination
,
delay
no
time
,
but
with
great
heedefulnesse
respect
the
season
,
or
due
time
of
fruit
:
all
the
yeere
is
not
Seeds-time
or
Haruest
.
Vse
.
The
Vse
is
for
bitter
reproofe
of
the
barrennesse
and
peruersenesse
of
our
hearts
.
Some
men
are
so
ignorant
that
they
know
not
that
they
owe
any
thing
of
necessitie
vnto
Religion
.
Some
beare
fruit
,
and
more
then
enough
of
it
,
but
it
is
onely
to
the
flesh
[
](A89915-e49430-b)f
f
Hos.
10.1
.
Rom:
6.
.
Some
heare
the
Preacher
with
Herod
,
gladly
,
but
they
mend
but
what
they
list
.
Some
rest
in
the
meanes
of
fruitfulnes
.
It
is
enough
with
them
,
for
their
praise
,
that
they
haue
the
meanes
and
freequent
it
.
Some
will
beare
fruit
,
but
they
choose
which
fruite
;
for
some
will
doe
somewhat
in
ciuill
righteousnesse
in
their
dealing
with
men
,
but
are
little
or
nothing
in
sincere
pietie
to
God
.
Others
beare
faire
Leaues
of
profession
in
the
first
Table
,
but
in
the
second
Table
beare
such
wilde
fruit
,
as
it
is
a
shame
to
behold
it
in
this
light
;
and
a
sorrow
it
ought
to
be
to
them
to
heare
God
,
with
disdaine
,
expostulate
about
it
.
Some
are
good
abroad
,
but
naught
at
home
:
but
at
the
hands
of
all
these
will
the
Lord
of
the
Vineyard
require
fruit
,
and
iudge
them
according
to
their
workes
.
And
increaseth
.
]
This
also
is
added
in
some
Copies
.
Here
I
obserue
two
things
.
First
,
In
what
it
increaseth
.
Secondly
,
By
what
meanes
.
For
the
first
,
the
world
increaseth
fiue
wayes
.
First
,
in
the
number
of
hearers
,
so
Act.
9.31
.
Secondly
,
The
word
increaseth
fiue
wayes
.
in
the
power
of
working
,
the
efficacie
of
it
is
,
and
is
felt
of
godly
mindes
,
more
and
more
.
Thirdly
,
In
the
fairenes
of
the
leaues
of
profession
.
It
is
noted
of
a
good
tree
that
his
leaues
shall
not
faile
;
and
it
is
certaine
that
the
word
maketh
the
glory
of
profession
both
more
and
more
inoffensiue
.
Fourthly
,
In
the
goodnes
of
fruit
,
it
causeth
men
to
bring
forth
more
and
better
fruite
at
the
last
then
at
the
first
:
yea
,
Christians
refreshed
with
the
daily
comforts
of
Gods
word
,
bring
foorth
new
fruit
euery
moneth
[
](A89915-e49540-b)g
g
Ezech.
47.12
.
.
Fiftly
,
in
the
height
of
growth
Gods
Children
are
made
euery
day
more
heauenly-minded
then
other
.
Secondly
,
What
wee
must
do
that
we
may
increase
.
that
the
word
of
God
may
increase
by
making
vs
to
increase
in
fruitfulnesse
,
we
must
doe
fiue
things
.
First
,
wee
must
labour
to
continue
neere
the
waters
of
the
Sanctuary
[
](A89915-e49590-b)h
h
Ezech.
47.
Psal.
1.
.
We
should
neuer
,
but
in
case
of
necessitie
,
withdraw
our
hearts
from
the
directions
and
comforts
of
a
daily
and
setled
effectuall
Ministery
.
Secondly
,
we
must
take
roote
downeward
,
and
then
the
world
will
be
filled
with
fruite
[
](A89915-e49640-b)i
i
Esay
27.6
.
.
The
Tree
groweth
two
waies
,
vpward
in
branches
,
and
downeward
by
rooting
it selfe
more
and
more
in
the
earth
:
so
ought
a
Christian
to
grow
vpward
in
the
externall
fruites
of
holy
life
,
and
downe-wards
in
the
rootes
of
faith
,
hope
and
other
holy
graces
;
and
it
is
certaine
,
if
men
be
carefull
to
fasten
their
rootes
more
and
more
,
there
will
be
a
happy
increase
in
the
outward
life
of
man
.
Thirdly
,
wee
must
arme
our selues
against
the
heate
of
tribulations
,
or
persecutions
,
as
against
the
meanes
of
failing
[
](A89915-e49680-b)k
k
Jer.
17.8
.
.
Fourthly
,
wee
must
abide
in
Christ
[
](A89915-e49710-b)l
l
John
15.4
.
,
labouring
to
nourish
the
sence
of
his
presence
,
and
the
contentment
arising
from
the
Communion
with
his
members
,
&c.
Lastly
,
wee
must
be
much
in
the
exercises
of
Mortification
,
euery
branch
that
beareth
fruit
the
Husbandman
purgeth
,
that
it
may
beare
more
fruite
[
](A89915-e49750-b)m
m
Ioh.
15.2.3
.
.
Before
I
passe
from
these
words
,
it
is
to
bee
obserued
,
that
hee
saith
not
they
were
fruitfull
,
or
increased
:
but
the
word
is
fruitfull
,
&c.
To
note
that
when
men
haue
giuen
their
names
to
the
Gospell
,
that
which
befalleth
them
is
said
to
befall
the
Gospell
:
partly
,
because
what
good
men
do
,
they
doe
it
by
direction
from
the
Word
,
and
assistance
of
the
spirit
of
Christ
:
and
partly
because
the
world
attributes
what
is
done
by
professors
of
the
word
,
to
the
word
they
heare
:
if
their
liues
be
full
of
good
fruits
,
the
word
of
God
is
glorified
,
but
if
they
bee
any
way
vicious
,
the
word
is
blasphemed
[
](A89915-e49810-b)n
n
Rom.
2.
.
Then
they
say
,
this
is
their
preaching
,
this
comes
of
gadding
to
Sermons
,
and
tossing
of
their
Bibles
,
&c.
The
Vse
is
both
for
Instruction
and
Comfort
.
For
Instruction
,
therefore
Gods
Children
should
worke
out
their
saluation
with
feare
and
trembling
,
and
labour
to
be
filled
with
the
fruits
of
righteousnesse
,
liuing
inoffensiuely
,
and
holding
foorth
the
word
of
life
in
all
holy
conuersation
,
shining
as
lights
in
the
middest
of
a
froward
and
crooked
Nation
[
](A89915-e49850-b)o
o
Phil.
1.11
.
&
2.15.16
.
.
For
Comfort
also
,
because
the
Lord
is
pleased
to
communicate
the
honour
of
his
word
to
his
people
,
so
as
where
the
word
is
in
credit
,
they
shall
be
in
credit
,
and
if
they
be
despised
,
they
are
not
despised
alone
,
but
the
Word
is
despised
with
them
.
Thus
of
the
first
thing
in
the
efficacie
of
the
Word
,
viz.
what
it
doth
.
The
second
thing
is
vpon
whom
it
worketh
,
or
the
subiect-persons
.
As
it
is
also
in
you
]
Doct.
Doct.
It
helpes
not
vs
that
others
(
though
many
)
bee
wrought
vpon
by
the
word
,
gathered
,
made
fruitfull
,
and
increased
:
vnlesse
we
be
sure
of
the
efficacie
of
it
in
our selues
.
It
had
beene
a
small
comfort
to
the
Colossians
to
know
that
the
word
was
fruitfull
all
ouer
the
World
,
if
it
had
no
power
amongst
them
.
There
is
a
windie
vanitie
preuailes
in
the
heades
of
many
hearers
,
they
thinke
they
doe
worthily
when
they
commend
the
Sermon
,
praise
the
Preacher
,
tell
of
the
working
of
the
Word
in
such
and
such
,
though
they
perceiue
not
that
vnto
them
it
is
but
a
dead
letter
.
Many
are
full-mouthed
,
but
haue
emptie
hearts
and
hands
:
but
it
should
be
our
discretion
to
labour
the
cure
of
this
loosenesse
and
wandering
of
heart
,
and
not
to
suffer
our
soules
to
be
led
aside
from
considering
our
owne
way
by
any
such
smooth
wiles
of
Satan
.
Thus
of
the
persons
;
the
time
followeth
.
From
the
day
.
]
Here
I
obserue
three
things
.
There
is
a
season
for
fruit
.
First
,
that
there
is
a
season
for
men
to
be
fruitfull
in
.
We
are
naturally
dry
trees
,
or
no
trees
:
Wee
are
but
dead
stockes
:
neither
if
wee
should
stand
in
Gods
Orchard
to
all
eternitie
,
would
we
of
our selues
beare
the
fruits
of
the
Gospell
,
or
exercise
our selues
in
those
faire
fruits
that
are
vnto
eternall
life
:
if
before
this
day
the
Citie
of
Colosse
had
beene
searched
with
lights
,
there
would
haue
beene
found
no
true
fruits
of
Grace
or
Righteousnesse
amongst
them
:
our
season
to
beare
fruit
is
then
when
God
calles
for
it
.
At
some
time
of
our
life
,
God
(
giuing
vs
the
meanes
)
doth
set
before
vs
the
wav
of
Life
and
death
,
affects
vs
inwardly
with
sence
of
our
miserie
,
or
the
glory
of
conuersion
,
or
the
necessitie
of
our
repentance
.
Now
when
the
Axe
of
Gods
Word
is
laide
thus
neere
to
the
roote
of
the
Tree
,
it
is
then
time
to
beare
fruit
,
or
else
we
are
in
danger
.
The
consideration
hereof
,
as
it
shewes
that
the
workes
of
ciuill
honest
men
are
but
shadowes
or
blasted
fruite
:
so
it
should
inforce
vpon
vs
a
feare
of
standing
out
the
day
of
our
visitation
.
Consider
with
thy selfe
,
God
calls
now
for
repentance
,
and
the
duties
of
new
obedience
.
If
now
thou
answere
Gods
call
,
and
pray
God
to
make
thee
such
as
hee
requires
thee
to
be
,
thou
maiest
finde
fauour
in
his
eyes
;
for
God
is
neere
them
that
call
vpon
him
if
they
seeke
him
in
due
time
,
while
hee
may
bee
found
:
but
if
thou
delay
;
consider
first
,
that
thy
heart
of
it selfe
without
dressing
,
will
neuer
be
fruitfull
:
secondly
,
that
thou
art
not
sure
of
the
meanes
hereafter
:
thirdly
,
if
thou
werest
sure
,
yet
who
can
prescribe
vnto
the
most
high
?
Hee
hath
called
,
and
thou
hast
not
answered
;
therefore
feare
his
Iustice
,
thou
maist
call
and
he
will
not
answere
.
Secondly
,
that
it
is
exceeding
praise-worthy
,
and
a
singular
mercie
of
God
,
if
the
word
of
God
worke
speedily
vpon
vs
;
if
wee
yeeld
and
stoope
with
the
first
;
if
it
make
vs
fruitfull
from
the
first
day
.
This
liuely
working
of
the
word
,
first
is
a
seale
to
the
word
it selfe
;
for
hereby
it
is
out
of
all
doubt
,
that
it
is
the
true
word
of
God
,
and
this
effectuall
worke
of
Grace
vpon
our
consciences
,
doth
fence
vs
against
a
thousand
obiections
about
the
Word
:
secondly
,
it
is
the
Ministers
seale
;
as
soone
as
hee
seeth
this
power
of
Doctrine
;
hee
hath
his
seale
from
God
:
the
fruitfulnesse
of
the
people
,
is
the
Preachers
testimoniall
[
](A89915-e50020-b)*
*
2
Cor.
3.2
.
:
thirdly
,
so
soone
as
we
finde
the
Word
to
bee
a
sauour
of
life
vnto
vs
,
it
becomes
a
seale
to
our
owne
Adoption
to
life
;
and
therefore
we
should
againe
,
euery
man
,
be
admonished
,
to
take
heede
of
delaying
the
time
;
for
not
onely
we
want
the
testimony
of
our
owne
happinesse
,
while
we
liue
without
subiecting
our
soules
to
the
power
of
the
word
,
but
exceedingly
prouoke
God
against
vs
:
wee
should
consider
that
the
holy
Ghost
saith
peremptorily
,
Now
is
the
Axe
layd
to
the
roote
of
the
Tree
,
and
euery
Tree
that
bringeth
not
foorth
fruit
is
cut
downe
and
cast
into
the
fire
.
Note
that
hee
requireth
present
fruit
,
or
threatneth
present
execution
[
](A89915-e50050-b)p
p
Mat.
3.10
.
Iohn
15.2
.
.
Neither
may
we
harden
our
owne
hearts
with
presumption
,
because
wee
see
not
present
execution
vpon
this
rebellion
of
man
against
God
,
and
the
offer
of
his
grace
:
for
wee
must
know
that
men
are
cut
off
by
more
wayes
then
one
.
Some
are
cut
off
by
death
,
as
an
open
reuenge
of
the
secret
rebellion
of
the
heart
,
not
opening
when
the
spirit
of
grace
knocketh
.
Some
are
cut
off
by
spirituall
famine
;
God
remouing
the
meanes
from
them
,
or
suffering
them
to
be
their
owne
executioners
,
by
withdrawing
themselues
from
the
meanes
.
Some
men
are
cut
off
by
Gods
fearefull
Iudgement
,
being
cast
into
a
reprobate
sence
.
Some
are
cut
off
by
Church-censures
,
God
ratifying
in
Heauen
,
what
is
done
in
Earth
by
the
Church
.
Thirdly
,
hence
wee
learne
,
that
if
we
would
be
truely
fruitfull
,
wee
must
be
constantly
so
;
not
lose
a
leafe
,
much
lesse
giue
ouer
bearing
fruit
[
](A89915-e50090-b)*
*
Psal.
1.3
.
Ezech
47.12
.
.
Sodaine
flashes
will
not
serue
turne
:
the
Lord
knowes
not
how
to
entreat
them
,
whose
goodnesse
is
but
like
the
morning
deaw
[
](A89915-e50120-b)q
q
Hos.
6.4
.
.
Either
(
from
the
day
)
constantly
,
or
not
(
vpon
the
day
)
truely
.
Thus
of
the
Time
.
Fourthly
,
this
efficacy
is
limited
;
First
,
by
the
kinde
of
Doctrine
which
especially
makes
men
fruitfull
,
viz.
the
Doctrine
of
the
grace
of
God
:
secondly
,
by
the
application
of
it
,
both
by
Hearing
and
Knowledge
,
and
both
are
limited
,
in
that
they
are
required
to
be
in
the
truth
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
yee
heard
and
knew
the
grace
of
God
in
truth
.
]
In
the
opening
of
these
words
I
consider
,
first
,
the
words
apart
:
secondly
,
the
Doctrines
out
of
the
whole
.
For
the
first
:
heere
are
three
things
to
be
considered
:
1.
what
grace
of
God
the
Gospell
propounds
to
men
:
2.
what
we
must
doe
that
we
may
haue
the
comfort
of
this
,
that
we
doe
truly
heare
:
3.
what
it
is
to
know
truely
.
For
the
first
,
Fiue
things
principally
to
be
acknowledged
from
Gods
Grace
.
the
Gospell
requires
of
men
a
deepe
sence
of
the
singular
Grace
or
free
Mercy
of
God
towards
men
,
and
that
principally
in
fiue
things
:
first
,
in
giuing
Christ
to
mankinde
fallen
;
and
finding
out
so
happie
a
meanes
of
our
deliuerance
:
secondly
,
in
accepting
of
the
mediation
of
Christ
in
particular
for
the
beleeuer
,
in
the
age
that
hee
liueth
in
:
thirdly
,
in
forgiuing
sinnes
past
,
through
his
patience
:
fourthly
,
in
blessing
the
meanes
,
for
mans
sanctification
:
and
lastly
,
in
allowing
vnto
men
their
lot
in
the
inheritance
of
the
Saints
in
heauen
.
Secondly
,
that
we
may
haue
the
comfort
of
this
,
That
we
may
heare
the
word
in
truth
seuen
things
are
to
be
done
.
that
we
doe
truly
heare
the
word
,
seuen
things
are
to
be
done
:
first
,
we
must
deny
our
owne
carnall
reason
,
wit
,
parts
,
and
outward
praises
,
and
become
fooles
that
wee
may
bee
wise
[
](A89915-e50260-b)r
r
1
Cor.
3.18
.
:
secondly
,
wee
must
feare
God
,
and
set
our
soules
in
Gods
presence
[
](A89915-e50300-b)s
s
Psal.
25.14
.
Acts
10.33
.
:
thirdly
,
wee
must
come
with
a
purpose
and
willingnesse
to
bee
reformed
by
it
[
](A89915-e50350-b)t
t
Psal.
50.16
.
:
fourthly
,
wee
must
labour
for
a
meeke
and
humble
spirit
,
mourning
ouer
Pride
,
Malice
and
Passion
[
](A89915-e50390-b)u
u
Iam.
1.22
.
Esay
57.15
.
1
Chron.
34.27
.
:
fiftly
,
wee
must
heare
all
[
](A89915-e50440-b)x
x
Deut.
5.27
.
,
both
at
all
times
,
that
is
constantly
;
and
all
doctrines
that
concerne
the
grace
of
God
:
sixtly
,
wee
must
heare
with
faith
and
assurance
[
](A89915-e50470-b)y
y
Heb.
4
1.
1
Thess.
1.5
.
How
men
may
be
said
to
know
and
yet
not
truly
.
:
lastly
,
wee
should
especially
in
hearing
,
wait
for
a
blessing
from
God
,
in
the
particular
knowledge
of
Gods
grace
to
vs
,
else
all
hearing
is
to
little
purpose
.
Thirdly
,
men
may
be
said
to
know
,
and
yet
not
truely
:
first
,
when
they
know
false
things
,
as
in
the
Church
of
Rome
,
to
know
the
doctrine
of
Purgatory
,
Intercession
of
Saints
,
Image-worship
,
the
Supremacie
of
the
Pope
:
or
in
Germany
,
to
know
the
Vbiquitie
of
Christs
humane
nature
,
vniuersall
grace
,
falling
from
grace
;
or
that
the
Sacraments
conferre
to
all
,
the
graces
they
signifie
,
and
such
like
.
Secondly
,
when
men
haue
the
forme
of
words
,
and
vnderstand
not
the
meaning
.
Thirdly
,
when
the
notions
of
the
truth
are
entertained
in
the
minde
,
and
not
let
downe
into
the
affections
;
when
men
haue
knowledge
in
their
heads
and
no
affections
in
their
hearts
:
the
Law
should
be
written
in
their
hearts
.
Fourthly
,
when
men
know
things
by
opinion
,
not
by
faith
,
as
the
most
men
know
the
greatest
part
of
Religion
.
Fiftly
,
when
our
knowledge
is
not
experimentall
in
practise
.
Sixtly
,
when
men
know
other
things
,
but
not
the
grace
of
God
to
themselues
.
Thus
of
the
words
apart
.
The
Doctrines
follow
.
Doct.
1
First
,
men
may
heare
and
yet
not
know
.
Knowledge
is
not
attained
by
all
that
heare
:
The
causes
why
many
hearers
get
not
knowledge
.
and
this
comes
to
passe
either
as
a
curse
for
mens
home-sinnes
vnrepented
:
Where
Manners
will
not
be
informed
,
their
Faith
cannot
:
or
by
reason
of
pride
and
conceit
of
our
owne
wits
,
and
that
wee
neede
not
bee
informed
:
Thus
the
Pharises
are
blinde
though
they
heare
Christ
himselfe
:
or
it
comes
to
passe
by
reason
of
mens
faultinesse
in
hearing
,
they
heare
carelesly
,
or
without
application
,
or
with
preiudice
,
or
not
all
:
or
else
it
is
because
men
smoother
their
doubts
,
and
seeke
not
resolution
in
priuate
by
conference
,
or
seeking
the
law
at
the
Priests
mouth
:
and
in
many
,
fruitlesse
hearing
is
caused
by
want
of
catechising
,
when
people
are
not
fitted
for
preaching
by
information
in
the
principles
before
.
Doct.
2
Secondly
,
the
hearing
and
true
knowledge
of
Gods
grace
to
a
man
in
particular
,
doth
make
fruitfull
:
the
salutiferous
appearance
of
Gods
grace
in
a
mans
heart
,
workes
in
a
man
a
desire
and
endeauour
to
shew
all
good
faithfulnesse
that
may
adorne
that
doctrine
,
by
which
hee
comes
to
know
God
to
be
his
Sauiour
.
It
teacheth
men
to
deny
vngodlinesse
and
worldly
lusts
,
and
to
liue
godly
,
righteously
,
and
soberly
:
it
purgeth
vpon
iniquitie
,
and
inflames
the
zeale
of
good
workes
[
](A89915-e50700-b)z
z
Tit:
2.10
:
11.12.14
.
.
When
GODS
Children
haue
the
tydings
of
grace
giuen
vnto
them
,
it
kindles
in
them
a
singular
incouragement
to
goe
about
Gods
worke
,
and
to
hold
out
to
lay
the
very
last
stone
with
ioy
[
](A89915-e50730-b)*
*
Zach.
4
:
7.
.
Doct.
3
Thirdly
,
as
other
Doctrines
,
so
especially
the
doctrine
of
our
reconciliation
with
God
,
The
doctrine
of
Gods
grace
hard
to
the
most
.
or
of
our
particular
assurance
of
Gods
grace
to
vs
is
exceeding
hard
,
and
men
are
strangely
turned
off
from
the
right
knowledge
of
it
.
This
comes
to
passe
(
where
it
is
effectually
preached
)
because
it
is
hindred
by
common
hope
,
and
by
a
resolution
in
many
to
part
with
no
sinne
for
the
attaining
of
it
;
and
by
a
naturall
darkenesse
in
the
vnderstanding
of
man
in
matters
of
the
Kingdome
of
Christ
,
and
by
the
speciall
malice
of
the
Deuill
,
and
by
pride
in
other
knowledges
.
And
lastly
,
by
an
incredible
auersnesse
in
our
natures
,
that
will
not
bee
brought
to
set
time
apart
to
minde
this
point
seriously
,
and
to
apply
our selues
vnto
the
meanes
that
might
further
vs
thereunto
.
The
great
commodities
of
assurance
.
Whereas
if
men
were
assured
of
Gods
fauour
,
and
possessed
of
sauing
grace
,
the
profit
of
the
knowledge
of
it
,
would
appeare
to
be
exceeding
great
:
though
the
heart
of
man
be
exceeding
dull
,
yet
it
could
not
but
meruailously
refresh
vs
to
thinke
of
the
pardon
of
all
our
sinnes
;
yea
,
if
wee
were
sure
of
this
point
,
and
had
trauelled
soundly
about
the
experience
of
Gods
grace
to
vs
in
particular
,
it
would
for
euer
settle
vs
in
the
plerophorie
of
our
religion
.
A
man
needs
neuer
care
for
disputes
and
the
thousands
of
Volumes
,
about
which
should
be
the
true
Church
or
true
Religion
?
for
if
a
man
by
sound
reasons
from
the
word
and
Spirit
of
God
,
had
gotten
the
assurance
of
Gods
loue
,
hee
would
become
as
Mount
Sion
,
that
could
not
be
mooued
.
This
also
would
make
a
man
able
to
contemne
all
earthly
mutations
,
and
liue
in
firmenes
of
heart
,
in
some
measure
,
out
of
the
feare
of
any
afflictions
,
or
of
death
it selfe
:
and
besides
,
it
would
preserue
vs
from
the
poyson
and
infection
of
earthly
pleasures
,
and
vaine
delights
and
profits
.
And
to
conclude
,
it
is
to
enioy
a
kinde
of
heauen
vpon
earth
,
as
being
an
entrance
into
the
first
degree
of
eternall
life
.
When
men
get
from
vnder
the
Law
to
liue
vnder
Grace
,
it
workes
not
onely
a
dissolution
of
the
dominion
of
sinne
,
but
a
consecration
of
the
members
for
the
seruice
of
righteousnesse
[
](A89915-e50820-b)a
a
Rom:
6
:
14.13
:
of
the
fulnesse
of
CHRIST
do
all
the
faithfull
receiue
euen
grace
for
grace
[
](A89915-e50870-b)h
h
1
Pet:
1
:
13
:
;
[
](A89915-e50890-b)b
b
Joh:
1
:
14
:
16
the
truth
of
Sanctification
and
new
Obedience
,
together
with
the
perfection
of
Redemption
and
Iustification
.
To
conclude
,
euery
faithfull
man
may
say
as
the
Apostle
said
,
By
the
grace
of
God
I
am
that
I
am
[
](A89915-e50920-b)c
c
1
Cor:
15.
.
The
vse
is
first
for
instruction
,
euen
to
labour
so
much
the
more
earnestly
for
the
certaintie
of
assurance
of
Gods
grace
and
free
fauour
to
vs
in
particular
,
because
it
will
make
vs
abundant
in
the
worke
of
the
Lord
,
and
inrich
vs
with
those
things
that
may
further
our
reckoning
against
the
last
day
.
But
that
wee
may
speede
in
suing
for
Gods
grace
,
and
waiting
for
the
tydings
of
his
speciall
loue
,
wee
must
labour
to
be
good
men
,
and
shew
it
by
this
,
that
wee
be
men
of
holy
imaginations
[
](A89915-e50960-b)d
d
Pro:
12
:
2.
.
Our
vnderstanding
will
neuer
be
capable
of
this
knowledge
till
the
euills
of
the
thoughts
be
in
some
measure
purged
out
and
subdued
.
Besides
,
we
must
take
heede
of
scorning
and
contemning
the
meanes
of
grace
[
](A89915-e50980-b)e
e
Pro:
3
:
34.
,
and
labour
for
a
hatred
of
euery
sinne
;
for
till
then
wee
neuer
get
any
sound
experience
of
Gods
fauour
.
So
long
as
a
man
makes
a
mocke
of
any
sinne
,
and
securely
against
the
light
will
commit
it
,
so
long
he
remaines
vnder
the
power
of
folly
and
vnregeneration
[
](A89915-e51000-b)f
f
Prou:
14
:
6.
:
but
especially
wee
must
labour
to
get
and
grow
in
humilitie
;
for
God
bestowes
his
graces
on
the
humble
[
](A89915-e51020-b)g
g
1
Pet:
5
:
4.
Iames
4
:
7.
.
And
if
God
euer
comfort
vs
with
his
grace
,
let
vs
so
learne
to
make
it
our
portion
,
and
to
trust
perfectly
vpon
it
[
](A89915-e51050-b)h
h
1
Pet:
1
:
13
:
:
as
not
to
receiue
it
in
vaine
[
](A89915-e51070-b)i
i
2
Cor:
6
:
2.
,
but
obey
all
the
counsell
of
God
and
his
Ministers
that
beseech
vs
to
expresse
the
power
of
it
in
our
liues
.
Secondly
,
the
doctrine
of
the
power
of
Gods
grace
doth
bitterly
reproue
foure
sorts
of
men
:
First
,
such
as
neglect
Gods
grace
,
and
seeke
not
any
particular
euidence
for
it
.
Secondly
,
such
as
fall
away
from
the
grace
of
God
,
and
giue
ouer
the
vse
of
the
meanes
of
grace
[
](A89915-e51100-b)k
k
Gal:
1
:
6.
;
which
apostasie
many
times
befals
such
men
as
will
not
wash
off
the
pollution
,
nor
by
mortification
stay
the
springing
vp
of
some
bitter
roote
or
other
within
their
hearts
.
Such
Apostates
,
when
they
were
at
the
best
,
had
in
their
hearts
some
imperious
lusts
and
passions
or
other
,
that
they
made
not
conscience
of
to
subdue
[
](A89915-e51120-b)l
l
Heb:
12
:
15.
.
Thirdly
,
such
as
turne
the
grace
of
God
into
wantonnesse
:
men
that
before
they
haue
any
reason
of
comfort
,
vpon
the
bare
hearing
of
the
promises
of
the
Gospell
,
take
libertie
to
liue
licentiously
,
and
follow
their
sinnes
with
presumptuous
abuse
of
Gods
mercy
.
These
are
vngodly
men
,
ordained
before
to
condemnation
[
](A89915-e51160-b)m
m
Iud:
4.
.
Lastly
,
such
as
cannot
abide
the
doctrine
of
GODS
grace
,
but
despise
and
hate
the
very
Spirit
of
Grace
,
how
sore
shall
their
pupunishment
be
[
](A89915-e51180-b)n
n
Heb.
10
:
29.
?
Thus
farre
of
the
Thankesgiuing
for
the
principall
meanes
of
Grace
.
The
Instrumentall
followes
.
Verse
7.
As
yee
also
learned
of
Epaphras
our
fellow-seruant
,
who
is
for
you
a
faithfull
Minister
of
God
.
Verse
8.
Who
hath
also
declared
vnto
vs
your
loue
,
which
you
haue
in
the
spirit
.
HEe
hath
giuen
thankes
for
the
Ministery
:
Diuision
.
now
hee
giues
thankes
for
the
Minister
:
who
is
here
described
by
his
name
(
Epaphras
)
by
the
adiunct
Loue
of
others
to
him
(
beloued
)
and
by
his
Office
(
a
Seruant
,
)
by
his
willingnes
to
ioyne
with
others
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
fellow-seruant
,
by
his
faithfulnes
in
the
execution
of
his
Office
(
which
is
for
you
a
faithfull
Minister
of
Christ
:
)
lastly
,
by
his
loue
to
his
people
,
which
hee
shewes
by
the
good
report
hee
thankefully
giues
of
them
.
Vers.
8.
Doct.
2
From
the
generall
consideration
of
all
the
words
I
obserue
.
What
a
Minister
should
be
.
First
,
it
much
matters
to
the
efficacie
of
the
doctrine
what
the
Ministers
be
:
hee
that
would
profit
his
hearers
must
be
;
First
,
able
to
teach
.
Secondly
,
hee
should
be
beloued
,
not
a
man
against
whom
the
hearts
of
the
people
had
conceiued
vncurable
preiudice
,
or
such
a
one
as
was
scandalous
.
Thirdly
,
hee
had
neede
to
be
a
fellow-seruant
,
one
that
will
draw
with
others
.
Fourthly
,
hee
must
consecrate
his
seruice
to
God
and
the
Church
.
Fiftly
,
he
must
be
faithfull
.
And
lastly
,
one
that
will
loue
his
people
.
Doct.
2
Secondly
,
Ministers
of
greater
gifts
,
or
places
,
or
learning
,
may
here
learne
how
to
carry
themselues
towards
their
fellow-Ministers
:
Paul
commends
Epaphras
,
confirmes
and
countenances
his
doctrine
,
and
giues
him
the
right
hand
of
fellowship
.
Which
example
much
condemnes
the
haughtie
pride
and
arrogancy
of
many
great
Cleargy-men
,
in
whose
eyes
their
brethren
are
despised
;
sometime
swelling
against
them
with
enuie
,
sometimes
openly
pursuing
them
with
censures
,
especially
if
God
blesse
their
labours
with
any
good
successe
;
easily
setting
out
with
the
formost
to
detract
from
their
iust
praises
for
gifts
,
sinceritie
,
or
paines
:
woe
and
a
fall
will
be
to
the
great
pride
of
Cleargy-men
.
Thirdly
,
the
Apostle
striues
to
winne
a
greater
estimation
to
the
Minister
that
so
hee
might
the
better
fasten
their
respects
to
his
Ministery
,
to
note
that
where
the
Messenger
is
not
in
credit
,
the
Message
is
easily
neglected
or
contemned
.
And
therefore
as
men
would
desire
good
successe
in
the
Ministery
of
the
Word
,
they
should
labour
to
get
and
retaine
an
honourable
opinion
of
the
Ministers
.
And
to
this
end
consider
that
they
are
called
Gods
Coadiutors
[
](A89915-e51520-b)o
o
1
Cor:
3.
,
Ministers
of
the
Spirit
[
](A89915-e51550-b)p
p
2
Cor:
3
:
6.
,
Gods
Stewards
[
](A89915-e51580-b)q
q
1
Cor:
4
:
1.
Tit:
1
:
2.
1
Tim:
3
:
4.
,
Candlestickes
[
](A89915-e51630-b)r
r
Reuel
.
11
:
4.
,
the
mouth
of
Christ
[
](A89915-e51660-b)s
s
Reuel
:
1
:
16.
,
Starres
,
Angels
[
](A89915-e51690-b)t
t
Reuel
:
1.20
.
;
and
haue
many
other
titles
of
dignity
.
From
these
words
(
as
ye
also
haue
learned
of
Epaphras
,
)
I
obserue
:
First
that
if
men
would
bee
effectually
wrought
vpon
by
the
word
,
they
must
plant
themselues
vnder
some
setled
Ministerie
:
they
that
heare
now
one
,
and
then
another
,
at
one
end
of
the
quarter
heare
a
sermon
of
this
man
,
and
at
the
other
end
of
that
man
,
haue
their
knowledge
much
like
their
paines
.
Secondly
,
he
is
a
true
member
of
the
Church
that
can
shew
sound
grace
and
knowledge
,
learned
of
the
Teachers
of
the
Church
.
It
is
neither
the
account
of
the
world
,
nor
profession
of
true
Religion
,
nor
comming
to
Church
,
demonstrates
necessarily
a
true
member
of
the
Church
,
but
the
effectuall
subiection
of
the
soule
to
be
formed
and
wrought
vpon
by
the
Ministery
of
the
Word
.
Thirdly
,
it
is
an
ordinary
infirmity
in
the
better
sort
of
hearers
that
in
many
points
they
receiue
Doctrine
vpon
the
credit
of
the
teachers
,
yeelding
no
other
reason
,
but
Epaphras
taught
so
;
which
should
awaken
affection
and
conscience
in
Ministers
,
out
of
the
feare
of
God
,
and
sound
and
infallible
knowledge
and
premeditation
to
deliuer
what
they
doe
deliuer
,
and
to
vtter
nothing
for
certaine
but
the
word
of
God
.
From
these
words
(
the
beloued
,
our
fellow-seruant
,
)
I
obserue
,
first
,
that
common
affliction
for
the
cause
of
God
,
workes
in
men
tendernesse
of
loue
.
The
Prison
makes
a
great
Apostle
imbrace
with
singular
loue
a
poore
and
meane
Minister
;
the
smell
of
the
prison
,
and
sight
of
the
stake
,
(
if
such
times
should
euer
come
againe
)
would
frame
a
better
amity
amongst
our
Church-men
;
ambitious
men
might
then
lay
downe
their
personall
and
guilefull
eagernesse
of
hast
and
hate
;
and
humorous
men
would
then
bee
ashamed
to
deuise
how
to
inlarge
the
dissention
,
by
coyning
new
exceptions
,
and
vrging
of
peremptory
new
scruples
:
modest
and
humble
men
on
both
sides
that
haue
sought
the
peace
of
Sion
,
would
then
haue
double
honour
.
Secondly
,
that
hee
that
is
faithfull
is
beloued
;
beloued
I
say
of
God
and
Gods
houshold
.
It
is
an
ill
signe
in
a
Minister
that
hee
is
not
sound
,
when
hee
findes
no
tokens
of
Gods
loue
in
his
heart
,
nor
signes
of
respect
with
Gods
seruants
in
his
life
.
Thirdly
,
that
to
be
Gods
Seruant
is
an
high
dignitie
:
it
is
here
the
speciall
glory
of
an
Apostle
,
and
was
acknowledged
and
proclaimed
to
be
the
best
part
of
a
Kings
title
,
Psal.
36.
the
title
of
it
.
Which
may
serue
for
comfort
to
poore
Christians
:
they
can
get
no
Wealth
,
offices
,
nor
Honours
in
the
world
;
but
here
is
their
ioy
,
they
may
get
to
bee
Gods
seruants
,
which
is
better
and
more
worth
than
all
Honour
.
Besides
,
it
condemnes
the
aspiring
of
the
Cleargie
:
yet
when
they
haue
done
all
they
can
to
make
themselues
great
men
,
hee
is
a
better
man
in
Gods
bookes
,
that
by
faithfull
seruice
can
winne
soules
to
God
,
then
he
that
by
his
money
or
paines
can
only
purchase
many
liuings
and
great
dignities
to
himselfe
.
Which
is
for
you
a
faithfull
Minister
,
or
Deacon
.
]
Concerning
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rendred
Minister
,
it
is
expressely
a
Deacon
:
and
it
is
a
title
of
Office
,
Seruice
,
or
Administration
,
giuen
sometimes
to
Christ
,
hee
is
called
,
The
Deacon
of
Circumcision
[
](A89915-e51870-b)u
u
Rom
14.8
.
;
sometimes
to
Magistrates
[
](A89915-e51890-b)x
x
Rom.
13.4
.
;
yea
,
sometimes
to
Women
[
](A89915-e51900-b)y
y
Rom.
16.1
.
;
sometimes
to
a
speciall
calling
or
sort
of
Church
officers
[
](A89915-e51920-b)z
z
Phil.
1.1
.
1
Tim.
3.8.12
.
;
sometimes
,
to
the
Ministers
of
the
Gospell
both
ordinary
and
extraordinary
:
so
Timothy
is
a
Deacon
,
1
Tim.
4.6
.
so
Iudas
,
Acts
1.17.15
.
But
the
Doctrine
I
obserue
is
:
That
euery
faithfull
Minister
is
Christs
Deacon
:
and
this
may
comfort
painefull
Ministers
;
for
to
be
Christs
Deacon
is
no
base
office
;
or
to
be
called
so
,
a
title
of
disgrace
:
for
it
is
a
title
giuen
to
Christ
,
and
the
greatest
Magistrates
.
And
concerning
them
is
that
promise
that
hee
that
receiueth
one
of
them
in
Christs
name
,
shall
not
be
without
his
reward
[
](A89915-e52010-b)*
*
Mar.
9.35
.
with
37.
.
Besides
,
Christ
saith
of
them
,
that
where
hee
is
,
there
shall
his
Deacon
or
Seruant
bee
,
and
his
father
will
honour
him
,
though
the
world
doe
not
[
](A89915-e52060-b)a
a
Iohn
12.26
.
.
Further
,
it
may
refresh
them
that
they
are
said
to
be
Deacons
,
not
of
the
Letter
,
but
of
the
Spirit
,
2
Cor.
3.6.7.8
.
Lastly
,
wee
may
see
what
power
these
Deacons
haue
,
Math.
22.
They
call
,
they
perswade
,
they
are
heard
of
the
great
King
,
if
they
complaine
and
informe
;
and
they
binde
men
hand
and
foote
and
cast
them
into
vtter
darkenesse
.
Onely
,
if
Ministers
would
haue
the
priuiledges
of
Christs
Deacons
,
they
must
put
on
and
practise
their
properties
.
First
,
they
must
become
as
little
Children
:
for
humblenesse
of
minde
and
confidence
in
Gods
fatherly
care
and
prouidence
,
and
for
freedome
from
malice
[
](A89915-e52110-b)b
b
Mark
.
9.35.36
.
.
Secondly
,
they
must
follow
their
Master
Christ
,
in
doctrine
,
in
life
,
and
in
sufferings
[
](A89915-e52130-b)c
c
Iohn
12.26
.
.
Thirdly
,
seeing
they
haue
this
Deaconship
,
as
they
haue
receiued
mercy
,
they
should
not
faint
,
but
cast
from
them
the
cloakes
of
shame
,
and
not
walke
in
craftinesse
,
nor
handle
the
word
of
God
deceitfully
;
but
in
declaration
of
the
truth
should
approue
themselues
to
euery
mans
conscience
in
the
sight
of
God
[
](A89915-e52160-b)d
d
2
Cor:
4.1.2
.
So
as
for
the
daily
expressing
of
their
doctrine
vpon
the
hearts
and
liues
of
the
people
,
their
people
might
be
their
Epistle
[
](A89915-e52190-b)e
e
2
Cor.
3.2.3
.
.
Thus
of
the
7.
Verse
.
Out
of
the
8.
Verse
I
obserue
diuers
things
.
First
,
from
the
word
[
declared
,
]
as
it
is
here
vsed
and
applyed
to
reports
,
I
note
,
that
those
things
are
to
be
reported
and
spoken
,
that
may
giue
light
to
the
hearers
.
A
good
mans
report
tends
to
cleare
things
in
the
mindes
of
them
that
heare
him
:
there
should
be
light
and
a
Lantherne
in
our
words
[
](A89915-e52260-b)f
f
Prou.
6.23
.
.
To
this
end
wee
should
vse
wisedome
,
and
truth
,
and
meekenesse
,
when
wee
speake
:
Wisedome
,
by
preparing
our selues
to
speake
:
Truth
,
to
report
things
as
they
are
:
and
meekenesse
,
to
auoide
passion
;
for
anger
is
a
great
darkener
.
We
should
also
take
heede
of
diuers
sinnes
in
both
Tables
,
that
greatly
corrupt
the
hearers
,
not
onely
in
the
generall
,
but
in
this
,
that
they
greatly
darken
and
make
muddy
the
vnderstanding
of
man
.
As
in
the
first
Table
,
discourses
or
disputes
of
Atheisme
against
the
Word
,
Religion
,
or
Ordinances
of
God
;
Apologies
for
Idolaters
or
Idolatrous
Religion
,
in
whole
or
in
part
;
the
very
naming
of
vices
or
Idols
without
disgracing
or
hating
of
them
;
Impatiencie
or
murmuring
against
God
,
and
such
like
:
And
in
the
second
Table
,
flattery
,
tale-bearing
,
false
accusing
,
rash
iudgement
,
answering
of
matters
before
they
be
heard
,
are
great
darkeners
of
the
vnderstanding
.
Secondly
,
in
that
Epaphras
intending
to
complaine
of
them
for
their
corruptions
in
opinion
and
worshippe
,
doth
here
first
declare
their
praises
and
graces
of
Gods
Spirit
.
It
shewes
that
it
is
a
worthy
grace
to
be
apt
to
expresse
others
iust
praises
,
especially
when
we
are
to
speake
of
their
faults
;
for
that
will
shew
that
we
are
free
from
enuie
,
ostentation
or
disdaine
,
and
that
wee
seeke
not
our
owne
things
,
that
wee
are
not
suspitious
,
nor
thinke
euill
,
nor
reioyce
in
euill
.
Loue
in
the
spirit
]
Loue
is
either
in
God
or
in
man
:
in
God
there
is
the
personall
loue
of
Christ
,
the
loue
of
the
Creature
,
the
loue
of
man
,
and
the
loue
of
goodnesse
or
good
men
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
man
there
is
both
the
loue
by
which
hee
loues
God
,
and
the
loue
by
which
hee
loues
man
.
I
take
it
,
here
it
is
meant
of
whatsoeuer
loue
the
Spirit
worketh
in
man
.
Of
Loue
I
haue
spoken
at
large
before
,
here
onely
I
note
briefely
two
things
in
generall
.
First
,
the
necessitie
of
Loue
:
Secondly
,
the
tryall
of
it
;
both
in
the
negatiue
.
For
the
first
.
If
the
true
loue
of
God
,
and
Gods
children
,
bee
not
in
vs
,
wee
haue
not
faith
[
](A89915-e52370-b)g
g
Gal.
5.6
.
,
nor
the
Spirit
of
God
;
for
Loue
is
the
fruit
of
the
Spirit
[
](A89915-e52400-b)h
h
Gal.
5.22
.
2.
Tim.
1.7
.
:
nor
the
Seale
of
our
Election
[
](A89915-e52430-b)i
i
Ephes.
1.4
.
:
nor
a
pure
heart
or
good
conscience
[
](A89915-e52450-b)k
k
1
Tim.
1.5
.
,
nor
strength
to
holde
out
against
errours
[
](A89915-e52470-b)l
l
2
Thes.
2.20
.
.
And
for
triall
:
first
,
of
our
loue
to
God
.
Wee
must
know
,
that
hee
loues
not
God
that
will
not
come
to
CHRIST
for
life
[
](A89915-e52510-b)m
m
John
5.42
.
;
that
keepes
not
his
Commandements
[
](A89915-e52540-b)n
n
Iohn
15.10
.
;
that
is
ashamed
of
the
Crosse
and
profession
of
Christ
[
](A89915-e52580-b)o
o
Rom.
5.5
.
;
that
loues
not
the
word
,
so
as
to
hide
(
as
precious
treasure
in
his
heart
)
the
instructions
and
comforts
of
the
Word
[
](A89915-e52600-b)p
p
1
Iohn
.
2.6
.
;
that
is
not
inflamed
and
inwardly
constrained
to
an
ardent
desire
of
holy
duties
in
that
place
God
hath
set
him
in
[
](A89915-e52620-b)q
q
2
Cor.
5.13.14
.
;
that
serues
the
lust
or
loue
of
his
profit
,
sports
and
carnall
delight
[
](A89915-e52640-b)r
r
1
Ioh.
2.15
.
.
And
for
triall
of
our
loue
to
men
,
hee
loues
not
his
neighbour
;
first
,
that
cannot
doe
it
in
the
Spirit
,
that
is
,
in
spirituall
things
,
and
from
his
heart
,
according
to
the
directions
and
motions
of
Gods
Spirit
:
secondly
,
that
doth
or
worketh
euill
to
his
neighbour
[
](A89915-e52690-b)s
s
Rom.
13.10
.
:
thirdly
,
that
wilfully
will
offend
his
brother
in
a
thing
indifferent
[
](A89915-e52720-b)t
t
Rom.
14.15
.
:
fourthly
,
that
will
not
pray
for
his
neighbour
[
](A89915-e52740-b)u
u
Rom.
15.30
.
:
fiftly
,
that
is
not
prone
to
shew
mercy
[
](A89915-e52760-b)x
x
1
Cor.
8.8
.
.
Quest.
But
how
must
I
loue
my
neighbour
.
Answ.
As
Christ
loued
vs
;
and
that
hath
foure
things
in
it
.
For
,
Christ
loued
vs
first
,
and
though
wee
were
his
inferiours
,
and
for
our
profit
,
and
with
an
euerlasting
loue
:
so
should
wee
;
first
,
wee
must
loue
with
a
preuenting
loue
;
secondly
,
wee
must
loue
,
though
they
be
meaner
persons
in
place
or
gifts
then
wee
;
thirdly
,
we
must
loue
them
for
their
profit
and
good
,
not
for
our
owne
;
and
lastly
,
wee
must
loue
continually
and
feruently
.
Verse
9.
For
this
cause
,
we
also
,
since
the
day
we
heard
of
it
,
cease
not
to
pray
for
you
,
and
to
desire
that
ye
might
be
fulfilled
with
the
knowledge
of
his
will
,
in
all
wisedome
and
spirituall
vnderstanding
.
Verse
10.
That
yee
might
walke
worthy
of
the
Lord
,
in
all
pleasing
,
being
fruitfull
in
all
good
workes
,
and
increasing
in
the
knowledge
of
God
.
Verse
11.
Strengthened
with
all
might
,
through
his
glorious
power
,
vnto
all
patience
,
and
long-suffering
with
ioyfulnesse
.
THese
words
are
the
second
part
of
the
Preface
,
wherein
he
sheweth
that
hee
praied
for
them
,
which
hee
both
generally
affirmes
,
The
Diuision
.
and
specially
declares
.
The
generall
affirmation
is
in
these
words
:
For
this
cause
,
wee
also
,
since
the
day
we
heard
of
it
,
cease
not
to
pray
for
you
.
The
speciall
Declaration
is
in
the
words
that
follow
:
And
to
desire
that
yee
might
be
fulfilled
with
the
knowledge
of
his
will
:
and
so
forward
to
the
end
of
the
11.
Verse
.
In
the
affirmation
are
three
things
:
first
,
an
Intimation
of
a
reason
,
(
for
this
cause
;
)
secondly
,
the
Notation
of
time
,
(
since
the
day
wee
heard
of
it
;
)
thirdly
,
the
Matter
affirmed
,
(
we
cease
not
to
pray
for
you
.
)
In
generall
wee
may
plainely
obserue
that
the
desires
of
our
hearts
,
We
are
neither
borne
,
nor
borne
againe
for
our selues
.
and
endeauours
of
our
liues
ought
not
to
be
imployed
for
our
owne
good
onely
,
but
for
the
good
of
others
.
Wee
are
neyther
borne
nor
borne
againe
for
our selues
.
Sanctified
and
holy
men
haue
beene
full
of
constant
and
ardent
affections
and
desires
after
the
good
of
Gods
Children
:
The
manifestation
of
the
spirit
is
giuen
to
euery
member
to
profit
withall
[
](A89915-e53090-b)x
x
1
Cor.
12.7
.
.
Religious
Loue
seeketh
not
his
owne
things
[
](A89915-e53110-b)y
y
1
Cor.
13.
:
wee
should
not
seeke
our
owne
things
,
as
many
doe
,
but
that
which
is
Iesus
Christs
,
viz.
that
which
tends
to
his
glory
,
and
the
profit
of
his
members
:
yea
,
Christians
should
serue
one
another
by
loue
:
hee
is
not
of
God
that
hath
not
holy
affections
to
promote
so
farre
as
in
him
lyeth
,
the
good
of
Gods
Children
[
](A89915-e53160-b)z
z
1
Ioh.
3.10
.
.
Herein
are
the
Children
of
God
,
and
the
Children
of
the
Diuell
vsually
knowne
:
certainely
that
which
any
man
is
in
Religion
,
hee
is
relatiuely
;
if
not
fit
to
serue
the
body
,
Note
.
then
not
fit
to
be
of
the
body
;
hee
is
not
a
Saint
,
that
seekes
not
communion
of
Saints
.
This
may
serue
:
First
,
Vses
.
to
shew
the
miserie
of
such
as
haue
no
inflamed
desires
after
the
good
of
Gods
Children
.
Secondly
,
it
may
giue
vs
occasion
to
examine
our selues
,
what
good
the
body
of
Christ
reapes
by
vs
.
If
any
Christian
of
lesse
power
,
gifts
and
meanes
in
the
world
,
aske
;
what
good
can
I
doe
to
Christians
?
I
answere
,
if
thou
canst
doe
nothing
else
,
thou
canst
pray
to
God
for
them
,
and
desire
their
good
,
reioyce
in
their
prosperitie
,
and
mourne
for
their
miseries
:
neither
let
this
be
thought
a
meane
and
vnprofitable
seruice
to
the
body
;
for
wee
see
here
a
great
Apostle
imploying
himselfe
about
such
worke
:
yea
,
thou
dost
benefit
the
body
by
keeping
an
holy
order
in
thine
owne
worke
,
walking
inoffensiuely
.
If
one
stone
flie
out
of
the
building
it
may
breede
great
annoyance
to
the
whole
.
Thirdly
,
this
should
teach
vs
to
auoide
what
lets
our
desires
or
abilities
to
serue
the
Brethren
by
loue
,
and
what
may
wrong
the
body
:
Take
heede
of
worldlinesse
,
euen
these
carking
cares
,
or
plodding
thoughts
,
about
earthly
things
:
vse
the
world
,
but
serue
it
not
:
take
heede
of
irreligiousnesse
or
the
common
prophanenesse
of
the
world
:
take
heede
of
rash
censuring
,
and
the
customary
liberty
of
speech
to
iudge
,
and
master-like
to
taxe
the
actions
of
others
:
lastly
,
take
heede
of
presumptuous
and
scandalous
courses
of
life
.
And
here
also
may
be
gathered
a
comfort
to
afflicted
consciences
,
that
are
distressed
,
because
they
finde
not
what
they
would
in
themselues
:
they
must
know
that
one
great
way
of
triall
of
sinceritie
,
is
by
the
constant
vprightnesse
of
their
hearts
,
in
the
desires
of
good
to
the
Church
and
people
of
God
.
And
therefore
though
they
cannot
speake
so
much
good
of
themselues
as
were
meete
,
yet
it
is
a
great
grace
of
God
,
that
they
haue
inflamed
affections
to
wish
all
spirituall
prosperitie
to
Gods
people
,
and
to
blesse
them
in
the
Name
of
the
Lord
.
Doctr.
When
thou
seest
the
word
begin
to
work
in
any
place
pray
feruently
to
God
.
For
this
cause
.
]
Doct.
When
we
see
the
Word
of
God
beginning
to
worke
effectually
in
any
people
,
and
that
they
wax
fruitfull
,
it
is
the
dutie
of
all
that
loue
Sion
,
to
bestirre
themselues
,
and
cry
mightily
to
God
,
with
vncessant
prayers
for
them
.
If
it
be
asked
what
we
should
pray
for
,
or
wish
vnto
them
.
I
answere
,
wee
should
pray
;
first
that
God
would
restraine
the
Diuell
and
all
wicked
men
,
that
profession
bee
not
dishonoured
in
the
birth
of
it
,
by
scandalous
persons
:
for
it
is
one
of
the
first
practises
of
the
Diuell
,
to
thrust
up
wicked
men
into
profession
,
What
thou
shouldest
pray
for
.
that
so
the
glory
of
sinceritie
might
be
darkened
.
Secondly
,
that
the
word
might
haue
free
passage
without
interruption
or
hurtfull
opposition
.
Seldome
doth
powerfull
preaching
make
a
diuision
in
the
heape
,
but
the
Diuell
and
diuellish
men
striue
to
wring
the
Fanne
out
of
Christs
hand
,
that
the
winnowing
may
cease
.
The
Doctrine
that
separates
the
precious
from
the
vile
,
and
without
respect
of
persons
,
yeelds
comfort
to
the
gracious
,
and
terrours
,
as
the
onely
present
portion
of
the
prophane
,
is
exceedingly
opposed
of
the
world
.
Thirdly
,
that
they
may
grow
in
grace
.
But
,
to
omit
other
things
,
the
Apostle
here
shewes
by
his
owne
example
that
we
should
pray
;
first
,
that
they
may
truely
know
the
will
of
God
in
Christ
:
secondly
,
that
they
be
discreete
and
wise
in
carriage
,
as
well
as
in
vnderstanding
:
thirdly
,
th●t
they
may
walke
worthy
of
the
Lord
,
&c.
fourthly
,
that
they
may
increase
in
knowledge
:
fiftly
,
that
they
might
perseuer
,
being
strengthened
with
Gods
might
:
lastly
,
that
they
may
lead
a
patient
and
ioyfull
life
.
And
wee
should
be
thus
carefull
of
the
good
of
others
,
both
because
God
requires
it
,
and
the
Saints
haue
practised
it
;
and
besides
,
if
thou
haue
any
grace
,
thou
standest
or
fallest
with
others
,
in
respect
of
the
credit
of
profession
.
Since
the
day
that
wee
heard
of
it
,
wee
cease
not
to
pray
for
you
.
]
First
,
from
the
coherence
of
these
words
with
the
words
following
,
wee
may
note
the
great
efficacie
of
Prayer
,
how
mightily
it
preuailes
with
God
:
it
is
a
way
by
which
a
Christian
may
exceedingly
helpe
himselfe
and
pleasure
his
friends
The
prayer
of
the
righteous
auaileth
much
,
both
for
helping
of
the
body
,
and
healing
of
the
soule
[
](A89915-e53380-b)a
a
Iames
5.16
.
.
If
two
sound-hearted
men
agree
in
earth
,
in
a
suite
to
God
the
Father
in
heauen
,
they
preuaile
with
incredible
successe
,
they
get
what
they
would
haue
[
](A89915-e53430-b)b
b
Mat.
18.19
.
.
And
that
wee
may
be
incouraged
to
Prayer
,
there
are
diuers
things
that
might
vndoubtedly
perswade
vs
to
resolue
of
the
efficacie
of
prayer
.
Incouragements
to
prayer
.
First
,
Gods
Commandement
;
certainely
God
will
not
require
prayer
but
that
hee
meanes
to
heare
it
[
](A89915-e53480-b)c
c
Psal.
50.15
.
.
Secondly
,
The
Nature
of
God
,
he
is
a
Father
,
and
hath
the
compassions
of
a
Father
.
Though
Abraham
would
not
know
his
seede
,
if
they
had
suites
to
him
,
and
Iacob
be
ignorant
of
his
posteritie
;
yet
God
will
heare
and
redeeme
[
](A89915-e53540-b)d
d
Esa.
63.16
.
:
Though
a
mother
should
forget
her
motherly
compassions
,
yet
God
will
not
forget
his
[
](A89915-e53580-b)e
e
Esa.
49.15
.
:
and
therefore
if
earthly
fathers
,
that
haue
a
great
deale
of
ill
nature
in
them
,
can
giue
good
gifts
to
their
children
,
and
that
because
their
children
aske
them
,
how
much
more
shall
God
our
Father
,
who
is
perfectly
compassionate
,
giue
good
things
;
yea
,
the
best
things
,
yea
,
the
very
fountaine
of
all
good
,
his
holy
Spirit
,
if
wee
aske
him
[
](A89915-e53650-b)f
f
Math.
7.9
.
?
Thirdly
,
the
manner
of
Gods
presence
of
grace
;
when
wee
haue
any
suites
,
hee
is
not
farre
off
,
or
hard
to
come
to
,
as
earthly
Princes
are
,
and
great
men
in
world
many
times
;
but
hee
is
neere
to
all
that
call
vpon
him
in
truth
[
](A89915-e53690-b)g
g
Psal.
145.18
;
yea
,
for
more
assurance
of
this
,
that
hee
is
ready
to
receiue
petitions
,
it
is
sayd
,
His
eares
are
open
to
the
cry
of
the
righteous
:
he
is
so
farre
from
being
absent
,
that
there
is
not
so
much
as
any
little
impediment
in
his
eare
.
God
is
euer
ready
to
heare
,
if
our
hearts
were
ready
to
pray
.
Fourthly
,
The
property
of
Gods
liberality
;
hee
holdes
it
a
great
blemish
and
dishonour
to
his
bounty
,
either
to
deny
when
hee
is
asked
,
or
to
reproach
when
hee
hath
giuen
;
either
to
except
against
the
person
,
or
to
sticke
at
the
greatnesse
of
the
gift
[
](A89915-e53730-b)h
h
Iames
1.5
.
.
Fiftly
,
the
assistance
of
the
spirit
of
Adoption
;
The
Spirit
helpes
our
infirmities
,
though
wee
know
not
how
to
pray
as
wee
ought
,
yet
that
shall
not
let
audience
;
for
The
Spirit
it selfe
will
make
request
for
vs
,
euen
in
the
sighes
which
cannot
bee
expressed
[
](A89915-e53770-b)i
i
Rom.
8.26
.
.
Sixtly
,
The
merits
of
Christ
and
his
intercession
;
hee
hath
prayed
for
vs
,
so
as
what
we
aske
the
Father
in
his
Name
,
hee
will
grant
it
[
](A89915-e53810-b)k
k
Ioh.
14.13.14
.
Seuenthly
,
The
hate
God
beares
to
the
enemies
of
his
people
;
Gods
Seruants
shall
speede
in
their
suites
,
euen
because
of
them
that
rise
vp
against
them
.
Lastly
,
our
prayers
are
furthered
by
the
very
Faith
and
Holinesse
of
our
godly
and
spirituall
Ancestours
,
the
posteritie
speedes
the
better
for
their
sakes
:
yea
,
without
question
we
speede
the
better
in
England
,
because
we
are
the
seede
or
Successours
of
the
Martyrs
.
Obiect
.
Obiect
.
But
I
haue
prayed
for
my selfe
and
others
,
and
yet
finde
not
successe
.
Sol.
First
,
if
thou
speede
not
,
Solut.
it
is
either
because
thou
art
not
a
righteous
person
[
](A89915-e53890-b)l
l
Psal.
34.16
.
&
109
:
7.
:
or
thou
art
disordered
in
thy
carriage
in
the
family
[
](A89915-e53920-b)m
m
1
Pet.
3.7
.
:
or
thou
didst
not
continue
in
prayer
[
](A89915-e53940-b)n
n
Luk.
18
1.
to
8.
:
or
thou
dost
aske
amisse
.
Quest.
Quest.
But
how
may
I
know
whether
I
did
aske
amisse
?
Ans.
Ans.
Thou
didst
aske
amisse
:
first
,
if
thou
didst
pray
and
doubt
[
](A89915-e54020-b)o
o
Iames
1.6
.
Job
21.15
.
.
Secondly
,
if
thou
didst
make
prayers
thy
refuge
,
but
not
thy
recompence
,
when
thou
camest
to
pray
thou
consideredst
what
thou
didst
want
for
thy selfe
,
not
what
thou
shouldest
render
to
God
;
thou
vsedst
prayer
to
serue
thy
turne
,
but
when
thou
hadst
sped
,
thou
didst
not
returne
by
prayer
to
render
vnto
God
his
honour
[
](A89915-e54050-b)p
p
Psal.
116.12
.
.
Thirdly
,
if
thou
didst
not
make
conscience
of
the
vse
of
other
ordinances
of
God
;
for
God
will
not
giue
all
to
any
one
ordinance
.
Fourthly
,
if
thy
prayers
were
ignorant
,
proud
,
hypocriticall
prayers
[
](A89915-e54070-b)q
q
Mat.
6.
.
Fiftly
,
if
thou
wast
not
in
charitie
but
broughtest
thy
gift
,
and
diddest
not
forgiue
,
or
seeke
reconciliation
with
thy
brother
[
](A89915-e54090-b)r
r
Mat.
5.
.
Sixtly
,
if
thou
didst
aske
of
God
for
wrong
ends
,
or
wrong
things
,
as
to
spend
on
thy
lusts
[
](A89915-e54120-b)s
s
Iames
4.3
.
:
or
for
temporall
things
onely
or
cheefely
[
](A89915-e54140-b)t
t
Hose
7.14
.
:
besides
,
many
times
it
comes
to
passe
that
men
speede
not
,
because
they
are
not
humble
.
Wee
should
so
prize
and
esteeme
holy
things
,
as
wee
should
exceedingly
reioyce
,
if
wee
could
get
but
the
crummes
that
fall
from
the
Fathers
table
.
This
Humilitie
is
euer
ioyned
with
great
Faith
and
wished
successe
in
all
suites
to
God
.
Againe
,
it
is
to
bee
noted
,
that
men
may
bee
deceiued
about
the
successe
of
Prayer
:
for
the
decree
for
our
succours
may
goe
foorth
at
the
very
beginning
of
our
supplications
,
though
the
knowledge
of
it
bee
not
reuealed
vnto
vs
till
afterwards
.
Further
,
God
heareth
prayers
diuersly
;
sometimes
,
hee
heareth
to
grant
the
verie
thing
we
desire
;
sometimes
he
heareth
,
and
granteth
,
and
giueth
,
not
the
verie
things
wee
desire
,
but
that
which
hee
holds
to
bee
best
for
vs
,
and
for
the
distresse
wee
are
in
:
so
hee
was
sayd
to
heare
CHRIST
,
Hebr.
5.
Lastly
,
God
doth
heare
and
grant
,
and
yet
deferre
to
giue
,
and
that
for
our
great
good
many
times
:
hee
deferres
that
hee
may
prooue
vs
,
that
our
faith
may
bee
the
more
kindled
,
that
his
benefits
may
bee
more
sweet
when
they
doe
come
,
and
that
wee
may
know
by
the
want
,
that
it
is
his
gift
,
when
they
are
bestowed
,
and
that
wee
may
bee
more
carefull
of
the
good
vse
of
his
grace●
,
gifts
and
benefits
,
when
we
haue
them
.
Thus
of
the
Coherence
.
For
you
]
Doct.
We
are
bound
to
pray
for
others
as
well
as
our selues
.
Doctr.
In
this
place
I
consider
in
this
point
only
two
things
.
First
,
the
kinds
of
prayers
for
others
:
secondly
,
the
sorts
of
persons
for
whom
wee
must
pray
.
The
kindes
of
Prayers
for
others
.
For
the
first
;
I
obserue
heere
in
the
originall
,
two
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
translation
,
Prayers
and
Desires
:
as
I
take
it
,
all
the
sorts
of
prayers
for
others
may
be
referred
to
these
two
heads
:
and
these
two
differ
not
so
much
in
the
matter
,
as
in
the
motiues
to
prayer
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Prayers
,
are
such
suits
vnto
God
,
as
wee
are
vehemently
mooued
to
,
by
the
contemplation
of
God
and
his
Attributes
.
The
difference
betweene
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
somewhat
shadowed
out
by
Oration
and
Adoration
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
heere
rendered
Desires
,
are
all
suites
vnto
God
,
arising
from
the
deepe
sence
of
mans
estate
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
either
in
dangers
,
wants
,
or
blessings
:
and
vnder
this
kinde
may
bee
placed
the
three
sorts
of
prayers
in
1
Tim.
2.1
.
for
our
desires
for
others
,
are
either
Deprecations
,
in
which
wee
desire
God
to
turne
away
,
or
keepe
from
them
some
great
euill
;
or
Intercessions
,
which
are
either
complaints
of
wrongs
,
or
most
importunate
supplications
vnto
God
for
their
conuersion
and
the
pardon
of
their
sins
:
or
lastly
,
Thankesgiuings
for
Gods
mercies
and
blessings
.
The
persons
for
whom
we
must
pray
.
Secondly
,
to
the
Question
,
for
whom
wee
must
pray
.
It
is
shortly
answered
,
1
Tim.
2.1
.
for
all
men
,
excepting
dead
men
,
or
such
as
sinne
vnto
death
,
or
such
,
concerning
whom
the
will
of
God
is
reuealed
for
their
perdition
,
as
the
man
of
sinne
:
so
as
also
by
all
men
,
wee
vnderstand
all
sorts
of
men
,
2
Thess.
2.
not
all
the
particular
men
of
euery
sort
:
for
wee
may
not
desire
saluation
for
all
the
men
that
God
hath
made
(
vniuersally
considered
,
)
seeing
the
counsell
of
God
is
vnchangeably
past
concerning
reprobates
:
But
that
which
in
this
Text
is
principall
,
is
,
that
Ministers
and
People
must
pray
one
for
another
.
Ministers
must
pray
for
their
People
:
thus
doe
the
Apostles
in
euery
Epistle
;
yea
,
Samuel
saith
,
God
forbid
I
should
cease
praying
for
you
;
as
if
hee
knew
it
to
be
a
detestable
thing
for
a
Minister
to
bee
so
retchlesse
or
carelesse
,
as
either
not
to
pray
,
or
not
to
continue
to
pray
for
his
people
.
The
people
must
also
pray
for
their
Ministers
,
and
that
especially
for
these
things
,
that
God
may
deliuer
them
from
the
rage
of
the
disobedient
,
and
the
practises
of
their
enemies
[
](A89915-e54510-b)u
u
Rom.
15.30
.
;
that
God
would
open
their
mouthes
,
and
giue
them
vtterance
[
](A89915-e54540-b)x
x
Ephes.
6.19
.
,
with
a
fitnesse
to
discouer
the
secrets
and
mysteries
of
Christ
[
](A89915-e54570-b)y
y
Col.
4.3
.
;
and
that
their
Gospell
may
runne
and
grow
,
both
in
efficacie
and
credit
[
](A89915-e54600-b)z
z
2
Thes.
3
:
1
:
2
;
yea
,
in
as
much
as
they
labour
about
sauing
other
mens
soules
,
the
people
should
by
prayers
labour
to
further
the
saluation
of
their
Ministers
.
Wee
cease
not
.
]
Note
.
First
,
hee
that
loues
the
people
of
God
truely
,
loues
them
constantly
.
Secondly
,
that
a
heart
truely
sanctified
is
much
in
prayer
,
cannot
giue
it
ouer
.
It
is
a
wofull
thing
to
neglect
prayer
,
but
how
cursedly
miserable
is
their
case
whose
hearts
rise
against
prayer
,
and
cannot
abide
it
,
but
persecute
it
in
others
?
Not
ceasing
,
what
it
implies
.
Thirdly
,
the
not
ceasing
in
prayer
,
hath
in
it
constancie
and
perseuerance
in
prayer
;
and
teacheth
,
that
as
wee
are
bound
to
pray
,
so
are
wee
bound
to
perseuer
in
prayer
;
yea
,
if
wee
must
not
cease
to
pray
,
it
implies
:
first
,
that
wee
must
pray
in
all
places
:
secondly
,
that
wee
must
watch
to
pray
:
thirdly
,
that
wee
must
beleeue
,
and
hope
wee
shall
obtaine
what
wee
pray
for
:
fourthly
,
wee
must
not
appoynt
God
either
time
or
meanes
:
fiftly
,
that
wee
must
pray
with
all
manner
of
prayers
;
for
all
these
fiue
things
are
requisite
[
](A89915-e54670-b)*
*
Iohn
4
:
21.
1
Tim.
2.8
.
Mat.
26.41
.
Col:
4
:
2.
Ephes.
6.18
.
1
Pet:
4
:
8.
Iames
1
:
6
:
7.
Heb.
10
:
36
:
&c
Heb
:
2.3
.
:
or
if
any
of
them
bee
wanting
,
there
will
not
bee
constant
and
faithfull
prayer
.
Yea
,
not
ceasing
,
notes
that
there
is
singular
comfort
in
prayer
,
else
men
would
neuer
hold
out
.
Solut.
Obiect
.
Obiect
.
But
,
not
ceasing
,
implyes
,
multiloquie
,
vaine
babbling
.
Sol.
Not
so
:
a
man
may
pray
earnestly
and
often
,
and
yet
not
vse
many
words
[
](A89915-e54840-b)a
a
Eccles:
5
:
1.
Mat.
6.
.
Obiect
.
Obiect
.
But
,
to
pray
without
ceasing
,
is
to
bee
tyed
to
vse
idle
repetitions
;
for
how
can
men
bee
furnished
and
finde
matter
to
pray
so
often
and
so
much
?
Solut.
Sol.
A
Christian
is
furnished
many
wayes
with
needefull
occasions
of
continuall
prayer
.
First
,
hee
is
tyed
to
a
dayly
Sacrifice
both
morning
and
euening
,
by
Prayer
and
Prayses
.
Secondly
,
hee
findes
continually
new
Mercies
,
and
those
require
new
songs
of
praise
and
prayer
[
](A89915-e54940-b)b
b
Psal.
40.4
.
.
Thirdly
,
as
his
knowledge
encreaseth
by
the
vse
of
the
meanes
,
hee
findes
an
increase
of
matter
,
to
driue
him
to
prayer
,
and
make
him
pray
better
.
Fourthly
,
new
infirmities
breaking
out
in
himselfe
and
others
,
and
that
dayly
,
giues
an
occasion
to
renue
his
suites
to
God
.
Fiftly
,
the
Creatures
,
and
his
callings
must
bee
sanctified
by
the
Word
and
Prayer
.
Sixtly
,
varietie
of
crosses
breaking
in
vpon
him
,
giues
him
cause
to
runne
to
God
for
the
sanctifying
or
remoouing
of
them
.
Let
such
pray
seldome
as
thinke
they
owe
God
no
Sacrifice
,
or
receiue
no
blessings
from
God
,
or
care
not
for
knowledge
,
or
finde
no
infirmities
in
themselues
,
or
haue
no
crosses
,
or
neede
no
blessing
vpon
their
callings
and
labours
:
but
let
all
that
feare
God
stirre
vp
themselues
to
pray
without
ceasing
,
because
God
●equires
it
,
and
hath
made
gracious
promises
;
because
they
finde
daily
necessities
,
and
may
heereby
exercise
their
faith
,
and
shew
their
loue
to
God
and
to
others
,
after
the
example
of
the
Saints
,
and
by
the
motion
of
the
Spirit
of
Adoption
,
which
will
not
be
idle
in
them
.
Thus
of
the
Affirmation
.
The
Declaration
followes
.
That
yee
might
be
fulfilled
with
the
knowledge
of
his
will
in
all
Wisdome
and
spirituall
vnderstanding
,
that
yee
might
walke
,
&c.
]
In
this
Declaration
hee
describeth
the
knowledge
hee
prayes
for
,
by
fiue
things
:
-
1
By
the
Obiect
of
it
;
The
will
of
God
.
-
2
By
the
Parts
;
Wisdome
and
vnderstanding
.
-
3
By
the
End
;
That
yee
might
walke
,
&c.
Vers
.
10.
-
4
By
the
Cause
;
His
glorious
power
,
Vers
.
11.
-
5
By
the
Effects
;
Patience
,
Long-suffering
,
Ioyfulnesse
.
The
Obiect
is
described
in
these
words
;
fulfilled
with
knowledge
of
his
Will.
And
here
is
,
1.
the
Obiect
it selfe
,
Will
of
God
:
2.
the
Meanes
of
apprehension
(
viz.
)
Knowledge
:
3.
the
Measure
,
filled
with
it
.
Of
his
will
.
]
.
Will
is
a
propriety
in
God
.
Proprieties
in
God
.
Proprieties
in
God
are
either
Personall
or
Essentiall
:
the
Proprieties
of
the
Person
are
such
as
these
;
in
the
Father
,
to
beget
and
send
foorth
;
of
the
Sonne
,
to
be
begotten
and
sent
forth
;
and
of
the
holy
Ghost
,
to
proceede
:
the
Properties
of
the
Essence
,
are
of
two
sorts
:
some
note
the
Essence
,
as
they
say
,
à
priori
;
and
these
are
such
Proprieties
as
are
incommunicable
,
that
is
,
are
so
in
God
as
they
are
in
no
Creature
,
as
Infinitenesse
and
Simplicitie
,
free
from
all
mixture
,
parts
or
composition
:
some
note
out
the
Essence
à
posteriori
;
and
these
are
such
as
are
first
and
principally
in
God
,
but
in
the
second
place
communicable
to
the
Creature
;
and
of
this
sort
are
Power
,
Wisdome
,
and
Will
in
God
.
The
will
of
God
is
either
,
The
Will
of
Gods
good
pleasure
;
or
,
The
Will
of
his
pleasure
.
The
Will
of
Gods
good
pleasure
is
in
things
where
the
effect
is
good
.
The
Will
of
his
pleasure
is
in
things
where
the
effect
is
euill
;
Bene
placiti
.
Placiti
.
and
so
hee
wils
in
respect
of
the
end
,
but
not
in
respect
of
the
meanes
to
the
end
,
as
Sinne
,
and
some
Miseries
.
The
Will
of
Gods
good
pleasure
is
heere
meant
:
and
this
is
secret
or
reuealed
.
The
reuealed
Will
is
heere
meant
.
The
reuealed
Will
of
God
is
of
foure
sorts
.
It
is
1.
His
determining
Will
concerning
vs
,
what
shall
become
of
vs
[
](A89915-e55460-b)c
c
Ephes.
1.5
.
.
2.
His
prescribing
Will
,
where
hee
requires
either
Obedience
;
and
this
is
reuealed
in
the
Law
:
or
Faith
and
Repentance
,
and
so
it
is
reuealed
in
the
Gospell
[
](A89915-e55490-b)d
d
Ephes.
1.9
.
Acts
22.9
.
.
3.
His
approouing
Will
,
and
that
is
that
Will
,
by
which
hee
graciously
accepts
,
and
tenderly
regardeth
those
that
come
to
him
in
Faith
and
Repentance
[
](A89915-e55530-b)e
e
Gal.
1.4
.
Mat.
18.14
.
John
1.23
.
.
4.
His
disposing
Will
,
and
this
is
the
will
of
his
prouidence
[
](A89915-e55580-b)f
f
1
Cor.
1.1
.
Rom.
1.10
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
The
prescribing
Will
of
God
is
wholly
reuealed
,
the
other
three
but
in
part
,
and
by
consequent
.
Thus
of
the
Will
of
God
.
Knowledge
.
]
This
is
the
Grace
by
which
the
Will
of
God
is
apprehended
.
The
originall
word
is
three
waies
accepted
:
Sometimes
,
for
Knowledge
;
so
ordinarily
:
Sometimes
,
for
Acknowledgement
;
as
it
is
translated
in
these
places
;
Luke
1.4
.
1
Cor.
16.18
.
2
Cor.
6.9
.
Sometimes
,
for
Knowing
againe
.
All
three
sences
may
be
heere
well
considered
off
.
First
,
of
knowing
Gods
Will
.
Heere
I
consider
three
things
:
first
,
what
we
must
know
:
secondly
,
why
:
or
,
the
motiues
to
perswade
to
seeke
for
knowledge
:
thirdly
the
meanes
to
be
vsed
thereunto
.
What
wee
should
seeke
to
know
.
For
the
first
:
wee
must
know
that
God
doth
approoue
of
vs
in
Christ
:
the
approouing
will
.
And
this
is
so
necessary
,
that
our
hearts
can
neuer
bee
rid
of
the
occasion
of
feare
of
our
Reprobation
,
till
wee
doe
know
it
[
](A89915-e55770-b)g
g
2
Cor.
13.5
.
.
Secondly
,
we
must
know
what
God
hath
determined
of
vs
:
his
determining
will
.
To
this
end
hath
God
giuen
vs
his
Word
and
Spirit
,
that
wee
might
know
what
hee
hath
prepared
for
vs
,
if
wee
loue
him
[
](A89915-e55790-b)h
h
1
Cor.
2.9
.
.
Thirdly
,
wee
must
labour
to
know
what
hee
requireth
of
vs
:
his
prescribing
will
.
It
is
sayd
of
Dauid
,
Acts
13.22
.
that
hee
did
all
the
wils
of
God
;
and
so
should
wee
also
labour
to
know
,
and
by
practise
expresse
the
power
of
all
Gods
wils
:
and
the
rather
,
seeing
we
haue
fulfilled
,
not
the
will
,
but
the
wils
of
the
flesh
from
time
to
time
[
](A89915-e55830-b)i
i
Ephes.
2.3
.
Motiues
to
knowledge
.
.
For
the
second
:
there
are
many
things
might
enflame
vs
to
the
desire
of
knowledge
.
For
this
is
the
glory
of
Gods
Elect
,
not
riches
,
not
strength
,
not
carnall
wit
[
](A89915-e55860-b)k
k
Ier.
9.24
.
.
It
is
the
singular
gift
of
Gods
grace
,
and
speciall
portion
of
his
Chosen
[
](A89915-e55880-b)l
l
Marke
4.11
.
.
It
is
a
great
sinne
,
and
greeuous
curse
to
want
it
[
](A89915-e55900-b)m
m
Hos.
4.11
.
:
but
a
damned
plague
to
contemne
it
[
](A89915-e55920-b)n
n
Iob
21
14.
.
Knowledge
?
Why
?
it
is
more
excellent
then
all
things
:
all
but
losse
and
dung
in
comparison
of
it
[
](A89915-e55950-b)o
o
Phil.
3.9
.
.
Without
it
,
Zeale
is
little
worth
[
](A89915-e55970-b)p
p
Rom.
10.2
.
,
and
Sacrifice
is
in
vaine
[
](A89915-e55990-b)q
q
Hos.
6.6
.
.
What
shall
I
say
;
This
is
eternall
life
to
know
God
,
and
whom
he
hath
sent
Iesus
Christ
[
](A89915-e56020-b)r
r
Iohn
17.3
.
Rules
for
attaining
knowledge
.
.
Thirdly
,
what
must
wee
doe
that
wee
may
attaine
to
the
knowledge
of
Gods
will
?
I
answer
:
First
,
wee
must
get
to
bee
true
members
of
Christ
:
for
No
man
knoweth
the
Father
but
the
Sonne
,
and
they
to
whom
the
Sonne
reuealeth
him
[
](A89915-e56060-b)s
s
Mat.
11.27
.
.
Secondly
,
we
must
conscionably
practise
what
we
doe
already
know
by
the
light
of
Nature
,
or
generall
light
of
Religion
,
and
then
Christs
gracious
promise
lyeth
for
the
further
reuelation
euen
of
sauing
knowledge
[
](A89915-e56080-b)t
t
Iohn
7.17
.
.
Thirdly
,
men
neuer
soundly
prosper
in
the
attainment
of
sauing
knowledge
:
till
they
haue
beene
in
the
furnace
of
affliction
of
Conscience
:
after
men
haue
beene
wounded
in
spirit
and
their
hearts
smitten
within
them
,
they
will
then
know
,
and
endeauour
themselues
to
know
[
](A89915-e56100-b)u
u
Hos.
6.1.3
.
.
But
this
Question
may
be
excellently
answered
out
of
two
places
of
the
Apostle
Paul
.
First
,
in
the
12.
of
the
Rom.
1.2.3
.
The
Apostle
shewes
that
a
man
must
doe
fiue
things
,
if
hee
would
know
what
the
good
,
and
acceptable
,
and
perfect
will
of
God
is
.
First
,
hee
must
deuote
himselfe
to
a
religious
course
of
life
:
this
hee
calles
sacrificing
of
our selues
to
God
,
Vers.
1.
Secondly
,
hee
must
no
more
follow
the
fashions
of
the
world
.
Thirdly
,
hee
must
by
prayer
,
and
the
vse
of
all
the
meanes
,
repent
for
the
sinnes
of
his
minde
,
and
get
a
new
minde
to
put
his
knowledge
in
.
Ver.
2.
Fourthly
,
hee
must
be
prouing
and
trying
,
often
examining
himselfe
,
and
trying
his
euidence
concerning
the
faith
of
Gods
good
will
to
him
,
as
the
hope
of
his
glory
.
Verse
2.
Fiftly
,
hee
must
not
bee
ouer-curious
to
prie
into
such
knowledges
as
concerne
him
not
;
but
be
wise
to
sobriety
,
labouring
especially
by
hearing
and
practise
,
to
get
within
compasse
of
the
knowledge
of
his
owne
Iustification
,
Sanctification
,
and
Saluation
,
Vers.
3.
Againe
,
in
the
5.
of
the
Ephesians
,
Vers
.
14.
to
22.
to
gaine
the
true
light
of
Christ
,
and
vnderstand
Gods
will
,
the
Apostle
shewes
that
wee
must
doe
nine
things
.
First
,
wee
should
awaken
our selues
out
of
the
spirituall
slumber
of
our
hearts
;
labouring
,
by
prayer
and
meditation
of
our
danger
,
to
force
open
the
eyes
of
our
mindes
;
Awake
thou
that
sleepest
,
Ver.
14.
Secondly
,
wee
must
forsake
the
company
of
wicked
and
carnall
men
,
that
haue
no
taste
nor
feeling
of
things
that
belong
to
the
kingdom
of
God
;
Stand
vp
from
the
dead
,
Verse
14.
Thirdly
,
wee
must
walke
circumspectly
(
precisely
,
the
originall
word
is
)
being
resolued
to
make
a
conscience
of
all
our
wayes
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
or
else
in
vaine
to
goe
about
to
digge
for
knowledge
,
Verse
15.
Fourthly
,
wee
must
allow
much
time
for
hearing
,
and
reading
,
and
conference
;
euen
as
men
that
meane
to
redeeme
all
the
time
past
they
haue
vnprofitably
spent
,
Verse
16.
Fiftly
,
wee
must
bring
a
minde
willing
and
desirous
in
all
humility
,
to
vnderstand
Gods
will
:
a
froward
spirit
cannot
prosper
;
or
a
man
wise
in
his
owne
conceit
,
Verse
17.
Sixtly
,
wee
should
in
speciall
take
heede
of
drunkennesse
,
or
any
kinde
of
tipling
,
wherein
is
excesse
,
Verse
18.
Seuenthly
,
wee
must
labour
for
a
cheerefull
spirit
,
and
a
glad
heart
,
and
shew
it
by
singing
of
Psalmes
,
making
melody
in
our
hearts
to
God
:
a
heauy
spirit
is
dull
of
apprehension
,
Verse
19.
Eightly
,
wee
must
giue
thankes
for
all
things
,
readily
acknowledging
euery
mercy
,
and
reioycing
for
any
successe
in
the
meanes
,
Vers.
10.
Lastly
,
wee
must
submit
our selues
one
to
another
,
euer
willing
to
learne
in
any
thing
of
any
body
,
Ephes.
5.21
.
Hee
that
scorneth
enformation
is
a
foole
.
Thus
of
Knowledge
.
Secondly
,
it
is
not
enough
to
know
,
but
wee
must
acknowledge
the
will
of
God
,
that
is
,
by
a
constant
and
open
diligence
in
the
vse
of
the
meanes
,
Of
acknowledgement
,
or
profession
.
and
conscionable
heedefulnesse
euen
in
all
things
in
practise
,
wee
must
hold
foorth
the
light
of
the
truth
,
in
a
religious
profession
of
it
,
in
communion
with
the
Saints
,
and
separate
from
sinners
:
this
is
required
in
Gods
Elect
as
well
as
Faith
,
Tit.
1.1
.
Neither
is
it
a
precise
humour
in
some
few
,
but
God
would
haue
all
come
to
the
acknowledgement
of
the
truth
[
](A89915-e56480-b)x
x
1
Tim:
2.4
.
;
not
to
heare
it
,
or
to
know
it
onely
.
Without
this
,
I
will
not
say
absolutely
,
a
man
cannot
bee
in
Christ
;
but
this
I
say
,
with
the
Apostle
,
A
man
cannot
bee
perfect
in
Christ
,
and
of
ripe
age
[
](A89915-e56510-b)y
y
Ephes.
4.13
.
.
By
this
acknowledgement
wee
escape
an
exceeding
great
deale
of
filthinesse
that
is
in
the
world
[
](A89915-e56550-b)z
z
2
Pet.
2.20
.
:
and
because
that
many
men
will
by
no
meanes
drawen
to
acknowledge
the
way
of
God
,
therefore
by
a
iust
iudgement
of
God
they
are
deliuered
vp
to
a
reprobate
sence
[
](A89915-e56590-b)*
*
Rom.
1.18
.
.
Only
two
things
are
to
be
vrged
vpon
professours
heerein
:
first
,
that
they
doe
soundly
repent
of
their
sinnes
before
they
make
profession
,
and
enter
vpon
acknowledgement
[
](A89915-e56610-b)a
a
1
Tim.
2.4
.
;
or
else
acknowledgement
will
bee
a
vaile
for
filthy
Hypocrisie
:
secondly
,
that
they
take
heede
of
sinning
presumptuously
after
acknowledgement
.
Feare
the
curse
,
Heb.
10.26
.
Thirdly
,
wee
must
know
againe
:
this
hath
three
things
in
it
.
First
,
Of
knowing
againe
.
we
must
bee
often
viewing
and
looking
ouer
our
euidence
,
to
bee
sure
of
the
whole
and
euery
part
of
it
,
as
wee
would
doe
if
wee
had
assurances
for
matters
of
the
world
.
Secondly
,
because
sinnes
after
calling
doe
greatly
darken
knowledge
,
therefore
wee
must
not
onely
renew
our
repentance
,
but
our
knowledge
also
.
Thridly
,
wee
must
know
the
truth
of
God
,
not
onely
in
our
mindes
,
by
vnderstanding
and
thinking
of
it
;
but
wee
must
know
it
againe
,
in
the
affections
of
our
hearts
in
respect
of
sence
and
feeling
,
and
againe
after
that
,
in
the
practise
of
our
life
;
for
that
is
experimentall
knowledge
,
and
the
very
power
of
godlinesse
.
Vse
.
This
Doctrine
of
the
knowledge
of
the
will
of
God
,
reprooues
many
sorts
of
men
.
First
,
such
as
desire
not
knowledge
at
all
[
](A89915-e56700-b)b
b
Iob
21.14
.
:
and
so
perish
for
want
of
it
[
](A89915-e56730-b)c
c
Hos.
4.6
.
2
Thess.
1.8
.
.
Secondly
,
such
as
sometimes
desire
knowledge
,
but
they
will
not
vse
the
meanes
,
or
not
constantly
,
or
not
all
the
meanes
.
Thirdly
,
such
as
will
know
something
of
the
prescribing
Will
of
God
,
but
neuer
heede
his
approouing
or
determining
Will
.
Fourthly
,
such
as
,
though
they
vse
the
meanes
for
Knowledge
,
yet
will
at
no
hand
abide
Acknowledgement
.
Lastly
,
it
reprooues
the
carelesnesse
euen
of
Gods
people
many
times
,
neglecting
to
make
their
Calling
and
Election
sure
,
by
looking
often
ouer
their
euidence
,
and
renuing
their
knowledge
,
and
labouring
the
cure
of
their
natures
from
slumber
and
relapses
.
Thus
of
Knowledge
.
Obser
.
1
Filled
,
or
fulfilled
.
]
From
the
obseruation
of
the
measure
I
note
foure
things
.
First
,
that
wee
must
not
rest
in
beginnings
;
wee
must
bee
filled
with
all
knowledge
[
](A89915-e56850-b)d
d
Rom.
15.14
.
:
not
onely
get
Grace
and
Truth
,
but
bee
filled
with
it
[
](A89915-e56900-b)e
e
Iohn
2.14
.
:
so
full
of
Wisdome
[
](A89915-e56930-b)f
f
Acts
6.3.5
.
,
of
Faith
and
Power
[
](A89915-e56970-b)g
g
Acts
6.8
.
,
of
Good-workes
[
](A89915-e57000-b)h
h
Acts
9.36
.
,
of
Ioy
in
Gods
fauour
[
](A89915-e57030-b)i
i
Acts
2.28
.
,
of
all
Hope
[
](A89915-e57060-b)k
k
Rom.
15.13
.
,
full
,
euen
with
the
fulnesse
of
him
that
filleth
all
things
[
](A89915-e57090-b)l
l
Ephes.
1.
vlt.
.
But
it
is
contrary
with
the
most
men
:
for
wee
may
complaine
out
of
diuers
Scriptures
,
euen
of
them
that
they
are
filled
,
not
with
Grace
,
Knowledge
,
Faith
,
Workes
,
&c.
but
with
the
Leprosie
of
all
spirituall
Infections
[
](A89915-e57110-b)m
m
Luke
5.12
.
,
with
all
Deceit
[
](A89915-e57130-b)n
n
Acts
13.10
.
,
with
Wrath
,
euen
when
they
heare
Gods
word
[
](A89915-e57150-b)o
o
Acts
19.28
.
,
with
worldly
Greefe
and
Passions
[
](A89915-e57170-b)p
p
Iohn
16.16
.
,
with
all
kindes
of
Vnrighteousnesse
[
](A89915-e57190-b)q
q
Rom.
1.19
.
,
with
Drinke
[
](A89915-e57210-b)r
r
Ephes.
5.18
.
,
with
the
measure
of
their
Fathers
Sinnes
[
](A89915-e57230-b)s
s
Matt.
23.32
.
;
yea
,
so
wretchedly
vile
are
the
liues
of
many
,
that
they
shew
themselues
to
bee
filled
with
the
Diuell
himselfe
[
](A89915-e57250-b)t
t
Acts
5.3
.
:
but
the
workes
almost
of
none
are
perfect
,
or
filled
before
God
[
](A89915-e57270-b)u
u
Reu.
3.2
.
.
Secondly
,
that
there
is
something
in
Grace
or
Knowledge
still
wanting
:
Obser
.
2
wee
know
but
in
part
.
Mans
heart
may
be
compared
to
a
Vessell
,
the
meanes
to
a
Pipe
,
the
Spirit
of
God
to
the
Wheele
that
beates
the
water
into
the
Pipe
,
the
Minister
is
the
Seruant
that
opens
the
Cocke
;
and
then
the
reason
why
we
know
but
in
part
,
is
,
either
the
Cocke
alwayes
runnes
not
,
or
not
alwayes
in
the
same
measure
:
and
sometimes
our
Vessels
are
filled
with
other
things
,
as
the
cares
and
lusts
of
the
World
,
and
so
they
runne
ouer
;
and
vsually
our
Vessels
runne
out
,
and
lose
what
we
receiue
by
the
meanes
.
Obser
.
3
Thirdly
,
the
knowledge
of
the
will
of
God
,
and
spirituall
things
,
onely
can
fill
and
satisfie
the
heart
of
man
,
all
else
is
meere
vanity
and
vexation
of
spirit
[
](A89915-e57360-b)x
x
Eccles.
1.2
.
Nothing
can
fill
but
knowledge
&
spirituall
things
.
.
Earthly
things
cannot
fill
,
neither
the
knowledge
of
them
,
nor
the
vse
or
possession
of
them
,
because
they
are
not
infinite
nor
eternall
:
besides
,
there
is
nothing
new
,
nor
are
they
of
a
like
nature
with
the
Soule
:
they
are
enioyed
with
vexation
and
much
sacietie
,
for
our
affections
will
not
loue
them
still
;
yea
,
most
an
end
the
vanity
of
mens
mindes
so
turneth
deuises
,
concerning
their
knowledge
or
vse
,
that
death
or
losse
takes
them
or
vs
away
,
before
they
can
finde
out
that
way
of
vsing
of
them
,
that
could
satisfie
and
fill
the
heart
.
Obser
.
4
Lastly
,
nothing
but
the
will
of
God
bindes
conscience
:
the
Apostle
of
purpose
layeth
the
foundation
in
the
Preface
,
concerning
the
knowledge
of
,
and
resting
vpon
Gods
will
,
that
so
be
might
the
more
easily
beat
downe
their
Traditions
and
Philosophicall
Speculations
,
of
which
he
meant
to
entreat
in
the
next
Chapter
.
Now
,
if
this
Doctrine
bee
true
,
as
it
is
most
true
,
then
Apocryphe
Scripture
,
Councels
,
Fathers
,
and
Princes
Lawes
,
doe
not
binde
further
then
they
are
agreeable
to
Gods
will
;
and
therefore
much
lesse
Popes
Decrees
,
Traditions
,
and
humane
Inuentions
.
Thus
of
the
Obiect
of
Knowledge
.
In
the
next
place
it
is
described
by
the
parts
of
it
,
The
differences
betweene
Wisedome
and
Vnderstanding
.
in
the
next
words
[
In
all
wisedome
and
spirituall
Vnderstanding
.
]
Where
the
Apostle
shewes
that
sauing
Knowledge
hath
two
parts
,
(
viz.
)
Vnderstanding
and
Wisedome
.
Concerning
the
difference
betweene
the
two
originall
words
,
in
this
place
rendered
Wisedome
and
Vnderstanding
,
there
is
a
great
stirre
amongst
Interpreters
.
Some
say
that
the
one
proceedeth
out
of
the
principles
of
the
Law
of
Nature
,
and
the
other
out
of
the
principles
of
Faith
.
Some
take
the
one
to
be
a
knowledge
concerning
the
end
;
the
other
,
of
things
that
are
for
the
end
.
Some
thinke
by
Vnderstanding
is
meant
apprehension
;
and
by
Wisedome
is
meant
Iudgement
,
or
dijudication
.
Some
thinke
,
that
Synesis
,
rendered
Vnderstanding
,
receiueth
the
will
of
God
in
the
whole
;
and
that
Sophia
,
Wisedome
,
conceiueth
it
in
the
parts
,
and
with
weighing
of
all
circumstances
:
by
the
first
they
consider
what
is
lawfull
,
and
by
the
second
what
is
expedient
.
Some
say
that
the
one
of
them
conceiueth
the
obiect
of
felicitie
;
the
other
,
the
meanes
by
which
men
attaine
it
.
Some
thinke
they
differ
thus
,
that
the
one
vnderstands
of
God
absolutely
,
by
Scripture
,
as
he
is
;
and
the
other
considers
of
God
by
relation
,
or
comparison
with
the
creatures
,
by
experience
,
as
hee
is
tasted
to
be
good
:
but
the
plainest
and
soundest
difference
is
this
,
that
Vnderstanding
is
contemplatiue
knowledge
;
but
Wisedome
is
actiue
knowledge
:
the
one
giues
rules
for
practise
,
the
other
for
Iudgement
and
Contemplation
.
But
before
I
consider
of
them
apart
,
I
obserue
two
generall
Doctrines
.
First
,
that
sauing
Knowledge
and
Wisedome
is
not
naturall
,
Two
generall
Doctrines
.
but
from
aboue
,
and
had
onely
by
CHRIST
,
here
it
followes
Faith
and
Loue
:
it
is
wrought
by
the
power
of
the
Gospell
,
it
is
prayed
for
;
and
lastly
,
it
is
plainely
said
to
be
spirituall
:
See
more
,
Iames
3.17
.
1
Cor.
2.14
.
2
Cor.
1.30
.
Tit.
3.3
.
and
it
may
serue
for
many
vses
.
First
,
it
should
inforce
vs
to
labour
to
become
spirituall
men
,
as
wee
would
desire
to
haue
any
thing
to
doe
with
the
knowledge
of
Gods
will
:
Vses
.
for
if
wee
be
not
more
then
naturall
men
,
it
is
certaine
wee
know
not
the
things
of
God
.
Be
sure
therefore
thou
be
no
naturall
man
.
Quest.
How
may
a
naturall
man
bee
knowne
.
How
a
natural
man
may
be
knowne
.
Ans.
Hee
is
a
naturall
man
:
First
,
that
hath
in
him
onely
the
spirit
of
the
world
,
1
Cor.
2.12
.
Secondly
,
that
knowes
not
that
wisedome
of
God
that
is
in
a
mysterie
,
that
is
,
his
Reconciliation
and
Saluation
by
Christ
,
1
Cor:
2.7.10.14
.
Thirdly
that
loues
not
God
,
Vers.
9.
as
they
doe
not
that
loue
not
the
word
,
people
,
and
way
of
God
.
Fourthly
,
that
knowes
not
the
things
giuen
of
God
by
the
Spirit
,
Vers.
12.
Fiftly
,
that
accounts
spirituall
things
foolish
things
,
and
religious
courses
foolish
courses
.
Vers.
14.
Sixtly
,
that
hates
sinceritie
,
and
walkes
after
his
owne
lusts
,
Iud.
19.18
.
And
it
is
worthy
to
be
noted
,
that
the
Apostle
,
Who
make
the
Schisme
in
the
Church
when
he
fore-tels
of
these
wicked
loose
persons
and
prophane
men
,
liuing
in
the
Church
,
he
saith
,
they
make
Sects
;
and
it
is
most
sure
,
that
not
onely
Heretikes
and
false-Teachers
,
that
draw
men
out
of
the
bosome
of
the
Church
,
to
diuide
them
from
our
Assemblies
,
but
euen
wicked
men
,
that
wallow
in
sinne
,
make
Sects
and
Schisme
,
and
diuision
in
the
Church
,
though
they
otherwise
come
to
the
Word
and
Sacraments
as
the
people
of
God
doe
:
for
the
Word
is
seldome
effectuall
in
the
working
of
it
in
any
place
,
but
wee
may
finde
the
Diuell
stirring
vp
carnall
and
naturall
men
,
that
striue
by
all
meanes
to
pursue
such
as
desire
to
feare
God
,
lading
them
with
reproaches
,
and
blowing
abroad
slanders
,
and
wilfully
both
disgracing
them
,
and
shunning
their
presence
;
and
when
they
haue
done
,
call
them
Sectaries
,
and
other
Hereticall
names
:
them
,
I
say
,
that
excepting
their
care
and
conscience
to
walke
vprightly
with
God
and
vnrebukeable
amongst
men
,
liue
in
peace
by
them
:
but
though
men
are
deceiued
,
God
will
not
be
mocked
;
these
are
the
men
that
God
meanes
to
indite
for
making
of
Sects
in
the
Church
,
as
well
as
Heretikes
.
Secondly
,
seeing
true
Wisedome
is
from
aboue
,
it
should
worke
in
vs
a
dislike
both
of
hellish
wisedome
and
earthly
wisedome
:
Diuelish
wisedome
.
1
Cor:
2
:
8.
Exod:
1.10
.
by
hellish
wisedome
I
meane
such
wisedome
as
was
in
the
Priests
when
they
killed
Christ
,
or
that
that
was
in
Pharaoh
,
who
counts
it
to
deale
wisely
,
to
oppresse
Gods
people
:
It
is
diuellish
wisedome
to
bee
cunning
or
artificiall
in
hiding
the
practise
of
sinne
:
it
is
diuellish
wisedome
to
haue
skill
in
defending
sinne
:
It
is
diuellish
wisedome
that
is
vsed
in
the
refining
of
sinne
;
as
for
example
,
drinking
of
healths
began
to
grow
to
that
detested
head
,
and
was
accompanied
with
that
filthy
villany
and
abhomination
,
in
respect
of
the
excesse
of
it
,
that
certainely
the
Diuell
should
neuer
haue
gotten
the
most
men
in
a
short
time
to
haue
had
any
thing
to
doe
with
such
a
damned
beastlinesse
;
now
the
Diuell
not
willing
to
loose
his
homage
and
sacrifice
,
inspires
some
men
to
bring
in
a
libertie
to
drinke
in
lesse
glasses
,
and
with
allowance
of
choyse
of
drinkes
or
Wines
,
and
now
the
sinne
is
refined
,
it
goes
currant
.
Earthly
wisedome
.
Earthly
wisedome
is
of
two
kindes
:
for
either
it
is
a
skill
to
get
goods
,
or
else
it
is
humane
learning
and
policie
,
both
allowable
in
themselues
,
but
neither
to
be
too
much
liked
or
trusted
to
:
for
as
for
the
skill
to
get
riches
,
What
would
it
profit
a
man
to
winne
the
whole
world
and
loose
his
owne
soule
?
and
the
praise
of
humane
wit
,
learning
,
policie
,
&c.
is
much
curbed
by
certaine
terrible
places
of
Scripture
.
The
conceit
of
this
wisdome
makes
the
Crosse
of
Christ
of
none
effect
[
](A89915-e57870-b)a
a
1
Cor:
1
:
18.
;
and
a
man
may
haue
a
great
measure
of
it
,
and
be
famous
,
and
yet
be
without
God
,
without
Christ
,
and
without
the
couenants
of
promise
,
and
without
hope
in
the
world
[
](A89915-e57900-b)b
b
Ephes:
1.12
.
:
for
,
not
many
noble
,
nor
many
wise
hath
God
chosen
[
](A89915-e57930-b)c
c
1
Cor:
1.26.27
.
Yea
,
God
many
times
hides
the
mysteries
of
the
Kingdome
of
Grace
from
these
great
Wise-men
[
](A89915-e57950-b)d
d
Math:
11.27
,
and
sets
himselfe
of
purpose
to
stayne
their
pride
,
to
destroy
their
wisedome
,
and
to
infatuate
their
counsels
.
Where
is
the
Scribe
(
learned
in
the
Scripture
?
)
where
is
the
Disputer
of
this
world
(
skilfull
in
humane
learning
and
policie
[
](A89915-e57970-b)e
e
1
Cor:
1.19
.
&
2.6
.
?
)
Hath
not
God
(
to
vexe
the
very
hearts
of
these
men
)
tyed
conuersion
of
soules
,
ordinarily
,
to
the
foolishnesse
of
preaching
?
Doct.
2.
It
is
not
enough
to
get
Pietie
,
vnlesse
wee
get
Wisedome
also
,
1
Cor.
1.24.30
.
Acts
6.3
.
Ephes.
1.8.17
.
Vse
is
,
first
,
for
confutation
of
those
that
hold
all
labour
for
the
attaining
of
spirituall
things
to
be
folly
;
of
most
men
those
to
be
fooles
that
make
such
adoe
about
the
vse
of
the
meanes
of
Saluation
.
But
it
is
certaine
that
Christ
,
that
giues
godlie
men
righteousnesse
,
giues
them
Wisedome
.
Religion
doth
not
make
men
foolish
,
but
giues
wisedome
to
the
simple
[
](A89915-e58080-b)f
f
Psal:
29.7
.
.
Secondly
,
Professors
should
be
aduised
to
make
conscience
of
discretion
in
their
carriage
,
as
well
as
holinesse
:
and
to
this
end
they
should
take
heed
,
1.
Of
pettishnes
and
peeuishnesse
;
a
vice
,
should
be
onely
found
in
the
bosome
of
fooles
[
](A89915-e58100-b)g
g
Iob
5.3
.
.
2.
Of
conceitednesse
;
a
foule
vice
,
to
be
so
wise
in
their
owne
conceit
,
that
their
owne
wayes
should
alwaies
so
please
them
,
that
they
thinke
better
of
themselues
then
of
seauen
men
that
can
giue
a
reason
[
](A89915-e58130-b)h
h
Prou:
12.15
.
&
26.12.16
.
.
3.
Of
rash
medling
with
other
mens
businesse
,
or
prying
into
their
estates
[
](A89915-e58160-b)i
i
Prou:
17.27
.
:
mens
eyes
should
not
be
in
euery
corner
of
the
world
.
Lastly
of
vnaduised
opennesse
;
in
all
companies
;
without
respect
or
heedfulnesse
,
to
poure
out
all
their
mindes
[
](A89915-e58200-b)k
k
Pro:
29.11
.
.
Thus
of
the
generall
Doctrines
.
The
first
part
of
sauing
Knowledge
is
here
rendred
Vnderstanding
,
and
is
Contemplatiue
Knowledge
.
Contemplatiue
Knowledge
hath
in
it
two
things
,
Apprehension
and
Meditation
;
that
is
,
the
power
to
discerne
Doctrine
,
and
the
power
to
meditate
of
it
;
both
are
needfull
,
and
in
both
men
are
exceeding
wanting
;
especially
in
the
power
of
Meditation
.
If
you
aske
mee
what
the
obiect
is
about
which
wee
should
meditate
,
it
is
answered
before
;
it
is
the
Will
of
God
,
determining
,
approuing
,
prescribing
and
disposing
.
And
it
is
no
wonder
,
that
men
get
so
little
knowledge
,
or
are
so
vnable
for
contemplation
,
because
euery
one
is
not
capable
of
it
;
the
Scorner
may
,
in
a
passion
,
seeke
wisedome
,
but
hee
cannot
finde
it
[
](A89915-e58320-b)l
l
Pro:
14.6
.
.
Besides
,
the
meanes
must
be
vsed
:
especially
in
Contemplation
,
it
is
exceeding
hard
to
hold
any
course
constantly
,
but
the
ground
must
be
from
matter
of
praier
,
or
hearing
,
or
reading
.
Further
,
Rules
for
contemplation
.
many
things
are
required
to
fit
a
man
to
capablenesse
,
and
power
of
holy
Contemplation
:
First
,
Chastitie
of
heart
,
and
affections
;
for
such
as
are
caryed
about
with
lusts
are
euer
learning
,
but
neuer
come
to
the
knowledge
of
the
truth
[
](A89915-e58370-b)m
m
2
Tim:
3.6
.
.
Secondly
,
Meekenesse
,
or
rest
of
heart
from
the
hurry
of
disordered
affections
and
troubled
passions
;
hasty
affections
and
a
foolish
minde
are
inseparable
;
hee
that
is
passionate
can
lift
vp
no
holy
thoughts
,
but
hee
can
easily
exalt
folly
[
](A89915-e58410-b)n
n
Pro:
14.29
.
Thirdly
,
A
good
minde
,
that
is
,
an
vnderstanding
,
not
exercised
in
imagining
and
plodding
of
euill
:
men
of
wicked
imaginations
are
vtterly
disabled
for
contemplation
.
Fourthly
,
Humilitie
,
or
a
tender
sense
of
ones
owne
wants
and
vnworthinesse
:
the
proud-conceited
man
,
for
matter
of
Meditation
,
is
of
an
emptie
minde
,
vnlesse
it
be
that
they
dote
about
questions
,
or
strife
of
words
,
or
vaine
disputations
,
that
tend
to
nothing
but
strife
or
vaine
ostentation
[
](A89915-e58490-b)o
o
1
Tim:
6.4.5
.
.
Besides
,
a
heart
fatted
and
fleshed
with
presumptuous
hopes
,
or
profits
and
pleasures
,
and
hardened
through
long
custome
and
practise
of
sinne
,
is
almost
wholy
blinded
in
the
things
that
belong
to
the
Kingdome
of
CHRIST
;
These
men
haue
eyes
,
and
see
not
;
and
eares
and
are
as
if
they
heard
not
[
](A89915-e58530-b)p
p
Math:
13.14
.
To
passe
from
this
point
of
Knowledge
Contemplatiue
,
I
conclude
onely
with
the
consideration
of
the
8.
of
the
Prouerbes
,
where
it
is
the
drift
of
the
holy
Ghost
to
perswade
men
to
seeke
to
store
their
hearts
with
knowledge
,
both
for
sense
and
Vse
.
Wisedome
cries
to
be
heard
.
God
would
faine
fasten
knowledge
vpon
all
sorts
of
men
.
Now
if
any
should
aske
why
Wisedome
is
so
importunate
,
or
wherefore
they
must
set
all
aside
to
get
her
;
there
are
three
Reasons
giuen
.
First
,
because
wee
are
naturally
foolish
,
and
not
wise
in
heart
:
there
is
no
inward
substance
of
sound
knowledge
in
vs
,
Verse
5.
Secondly
,
the
things
to
bee
imparted
are
the
most
excellent
in
heauen
and
earth
,
Verse
6.
Thirdly
,
no
knowledge
but
this
,
Diuers
obiections
against
Knowledge
answered
.
but
it
is
stained
with
errour
or
lewdnesse
:
now
in
the
Scripture
wee
are
sure
of
two
things
,
Truth
and
Puritie
.
Obiect
.
But
the
Doctrine
of
Religion
,
as
it
is
reuealed
in
Scripture
,
is
exceeding
crosse
and
contrary
to
our
natures
.
Sol.
It
is
answered
,
that
there
Obiect
.
1
is
no
frowardnesse
in
it
;
it
is
in
vs
,
not
in
the
Doctrine
it selfe
,
Verse
8.
Solut.
Obiect
.
But
the
study
of
sauing
knowledge
is
exceeding
difficult
.
Sol.
That
Obiect
.
2
is
answered
,
Vers.
9.
My
words
are
all
plaine
to
him
that
will
vnderstand
,
Solut.
and
straight
to
him
that
would
finde
knowledge
:
If
there
were
a
constant
desire
and
endeauour
in
men
,
they
would
finde
great
successe
.
Obiect
.
But
it
is
not
a
profitable
course
nor
gainefull
.
Sol.
That
is
denied
,
Obiect
.
3
Vers.
10.11
.
Knowledge
is
better
then
Siluer
,
or
Gold
,
or
precious
Stones
;
Solut.
and
it
is
more
thrift
to
get
it
then
to
get
riches
.
Obiect
.
But
I
see
that
many
that
follow
Sermons
,
and
study
the
Scriptures
,
are
very
indiscreete
,
and
men
of
no
reach
nor
parts
.
Sol.
It
is
answered
,
Obiect
.
4
Vers.
12.
that
Wisedome
dwels
with
Prudence
or
Discretion
,
Solut.
and
finds
forth
Knowledge
and
Counsels
:
and
if
men
were
compared
,
in
their
present
knowledge
,
with
what
they
were
before
,
it
would
appeare
that
they
haue
gotten
more
discretion
,
&c.
then
euer
they
had
,
&
therefore
it
is
a
meere
imputation
.
Obiect
.
5
Obiect
.
Many
great
professors
are
men
of
wicked
liues
.
Sol.
Vers
.
13.
The
feare
of
the
Lord
is
to
hate
euill
,
Solut.
as
Pride
and
Arrogancie
,
and
the
euill
way
,
and
a
mouth
that
speaketh
lewd
things
:
and
therefore
if
any
such
bee
of
wicked
liues
,
they
are
hypocrites
,
thrust
vnto
profession
by
the
Diuell
,
of
purpose
to
shame
the
study
and
endeuour
after
sauing
knowledge
.
Obiect
.
6
Obiect
.
But
the
most
that
follow
Sermons
,
and
read
the
Bible
so
much
,
are
base
persons
,
Solut.
and
men
of
no
fashion
in
the
world
.
Sol.
That
is
denied
,
Vers.
15.16
.
For
,
the
holy
wisedome
of
the
Word
hath
beene
the
fairest
ornament
,
and
help
,
and
support
to
Kings
,
Princes
,
Nobles
and
Iudges
;
By
mee
Kings
raigne
,
and
Princes
decree
Iustice
.
Obiect
.
7
Obiect
.
But
this
knowledge
fills
men
with
terrours
and
Melancholy
.
Sol.
That
is
denied
:
Solut.
for
it
is
a
most
louely
study
;
I
loue
them
that
loue
me
.
It
is
only
terrible
to
such
as
so
loue
their
sinnes
,
as
they
will
not
part
with
them
.
Obiect
.
8
Obiect
.
It
is
a
knowledge
neuer
attained
in
any
perfection
.
Sol.
That
is
denied
too
,
Solut.
Vers.
17.
They
that
seeke
me
earely
shall
finde
me
:
men
get
no
ripenesse
in
knowledge
,
because
when
they
vse
the
meanes
,
their
heads
are
full
of
cares
or
lusts
,
&c.
or
they
waite
not
vpon
the
opportunities
and
aduantages
of
the
meanes
:
they
seeke
not
earely
.
Obiect
.
9
Obiect
.
But
,
at
the
least
,
it
is
an
enemy
to
Thrift
,
and
a
hinderance
to
mens
outward
estates
.
Solut.
Sol.
That
is
false
too
,
and
hee
giues
two
Reasons
for
it
,
Vers.
18.19.20
.
For
first
,
the
most
durable
riches
(
that
is
better
then
all
gold
or
pleasure
)
is
righteousnesse
,
and
this
is
gotten
by
the
knowledge
of
the
word
.
Secondly
,
that
that
most
an
end
impouerisheth
men
,
is
the
hand
of
God
,
or
of
men
;
and
sinne
vsually
and
disorder
is
the
originall
cause
of
all
losses
or
pouertie
.
Now
Wisedome
causeth
a
man
to
walke
in
the
wayes
of
righteousnesse
,
and
so
to
inherit
substance
;
and
as
God
sees
it
meete
for
them
,
to
fill
their
treasures
.
Obiect
.
10
Obiect
.
But
a
man
can
neuer
obserue
the
rules
of
holinesse
required
in
the
word
,
Solut.
and
vrged
vpon
men
by
preaching
.
Sol.
The
word
doth
not
only
shew
men
what
they
should
doe
,
but
it
giues
power
to
doe
it
:
It
causeth
men
to
walke
in
the
way
of
righteousnesse
,
Vers
.
21.
Lastly
,
to
put
all
out
of
doubt
.
Knowledge
:
Why
?
It
is
the
very
glory
of
Christ
,
and
dwelt
with
God
in
the
very
beginning
of
the
world
;
yea
,
it
was
begotten
from
euerlasting
,
when
there
was
no
depths
,
nor
the
mountaines
setled
,
nor
the
earth
framed
,
&c.
from
Vers.
22.
to
32.
The
exhortation
is
in
the
end
of
the
Chapter
,
that
as
men
would
assure
themselues
to
be
Gods
Children
,
or
to
be
blessed
in
their
wayes
they
should
heare
instruction
in
this
point
and
bee
wise
,
and
daily
watch
at
the
gates
of
Knowledge
:
so
should
they
get
the
life
of
grace
and
obtaine
the
fauour
of
God
,
when
others
that
despise
knowledge
,
and
the
meanes
of
it
,
shall
be
so
wounded
in
soule
,
that
they
shall
certainely
die
eternally
,
Vers.
32.33.34.35
.
Thus
of
Contemplatiue
Knowledge
.
Wherin
wisedome
or
discretion
consists
.
1
Wisedomes
order
in
seauen
rules
.
Wisedome
,
or
Actiue
Knowledge
followes
:
the
consideration
hereof
is
exceeding
difficult
:
for
it
lyeth
in
the
prescribing
of
the
discretion
in
practise
.
Wisedome
in
practise
stands
principally
in
two
things
:
first
,
in
Order
of
practise
:
secondly
,
in
the
Specialties
of
good
behauiour
.
Wisedomes
Order
lieth
in
the
prescribing
of
Rules
concerning
the
priority
and
precedencie
of
things
in
practise
:
she
tels
what
must
be
first
done
,
and
chiefly
;
and
thus
she
giues
seauen
Rules
.
1
That
Heauen
be
sought
for
before
the
earth
,
and
remission
of
sinnes
in
Christ
,
before
any
other
thing
[
](A89915-e59650-b)q
q
Math.
6.32
.
.
2
That
men
choose
present
affliction
rather
then
future
;
rather
suffer
now
with
hope
of
reward
in
another
world
,
then
take
pleasure
now
,
to
endure
the
paines
to
come
[
](A89915-e59680-b)r
r
2
Tim:
2.3
.
to
8.
.
3
That
God
be
serued
before
man
,
whether
it
be
other
men
or
thy selfe
:
thus
it
is
wisedome
to
let
God
haue
the
first
place
in
the
morning
,
before
thou
serue
thy selfe
in
thy
calling
:
thus
it
is
wisedome
to
obey
God
rather
then
man
,
when
the
Commandement
of
God
and
the
commandement
of
man
lieth
before
thee
,
and
are
contrary
one
to
another
[
](A89915-e59720-b)s
s
Acts
5.
:
thus
also
the
duties
of
the
first
Table
are
to
be
done
before
the
duties
of
the
second
Table
,
in
equall
comparison
[
](A89915-e59740-b)t
t
Mat
:
22.38.39
.
.
4
That
death
be
prouided
for
before
life
;
first
learne
to
dye
,
and
then
it
is
easie
to
learne
to
liue
[
](A89915-e59770-b)u
u
Deut:
32.29
.
.
5
That
opportunitie
be
preferred
before
time
:
Worke
in
haruest
:
walke
while
ye
haue
the
light
:
delay
not
whilst
thou
hast
the
meanes
,
seeke
God
whilst
hee
may
be
found
.
6
That
the
first
place
in
dignitie
ouer
any
,
be
accounted
the
greatest
place
of
seruice
vnto
all
[
](A89915-e59830-b)x
x
Math:
9.34
.
.
7
That
in
duties
to
men
,
wee
first
regard
to
practise
the
duties
of
the
fift
Commandement
[
](A89915-e59860-b)y
y
Ephes:
6.3
.
.
Secondly
,
concerning
behauiour
;
Wisedome
bindes
the
Heart
,
the
Tongue
,
Wisedomes
specialties
in
the
behauiour
.
1
Of
the
heart
,
in
fiue
things
.
the
Conuersation
.
First
,
in
binding
the
heart
to
good
behauiour
,
she
chargeth
fiue
things
.
1
That
in
the
dearenesse
of
affections
,
and
clearenesse
of
knowledge
,
in
the
puritie
of
our
thoughts
,
God
be
loued
aboue
all
[
](A89915-e59930-b)z
z
Marke
12.33
.
2
That
wee
draw
weapon
vpon
euery
imagination
,
or
what
else
exalts
it selfe
against
Contemplation
,
and
the
obedience
of
Christ
,
neuer
ceasing
till
those
inward
sinnes
be
led
away
captiue
[
](A89915-e59960-b)*
*
2
Cor:
10.4
.
.
3
That
wee
grow
in
Meekenesse
,
as
wee
grow
in
knowledge
[
](A89915-e60000-b)a
a
Iames
3.13
.
:
and
that
we
be
wise
to
sobrietie
,
desiring
the
knowledge
onely
that
can
profit
vs
[
](A89915-e60030-b)b
b
Rom:
12.13
.
.
4
That
wee
rest
not
till
wee
be
dearely
resolued
,
in
Religion
,
Gods
Loue
,
and
our
owne
Saluation
[
](A89915-e60060-b)c
c
Pro:
24.15
.
.
5
That
the
feare
of
God
,
throughout
all
our
whole
life
,
bee
our
chiefe
treasure
[
](A89915-e60110-b)d
d
Esay
33.6
.
2
Of
the
tongue
,
in
seauen
things
.
.
Secondly
,
in
binding
the
Tongue
to
the
good
behauiour
,
she
chargeth
:
1
That
our
words
be
few
,
when
we
speake
either
to
God
or
men
[
](A89915-e60160-b)e
e
Eccles:
5.1
.
Iames
1.19
.
Eccles:
10.
vlt.
:
2
That
wee
doe
not
so
much
as
whisper
against
the
Lords
Annointed
[
](A89915-e60220-b)f
f
Deut:
28.58
.
Command
.
3.
.
3
That
we
presume
not
to
come
neere
the
sacred
Name
of
God
to
take
it
vp
in
vaine
[
](A89915-e60260-b)g
g
Pro:
17.15
.
.
4
That
we
censure
not
the
iust
,
nor
iustifie
and
defend
the
wicked
[
](A89915-e60290-b)g
g
Pro:
17.15
.
.
It
is
not
safe
for
the
Prince
to
smite
with
the
tongue
the
meanest
seruant
of
God
[
](A89915-e60310-b)h
h
Pro:
17.26
.
.
5.
That
wee
answere
not
a
matter
before
wee
heare
it
[
](A89915-e60350-b)i
i
Pro:
18.13
.
.
6.
That
we
iudge
nothing
before
the
time
[
](A89915-e60390-b)k
k
1
Cor:
4.5
.
:
and
speake
euill
of
no
man
,
but
be
soft
,
shewing
all
meekenesse
to
all
men
[
](A89915-e60420-b)l
l
Tit:
3.2.3
.
.
7
That
wee
seeke
a
due
season
for
good
words
[
](A89915-e60450-b)m
m
Pro.
15.23
.
.
Thirdly
,
in
binding
the
conuersation
to
the
good
behauiour
,
she
chargeth
:
3
Of
the
conuersation
in
eight
things
1
That
men
walke
exactly
,
accurately
,
precisely
:
it
is
translated
circumspectly
[
](A89915-e60510-b)n
n
Ephes:
5.15
.
.
2
That
with
all
delight
men
set
their
hearts
to
keepe
Gods
Commandements
and
doe
them
[
](A89915-e60540-b)o
o
Deut:
4.5.6
.
:
and
by
good
conuersation
men
shew
their
workes
[
](A89915-e60570-b)p
p
Iames
3.13
.
.
3
That
men
meddle
with
their
owne
businesse
[
](A89915-e60600-b)q
q
1
Thes:
4.11
.
.
4
That
profit
and
pleasure
giue
place
to
godlinesse
[
](A89915-e60630-b)r
r
Psal:
4.6
.
1
Tim.
6.6
.
.
5
That
men
trust
not
faire
pretences
,
but
haue
some
sure
triall
before
wee
commit
our selues
to
any
[
](A89915-e60670-b)s
s
Iohn
2.24
.
.
6
That
wee
feare
and
depart
from
euill
before
the
crosse
come
[
](A89915-e60700-b)t
t
Prou:
16.6
.
Esay
27.11
.
:
it
is
euery
bodies
course
to
talke
of
repenting
when
misery
is
vpon
them
:
but
a
wise
man
will
redeeme
his
owne
sorrowes
,
and
feare
GOD
whiles
the
curse
hangs
in
the
threatning
though
it
come
not
yet
into
execution
.
7
There
is
a
speciall
wisedome
in
knowing
how
to
giue
place
to
the
time
,
so
farre
as
may
stand
with
keeping
of
Faith
and
a
good
Conscience
:
Thus
Paul
forbeares
to
speake
directly
against
Diana
of
the
Ephesians
for
three
yeeres
[
](A89915-e60760-b)u
u
Act:
19.10.26
.
.
8
That
temporall
things
be
ordered
to
conformitie
with
God
.
Hitherto
of
the
Parts
of
sauing
Knowledge
.
Verse
10.
That
yee
might
walke
worthy
of
the
Lord
in
all
pleasing
,
being
fruitfull
in
all
good
workes
,
and
increasing
in
the
knowledge
of
God
.
IN
these
words
the
end
of
Knowledge
is
at
large
set
downe
:
to
this
end
we
should
fill
our selues
with
the
knowledge
of
Gods
will
,
that
our
conuersations
might
be
rightly
ordered
,
to
the
glory
of
God
,
the
profitable
pleasing
of
others
,
and
the
storing
vp
of
good
fruits
vnto
eternall
life
,
in
the
saluation
of
our
owne
soules
.
Neither
doth
hee
thinke
it
enough
(
for
those
that
haue
by
the
Gospell
gained
much
Knowledge
)
to
do
good
,
or
liue
well
,
but
they
must
raise
their
endeauours
to
an
eminencie
,
and
this
he
expresseth
in
three
formes
of
speech
.
First
,
they
must
walke
worthy
of
the
Lord
.
Secondly
,
they
must
walke
in
all
pleasing
.
Thirdly
,
they
must
be
fruitfull
in
all
good
workes
.
And
if
any
should
aske
how
all
this
can
be
attained
,
hee
answeres
in
the
end
of
the
Verse
,
when
he
saith
,
increasing
in
the
knowledge
of
God
.
The
generall
Doctrine
.
The
Doctrine
out
of
the
whole
Verse
is
,
that
the
life
of
Christians
ought
to
answere
their
profession
,
knowledge
,
and
the
meanes
they
enioy
.
In
the
inlarging
hereof
I
consider
foure
things
.
1.
The
Motiues
to
excite
vs
to
an
holy
endeauour
after
innocency
.
2.
The
Causes
why
so
many
men
in
the
visible
Church
,
inioying
the
meanes
,
haue
attained
to
so
little
innocencie
.
3.
What
we
must
doe
that
wee
may
thus
walke
.
4.
The
Benefits
would
be
gotten
by
a
holy
care
of
Christian
Innocencie
.
Motiues
to
holy
life
.
The
Motiues
are
such
as
these
:
1
We
are
not
in
our
owne
power
,
to
liue
to
our selues
,
but
are
tied
to
liue
to
him
that
died
for
vs
[
](A89915-e61000-b)a
a
2
Cor.
5.15
.
.
2
Our
soules
and
bodies
are
destinate
to
incorruption
in
the
Heauens
:
and
therefore
wee
should
set
our selues
so
to
liue
,
for
this
short
space
in
this
world
,
as
we
might
deliuer
them
vp
vndefiled
in
the
day
of
the
Lord
.
3
Haue
wee
euer
found
vnrighteousnesse
in
God
[
](A89915-e61060-b)b
b
Jer:
2.8
.
?
shall
wee
then
serue
Sathan
,
that
neuer
did
vs
good
,
and
forsake
the
Lord
our
God
?
When
our
hearts
are
tempted
to
sinne
,
wee
should
say
:
Shall
I
thus
requite
the
Lord
for
the
innumerable
benefits
he
hath
bestowed
vpon
me
?
4
The
long
night
of
sinne
and
ignorance
and
hellish
darkenes
and
danger
(
by
the
light
of
the
Gospell
,
by
the
meanes
of
Christ
our
Sauiour
)
is
past
,
and
a
short
season
remaines
vnto
vs
,
to
glorifie
God
,
and
worke
out
the
assurance
and
fruition
of
our
owne
saluation
.
Shall
wee
not
then
arise
from
the
sleepe
of
sinne
,
and
now
cast
away
the
workes
of
darkenesse
?
Is
it
not
now
time
to
arme
our selues
against
the
sluggishnesse
of
our
owne
Natures
,
and
the
corruptions
that
are
in
the
World
;
to
walke
honestly
,
as
becomes
this
day
of
grace
and
fauour
[
](A89915-e61170-b)c
c
Rom:
13.11.12
.
?
5
The
miserable
euents
of
seruing
the
flesh
might
moue
vs
.
If
wee
haue
the
meanes
,
and
make
a
shew
,
and
yet
liue
carnally
and
scandalously
,
wee
may
deceiue
our selues
,
but
God
will
not
be
mocked
:
wee
shall
reape
as
we
sow
;
if
wee
sow
to
the
flesh
,
wee
shall
of
the
flesh
reape
corruption
[
](A89915-e61220-b)d
d
Gal:
6.7.8
.
.
And
for
these
things
the
wrath
of
God
commeth
vpon
the
Children
of
disobedience
[
](A89915-e61250-b)e
e
Ephes:
5.6
.
.
And
therefore
let
no
man
deceiue
vs
with
vaine
words
:
and
if
Ierusalem
will
not
be
instructed
,
my
soule
(
saith
the
Lord
)
shall
depart
from
her
,
and
shee
shall
be
desolate
,
as
a
Land
that
no
man
inhabiteth
[
](A89915-e61300-b)f
f
Ier.
6.8
.
.
And
contrariwise
,
if
wee
would
sow
to
the
spirit
,
and
neuer
be
weary
of
well
doing
,
nor
faint
or
faile
,
in
due
season
wee
should
reape
:
reape
I
say
of
the
Spirit
,
euen
life
euerlasting
[
](A89915-e61340-b)g
g
Gal.
6.7.8
.
.
6
We
should
be
much
moued
by
the
dreadfull
relation
wee
stand
in
,
to
God
,
to
Christ
,
to
the
holy
Ghost
,
and
to
the
Church
:
to
God
;
for
wee
are
his
Seruants
,
and
therefore
ought
to
be
holy
as
hee
is
holy
[
](A89915-e61440-b)h
h
1
Pet.
1.
:
wee
are
his
Children
and
therefore
ought
to
proue
it
by
our
obedience
[
](A89915-e61470-b)i
i
Mal.
1.
.
To
Christ
;
for
hee
hath
washed
vs
in
his
bloud
,
and
shall
wee
pollute
our selues
againe
?
hee
was
in
his
owne
practise
a
perfect
patterne
of
innocencie
,
and
shall
wee
not
learne
of
him
[
](A89915-e61510-b)k
k
Mat.
11.28
.
?
wee
are
his
Members
,
shall
wee
shame
and
dishonour
our
Head
?
our
Sauiour
is
in
Heauen
,
and
shall
we
be
buried
,
like
Moles
,
in
the
loue
of
sensuall
and
earthly
things
?
or
rather
,
ought
not
our
affections
and
conuersations
to
be
where
Christ
is
,
euen
in
heauen
,
at
the
right
hand
of
the
Father
[
](A89915-e61530-b)l
l
Col.
3.1
.
Phil.
3.21
.
?
To
the
holy
Ghost
;
we
are
his
Temple
,
and
shall
we
defile
Gods
holy
place
?
To
the
Church
;
which
is
the
Citie
of
the
holy
God
,
which
hee
hath
consecrated
to
himselfe
:
and
therefore
were
it
not
wickednesse
to
prophane
it
with
impuritie
?
Let
vs
liue
as
the
Citizens
of
God
[
](A89915-e61600-b)m
m
Ephes.
2.20
.
.
Lastly
,
in
the
1
Thes.
4.
I
finde
an
Exhortation
to
holinesse
,
and
it
is
inforced
by
fiue
reasons
:
first
,
it
is
the
will
of
God
,
Vers
.
3.
Secondly
,
a
holy
life
is
an
honorable
life
,
Vers.
4.
Thirdly
they
are
Gentiles
,
not
Christians
,
that
liue
prophanely
,
Vers.
5.
Fourthly
God
is
a
certaine
auenger
of
all
vnrighteousnesse
,
Vers
.
6.
And
finally
,
we
are
called
vnto
holinesse
,
Vers
.
7.
Secondly
,
if
it
bee
asked
,
How
it
comes
to
passe
,
that
such
multitudes
liue
without
holinesse
.
how
it
comes
to
passe
that
such
multitudes
of
people
,
liuing
in
the
bosome
of
the
Church
,
are
touched
with
so
little
care
of
holinesse
of
life
?
I
may
answere
,
diuers
things
.
1
The
Vaile
of
Ignorance
lyeth
vpon
their
hearts
[
](A89915-e61730-b)n
n
Esay
25.8
.
,
and
grosse
darkenesse
still
couers
those
people
[
](A89915-e61770-b)o
o
Esay
60.2.3
.
Though
the
light
be
come
,
and
the
glory
of
the
Lord
;
Yet
for
the
most
part
these
men
abhorre
the
light
[
](A89915-e61820-b)p
p
Iob
24.13
.
,
and
therefore
are
their
waies
darke
and
slippery
[
](A89915-e61850-b)q
q
Psal.
36.6
.
.
2
Mens
hearts
goe
after
their
eyes
,
and
mens
senses
are
made
Maisters
of
their
liues
[
](A89915-e61890-b)r
r
Iob
31.7
.
,
and
therefore
are
their
affections
onely
stirred
with
carnall
things
,
they
take
their
directions
from
their
owne
flesh
,
and
walke
in
the
way
of
their
owne
lusts
[
](A89915-e61910-b)s
s
Eccles.
11.9
.
.
3
Many
times
their
brethren
deceiue
them
[
](A89915-e61950-b)t
t
Iob.
6.13
.
:
I
meane
,
they
are
misled
sometimes
by
their
owne
mistaking
and
misapplying
of
Gods
promises
,
and
sometimes
by
the
sinfull
dawbing
of
wicked
Teachers
that
set
themselues
to
strengthen
the
hands
of
the
wicked
,
and
discourage
the
hearts
of
the
righteous
;
crying
Peace
,
and
safety
,
where
there
is
no
peace
.
Vngodly
men
these
are
,
that
gainesay
the
doctrine
of
those
faithfull
men
,
that
would
cure
this
sinfull
generation
,
by
a
meete
seuerity
of
doctrine
.
4
The
most
men
see
no
necessity
of
the
restoring
of
their
soules
:
they
cannot
bee
perswaded
of
the
necessity
of
Regeneration
and
conuersion
by
the
Word
,
and
when
they
come
to
the
meanes
they
seeke
not
to
God
to
lead
them
[
](A89915-e62010-b)u
u
Psal:
23.3
.
.
5
Men
are
double-hearted
,
and
diuide
one
part
to
the
flesh
and
the
world
,
and
another
to
God
;
the
more
open
part
of
their
liues
,
some
pretend
to
direct
,
with
some
respect
of
holinesse
,
but
the
secret
and
inward
part
is
full
of
all
rottennesse
:
and
yet
men
will
not
see
,
that
God
and
Sinne
,
God
and
Riches
,
God
and
the
Flesh
,
cannot
be
serued
both
of
one
man
,
at
one
time
.
6
They
are
incorrigible
,
will
neyther
be
heal'd
by
the
word
,
nor
bee
forced
by
the
workes
of
God
,
They
will
not
vnderstand
,
though
all
the
foundations
of
the
earth
be
moued
[
](A89915-e62070-b)x
x
Psal:
82
:
5.
.
What
we
must
doe
that
wee
might
be
holy
Thirdly
,
that
we
might
attaine
vnto
this
holinesse
of
Conuersation
:
1
Wee
must
grow
out
of
liking
with
our
owne
waies
,
and
our
present
carnall
course
,
and
forsake
that
way
,
and
returne
from
it
[
](A89915-e62120-b)x
x
Prou:
9.6
.
Ezech:
18.
.
2
We
must
get
out
of
the
way
of
sinners
,
for
he
that
walketh
with
the
vngodly
will
be
like
them
[
](A89915-e62170-b)y
y
Psal:
1.1
.
.
3
Wee
must
mightily
labour
for
knowledge
,
and
bee
much
in
contemplation
:
and
to
this
ende
exercise
our selues
in
Gods
word
day
and
night
,
and
dwell
in
Gods
house
.
Coherence
with
Verse
before
,
and
Psal.
1.2
.
Prou.
8.20
.
and
2.11.12
.
Psalm
.
84
,
4.5
.
Esay
2.3
.
yea
,
wee
should
by
conference
aske
the
way
one
of
another
[
](A89915-e62240-b)z
z
Ier:
51.4
.
.
4
Wee
must
get
into
Christ
;
for
hee
is
the
way
,
and
till
wee
labour
our
ingrafting
into
Christ
,
and
settle
our selues
to
seeke
a
Sauiour
,
euen
vnto
vs
by
faith
,
all
our
workes
are
in
vaine
.
5
That
our
conuersations
might
be
more
holy
,
and
vnrebukeable
,
wee
should
first
labour
to
get
holinesse
into
our
hearts
;
for
if
grace
be
within
,
duties
will
be
without
;
if
corruption
be
mortified
in
the
Soule
,
which
is
the
fountaine
,
it
will
haue
no
great
sinne
in
the
life
,
which
is
the
streame
which
flowes
from
the
heart
:
first
,
we
should
guide
our
hearts
into
the
way
[
](A89915-e62290-b)a
a
Prou.
23.19
,
for
thereout
commeth
life
[
](A89915-e62320-b)b
b
Prou.
4.23
.
.
6
Wee
must
submit
our selues
to
Gods
corrections
:
learne
obedience
by
the
things
we
suffer
[
](A89915-e62360-b)c
c
Heb.
5.8
.
,
obey
the
checkes
of
our
conscience
,
and
be
contented
to
eate
the
bread
of
affliction
[
](A89915-e62390-b)d
d
Esa:
30.20
.
:
beare
the
words
of
rebuke
and
admonition
[
](A89915-e62420-b)e
e
1
Thes:
5.13
.
:
for
hee
that
refuseth
correction
will
certainely
goe
out
of
the
way
of
life
[
](A89915-e62450-b)f
f
Prou.
10.17
.
.
Lastly
,
we
should
commit
our
way
to
God
,
and
by
constant
and
daily
prayer
beseech
him
that
hee
would
shew
vs
the
way
,
and
lead
vs
forth
[
](A89915-e62510-b)g
g
Psal:
25.4
.
;
and
then
,
that
he
would
stay
our
steps
in
his
paths
,
that
our
feet
doe
not
slide
[
](A89915-e62540-b)h
h
Psal:
17.5
.
:
and
to
this
end
,
that
he
would
remoue
out
of
our
way
,
all
impediments
,
and
euery
lying
way
[
](A89915-e62570-b)i
i
Psal.
119.29
.
:
and
that
he
would
daily
quicken
vs
in
the
way
,
against
the
sluggishnesse
of
our
owne
Natures
[
](A89915-e62600-b)k
k
Psal.
119.37
.
:
and
bend
our
hearts
to
his
holy
feare
,
but
especially
euery
morning
wee
should
beseech
God
so
to
assist
vs
,
and
guide
,
and
strengthen
vs
,
to
doe
the
duties
of
the
day
,
and
that
hee
would
see
to
and
defend
the
thing
of
the
day
in
his
day
[
](A89915-e62630-b)l
l
1
Kin:
8.58.59
,
by
the
vertue
of
Christs
intercession
,
and
his
words
,
which
are
neere
vnto
God
day
and
night
.
The
gaine
of
godlinesse
.
Fourthly
,
thus
doing
,
and
endeauouring
our selues
to
know
and
doe
Gods
will
.
1
The
Lord
would
know
vs
by
name
,
and
take
notice
of
our
wayes
,
euen
with
the
knowledge
of
approbation
[
](A89915-e62700-b)m
m
Psal:
1.
vlt.
.
2
Our
liues
would
be
full
of
ioy
and
chearfulnesse
[
](A89915-e62740-b)n
n
Psal.
138.5
.
:
yea
,
they
that
haue
tasted
of
the
ioyes
of
a
Crowne
,
shall
leaue
the
Throne
and
Pallace
,
to
seeke
the
sweet
delights
of
the
faithfull
,
and
to
sing
their
songs
.
3
God
would
walke
in
the
middest
of
vs
[
](A89915-e62790-b)o
o
Leu:
26.11
.
.
4
Yea
,
hee
would
keepe
his
Couenant
and
Mercy
with
vs
[
](A89915-e62830-b)p
p
1
King
:
8.23
.
.
5
We
should
be
protected
against
all
hurtfull
troubles
,
being
eyther
preserued
from
them
,
or
in
them
:
if
we
walke
in
the
day
we
shall
not
stumble
[
](A89915-e62870-b)q
q
Ioh:
11.8.9
.
:
yea
though
we
went
through
fire
and
water
,
yet
Gods
holy
presence
and
strong
arme
would
be
with
vs
[
](A89915-e62920-b)r
r
Esay
43.3
.
Psal:
23.3
.
:
yea
,
we
might
dwell
with
euerlasting
burnings
,
that
is
,
within
the
knowledge
of
Gods
terrible
presence
,
and
sight
of
his
great
iudgments
,
when
the
hypocrites
of
the
world
would
be
afraid
[
](A89915-e62970-b)s
s
Esay
33.14.16
.
.
6
Or
if
there
were
sorrowes
and
griefes
vpon
vs
in
this
world
,
yet
heauen
shall
come
,
and
we
shall
rest
in
the
beds
of
eternall
ease
,
whatsoeuer
betides
vs
,
we
shall
not
lye
downe
in
sorrow
[
](A89915-e63020-b)t
t
Esay
57
:
2
:
&
50
:
vlt.
.
7
Thus
to
liue
,
is
,
to
rule
with
God
,
and
to
be
faithfull
with
his
Saints
[
](A89915-e63080-b)u
u
Hos:
11.12
.
.
8
Thus
shall
we
scape
the
vigor
of
the
Law
[
](A89915-e63120-b)x
x
Gal:
5
:
18.
,
and
the
flames
of
Hell
[
](A89915-e63150-b)y
y
Rom:
8.1
.
.
Lastly
,
if
we
continue
faithfull
to
the
death
,
there
is
laid
vp
for
vs
a
crown
of
life
[
](A89915-e63190-b)z
z
Reuel
:
2.10
.
Thus
of
walking
,
or
holy
conuersation
in
the
generall
:
now
in
particular
,
that
we
might
walke
in
an
holy
eminency
,
three
things
(
as
is
before
noted
)
are
heere
vrged
.
First
,
that
wee
should
walke
worthy
of
the
Lord
.
]
That
is
,
so
to
know
and
consider
the
singular
mercies
of
God
in
Christ
,
as
to
endeauour
to
expresse
our
thankefulnesse
in
the
obedience
of
our
liues
,
in
such
a
measure
as
might
become
the
mercies
of
God
.
Before
I
open
the
words
further
,
I
consider
in
the
generall
,
two
things
.
1
That
the
obedience
of
the
faithfull
is
raysed
by
the
contemplation
of
the
mercies
of
God
:
which
should
teach
vs
,
2
Generall
obseruations
.
as
wee
desire
more
to
abound
in
good
fruites
,
so
to
be
more
in
the
assurance
,
and
often
meditation
of
Gods
loue
to
vs
:
more
knowledge
of
this
kinde
would
worke
more
obedience
;
and
a
confused
knowledge
of
Gods
mercy
is
vsually
accompanied
with
an
vnconstant
obedience
.
Besides
,
this
reprooues
the
dangerous
and
sinfull
abuse
of
Gods
mercies
in
the
common
people
,
that
vse
to
plead
their
safetie
(
notwithstanding
their
sinnes
)
by
the
alledging
of
the
mercy
of
God
to
sinners
:
whereas
it
is
most
certaine
,
that
the
right
knowledge
of
Gods
mercy
would
make
men
afraid
to
sinne
;
There
is
mercy
with
thee
that
thou
maist
be
feared
,
saith
the
Psalmist
[
](A89915-e63270-b)a
a
Psal.
130.4
.
:
and
it
is
the
infallible
signe
of
a
true
conuert
,
that
hee
doth
feare
God
and
his
goodnesse
[
](A89915-e63300-b)b
b
Hos.
3.5
.
:
euery
man
can
feare
God
and
his
Iustice
,
especially
in
some
kindes
of
iudgements
;
but
a
childe
of
God
doth
neuer
more
tenderly
feare
God
,
then
when
hee
hath
greatest
taste
of
Gods
mercies
.
2
The
Papists
would
finde
merit
of
workes
in
this
Verse
:
both
because
holinesse
of
life
is
so
much
vrged
,
as
also
because
heere
is
the
word
[
worthy
]
vsed
as
if
the
Apostle
should
grant
,
that
they
might
be
worthy
of
,
and
merit
the
blessings
of
God
.
My
answere
is
,
First
,
that
merit
cannot
be
founded
vpon
Scripture
;
Against
merit
of
workes
.
and
secondly
,
it
cannot
bee
founded
vpon
this
Scripture
.
For
the
first
,
we
cannot
merit
for
many
reasons
in
Scripture
:
first
,
wee
are
not
our
owne
men
,
wee
are
so
tyed
vnto
God
that
gaue
vs
beeing
in
Nature
and
Grace
,
that
when
wee
haue
done
all
wee
can
doe
,
our
owne
mouthes
must
say
wee
are
but
vnprofitable
Seruants
[
](A89915-e63390-b)c
c
Luke
17.
.
Secondly
,
all
our
sufficiencie
to
doe
any
good
is
of
God
,
not
from
our selues
[
](A89915-e63420-b)d
d
2
Cor.
3.5
.
Phil.
2.13
.
.
Thirdly
,
God
gaines
nothing
by
vs
.
If
thou
be
righteous
,
what
giuest
thou
to
him
?
or
,
what
receiueth
hee
at
thy
hands
[
](A89915-e63470-b)e
e
Iob
35.7
.
?
Fourthly
,
men
talke
of
their
well-doing
,
but
what
shall
become
of
their
sinnes
?
If
the
Papists
will
first
goe
to
hell
for
their
sinnes
,
and
stay
all
that
eternity
there
,
then
afterwards
if
God
create
another
eternity
,
they
may
haue
hearing
to
relate
what
good
they
haue
done
:
the
curse
of
the
Law
will
be
first
serued
;
the
punishment
of
Adams
one
sinne
barred
the
plea
for
any
reward
for
former
righteousnesse
.
Fiftly
,
what
comparison
can
there
be
betweene
the
glory
of
Heauen
,
and
our
workes
on
earth
[
](A89915-e63500-b)f
f
Rom.
8.18
.
?
Sixtly
,
it
is
worthy
to
bee
obserued
,
that
it
is
mercy
in
God
to
set
his
loue
vpon
them
that
keepe
his
Commandements
,
Exod.
20.
Command
.
2.
Seauenthly
,
wee
are
so
farre
from
meriting
,
that
we
are
taught
to
pray
God
to
giue
vs
our
daily
bread
,
wee
haue
not
a
bit
of
bread
of
our
owne
earning
.
Eightly
,
the
Sanctification
of
the
most
righteous
is
but
begunne
in
this
life
.
Lastly
,
vnto
all
these
Reasons
adde
the
further
Testimony
of
these
Scriptures
,
Dan.
9.9
.
Rom.
4.5
.
and
11.9
.
1.
Cor.
4.4
.
Phil.
3.8.9
.
Secondly
,
This
place
hath
no
colour
for
merit
:
for
(
to
passe
ouer
that
reason
,
that
the
Scripture
requireth
good
workes
,
therefore
our
workes
merit
,
as
a
most
false
and
absurd
argument
:
)
the
wordes
[
worthy
of
the
Lord
]
cannot
be
applied
to
merit
by
any
meanes
:
for
in
as
much
as
the
Lord
had
bestowed
many
of
his
fauours
already
vppon
them
,
and
giuing
his
hand
and
writing
,
and
seale
for
the
rest
,
they
cannot
by
any
workes
afterwards
be
said
in
any
colour
to
merit
what
is
past
.
They
are
vrged
,
Matth.
3.
to
bring
foorth
fruites
woorthy
repentance
:
now
it
were
absurd
to
thinke
that
the
fruits
afterwards
borne
,
should
merit
repentance
,
which
God
gaue
before
;
for
that
is
to
affirme
that
not
onely
a
wicked
man
might
merit
his
own
conuersion
,
but
that
hee
might
merit
it
by
the
workes
hee
would
doe
after
his
conuersion
,
which
I
know
not
that
any
Papist
will
affirme
:
and
the
like
reason
is
there
of
the
phrase
here
vsed
.
Quest.
Quest.
But
,
letting
the
Papist
goe
,
what
is
it
to
walke
worthy
of
the
Lord
?
]
Ans.
Answ.
It
is
so
to
cleaue
vnto
God
,
that
we
refuse
not
(
out
of
the
holy
estimation
of
Gods
free
mercies
)
to
forsake
our selues
and
the
world
,
and
to
testifie
our
obedience
to
the
Law
and
Spirit
of
God
,
in
vprightnesse
with
all
thankefulnesse
.
But
that
this
may
appeare
more
plainely
,
if
we
would
walke
worthy
of
the
Lord
;
1
In
generall
,
our
righteousnesse
must
exceede
the
righteousnesse
of
the
Scribes
and
Pharisees
;
we
must
be
so
farre
from
resting
in
the
custome
and
practise
of
the
vile
sinnes
that
abound
in
the
world
,
that
wee
must
not
be
satisfied
,
with
this
,
that
we
be
ciuill
honest
men
,
and
well
thought
of
in
the
world
:
for
Gods
mercies
challenge
more
at
our
hands
then
ciuill
honesty
[
](A89915-e63730-b)g
g
Mat.
5.20
.
.
If
we
would
walke
worthy
of
the
Lord
we
must
doe
sixe
things
.
2
In
particular
,
if
we
would
walke
worthy
of
God
:
1
Wee
must
walke
with
God
in
the
sence
of
Gods
presence
,
and
in
the
light
of
his
countenance
,
so
knowing
his
Loue
as
wee
forget
not
his
presence
[
](A89915-e63780-b)h
h
Gen.
17.1
.
.
And
because
the
wandring
and
vnmortified
heart
of
man
is
not
easily
brought
to
this
,
therefore
we
must
humble
our selues
to
gaine
a
better
ability
to
walke
with
our
God
[
](A89915-e63820-b)i
i
Mich.
6.8
.
.
2
Wee
must
set
the
Law
of
God
(
as
the
onely
rule
of
our
actions
)
alwaies
before
vs
[
](A89915-e63870-b)k
k
Psal.
119.1
.
;
and
by
all
meanes
be
carefull
to
obey
the
motions
of
Gods
Spirit
,
euen
the
Law
in
our
mindes
,
that
is
,
to
walke
after
the
Spirit
[
](A89915-e63920-b)l
l
Gal.
5.21
.
,
and
according
to
the
Spirit
[
](A89915-e63950-b)m
m
Rom.
8.1
.
.
3
We
must
labour
to
glorifie
God
,
by
endeauouring
by
an
open
light
,
to
approue
our selues
to
the
world
,
in
shewing
the
power
of
Gods
grace
in
our
workes
,
and
the
newnes
of
our
liues
[
](A89915-e63980-b)n
n
Iames
3.15
.
Math.
5.
Rom.
6.
.
4
We
must
be
contented
to
deny
our
owne
reason
,
wit
,
desires
,
delights
,
and
profits
,
and
to
take
vp
any
crosse
God
shall
lay
vpon
vs
[
](A89915-e64030-b)o
o
Luke
9.24
.
.
5
Wee
should
go
beyond
all
ciuill
honest
men
in
this
,
that
wee
would
respect
all
Gods
Commandements
,
and
make
conscience
of
euery
sinne
,
by
Prayer
and
endeauour
to
auoid
it
,
and
to
obey
God
both
in
our
soules
and
bodies
;
and
in
euery
part
of
both
.
Lastly
,
we
should
so
admire
Gods
loue
,
in
deliuering
our
soules
from
death
,
and
our
feet
from
falling
,
&c.
that
wee
should
seeke
Gods
face
in
the
light
of
the
liuing
,
and
neuer
to
come
empty
handed
,
but
Gods
vowes
should
be
vpon
vs
,
and
we
should
euer
be
rendring
praise
.
Thankefulnesse
is
all
wee
can
giue
to
God
[
](A89915-e64100-b)p
p
Psal.
56.12.13
.
.
In
all
pleasing
.
]
This
is
the
second
thing
required
in
our
conuersation
:
we
should
not
thinke
it
enough
to
liue
iustly
and
religiously
,
but
wee
must
liue
pleasingly
also
,
and
this
is
true
:
1.
In
respect
of
God
:
Let
vs
haue
grace
that
wee
may
so
serue
God
,
that
wee
may
please
him
[
](A89915-e64150-b)q
q
Hebr.
12.28
.
1
Cor.
7.31
.
.
2.
In
respect
of
our
owne
Conscience
,
preseruing
the
rest
and
goodnesse
of
the
conscience
.
3.
In
respect
of
men
:
thus
the
wife
careth
to
please
her
husband
,
and
the
husband
to
please
his
wife
[
](A89915-e64190-b)r
r
1
Cor.
7.34
.
What
we
should
do
that
we
might
not
onely
serue
God
but
please
him
too
.
It
is
not
enough
to
be
perswaded
that
that
we
doe
,
be
good
;
but
we
ought
to
looke
to
it
,
that
it
be
pleasing
.
So
,
in
all
dueties
to
God
,
and
in
our
carriage
to
men
.
Quest.
But
what
should
wee
doe
,
that
wee
might
so
serue
God
,
as
please
him
too
?
Ans.
This
is
answered
in
diuers
Scripture
.
1
Be
sure
thou
be
not
in
the
flesh
;
for
no
such
can
please
God
[
](A89915-e64270-b)s
s
Rom.
8.8
.
:
and
they
are
in
the
flesh
that
can
relish
nothing
but
fleshly
things
;
that
take
no
care
to
prouide
for
the
life
of
Grace
and
peace
of
Conscience
;
vers
.
●
.
that
will
not
bee
subiect
to
the
Law
of
God
;
vers.
7.
that
haue
not
the
Spirit
of
Christ
,
vers.
9.
and
that
dye
not
to
sinne
,
vers.
10.
Obiect
.
Obiect
.
But
there
are
many
wise
men
,
to
whom
these
signes
agree
,
and
may
not
they
for
their
good
parts
otherwayes
be
pleasing
to
God
?
Sol.
No
;
Solution
.
so
long
as
they
are
fleshly
persons
,
their
wisedome
,
bred
in
the
flesh
,
is
so
farre
from
pleasing
God
,
that
it
is
enmity
to
God
.
2
Thou
must
let
the
will
of
God
reuealed
in
this
word
,
be
the
rule
of
all
thy
actions
,
a
light
to
thy
feete
,
and
a
lanthorne
to
thy
paths
;
for
in
the
Word
is
contayned
both
what
he
requires
,
and
what
will
please
him
.
3
Thou
must
make
conscience
of
little
sinnes
as
well
as
great
sinnes
:
if
a
man
breake
the
least
Commaundement
,
and
then
by
doctrine
or
defence
maintaine
it
to
be
a
small
matter
,
our
Sauiour
Christ
shewes
that
this
is
not
onely
displeasing
to
God
,
but
it
will
cause
God
to
cast
men
out
of
heauen
with
indignation
:
on
the
other
side
,
whosoeuer
shall
make
conscience
to
obserue
Gods
Commandements
in
the
things
the
world
counts
lesse
matters
,
and
shall
constantly
by
doctrine
or
profession
declare
his
sinceritie
heerein
,
hee
shall
be
exceeding
pleasing
to
God
,
and
God
will
shew
it
,
by
making
him
great
in
the
Kingdome
of
Heauen
[
](A89915-e64460-b)t
t
Mat.
5.19
.
.
What
commandement
could
bee
lesse
then
the
commandement
about
the
not
eating
of
bloud
,
and
yet
with
many
words
,
their
obedience
herein
was
vrged
,
and
that
with
this
reason
;
as
they
would
haue
all
things
goe
well
with
them
and
theirs
,
and
doe
that
which
is
pleasing
or
right
in
Gods
sight
[
](A89915-e64490-b)u
u
Deut.
14.24.26
.
.
4
Thou
must
desire
and
pray
for
the
best
things
;
thou
must
so
thinke
of
profits
and
pleasures
of
this
world
,
as
especially
thy
heart
must
desire
,
and
thy
lips
request
of
God
the
wisedome
and
grace
that
is
from
aboue
.
It
did
exceedingly
please
God
that
Salomon
asked
wisedome
and
not
riches
,
or
long
life
[
](A89915-e64530-b)x
x
1
King
.
10.3
.
.
5
Thou
must
get
an
humble
and
contrite
spirit
;
a
hart
able
to
see
and
hate
sinne
,
and
mourne
ouer
it
;
and
with
a
tender
sence
of
thine
owne
wants
and
vnworthinesse
,
to
implore
Gods
fauour
,
and
the
renuing
of
his
mercies
.
6
Thou
must
so
professe
respect
of
Piety
,
as
thou
be
carefull
in
all
things
to
deale
iustly
and
truely
with
men
,
delighting
in
all
the
occasions
and
meanes
to
shew
mercy
:
hee
cannot
please
God
that
doth
not
endeauour
to
please
men
;
Sacrifice
is
an
abhomination
,
when
men
doe
not
iudgement
and
iustice
[
](A89915-e64590-b)y
y
Prou.
21.3
.
:
and
God
delights
in
men
that
will
deale
truely
[
](A89915-e64620-b)z
z
Prou.
12.22
.
.
If
a
man
will
deale
iustly
,
and
loue
mercy
(
not
be
mercifull
onely
,
)
and
when
hee
hath
occasion
to
come
to
God
in
the
dueties
of
Piety
and
Worship
,
will
come
in
all
humilitie
and
contrition
of
heart
,
this
is
that
(
saith
the
Prophet
Micah
)
that
is
required
;
yea
,
that
is
good
,
that
is
exceeding
pleasing
and
acceptable
to
God
[
](A89915-e64660-b)*
*
Mich.
6.5.6
7
.
Thou
must
bee
tender-hearted
and
mercifull
,
to
supply
the
necessities
of
the
Saints
:
for
workes
of
mercy
are
Odours
of
sweet
smell
,
sacrifices
acceptable
,
well
pleasing
to
God
[
](A89915-e64690-b)a
a
Phil.
4.18
.
.
7
Thou
must
take
heede
of
such
sinnes
as
Gods
hates
with
a
speciall
hatred
;
for
there
are
some
euils
,
which
a
man
beeing
guilty
of
,
God
will
at
no
hand
be
pleased
with
him
:
as
first
,
the
sinnes
of
the
third
Commandement
,
swearing
and
cursing
,
and
the
like
;
for
God
hath
told
vs
before
,
that
what
sinnes
soeuer
hee
will
beare
with
,
yet
hee
will
not
hold
vs
guiltlesse
if
we
take
his
Name
in
vaine
[
](A89915-e64730-b)b
b
Command
.
3.
Deui.
28.58
.
.
Secondly
,
lukewarmnesse
in
Religion
,
when
men
are
neyther
hot
nor
cold
;
this
is
so
exceeding
loathsome
vpon
Gods
stomacke
,
hee
cannot
be
at
rest
till
hee
haue
spued
such
persons
out
.
Thirdly
,
for
a
man
to
blesse
his
heart
when
God
curseth
,
and
to
pleade
his
hopes
,
when
God
threatneth
[
](A89915-e64760-b)c
c
Deut:
29.19
.
.
Fourthly
,
to
feare
God
by
mens
traditions
[
](A89915-e64790-b)d
d
Esay
29.13
.
.
Fiftly
,
presumptuously
to
breake
Gods
Sabaoth
[
](A89915-e64810-b)e
e
Jer.
17.
vlt.
.
Sixtly
,
through
impatience
or
vnbeliefe
in
aduersity
,
to
with-draw
our selues
[
](A89915-e64830-b)f
f
Heb:
10.35.36
.
&c.
&c.
and
without
faith
it
is
vnpossible
to
please
God
.
Seauenthly
,
to
offer
vnto
God
the
blinde
,
the
lame
,
and
the
sicke
,
the
torne
and
the
corrupt
thing
[
](A89915-e64860-b)g
g
Mal.
1.8.9.10.13.14
.
.
Eightly
,
to
bee
found
in
the
fashions
of
the
world
,
either
in
life
or
attire
[
](A89915-e64880-b)h
h
Rom:
12.2
.
.
Ninthly
,
out
of
frowardnesse
and
malice
,
to
crosse
and
persecute
such
as
feare
God
;
God
these
please
not
[
](A89915-e64910-b)i
i
1
Thes:
2.15.16
.
.
Thus
of
walking
in
all
pleasing
,
in
respect
of
God
.
What
we
must
doe
that
wee
may
please
men
.
Quest.
2.
What
must
we
doe
that
we
may
walke
pleasingly
amongst
men
?
Ans.
I
consider
of
this
first
generally
,
then
more
particularly
.
That
wee
may
please
men
we
must
obserue
these
Rules
:
1.
We●
must
be
carefull
to
please
God
,
else
it
is
iust
with
God
,
that
though
we
striue
to
please
men
,
yet
we
should
not
attaine
to
it
,
because
wee
are
not
in
the
first
place
carefull
to
please
God
.
2.
We
must
get
that
Philanthropian
,
loue
of
men
into
our
hearts
,
but
especially
Philadelphian
,
the
loue
of
the
Brethren
,
for
this
ingenders
care
and
diligence
to
please
,
and
makes
the
labour
thereunto
seeme
no
basenesse
or
burthen
.
3.
In
the
generall
corruption
of
our
callings
wee
must
liue
innocently
.
Samuel
is
much
set
by
,
and
pleaseth
the
people
,
when
hee
stands
by
Hophni
and
Phinehas
,
men
so
egregiously
corrupt
.
4.
If
wee
would
please
in
conuersing
,
wee
must
learne
to
beare
infirmities
[
](A89915-e65040-b)k
k
Rom:
15.2
.
.
5.
Wee
must
practise
those
vertues
that
especially
winne
fauour
:
as
curtesie
,
meekenesse
,
candor
,
faithfull
dealing
,
(
though
it
be
to
our
hinderance
)
wee
must
giue
soft
answeres
,
ouercome
euill
with
goodnesse
,
bee
slow
to
wrath
,
and
forgiue
,
and
not
reuenge
.
6.
Wee
must
hate
those
vices
,
and
auoid
them
,
which
in
conuersation
appeare
hatefull
amongst
men
;
as
back-biting
[
](A89915-e65060-b)l
l
Rom:
1.29
.
1
Tim:
5.13
.
Pro:
26.20
.
,
discouery
of
secrets
[
](A89915-e65100-b)m
m
Pro:
11.13
.
bitter
words
[
](A89915-e65120-b)n
n
Ephes.
5.3.4
.
,
boasting
[
](A89915-e65140-b)o
o
Pro:
27.1.2
.
,
suspiciousnesse
[
](A89915-e65160-b)p
p
1
Cor:
13.
,
rashnesse
in
reproofes
and
admonition
,
offensiue
carriage
[
](A89915-e65180-b)q
q
1
Cor:
10.32
.
,
and
the
stirring
of
the
infirmities
of
others
[
](A89915-e65200-b)r
r
Gen:
13
:
8.
.
In
particular
,
we
must
be
carefull
to
please
,
in
the
Familie
,
in
the
Church
,
in
the
Common-wealth
.
In
the
Familie
:
1.
The
Gouernours
must
labour
to
walke
in
all
pleasing
;
and
to
this
end
,
they
must
gouerne
in
the
Lord
,
and
cast
the
impression
of
Religion
vpon
the
soules
of
their
people
,
that
the
reason
of
their
obedience
may
be
the
will
of
God
;
How
gouernours
in
families
may
walk
pleasingly
.
they
must
retayne
wisely
their
authoritie
:
it
is
not
the
way
to
please
,
to
loose
the
reynes
,
and
lose
their
authoritie
:
they
must
take
notice
of
vertues
as
well
as
vices
,
and
reproue
in
loue
,
not
in
passion
,
and
auoide
that
behauiour
that
irritates
and
prouokes
to
wrath
.
How
Inferiours
in
the
familie
may
please
their
Superiours
.
2
Inferiours
,
if
euer
they
would
please
GOD
,
must
bee
carefull
to
please
their
Masters
,
Parents
,
and
Husbands
,
as
bearing
the
Image
of
God
:
and
to
this
end
,
they
must
pray
God
to
make
them
able
,
both
to
obey
and
please
,
they
must
be
teachable
,
and
not
such
as
must
bee
continually
told
of
the
same
fault
:
they
must
auoyd
answering
againe
;
for
,
as
a
sullen
silence
is
hatefull
,
so
prating
,
and
hast
to
answere
doth
prouoke
[
](A89915-e65280-b)s
s
Tit:
2.9.10
.
.
Lastly
,
they
must
auoyd
such
sinnes
as
proue
in
their
places
specially
hatefull
;
as
pride
,
lying
,
vnfaithfulnesse
,
(
viz.
)
to
be
such
as
cannot
be
trusted
in
any
thing
;
stubbornnesse
,
slownesse
,
especially
when
they
are
sent
vpon
busines
.
How
Ministers
may
walke
in
all
pleasing
.
As
in
the
Familie
,
so
in
the
Church
,
Ministers
must
walke
in
all
pleasing
:
and
to
this
end
they
must
practise
what
they
preach
,
and
auoyd
enuy
,
passion
,
contention
,
and
partialitie
;
they
must
be
wise
and
gentle
,
apt
to
teach
and
instruct
in
meekenesse
,
though
they
be
opposed
[
](A89915-e65330-b)t
t
2
Tim:
2.24.25
.
;
they
must
be
vigilant
,
sober
,
of
good
behauiour
,
giuen
to
hospitality
;
they
must
not
be
pot
companions
,
or
quarrelsome
,
or
couetous
,
more
desiring
and
delighting
in
the
the
gaine
of
the
Benefice
,
then
the
profit
of
the
peoples
soules
:
they
must
order
their
families
as
well
as
themselues
,
and
keepe
their
children
in
su●iection
and
grauitie
[
](A89915-e65350-b)u
u
1
Tim:
3.2.3.4
.
.
Peace
,
peace
,
and
dawbing
with
vntempered
morter
,
will
not
make
them
pleasing
,
though
many
striue
to
winne
applause
by
such
daubing
:
for
the
conscience
of
the
men
that
are
so
soothed
doth
secretly
contemne
these
plausible
seers
.
The
Hearers
also
must
striue
to
please
their
Teachers
,
How
the
hearers
may
please
their
Teachers
.
and
that
they
may
doe
so
,
they
must
yeeld
them
meete
honour
,
and
sufficient
maintenance
,
but
especially
they
must
labour
,
from
the
heart
,
to
yeelde
obedience
to
the
doctrine
of
their
Teachers
:
for
that
pleaseth
a
faithfull
Minister
more
then
all
dignities
or
riches
.
3
The
Magistrate
must
striue
to
bee
pleasing
to
the
people
,
How
the
Magistrate
may
please
the
people
.
and
for
that
purpose
,
they
must
be
men
fearing
God
[
](A89915-e65420-b)x
x
Exod:
18.
,
studious
of
the
Scriptures
[
](A89915-e65440-b)y
y
I●sh
.
1.9
.
,
louers
of
the
good
[
](A89915-e65460-b)z
z
Mich:
2
:
3.
,
iust
,
hating
couetousnesse
[
](A89915-e65480-b)*
*
Exod:
18.
●
,
louers
of
the
Common-wealth
,
industrious
to
acquaint
themselues
with
the
estate
of
their
flockes
,
walking
in
and
out
before
the
people
,
with
all
wisedome
,
courage
,
and
grauitie
,
carefull
to
purge
out
those
vices
,
which
as
euill
humours
,
disease
the
publike
body
,
for
this
easeth
and
pleaseth
the
body
afterwards
:
such
as
will
charge
and
remunerate
,
as
well
as
punish
;
countenance
the
good
as
well
as
restraine
the
euill
:
such
as
in
factions
and
emulations
will
cleaue
to
neyther
side
:
men
that
conceiue
a
generall
care
for
the
persons
,
goods
,
and
good
name
of
the
Subiect
:
guiding
them
to
holinesse
as
well
as
happinesse
,
to
sanctitie
as
well
as
safetie
.
The
people
againe
must
striue
to
please
their
Rulers
,
How
the
people
may
please
their
Rulers
.
by
reuerencing
them
,
and
obeying
them
,
though
against
their
profit
,
with
constancie
and
for
conscience
sake
:
they
must
pray
for
them
,
and
speake
well
of
them
.
It
was
without
doubt
a
great
contentment
to
Dauid
that
whatsoeuer
hee
did
pleased
the
people
[
](A89915-e65540-b)a
a
2
Sam:
3.36
.
Thus
of
walking
in
all
pleasing
in
respect
of
others
.
Thirdly
,
wee
must
walke
in
all
pleasing
towards
our
owne
Consciences
,
How
we
may
walke
in
all
pleasing
towards
our
owne
consciences
.
prouiding
by
all
meanes
for
the
rest
,
peace
and
contentment
of
our
owne
hearts
within
,
and
that
this
inward
peace
and
pleasing
may
bee
had
,
many
things
are
profitable
and
auaileable
:
1.
Sorrow
for
our
sinnes
;
for
this
sorrow
will
be
turned
into
ioy
[
](A89915-e65600-b)b
b
Iohn
16.20
.
;
whereas
the
end
of
all
carnall
laughter
will
bee
sorrow
and
vnquietnesse
of
heart
[
](A89915-e65620-b)c
c
Luke
6.25
.
:
and
there
is
no
peace
to
the
wicked
,
and
he
is
wicked
that
is
not
contrite
in
heart
[
](A89915-e65650-b)d
d
Esay
57.
vlt.
.
2.
The
Faith
or
beliefe
of
our
Iustification
in
Christ
;
for
being
iustified
by
faith
,
our
soules
haue
peace
[
](A89915-e65690-b)e
e
Rom:
5.1
.
:
wee
must
seeke
the
rest
of
our
hearts
in
Gods
fauour
in
Christ
,
for
hee
is
the
Prince
of
Peace
[
](A89915-e65720-b)f
f
Esay
9.6
.
.
3.
The
loue
of
Gods
Law
;
for
great
peace
and
rest
haue
they
that
loue
Gods
Law
[
](A89915-e65750-b)g
g
Psalm
:
119.165
.
;
yea
,
it
is
added
,
and
nothing
shall
offend
them
.
4.
Diligence
and
constancy
in
the
vse
of
Gods
ordinances
:
it
is
a
secret
ioy
to
the
heart
of
euery
one
that
is
a
friend
to
the
Bridegroome
,
to
heare
the
Bridegroomes
voyce
[
](A89915-e65780-b)h
h
Iohn
3.29
.
;
and
to
be
much
in
prayers
is
a
way
to
bee
much
in
ioy
[
](A89915-e65800-b)i
i
Iohn
16.24
.
.
5.
Meekenesse
;
while
angry
and
wrathfull
persons
fret
themselues
,
to
their
owne
singular
euill
,
meeke
men
shall
delight
themselues
in
abundance
of
peace
[
](A89915-e65840-b)k
k
Psa:
37.8.11
.
.
6.
Iust
dealing
in
all
businesses
with
all
men
:
for
,
the
worke
of
righteousnesse
is
peace
,
and
the
effect
of
righteousnesse
is
quietnesse
and
assurance
for
euer
[
](A89915-e65870-b)l
l
Esay
32.17
.
.
Lastly
,
would
wee
attaine
that
peace
and
pleasing
contentment
that
passeth
all
the
vnderstanding
of
the
carnall
man
,
we
must
take
heede
of
worldly
care
.
In
nothing
bee
carefull
.
Obiect
.
But
wee
haue
so
many
crosses
,
how
can
wee
but
care
?
Sol.
Let
Obiect
.
2
your
request
be
knowne
to
God
.
Solut.
Obiect
.
We
haue
prayed
,
and
are
not
rid
out
of
them
.
Sol.
Adde
supplication
Obiect
.
3
to
your
prayers
.
Solut.
Obiect
.
Solution
.
Obiect
.
We
haue
prayed
,
and
that
earnestly
,
and
daily
,
and
with
much
importunitie
,
and
yet
are
disquieted
still
.
Sol.
Be
thankefull
for
the
mercies
thou
hast
;
vnthankfulnesse
hinders
the
restfull
successe
of
prayer
[
](A89915-e66080-b)m
m
Phil.
4.6
,
7.
.
Fruitfull
in
all
goodworkes
.
]
The
Sonne
of
man
is
ascended
,
and
hath
giuen
authoritie
and
gifts
vnto
men
,
and
vnto
euery
seruant
his
worke
:
hee
calls
for
obedience
,
and
detests
sleeping
,
and
requires
all
watchfulnesse
to
the
speeding
of
all
his
workes
,
and
what
he
saith
to
one
,
he
saith
to
all
,
Watch
[
](A89915-e66130-b)n
n
Mat.
13.34.36
.
:
This
is
shewed
vnto
all
that
turne
vnto
God
,
that
they
must
doe
workes
meete
for
repentance
[
](A89915-e66160-b)o
o
Acts
26.20
.
;
considering
the
season
,
that
it
is
now
high
time
to
awake
out
of
sleep
:
the
might
is
farre
spent
,
and
the
day
at
hand
,
and
therefore
we
should
arme
and
addresse
our selues
,
to
cast
away
the
workes
of
darknes
,
and
to
labour
in
the
light
[
](A89915-e66220-b)p
p
Rom.
13.12
,
13.
.
Good
workes
are
the
best
apparell
of
Christians
,
professing
godlinesse
[
](A89915-e66240-b)q
q
1
Tim
2.10
.
,
and
their
most
durable
riches
and
treasures
[
](A89915-e66260-b)r
r
1
Tim.
6.18
,
19.
.
To
this
end
hath
the
light
of
the
gracious
and
sauing
Doctrine
of
God
shined
,
that
men
might
be
familiarly
instructed
to
conceiue
the
necessitie
of
doing
all
the
workes
,
both
of
pietie
,
righteousnesse
,
and
sobrietie
[
](A89915-e66280-b)s
s
Tit.
2.12
.
.
Yea
,
to
this
end
did
Christ
giue
himselfe
for
vs
,
and
redeeme
vs
at
so
high
a
rate
,
that
he
might
purifie
a
peculiar
people
to
himselfe
,
zealous
of
good
workes
[
](A89915-e66310-b)t
t
Tit.
2.14
.
.
We
are
the
workemanship
of
God
,
created
in
Christ
Iesus
vnto
good
workes
,
which
God
hath
ordained
that
we
should
walke
in
them
[
](A89915-e66340-b)u
u
Ephes.
2.10
.
:
and
it
shall
be
to
vs
according
to
our
works
[
](A89915-e66370-b)x
x
Rom.
2.6
.
:
and
therefore
it
should
be
our
Wisdome
,
to
shew
by
good
conversation
our
workes
[
](A89915-e66400-b)y
y
Iames
3.13
.
:
and
our
Loue
,
to
prouoke
others
vnto
good
workes
[
](A89915-e66430-b)z
z
Heb.
10.24
.
.
Concerning
good
Workes
,
I
propound
three
things
:
-
1
What
workes
are
not
good
workes
.
-
2
What
rules
must
be
obserued
to
make
our
workes
good
workes
.
-
3
What
workes
are
good
in
particular
.
For
the
first
:
the
works
that
are
done
to
be
seene
of
men
are
not
good
works
[
](A89915-e66530-b)a
a
Mat.
23.5
.
.
The
workes
of
persecutors
are
all
nought
[
](A89915-e66550-b)b
b
Ioh.
8.39
,
40.
:
What
workes
are
good
workes
.
all
works
are
nought
that
haue
not
repentance
going
before
;
for
good
workes
are
the
workes
of
the
penitent
[
](A89915-e66580-b)c
c
Acts
26.20
.
:
all
the
workes
that
are
done
too
late
are
thrust
out
of
the
Catalogue
of
good
workes
;
as
to
cry
to
God
after
a
man
hath
stood
out
all
the
opportunities
and
seasons
of
grace
[
](A89915-e66610-b)d
d
Prou.
1.28
.
.
It
is
a
signe
mens
workes
are
not
good
,
when
they
hate
the
light
,
and
cannot
abide
to
be
reproued
[
](A89915-e66640-b)e
e
Ioh.
3.19
,
20.
.
And
of
the
like
nature
are
those
workes
that
are
guided
after
the
example
of
the
multitude
,
of
which
men
say
,
they
doe
as
the
most
doe
[
](A89915-e66660-b)f
f
Exod.
22.
.
Lastly
,
doth
not
the
world
hate
thee
?
[
](A89915-e66680-b)g
g
Ioh.
7.7
.
then
suspect
thy
workes
.
For
the
second
:
that
we
may
haue
comfort
,
that
God
will
account
our
workes
good
works
:
What
rules
must
be
obserued
to
make
our
workes
good
works
.
1.
They
must
be
warranted
by
the
word
of
God
:
if
wee
doe
truth
,
we
must
goe
to
the
light
that
our
deeds
may
be
manifest
,
that
they
are
wrought
in
God
[
](A89915-e66740-b)h
h
Iohn
3.21
.
.
2.
Our
persons
must
be
made
good
by
iustification
,
we
must
be
created
in
Christ
Iesus
[
](A89915-e66770-b)i
i
Ephes.
2.10
.
.
Would
we
worke
the
workes
of
God
,
we
must
beleeue
in
him
that
God
hath
sent
[
](A89915-e66800-b)k
k
Ioh.
6.28
,
29.
.
3.
Our
workes
must
be
finished
[
](A89915-e66830-b)l
l
Iohn
4.34
.
.
4.
By
mortification
,
we
must
purge
our selues
,
that
we
may
be
meete
for
the
Masters
vse
,
and
prepared
for
euery
worke
we
would
haue
accepted
as
good
[
](A89915-e66860-b)m
m
2
Tim.
2.21
.
.
Lastly
,
the
ends
must
bee
good
:
and
the
ends
of
all
good
workes
are
,
1.
The
glory
of
God
:
2.
The
discharge
of
our
obedience
:
3.
The
edification
of
our
neighbours
:
4.
The
testification
of
our
Faith
and
Thankfulnesse
:
5.
The
escaping
of
the
punishment
of
sinne
,
and
the
destruction
of
the
wicked
:
6
The
answering
of
our
high
calling
in
Iesus
Christ
:
7.
The
obtayning
of
the
glory
of
Heauen
.
For
the
third
:
in
our
conversation
with
men
there
are
diuers
kindes
of
good
works
;
What
workes
are
good
works
in
particular
.
some
spirituall
,
some
corporall
:
they
are
good
workes
to
instruct
,
admonish
,
incourage
,
reproue
,
and
pray
for
others
;
to
pull
an
infant
,
or
weake
man
out
of
a
flaming
fire
,
is
a
good
worke
,
and
such
it
is
to
recouer
a
sinner
,
by
admonition
,
counsell
,
&c.
It
is
a
good
worke
to
couer
infirmities
;
yea
,
a
multitude
of
them
:
and
to
forgiue
trespasses
,
and
to
ouercome
euill
with
goodnesse
:
so
also
they
are
good
workes
to
grieue
with
them
that
grieue
,
in
giuing
honour
to
goe
one
before
another
,
to
lift
vp
the
iust
praises
of
others
,
to
lend
to
the
needy
,
and
to
giue
liberally
and
cheerefully
towards
the
relieuing
of
the
necessities
of
the
poore
,
especially
them
of
the
houshold
of
Faith
.
To
conclude
,
from
the
manner
of
phrase
,
[
bearing
fruit
in
euery
good
worke
]
these
things
may
be
obserued
:
First
,
that
good
workes
are
fruites
:
for
they
are
such
things
as
shew
our
Faith
,
proue
our
planting
,
and
yeeld
vs
comfort
in
Gods
acceptation
of
them
.
Secondly
,
that
a
religious
minde
will
labour
to
get
fruit
of
euery
sort
;
hee
will
not
know
a
good
worke
,
but
he
will
desire
to
carry
some
fruit
of
it
.
Thirdly
,
a
Christian
man
carries
his
fruit
,
both
because
hee
carries
the
blessing
of
his
well-doing
,
and
because
hee
is
neuer
without
some
fruit
,
as
also
he
shall
be
sure
his
workes
will
go
with
him
,
when
all
things
else
shall
leaue
him
.
Thus
farre
of
the
eminency
of
Christians
in
holy
conuersation
.
Increasing
in
the
knowledge
of
God
.
]
Whereas
a
Question
might
bee
asked
what
should
wee
doe
that
we
might
attaine
to
the
holinesse
of
life
before
described
?
These
words
containe
an
answere
to
it
,
that
they
must
increase
in
the
knowledge
of
God
.
The
words
in
themselues
stand
of
three
parts
:
First
,
the
Grace
,
Knowledge
:
Secondly
,
the
Measure
of
it
,
increase
:
Thirdly
,
the
Obiect
,
of
God
.
Of
the
Grace
it selfe
I
haue
intreated
before
,
onely
from
the
repetition
two
things
may
be
obserued
.
First
,
we
had
need
to
be
often
vrged
,
and
put
in
minde
,
2
Obseruation
from
the
repetition
.
Wee
need
to
be
often
stirred
vp
to
seek
knowledge
.
and
stirred
vp
to
seeke
knowledge
,
we
are
naturally
so
vnapt
to
spirituall
things
,
that
line
must
be
vpon
line
,
and
precept
vpon
precept
[
](A89915-e67050-b)n
n
Esay
29.
.
Of
our selues
there
is
none
of
vs
haue
any
great
mind
to
vnderstand
or
seeke
after
God
[
](A89915-e67090-b)o
o
Psal.
14.2
.
:
or
if
we
begin
,
we
soone
leaue
off
to
vnderstand
to
doe
good
[
](A89915-e67120-b)p
p
Psal.
36.3
.
;
and
some
of
vs
are
so
wayward
and
wilfull
,
that
we
know
not
,
nor
will
not
know
,
but
walke
on
in
darkenesse
,
though
all
the
foundations
of
the
earth
be
moued
[
](A89915-e67150-b)q
q
Psal.
82.7
.
.
Secondly
,
men
are
not
onely
to
seeke
knowledge
,
that
they
may
be
conuerted
and
sanctified
,
and
liue
a
righteous
life
;
but
euen
after
all
these
are
attayned
,
we
must
still
be
industrious
to
get
more
knowledge
:
We
must
still
seeke
to
get
more
knowledge
.
because
knowledge
inlarged
giues
the
comfort
and
sence
of
grace
receiued
:
else
a
man
may
haue
Faith
,
and
yet
for
want
of
knowledge
liue
without
the
comforts
of
it
.
Besides
,
it
furthers
the
sanctification
of
our
callings
,
and
the
Creatures
wee
vse
[
](A89915-e67190-b)r
r
1
Tim.
4.3
.
.
Further
,
it
makes
vs
able
to
discerne
things
that
differ
,
and
in
matters
of
saluation
to
trust
our
owne
Faith
[
](A89915-e67210-b)s
s
Phil.
1.10
.
1
Iohn
4.1
.
;
and
it
keepes
downe
corrupt
affections
[
](A89915-e67240-b)t
t
Esay
11.7.9
.
and
in
what
measure
we
retain
our
ignorance
,
we
retaine
feare
,
and
the
spirit
of
bondage
.
Increasing
.
]
The
adiunct
increase
followes
.
Here
are
two
Doctrines
.
Doct.
1
First
,
that
wee
must
increase
in
knowledge
;
else
that
we
haue
,
will
decay
,
and
knowledge
is
giuen
but
in
part
,
and
not
all
at
once
.
Besides
,
it
is
a
speciall
part
of
GODS
Image
;
and
therefore
of
great
both
necessitie
and
honour
.
If
men
bee
neuer
weary
of
seeking
for
wealth
and
riches
,
why
should
a
Christian
be
weary
of
seeking
Wisedome
,
which
is
better
then
all
treasures
?
Secondly
,
that
increase
of
knowledge
is
a
great
furtherance
of
holy
life
:
Doct.
2
the
preuailing
of
sinne
in
the
life
of
the
Iewes
was
caused
by
the
preuayling
of
ignorance
[
](A89915-e67370-b)u
u
Esay
1.3
.
.
Therefore
there
is
no
mercy
,
nor
pietie
in
the
Land
,
because
there
is
no
knowledge
of
God
in
the
Land
[
](A89915-e67400-b)x
x
Hos.
4.1.2
.
.
God
shewes
his
righteousnesse
to
them
that
know
him
[
](A89915-e67430-b)y
y
Psal.
36
:
10.
.
And
therefore
neyther
the
Papists
must
tell
men
that
Ignorance
is
the
Mother
of
Deuotion
:
nor
the
common
Protestant
so
idly
aske
,
what
needes
all
this
knowledge
?
More
particularly
,
three
questions
may
be
here
resolued
.
What
are
the
lets
of
increasing
.
Quest.
1.
What
are
the
lets
of
increase
?
Ans.
There
are
many
lets
.
1.
Ill
opinions
about
knowledge
:
as
that
it
is
vnprofitable
,
vnnecessary
,
&c.
2.
Abuse
of
our
Callings
.
3.
The
loue
of
other
things
[
](A89915-e67500-b)z
z
Ier.
9.23.24
.
.
4.
The
smothering
of
doubts
,
difficulties
,
and
preiudice
in
the
vse
of
the
meanes
.
5.
Securitie
;
when
a
man
growes
proud
of
what
hee
doth
know
,
and
presumes
of
Gods
mercy
for
what
he
wants
.
6
Presumptuous
sinne
,
as
it
hinders
other
graces
,
so
it
casts
men
behinde
hand
in
knowledge
.
7.
Resisting
of
Gods
Spirit
,
pricking
the
conscience
to
get
it
awake
,
and
smothering
of
terrors
[
](A89915-e67520-b)*
*
Hos.
6.1.2.3
.
.
8.
Internall
euils
nourished
,
as
lust
[
](A89915-e67540-b)a
a
Tim:
3.7
.
,
euill
thoughts
[
](A89915-e67560-b)b
b
Pro.
14.22
.
,
passion
[
](A89915-e67580-b)c
c
Prou.
14.29
.
How
we
may
know
when
we
increase
with
knowledge
.
What
we
must
doe
that
wee
may
increase
in
knowledge
,
&c.
Quest.
2.
How
may
we
know
when
we
increase
in
knowledge
.
Ans.
We
increase
in
knowledge
.
1.
If
we
increase
in
affection
to
the
meanes
:
for
God
is
neuer
wanting
in
the
successe
.
2.
If
we
increase
in
the
power
of
godlinesse
:
it
is
certaine
,
wee
grow
in
knowledge
if
wee
grow
in
grace
.
3.
If
wee
grow
stayed
,
and
setled
,
and
more
resolued
in
the
doctrine
of
Gods
grace
,
and
practise
of
holy
life
.
Quest
3.
What
must
we
doe
that
wee
may
increase
?
Ans.
We
must
obserue
these
Rules
.
1.
We
must
practise
what
we
doe
already
know
[
](A89915-e67660-b)d
d
Iohn
7.17
.
2.
Wee
must
not
be
ouer-curious
,
or
suffer
our selues
to
be
drawne
aside
,
with
fond
questions
,
controuersies
and
speculations
,
but
be
wise
to
sobriety
[
](A89915-e67680-b)e
e
Rom.
12.13
.
.
3.
Wee
must
redeeme
the
time
,
and
watch
to
all
the
opportunities
,
for
the
vse
of
the
meanes
[
](A89915-e67700-b)f
f
Ephes.
5.16
.
.
4.
Wee
must
vse
the
world
as
if
wee
vsed
it
not
.
5
We
must
acknowledge
,
that
is
,
confesse
and
professe
what
we
know
,
least
God
by
our
vnthankefulnesse
and
fearefulnesse
,
be
prouoked
to
scourge
our
spirits
with
a
slumber
or
reprobate
sence
[
](A89915-e67740-b)g
g
Rom:
1.28
.
.
6.
Wee
must
minde
our
owne
way
[
](A89915-e67770-b)h
h
Prou:
14.8
.
.
Lastly
,
we
must
vse
Gods
ordinances
,
and
all
of
them
,
and
without
interruption
,
constantly
and
cheerefully
.
Thus
of
the
Grace
it selfe
,
and
the
Measure
of
it
:
the
Obiect
followes
.
Of
God
.
]
Our
knowledge
must
be
of
God
foure
wayes
:
Our
knowledge
must
be
of
God
foure
waies
.
for
first
,
it
must
be
spirituall
and
diuine
knowledge
,
not
humane
,
naturall
,
and
earthly
.
2.
It
must
be
of
God
;
as
hee
is
the
author
of
it
,
we
must
seeke
it
from
aboue
,
by
prayer
.
3.
It
must
be
of
God
,
as
he
is
the
end
of
it
,
it
must
draw
vs
nearer
to
God
.
Lastly
,
God
must
be
the
obiect
of
it
,
we
must
know
Gods
Name
.
In
this
last
sence
here
are
two
things
imported
.
First
,
that
euen
after
regeneration
there
may
be
sometimes
some
working
of
the
seedes
of
Atheisme
.
So
wretched
is
the
euill
nature
of
man
,
that
in
this
respect
there
is
cause
many
times
to
hang
downe
the
head
with
horror
,
shame
and
bitter
mourning
of
heart
,
and
confusion
of
face
.
Secondly
,
that
increase
in
holy
conuersation
doth
abate
the
mouings
of
Atheisme
:
as
any
be
more
holy
,
so
they
are
more
freed
from
the
trouble
of
them
.
Be
first
holy
,
and
then
be
an
Atheist
,
(
professed
or
resolued
,
)
if
thou
canst
.
Concerning
the
knowledge
of
God
foure
things
are
to
be
considered
:
1.
How
he
is
made
knowne
:
2.
Who
they
are
that
God
chargeth
with
this
,
that
they
know
him
not
:
3.
How
it
comes
to
passe
that
man
knowes
not
his
God
:
4.
What
we
must
doe
,
that
we
may
know
God
.
How
God
is
made
knowne
God
is
made
knowne
,
1.
in
his
Sonne
:
in
Christ
,
God
is
as
it
were
visible
[
](A89915-e67880-b)i
i
Iohn
14.9
.
.
2.
By
his
Spirit
[
](A89915-e67900-b)k
k
1
Cor.
2.10.11
.
3.
By
his
worde
;
both
by
the
testimony
it
giues
of
God
,
and
by
the
relation
of
Prophesies
accomplished
,
and
Miracles
wonderfully
wrought
;
it
shewes
a
God
,
as
it
is
a
sacred
treasury
preseruing
the
memory
of
wonderfull
things
.
4.
By
his
workes
;
and
that
either
in
generall
,
as
God
hath
stamped
vpon
them
some
markes
of
his
invisible
things
[
](A89915-e67920-b)l
l
Rom.
1.
;
or
in
his
particular
workes
,
as
the
founding
of
the
Earth
,
the
hanging
of
the
Cloudes
,
the
spreading
out
of
the
Heauens
,
the
recoyling
of
the
Waters
,
leauing
an
habitation
for
man
;
terrours
of
Conscience
,
Plagues
vpon
wicked
men
at
their
wish
,
answering
of
Prayers
,
Miracles
,
the
Soule
of
Man
,
and
state
of
Diuels
.
2
There
are
many
sorts
of
men
;
yea
,
euen
in
the
Church
,
Who
they
are
that
know
not
God
.
besides
professed
Atheists
,
that
are
hated
of
God
,
and
charged
with
this
,
that
they
know
not
God
:
as
,
1.
All
that
keepe
not
his
Commandements
[
](A89915-e67960-b)m
m
Esay
1.5
.
1
Iohn
2.4
.
:
2.
All
that
heare
not
vs
[
](A89915-e67990-b)n
n
1
Iohn
4.6
.
:
3.
All
Persecutors
[
](A89915-e68010-b)o
o
John
16.3
.
:
4.
All
that
honour
not
such
as
feare
God
[
](A89915-e68030-b)p
p
1
Iohn
3.1
.
:
5.
All
that
deny
the
Natures
or
Offices
of
the
Sonne
of
God
[
](A89915-e68050-b)q
q
1
Iohn
2.23
.
The
causes
of
this
ignorance
of
God
.
.
3
This
wretched
Atheisme
and
Ignorance
of
God
,
and
euill
thoughts
of
his
Nature
,
Presence
,
Attributes
,
&c.
is
caused
:
first
,
by
corruption
of
our
natures
in
the
Fall
:
2.
It
is
increased
by
the
custome
of
all
sorts
of
sinnes
:
3.
If
it
preuaile
,
it
may
come
by
some
speciall
iudgement
of
God
,
who
being
prouoked
by
other
sinnes
,
doth
leaue
men
to
a
spirit
of
slumber
,
or
eternally
reiecting
them
,
doth
leaue
them
to
a
reprobate
sence
,
or
in
the
power
of
the
sinne
against
the
holy
Ghost
.
4
That
we
may
know
God
and
increase
in
it
,
wee
must
view
his
workes
,
What
wee
must
do
that
we
may
know
God
.
search
his
Booke
,
obey
the
motions
of
his
Spirit
,
humble
our selues
to
seeke
the
signes
of
his
presence
,
and
for
the
better
successe
in
all
,
labour
for
a
pure
heart
[
](A89915-e68100-b)r
r
Math.
5.6
.
.
Hitherto
of
the
Obiect
,
Parts
,
and
End
of
Knowledge
:
the
Cause
followeth
in
these
words
.
Verse
11.
Strengthened
in
all
might
,
according
to
the
power
of
his
glory
.
IN
the
words
I
note
,
1.
The
thing
it selfe
,
Strengthened
.
2.
The
manner
of
it
,
in
all
might
:
2.
The
ground
of
it
,
according
to
the
power
of
his
glory
,
or
glorious
power
.
From
the
Coherence
I
obserue
that
wee
must
bee
strengthened
in
Grace
,
before
wee
can
be
filled
with
Knowledge
:
till
Grace
preuaile
,
euill
motions
Doct.
1
and
temptations
grow
many
times
too
hard
for
the
seedes
of
Knowledge
:
and
the
Diuell
steales
away
much
of
the
seede
.
Strengthened
.
]
There
are
two
sorts
of
Christians
fearing
God
:
some
are
Doct.
2
strengthened
with
all
might
;
Two
sorts
of
Christians
.
some
are
feeble
in
the
Knowledge
and
Grace
of
God
.
There
are
strong
Christians
and
weake
;
infants
,
and
men
of
riper
age
.
It
is
profitable
more
exactly
to
consider
of
both
:
and
in
the
weake
Christian
I
consider
,
1.
Who
are
weake
:
2.
What
helpes
to
make
them
strong
in
the
might
of
God
.
For
the
better
vnderstanding
of
the
first
,
I
propound
three
things
.
1.
What
the
Infant
or
weake
Christian
wanteth
,
by
which
hee
discouers
his
weakenesse
.
2.
What
he
hath
,
notwithstanding
his
wants
.
3.
The
happinesse
of
his
estate
,
though
he
be
weake
.
They
are
but
Babes
and
infants
in
Grace
:
1.
Who
are
Infants
in
grace
.
That
know
not
the
loue
of
Christ
,
with
particular
,
distinct
,
and
full
assurance
[
](A89915-e68340-b)s
s
Ephes.
3
19.20.17
.
.
2.
That
are
not
able
to
practise
the
more
strong
and
purging
duties
of
mortification
[
](A89915-e68360-b)t
t
Math:
9.15
.
&c.
.
3.
That
serue
any
passion
and
vnruly
affection
[
](A89915-e68390-b)u
u
1
Cor:
3.1.2.3
.
4.
That
are
vnsetled
in
the
way
of
life
[
](A89915-e68410-b)x
x
Iohn
14.5
.
,
and
tost
with
the
winde
of
contrarie
doctrine
[
](A89915-e68430-b)y
y
Ephes:
14.
.
5.
That
sticke
at
acknowledgement
,
and
dare
not
stand
out
to
the
profession
of
the
truth
[
](A89915-e68450-b)z
z
Ephes:
4.13
.
.
6.
That
cannot
digest
some
truths
of
God
,
as
being
strong
meate
,
and
in
their
account
hard
sayings
.
7.
That
are
inexpert
and
vnskilfull
in
the
word
of
righteousnesse
[
](A89915-e68470-b)a
a
Heb:
5.12.13
.
(
especially
,
if
they
be
ignorant
in
the
principles
,
[
](A89915-e68490-b)*
*
Iohn
6.60
.
&
16.22
.
)
other
signes
may
bee
gathered
from
the
contrarie
estate
of
the
strong
Christian
afterwards
.
What
the
weake
Christian
hath
.
2
Yet
the
weakest
Christian
(
whatsoeuer
hee
wants
)
hath
these
things
:
1.
Hee
discernes
the
season
of
Grace
,
and
the
day
of
his
peace
and
redemption
,
which
the
wise-men
of
the
world
doe
not
[
](A89915-e68540-b)b
b
Math.
16.3
.
.
2.
Though
in
his
owne
account
hee
can
doe
but
little
for
the
truth
,
yet
hee
will
bee
sure
to
doe
nothing
against
the
truth
,
if
hee
may
know
it
[
](A89915-e68570-b)c
c
2
Cor:
13.8
.
.
3.
Hee
is
not
in
the
flesh
,
hee
is
more
then
a
naturall
man
,
hee
is
borne
againe
[
](A89915-e68590-b)d
d
1
Cor:
15.50
.
Iohn
3.5
.
Rom:
8.8
.
.
4.
Hee
hath
an
earnest
appetite
and
constant
desire
after
the
sincere
milke
of
the
Word
[
](A89915-e68640-b)e
e
1
Pet.
2.2
.
.
5.
Hee
beleeues
whiles
hee
struggles
with
vnbeliefe
.
6.
The
strong
man
armed
,
which
is
the
Diuell
,
is
so
cast
out
by
Christ
,
that
hee
preuailes
not
as
hee
was
wont
.
7.
He
can
deny
his
reason
,
pleasures
,
profits
,
and
beloued
sinnes
,
and
take
vp
his
Crosse
in
some
measure
[
](A89915-e68660-b)f
f
Luke
14.26.27.33
.
.
Lastly
,
such
a
dore
may
bee
opened
to
them
that
haue
little
strength
,
as
no
man
can
shut
,
and
such
courage
they
may
haue
,
that
they
will
sticke
to
the
word
,
and
keepe
it
as
their
best
treasure
,
whatsoeuer
they
lose
,
and
by
no
meanes
be
induced
to
deny
Christ
and
his
Name
[
](A89915-e68680-b)g
g
Reuel
.
2.8.9
.
His
happines
though
he
be
weake
.
3.
His
case
is
happy
though
weake
,
for
hee
hath
such
a
High
Priest
,
and
Sauiour
,
as
knowes
how
to
haue
compassion
on
the
ignorant
[
](A89915-e68740-b)h
h
Heb.
5.2
.
,
and
is
touched
with
a
feeling
of
his
infirmities
[
](A89915-e68770-b)i
i
Heb.
2.18
.
,
and
hath
wrought
the
reconciliation
of
all
his
brethren
,
and
was
tempted
himselfe
:
and
therefore
will
succour
the
weake
when
hee
is
tempted
[
](A89915-e68820-b)k
k
Heb.
2.18
.
:
and
will
see
to
it
,
that
more
shall
not
bee
laide
vpon
him
then
hee
is
able
to
beare
[
](A89915-e68850-b)l
l
1
Cor:
10.
;
it
being
his
charge
and
office
to
prouide
,
that
the
bruised
Reede
be
not
broken
,
or
the
smoaking
Flaxe
quenched
,
till
iudgement
be
brought
foorth
vnto
victory
.
And
at
all
times
the
weakest
Christian
may
goe
boldly
to
the
throne
of
Grace
,
and
obtaine
mercy
to
helpe
in
time
of
neede
[
](A89915-e68900-b)m
m
Heb.
4.
vlt.
Helpes
for
the
weake
Christian
.
.
The
helpes
for
strengthening
of
the
weake
,
are
of
two
sorts
:
some
without
vs
,
some
to
be
vsed
by
vs
.
Without
vs
,
there
are
many
things
that
may
strengthen
,
and
incourage
,
and
animate
the
weake
:
1.
There
is
proposed
a
glorious
inheritance
to
them
that
ouercome
.
2.
We
haue
the
example
of
all
the
Saints
.
3.
We
haue
a
strong
and
sure
foundation
[
](A89915-e68950-b)n
n
2
Tim.
2.19
.
.
4.
We
haue
a
strong
God
,
and
his
power
is
engaged
to
exercise
it selfe
in
our
weakenesse
,
and
to
keepe
vs
vnto
saluation
,
without
falling
,
till
hee
present
vs
faultlesse
before
the
presence
of
his
glory
[
](A89915-e68980-b)o
o
Iud:
24.
1
Pet:
1
5.
2
Cor:
12.9
.
5.
Wee
haue
a
strong
word
of
God
,
able
to
builde
vs
vp
,
and
make
vs
wise
,
and
saue
our
soules
[
](A89915-e69030-b)p
p
Acts
20.32
.
2
T●m
.
3.16
.
Iames
1.21
.
,
as
being
Gods
Arme
,
and
mightie
instrument
,
of
his
power
[
](A89915-e69080-b)q
q
1
Cor.
1.18
.
Rom.
1.10
.
.
6.
The
spirit
of
God
is
a
Spirit
as
of
Grace
,
so
of
Power
[
](A89915-e69130-b)r
r
2
Tim
1.7
.
,
and
helpeth
the
weake
,
as
in
Prayer
[
](A89915-e69150-b)s
s
Rom.
8.26
.
,
so
in
euery
Dutie
and
grace
.
7.
Wee
haue
a
strong
Sauiour
:
Christ
doth
strengthen
and
incourage
the
Christian
three
waies
:
first
,
by
his
owne
example
,
becomming
a
patterne
to
vs
to
follow
:
secondly
,
by
application
;
for
vnto
all
that
lay
hold
on
him
by
Faith
,
hee
is
a
Priest
after
the
power
of
endlesse
life
[
](A89915-e69180-b)t
t
Heb:
7.16
.
;
the
Wisedome
of
God
,
and
the
Power
of
God
[
](A89915-e69210-b)u
u
1
Cor:
1.24
.
:
thirdly
,
by
operation
,
for
hee
hath
borne
our
infirmities
,
by
his
one
offering
hee
hath
and
doth
consecrate
and
make
perfect
our
persons
and
workes
,
in
Gods
sight
[
](A89915-e69250-b)x
x
Heb:
2.10
.
;
he
doth
vnite
vs
to
the
Father
[
](A89915-e69280-b)y
y
Ioh.
17.21.23
;
hee
giues
vs
his
Fathers
glory
,
both
in
that
he
giues
vs
such
Graces
as
will
bring
to
glory
,
and
in
that
hee
giues
vs
credit
where
himselfe
and
the
Father
are
in
credit
.
Thus
of
the
helpes
without
vs
.
If
any
aske
in
the
second
place
,
what
wee
must
doe
,
that
wee
may
bee
strengthened
.
I
answere
:
1.
Wee
must
pray
for
Knowledge
and
Faith
,
to
discerne
and
beleeue
Gods
power
and
promise
:
Ephes.
1.8
.
&c.
And
in
the
fourth
of
that
Epistle
there
are
fiue
things
more
to
be
done
,
that
wee
may
attaine
to
a
ripe
age
in
Christ
,
first
,
wee
must
subiect
our selues
to
bee
taught
,
and
wrought
vpon
,
by
such
Teachers
as
are
set
ouer
vs
by
Christ
.
2.
Wee
must
resolue
and
settle
our selues
in
the
doctrine
of
the
foundation
and
the
Principles
of
truth
,
that
wee
bee
not
tossed
to
and
fro
with
euery
winde
.
3.
Wee
must
so
be
satisfied
with
the
voyce
of
Christ
in
our
Teachers
,
that
we
cast
aside
all
respects
of
the
voice
of
strangers
,
not
opening
our
●●res
willingly
to
the
sleights
of
cunning
men
,
that
will
lie
in
waite
to
deceiue
vs
.
4.
We
must
take
heede
of
personall
discords
with
any
that
feare
God
,
following
the
truth
in
loue
.
5.
Wee
must
mutually
striue
to
yeeld
and
seeke
helpe
to
and
of
one
another
,
that
euery
ioynt
in
this
mysticall
body
,
according
to
the
measure
of
the
part
may
supply
and
make
vp
the
increase
of
the
body
by
vertue
of
vnion
with
the
Head
,
and
communion
with
the
Members
[
](A89915-e69370-b)z
z
Ephes.
4.11
.
to
17.
.
Besides
,
if
we
would
increase
in
strength
,
wee
must
let
Patience
haue
his
perfect
worke
,
making
conscience
to
mortifie
corrupt
passions
,
as
worldly
griefe
,
anger
,
fretting
[
](A89915-e69410-b)a
a
Iames
1.4
.
,
&c.
And
lastly
,
wee
must
bee
carefull
to
keepe
what
God
hath
giuen
vs
,
that
no
man
take
away
our
crowne
.
Neglect
of
grace
receiued
is
a
great
hinderance
of
strength
and
increase
.
Thus
of
the
weake
Christian
.
A
strong
Christian
discouers
himselfe
by
diuers
things
.
First
,
Of
the
strong
Christian
:
and
how
he
may
be
knowne
.
hee
is
spirituall
,
that
is
,
such
a
one
as
not
onely
hath
a
taste
and
desire
after
spirituall
things
,
but
is
also
ruled
by
the
Word
and
Spirit
of
God
,
that
hee
restraines
the
euils
of
the
flesh
both
in
heart
and
life
,
so
as
hee
giues
not
occasion
eyther
of
scandall
to
the
weake
,
or
of
scorne
to
them
that
are
without
[
](A89915-e69500-b)b
b
1
Cor:
3.1
.
.
Secondly
,
hee
is
able
to
be
baptised
with
the
baptisme
that
Christ
was
baptised
with
,
and
to
drinke
of
the
cup
that
Christ
dranke
of
:
he
is
not
onely
willing
to
beare
ordinary
wrongs
and
crosses
,
but
is
prepared
for
the
worst
the
world
or
Sathan
may
doe
to
him
[
](A89915-e69540-b)c
c
Mat
:
20.22.23
.
.
3.
Hee
can
beare
the
infirmities
of
the
weake
,
and
in
conuersing
,
deny
himselfe
,
and
please
his
Brother
in
that
that
is
good
to
edification
[
](A89915-e69590-b)d
d
Rom:
15.1.2
.
.
4.
Hee
is
full
of
goodnesse
and
knowledge
,
and
is
able
to
admonish
[
](A89915-e69620-b)e
e
Rom:
15.14
.
,
and
comfort
others
,
with
the
comforts
hee
hath
found
himselfe
[
](A89915-e69650-b)f
f
2
Cor:
1.4
.
5.
Hee
sinnes
not
in
word
[
](A89915-e69680-b)g
g
Iames
3.1
.
,
that
is
,
hee
is
able
to
gouerne
his
tongue
with
Wisedome
,
Meekenesse
,
Grace
and
Truth
.
The
ordinary
faults
of
speech
are
not
found
in
his
Tongue
.
6.
He
is
not
carefull
for
his
life
,
to
take
thought
for
what
he
shall
eate
,
or
what
he
shall
drinke
;
nor
doth
he
disquiet
his
heart
about
his
body
,
what
he
shall
put
on
:
for
these
outward
things
hee
can
easily
trust
his
heauenly
Father
[
](A89915-e69730-b)h
h
Math:
6.25.30
.
7.
He
can
loue
his
enemies
,
endure
wrongs
without
resistance
or
reuenge
;
or
if
hee
vse
the
helpe
of
the
Magistrate
,
hee
can
seeke
it
without
malice
or
crueltie
:
hee
can
blesse
them
that
curse
him
,
and
pray
for
them
that
despight
him
,
and
doe
good
to
them
that
hate
him
[
](A89915-e69790-b)i
i
Math:
5
:
38.
to
the
end
.
.
Lastly
,
in
Faith
hee
is
strong
,
like
Abraham
,
Rom.
4.16
.
to
the
end
.
Hee
can
beleeue
things
to
come
as
well
as
if
they
were
present
,
Vers.
17.
hee
can
beleeue
aboue
hope
and
vnder
hope
:
Vers
:
18.
hee
looketh
,
not
to
the
meanes
,
but
to
the
promise
:
Vers
.
19.
hee
vanquisheth
doubts
:
Vers.
20.
hee
is
as
thankefull
for
promises
,
as
others
would
bee
for
performances
:
Vers.
20.21
.
for
these
things
were
not
onely
true
of
Abraham
but
may
be
true
in
vs
also
,
Vers.
23.24
.
who
may
haue
as
great
helpe
from
Christ
as
euer
he
had
,
Vers.
25.
Thus
of
the
strong
Christian
.
In
all
might
.
]
Note
how
the
Apostle
presseth
to
perfection
:
before
,
Why
all
might
in
all
knowledge
,
all
pleasing
,
all
good
workes
;
now
,
in
all
might
.
And
wee
had
neede
to
be
strengthened
with
all
might
,
because
not
one
part
of
the
soule
onely
is
to
be
looked
to
,
but
the
whole
soule
,
spirit
and
life
throughout
:
nor
haue
wee
one
Grace
to
tend
,
but
all
sorts
of
Graces
from
God
:
nor
doth
there
abide
vs
one
trouble
,
but
calamities
,
indignities
,
and
temptations
of
all
sorts
.
Wee
haue
not
one
aduersary
to
encounter
,
but
many
,
and
of
many
sorts
;
inward
,
outward
,
visible
,
inuisible
,
publike
,
priuate
,
at
home
and
abroad
.
Neyther
doe
wee
stand
vpon
our
guard
at
one
time
,
but
must
looke
to
our selues
in
all
these
respects
at
all
times
.
It
must
be
all
might
that
we
should
labour
after
in
foure
respects
:
All
might
in
foure
respects
.
First
,
it
must
bee
a
Might
that
extends
to
the
strengthening
of
all
the
faculties
of
the
soule
,
powers
of
the
body
,
and
duties
of
the
life
:
our
Mindes
must
bee
strengthened
in
the
approuing
of
truth
and
goodnesse
,
and
in
reprobating
of
euill
and
falshood
[
](A89915-e70040-b)l
l
1
Cor:
14.20
.
:
our
Memories
must
bee
strengthened
in
retayning
and
recording
the
secrets
and
hid
things
of
God
,
which
are
committed
to
it
:
the
Will
must
be
strengthened
in
the
Election
of
good
,
and
reiection
of
euill
:
and
our
Affections
neede
strength
also
:
thus
wee
were
to
be
strengthened
in
Patience
[
](A89915-e70060-b)m
m
Iam:
1.4
.
,
Ioy
[
](A89915-e70080-b)n
n
1
Thes:
5.16
.
,
Loue
[
](A89915-e70100-b)o
o
1
John
4.18
.
,
Mercy
[
](A89915-e70120-b)p
p
Col:
3.12
.
,
Hope
and
Confidence
[
](A89915-e70140-b)q
q
1
Pet:
1.13
.
,
Desires
[
](A89915-e70160-b)r
r
Psal:
27.4
.
,
in
Reuerence
[
](A89915-e70180-b)s
s
Heb.
12.28
.
,
in
Hatred
of
sinne
[
](A89915-e70200-b)t
t
Psal.
139.21.22
.
,
Contempt
of
the
World
[
](A89915-e70220-b)u
u
Phil:
3.8
.
Esay
30.22
.
.
So
doe
wee
neede
strength
to
euery
dutie
of
holy
life
.
Secondly
,
it
must
be
a
Might
that
is
gotten
from
the
vse
of
all
the
meanes
,
wee
must
be
strengthened
in
the
power
of
euery
ordinance
of
God
,
and
supported
with
the
vse
of
euery
helpe
to
make
vs
strong
.
Thirdly
,
it
must
be
a
Might
shewed
in
the
vse
of
all
the
Armour
of
God
.
Wee
must
strengthen
our selues
with
euery
piece
of
Armour
,
whether
it
bee
Armour
of
Defence
,
as
the
Girdle
of
Truth
,
the
Brest-plate
of
Righteousnes
,
the
Shooes
of
the
Gospell
of
Peace
,
the
Shield
of
Faith
,
the
Helmet
of
Hope
:
or
Armor
of
Offence
,
as
the
Sword
of
the
Spirit
,
Gods
Word
,
and
the
Darts
of
Prayers
[
](A89915-e70320-b)x
x
Ephes:
6.12
.
.
Fourthly
,
it
should
be
a
Might
extended
to
all
possible
degrees
and
power
of
euery
Grace
and
dutie
:
thus
in
mercy
wee
should
communicate
in
all
good
things
[
](A89915-e70370-b)y
y
Gal:
6.6
.
our
seruice
should
be
an
heartie
Seruice
[
](A89915-e70400-b)z
z
Ephes.
6.6
.
,
wee
must
loue
the
Lord
with
all
our
hearts
,
with
all
our
soules
,
with
all
our
might
[
](A89915-e70430-b)*
*
Deut.
6.5
.
.
According
to
the
power
of
his
glory
.
]
In
the
handling
of
these
words
,
I
consider
them
,
first
,
apart
:
secondly
,
as
they
are
ioyned
together
:
and
thirdly
,
the
Doctrines
out
of
them
.
Here
are
two
things
laid
to
pawne
for
the
strengthening
of
the
weake
Christian
,
Gods
Power
,
and
Gods
Glory
.
The
extent
of
Gods
power
.
Power
is
one
of
the
Attributes
they
call
in
Schooles
relata
:
the
Power
of
God
is
infinite
,
both
in
respect
of
Essence
(
for
it
is
as
large
as
the
Essence
;
yea
,
it
is
the
Essence
it selfe
)
and
in
respect
of
Obiects
,
hee
hath
not
done
so
much
,
but
farre
beyond
our
capacities
,
hee
could
doe
infinitely
more
:
and
so
is
it
infinite
in
respect
of
continuance
.
Yet
to
speake
of
it
according
to
our
capacities
;
What
God
cannot
doe
.
it
is
restrayned
,
1.
By
his
Will
;
hee
cannot
doe
what
his
Will
is
against
:
2.
By
his
glory
;
hee
can
doe
nothing
against
his
owne
Glory
:
3.
By
his
Nature
,
hee
cannot
lye
&c.
because
it
is
against
his
Nature
:
4.
In
some
respects
by
the
nature
of
the
Creature
;
so
as
whatsoeuer
destroyes
the
essentiall
definition
of
the
Creature
,
God
cannot
doe
:
as
God
cannot
make
a
man
vnreasonable
,
and
yet
hee
remaine
a
man
;
hee
cannot
make
a
body
infinite
,
and
it
remaine
a
body
still
:
5.
Sometimes
by
the
condition
and
qualities
of
the
Creature
;
as
,
Be
it
vnto
thee
according
to
thy
Faith
:
6.
By
impossibilitie
;
I
say
,
by
that
which
is
simply
impossible
,
for
there
are
many
things
vnpossible
in
respect
of
vs
,
which
are
not
onely
possible
but
easie
to
God
.
And
therefore
the
common-people
reason
foolishly
;
God
can
saue
mee
,
therefore
hee
will
doe
it
:
and
the
Papists
as
wilfully
;
Christ
can
be
present
in
the
Sacrament
,
therefore
hee
will
.
For
besides
that
they
will
neuer
prooue
his
body
can
be
in
all
places
,
at
one
time
,
truely
and
locally
present
,
remayning
a
true
body
;
they
also
reason
but
absurdly
,
till
they
finde
his
will
to
be
there
in
their
manner
.
What
the
glory
of
God
is
.
The
Glory
of
God
is
taken
somtimes
for
the
signe
of
his
presence
,
Exod.
16.10
for
the
meanes
of
his
worship
:
1
Sam.
4.22
.
for
praise
and
honour
:
2
Chron.
29.11
.
But
here
it
is
taken
for
the
excellencie
of
God
aboue
all
creatures
,
as
it
may
be
reuealed
.
Wherin
God
excels
the
creature
.
God
is
more
excellent
then
all
Creatures
,
in
Trinitie
of
Persons
in
one
essence
,
in
perfection
of
Nature
,
in
infinitenesse
of
being
,
in
eternitie
,
in
puritie
and
singlenesse
,
in
immutabilitie
of
Nature
,
Will
,
and
Qualities
;
in
vnderstanding
,
in
prescience
(
which
absolutely
falleth
to
no
creature
)
in
the
Idea
of
Vertue
,
and
in
omnipotencie
.
By
reason
of
mans
fall
and
custome
in
sinne
,
Gods
glory
is
much
darkned
:
so
as
now
man
of
himselfe
cannot
so
conceiue
of
the
wonderfull
excellencie
of
his
Creator
.
Gods
Glory
is
reuealed
vnto
man
,
1.
By
his
Workes
[
](A89915-e70780-b)a
a
Psal.
104.31
.
:
How
many
wayes
Gods
glory
is
reuealed
.
especially
his
dreadfull
and
great
workes
[
](A89915-e70810-b)b
b
Esay
24
16.
.
2.
By
the
Signes
of
his
presence
[
](A89915-e70840-b)c
c
Exod.
16.10
.
.
3.
By
the
meanes
of
his
worship
[
](A89915-e70870-b)d
d
1
Sam.
4.22
.
Psal.
89.7
.
.
4.
By
the
Confession
of
guilty
persons
[
](A89915-e70910-b)e
e
Iosh
7.
1
Sam.
6.5
.
Mal.
2.2
.
.
5.
By
the
Prayses
of
his
seruants
:
and
therefore
to
giue
glory
,
is
translated
,
to
giue
thankes
[
](A89915-e70970-b)f
f
Luk.
17.18
.
.
6.
By
Christ
,
who
is
the
Lord
of
glory
[
](A89915-e71000-b)g
g
2
Cor.
2.8
.
,
the
King
of
glory
[
](A89915-e71030-b)h
h
Psal.
24.
,
he
maketh
the
Glory
of
God
,
as
it
were
visible
in
his
flesh
.
7.
By
Man
[
](A89915-e71060-b)k
k
1
Cor.
11.7
.
.
8.
By
the
Spirit
of
Reuelation
[
](A89915-e71090-b)l
l
Ephes.
1.17
.
.
9.
By
the
Gospell
[
](A89915-e71120-b)m
m
1
Tim.
1.11
.
Who
see
Gods
glory
.
.
But
if
you
aske
who
of
all
men
see
Gods
glory
;
I
answer
,
onely
the
Saints
,
in
the
brightnes
of
it
[
](A89915-e71150-b)n
n
Psal.
89.7
.
Esay
26.10.11
;
to
wit
,
such
as
haue
the
Gospell
shining
in
their
hearts
[
](A89915-e71200-b)o
o
2
Cor.
4.3
.
&c.
Esay
61.1
,
2
,
3.
,
&c.
such
as
acknowledging
Gods
threatnings
,
turne
vnto
him
by
true
repentance
[
](A89915-e71240-b)p
p
Ier.
13.16
.
:
such
as
lead
an
holy
and
innocent
life
[
](A89915-e71260-b)q
q
Psal.
138.5
.
&c.
Esay
58.7.8
,
9.
:
such
as
haue
a
true
and
liuely
Faith
[
](A89915-e71290-b)r
r
Iohn
11
40.
Esay
46.12.13
Foure
reasons
why
the
power
of
God
is
said
to
be
the
power
of
his
glory
.
About
falling
from
grace
&
perseuerance
.
Proofes
that
Gods
elect
cannot
fall
away
.
This
doctrine
doth
not
tend
to
securitie
.
.
Thus
of
the
words
apart
.
Iohn
1.14
.
Power
of
his
Glory
.
]
There
are
foure
Reasons
why
the
Power
of
God
should
bee
said
to
bee
the
Power
of
his
Glory
,
or
glorious
.
1.
Because
it
will
neuer
leaue
strengthening
,
till
it
bring
to
Glory
.
2.
Because
the
power
of
all
the
meanes
of
saluation
is
from
heauen
,
and
therefore
a
glorious
power
.
3.
Because
Gods
Glory
sets
his
Power
aworke
,
in
as
much
as
by
promise
it
lyes
ingaged
to
his
people
.
4.
It
is
a
glorious
Power
,
because
of
the
persons
and
things
that
are
vsed
in
Gods
worke
,
as
God
himselfe
,
the
Sonne
of
God
,
the
Spirit
of
God
,
ordinances
that
are
of
God
,
and
men
specially
consecrated
by
God
.
Doctrines
.
First
,
the
perseuerance
of
Gods
children
is
most
certaine
:
so
long
as
there
is
Power
in
God
or
Glory
,
they
cannot
fall
away
by
losing
their
happinesse
.
This
point
hath
abundant
and
apparant
confirmation
out
of
the
old
Testament
in
these
places
,
Psalm
.
145.10.13.14
.
Esay
42.3
.
Ezech.
36.24
,
25
,
26
,
27.
Ierem.
32
,
40.
Hos.
2.19
.
Out
of
the
Gospels
,
Matth.
16.18
.
and
24.25
.
Iohn
4.14
.
and
5.24
.
and
6.39
.
and
10.28
,
29.
and
13.1
.
Out
of
the
Epistles
also
,
Rom.
6.8
,
9
,
10
,
11.
and
8.30
.
and
11.29
.
Ephes.
4.12.17
.
Phil.
1.6
.
2
Tim.
2.19
.
Hebr.
7.16
.
1
Ioh.
2.19
.
and
3.9
.
1
Pet.
1.5.13.18.20.23
.
Secondly
,
there
is
little
reason
of
presumption
in
this
Doctrine
:
for
,
as
Power
will
preserue
,
so
Glory
will
reuenge
:
if
such
as
are
in
couenant
with
God
returne
to
sinne
,
woe
vnto
them
,
Gods
Glory
will
not
beare
it
;
and
he
hath
many
wayes
to
scourge
them
:
for
by
their
sinnes
they
may
bring
vpon
themselues
crosses
of
all
sorts
[
](A89915-e71560-b)s
s
Psal.
89.22
.
Esay
30.20
.
Zach.
13.7
,
8
,
9.
Mich.
7.9.18
.
,
terrors
of
Conscience
[
](A89915-e71610-b)t
t
Psal.
51.
,
losse
of
many
gifts
,
and
want
of
sense
of
all
grace
,
Gods
presence
,
and
the
ioyes
of
his
promises
,
and
Saluation
[
](A89915-e71630-b)u
u
Psal.
51.
Cant.
3.
,
Church
censures
[
](A89915-e71660-b)x
x
1
Cor.
5.
,
the
want
of
many
blessings
[
](A89915-e71680-b)y
y
Ier.
5.24
,
25.
,
sore
trauell
and
terrours
vpon
their
returne
againe
[
](A89915-e71700-b)z
z
Psal:
51.
Motiues
to
Patience
.
,
terrible
buffets
,
both
of
the
Word
and
Spirit
,
&c.
And
therefore
we
should
worke
out
our
saluation
with
feare
and
trembling
.
It
is
a
fearefull
thing
to
fall
into
Gods
angry
and
scourging
hand
.
Hitherto
of
the
Obiect
,
Parts
,
Ends
,
and
Causes
of
Knowledge
:
the
Effects
follow
,
which
in
the
end
of
the
Verse
are
noted
to
be
three
,
viz.
Patience
,
Long-suffering
,
and
Ioyfulnesse
.
Patience
.
]
This
is
a
vertue
that
well
becomes
a
Christian
,
and
a
blessed
fruit
of
the
tree
of
life
,
much
to
be
desired
of
man
:
though
it
may
seeme
troublesome
to
the
flesh
to
endure
crosses
and
afflictions
,
yet
if
all
things
be
considered
,
it
is
a
vertue
of
great
praise
.
God
himselfe
is
magnified
of
Men
and
Angels
for
his
patience
and
forbearance
[
](A89915-e71780-b)a
a
Rom.
2.4
.
.
It
is
the
admirable
glory
of
the
Sonne
of
God
,
that
in
the
great
worke
of
his
Father
,
about
the
gathering
of
the
Churches
,
in
the
middest
of
the
oppositions
of
the
world
and
euill
Angels
,
hee
should
not
cry
,
nor
lift
vp
,
nor
cause
his
voyce
to
be
heard
,
and
yet
hold
out
without
failing
or
discouragement
[
](A89915-e71820-b)b
b
Esay
42.2.4
.
:
yea
,
as
the
Captaine
of
our
saluation
,
hee
was
made
perfect
by
suffering
[
](A89915-e71850-b)c
c
Heb:
2.10
.
.
This
is
the
praise
of
the
Saints
,
(
which
they
may
remember
with
comfort
)
that
they
haue
endured
many
and
great
fights
of
afflictions
[
](A89915-e71870-b)d
d
Heb:
10.32
.
.
The
Souldier
cannot
please
his
Captaine
,
vnlesse
hee
endure
hardnesse
;
nor
hee
that
striueth
for
Masteries
be
crowned
,
vnlesse
hee
toyle
in
the
Combat
;
nor
the
Husbandman
reape
,
vnlesse
hee
patiently
endure
the
labour
of
sowing
,
and
waite
till
haruest
[
](A89915-e71890-b)e
e
2
Tim:
2.3.5.6
.
.
All
that
will
liue
godly
must
suffer
[
](A89915-e71920-b)f
f
2
Tim:
3.12
.
:
the
holy
exercise
of
Christian
Patience
is
a
good
signe
that
men
are
good
hearers
of
the
Word
,
and
that
they
practise
what
they
heare
[
](A89915-e71940-b)g
g
Luke
8.15
.
.
Men
are
not
therefore
miserable
because
they
suffer
much
[
](A89915-e71960-b)h
h
Matt:
5.10
.
:
Christians
neede
not
to
be
ashamed
to
suffer
[
](A89915-e71980-b)i
i
2
Tim:
1.22
.
:
they
may
bee
troubled
on
euery
side
,
yet
not
distressed
:
they
may
be
perplexed
,
and
yet
not
despaire
:
they
may
be
persecuted
,
and
yet
not
forsaken
:
they
may
be
cast
downe
,
and
yet
not
destroyed
[
](A89915-e72010-b)k
k
2
Cor:
4.8.9
.
.
Patience
is
a
vertue
full
of
good
fruites
:
it
appeaseth
strife
[
](A89915-e72040-b)l
l
Prou:
15.18
.
&
25.
:
it
helps
away
the
Crosse
,
(
it
is
impatiencie
and
stubbornnesse
that
makes
the
Father
continue
to
beate
his
childe
)
it
fits
vs
for
perseuerance
with
comfort
,
as
the
Coherence
shewes
,
The
patient
abiding
of
the
poore
shall
not
perish
for
euer
[
](A89915-e72080-b)m
m
Psal:
9.
:
but
they
shall
receiue
,
at
the
length
,
a
crowne
of
life
[
](A89915-e72120-b)n
n
Iames
1.12
.
.
The
worth
of
this
grace
appeares
by
the
hurt
of
impatiencie
:
for
Impatiencie
exalts
folly
[
](A89915-e72150-b)o
o
Pro:
14.17
.
,
depriues
a
man
of
the
possession
of
his
owne
soule
[
](A89915-e72190-b)p
p
Luke
22.19
.
,
dishonours
all
a
mans
gifts
and
graces
,
and
all
the
good
things
hee
hath
before
done
[
](A89915-e72210-b)q
q
Iob
4.6
.
&c.
,
&c.
Let
vs
therefore
runne
with
patience
the
race
that
is
set
before
vs
.
Thus
did
Christ
endure
the
Crosse
,
and
now
weares
the
Crowne
[
](A89915-e72250-b)r
r
Heb:
12.1.2.3
.
The
things
we
commonly
beare
are
nothing
to
that
Christ
and
the
Martyrs
haue
borne
:
wee
haue
not
yet
resisted
vnto
bloud
[
](A89915-e72280-b)s
s
Vers.
4.
:
by
suffering
wee
may
reape
the
comfort
that
wee
are
Sonnes
and
not
Bastards
[
](A89915-e72320-b)t
t
Vers.
5.6.7.8
.
;
besides
the
profit
of
our
sufferings
,
which
God
euer
intends
to
the
patient
,
viz.
the
holinesse
of
the
heart
,
and
fruitfulnesse
of
the
life
[
](A89915-e72360-b)u
u
Ver.
9.10.11
.
What
wee
must
doe
that
wee
may
be
patient
.
.
That
wee
may
be
patient
,
first
,
wee
must
get
Wisedome
,
and
if
we
want
it
,
aske
it
of
God
.
It
is
Ignorance
makes
men
passionate
:
a
great
vnderstanding
is
slow
to
wrath
[
](A89915-e72420-b)x
x
Pro:
14.29
.
Iames
1.3.4.6
.
.
Secondly
,
wee
must
get
Faith
to
beleeue
our
owne
reconciliation
with
God
:
our
hearts
neede
not
to
be
troubled
,
if
we
beleeue
in
God
the
Father
,
in
Iesus
Christ
[
](A89915-e72480-b)y
y
Iohn
14.1
.
.
When
the
heart
is
possessed
with
peace
in
the
assurance
of
Iustification
by
Faith
,
then
it
is
easie
to
be
patient
in
tribulation
;
yea
,
to
reioyce
in
affliction
[
](A89915-e72540-b)z
z
Rom:
5.1.2.4
John
14.27
.
.
Thirdly
,
we
must
be
much
in
the
meditation
of
the
comforts
of
another
life
.
Fourthly
,
we
must
be
often
and
constant
in
prayer
[
](A89915-e72570-b)*
*
Rom.
12.12
.
.
Fifthly
,
the
hearing
of
the
word
faithfully
and
conscionably
breedes
a
patient
minde
:
and
therefore
is
the
Word
called
a
Word
of
Patience
;
[
](A89915-e72600-b)a
a
Reuel
.
3.9
.
the
Comforts
of
the
Scripture
beget
both
Patience
and
Hope
[
](A89915-e72630-b)b
b
Rom.
15.4
.
.
Sixthly
,
wee
must
be
temperate
in
the
desires
after
,
and
vse
of
outward
things
;
therefore
are
men
vnquiet
vnder
the
losse
,
absence
,
want
,
or
desire
of
earthly
things
about
their
bodies
or
estates
,
because
they
haue
not
sobriety
and
temperance
in
their
hearts
and
carriage
[
](A89915-e72650-b)c
c
2
Pet.
1.6
.
.
Seauenthly
,
if
we
would
haue
patience
,
wee
must
be
carefull
by
godly
Sorrow
and
Confession
to
cast
off
the
sinne
that
hangeth
on
so
fast
:
it
is
our
wretched
corruption
of
Nature
that
makes
vs
so
vnquiet
,
it
is
nothing
without
vs
[
](A89915-e72680-b)d
d
Heb.
12.1
.
.
Lastly
,
we
must
be
diligent
in
our
callings
,
and
trust
vpon
God
,
and
cast
all
our
care
on
him
.
Idlenesse
and
vnbeleefe
are
the
great
nurses
of
impaciencie
.
We
must
shew
Patience
in
seuen
things
.
Thirdly
,
wee
must
exercise
Patience
in
seauen
things
.
1.
In
bearing
the
common
crosses
that
accompany
our
mortall
estate
of
life
,
and
therein
to
put
on
,
as
neare
as
wee
can
,
Iobs
minde
,
and
in
all
losses
or
wants
to
giue
glory
to
God
,
acknowledging
that
he
hath
as
much
right
to
take
away
,
as
reason
to
giue
.
2.
In
bearing
with
the
infirmities
of
such
as
are
about
vs
,
with
whom
wee
converse
,
that
shew
themselues
to
be
so
,
out
of
weaknesse
,
Rom.
15.1.3.4
.
3.
In
enduring
persecution
of
all
kindes
for
the
truths
sake
,
2
Tim.
3.12
.
2
Thes.
1.5
.
Reu.
2.8
.
1
Pet.
4
:
12.
&c.
4.
In
tentations
there
is
vse
of
Patience
,
both
in
waiting
vpon
God
for
succour
,
and
issue
,
and
in
keeping
the
soule
at
as
much
rest
and
quietnesse
as
may
be
:
it
is
the
Diuels
desire
to
set
vs
on
a
hurry
,
hee
knowes
his
tentations
will
then
worke
best
,
Iames
1.4
.
5.
In
the
expectation
of
the
performance
of
Gods
promises
,
and
our
spirituall
happinesse
in
Christ
,
Hebr.
6.12
.
and
●0
.
35
,
36
,
37
,
38.
6.
In
the
troubles
of
the
minde
and
conscience
,
beleeuing
Gods
truth
,
and
wayting
for
the
appearing
of
his
face
,
and
the
healing
of
the
soule
.
7.
In
perseuerance
in
well
doing
vnto
the
end
,
Mat.
24.13
.
Rom.
2.7
.
Reuel
.
2.2
.
Gal.
5.9
.
1
Iohn
3.2
.
Long-suffering
.
]
This
vertue
,
in
case
of
wrongs
,
Motiues
to
Long-suffering
.
must
order
vs
aright
in
our selues
and
toward
other
:
in
our selues
it
must
restraine
Anger
and
desire
of
reuenge
;
and
great
reason
,
for
God
himselfe
suffers
wrong
,
and
that
long
too
,
and
it
is
Gods
commandment
we
should
suffer
long
[
](A89915-e72890-b)f
f
Mat.
5.21.22.45
.
Rom.
12.21
.
:
besides
,
[
](A89915-e72920-b)e
e
Exod.
34.6
.
1
Pet.
2.22
.
iniuries
befalls
vs
by
Gods
prouidence
[
](A89915-e72950-b)g
g
2
Sam.
16.10
.
;
and
reuenge
is
Gods
right
[
](A89915-e72970-b)h
h
Rom.
12.19
.
.
Moreouer
,
these
raging
and
reuengefull
affections
are
great
hinderances
both
to
Prayer
[
](A89915-e72990-b)i
i
1
Tim.
2.8
.
,
and
to
the
profit
of
the
Word
[
](A89915-e73010-b)k
k
Iames
1.21
.
.
And
lastly
,
anger
lets
the
Diuell
into
a
mans
heart
[
](A89915-e73030-b)l
l
Ephes.
4.21
.
.
Quest.
1.
But
how
should
I
preuent
it
being
wronged
?
Ans.
First
,
carry
some
of
thine
owne
sinnes
alwayes
in
thy
minde
,
that
being
prouoked
thou
maist
turne
the
course
of
thine
anger
thither
.
Secondly
,
auoyd
the
occasions
,
which
are
both
contentions
[
](A89915-e73080-b)m
m
Phil.
2.3
.
and
contentious
persons
[
](A89915-e73100-b)n
n
Prou.
22.26
.
.
Thirdly
,
Quest.
bee
daily
iealous
ouer
thine
affection
,
and
keepe
them
downe
by
prayer
.
Quest.
2.
What
if
passion
do
sodainely
surprize
me
?
Ans.
1.
Ans.
How
to
preuent
anger
&
desire
of
reuenge
being
wronged
.
Conceale
it
[
](A89915-e73180-b)o
o
Prou.
12.16
.
.
2.
Depart
from
them
with
whom
thou
art
angry
[
](A89915-e73200-b)p
p
1
Sam.
20.34
Gen.
27.43.44
.
.
3.
Appoint
at
the
least
that
bound
vnto
thine
anger
,
that
the
Sunne
goe
not
downe
vpon
thy
wrath
[
](A89915-e73240-b)q
q
Ephes.
4.26
.
.
Towards
others
we
must
shew
the
practise
of
this
vertue
thus
.
In
things
that
might
displease
vs
;
but
not
hurt
vs
,
endure
them
without
any
notice
at
all
:
and
in
things
that
doe
hurt
,
if
they
be
lesser
iniuries
,
Quest.
see
them
and
forgiue
them
;
and
in
the
greater
wrongs
,
Ans.
thou
must
seeke
the
help
of
the
Magistrate
,
and
the
Law
,
after
thou
hast
sought
all
priuate
meanes
,
by
intreaty
,
offers
of
peace
,
desire
of
Arbitration
,
&c.
follow
the
Law
with
loue
to
thy
aduersarie
,
without
passion
or
rage
,
and
in
the
issues
bee
moderate
,
without
shewing
extremitie
[
](A89915-e73300-b)r
r
Math.
5.25
.
&
18.15
.
Rom.
12.18
.
1
Cor.
6.5
.
Gods
people
haue
cause
to
be
ioyfull
.
.
Ioyfulnesse
.
]
A
Christian
estate
is
a
ioyfull
and
comfortable
estate
.
Sauing
knowledge
makes
a
man
liue
ioyfully
and
comfortably
.
True
ioy
is
one
of
the
fruits
Gods
Spirit
beareth
in
the
heart
of
a
Christian
;
yea
,
it
is
a
chiefe
part
of
that
kingdome
that
God
bestoweth
on
his
people
on
earth
.
None
haue
cause
of
ioy
but
the
children
of
Sion
,
and
none
of
them
but
haue
great
reason
to
shout
for
ioy
,
to
reioyce
and
be
glad
with
all
their
hearts
[
](A89915-e73390-b)s
s
Zeph.
3.14
.
,
Zeph.
3.14
.
Is
it
not
a
great
Mercy
to
haue
all
the
iudgments
due
vnto
vs
for
sinne
,
taken
away
?
and
the
great
enemy
of
our
soules
cast
out
?
Is
it
not
a
great
honour
that
Iehouah
,
the
King
of
Israel
,
should
be
in
the
middest
of
vs
?
and
that
our
eyes
should
not
see
euill
any
more
?
What
sweeter
encouragement
then
that
the
Lord
should
cause
it
to
be
said
vnto
vs
,
feare
not
?
and
againe
,
Let
not
your
hands
be
slacke
?
If
we
haue
great
crosses
,
enemies
,
dangers
,
wants
,
temptations
,
&c.
wee
haue
a
mighty
God
;
if
there
be
none
to
helpe
vs
,
he
will
saue
;
yea
,
he
will
reioyce
to
doe
vs
good
;
yea
,
he
will
reioyce
ouer
vs
with
ioy
;
yea
,
he
so
loues
vs
,
that
he
will
rest
in
his
loue
and
seeke
no
further
.
Shall
man
be
sorrowfull
when
God
reioyceth
?
Shall
the
Lord
reioyce
in
vs
,
and
shall
not
we
reioyce
in
God
[
](A89915-e73550-b)t
t
Zeph.
2.14
.
&c.
,
&c.
And
if
these
reasons
of
ioy
be
contayned
in
one
place
of
Scripture
,
how
great
would
the
number
of
reasons
grow
,
if
all
the
Booke
of
God
were
searched
?
such
a
ioy
and
contentment
is
the
ioy
of
Christians
that
crosses
cannot
hinder
it
.
Life
is
not
deare
to
a
childe
of
God
,
so
that
he
may
finish
his
course
with
ioy
[
](A89915-e73600-b)u
u
Acts
20.24
.
.
They
suffer
the
spoyling
of
their
goods
with
ioy
,
knowing
that
in
heauen
they
haue
a
more
enduring
substance
[
](A89915-e73630-b)x
x
Heb.
10.34
.
.
Yea
,
in
many
crosses
they
account
it
all
ioy
to
fall
into
tentation
[
](A89915-e73660-b)y
y
James
1.2
.
.
They
seeme
as
sorrowfull
,
when
indeed
they
are
alwayes
reioycing
[
](A89915-e73700-b)z
z
2
Cor.
6.10
.
.
Quest.
What
might
we
doe
to
get
this
constant
ioyfulnesse
and
vnmoueable
firmenesse
and
contentment
of
heart
?
Quest.
Ans.
In
generall
thou
must
bee
sure
to
be
Gods
seruant
[
](A89915-e73760-b)a
a
Esay
65.13
,
14.
,
Ans.
a
man
iustified
and
sanctified
[
](A89915-e73790-b)b
b
Jer.
33.8
.
Esay
61.10
.
&
12.5
.
:
thou
must
know
that
thy
name
is
written
in
the
Booke
of
life
[
](A89915-e73830-b)c
c
Luk.
10.20
.
,
What
wee
must
doe
that
we
might
get
constant
ioyfulnesse
of
heart
.
which
cannot
be
without
Faith
[
](A89915-e73860-b)d
d
1
Pet.
1.8
.
Phil.
1.25
.
Rom.
15.13
.
&
12.
.
In
particular
,
there
are
many
things
which
haue
a
sure
promise
of
ioy
and
comfort
annexed
to
them
.
First
,
thou
must
lay
the
foundation
of
all
eternall
ioyes
,
in
godly
sorrow
for
thy
sinnes
,
Iohn
16.20
.
Mat.
5.4
.
Psal.
126
5.6
.
Secondly
,
thou
must
hang
vpon
the
breasts
of
the
Church
(
viz.
the
Word
and
Sacraments
)
continually
,
with
trembling
and
tender
affection
,
wayting
vpon
the
word
of
God
:
the
Law
must
be
in
thy
heart
,
thou
must
buy
thy
libertie
herein
at
the
highest
value
,
Esay
66.2.5.11
.
and
51.7
.
Mat.
13.44
.
Thirdly
,
in
thy
carriage
thou
must
be
a
counsellor
of
peace
,
Prou.
12.20
.
and
liue
in
peace
,
as
neere
as
may
be
,
2
Cor.
13.11
.
Fourthly
,
take
heede
thou
be
not
insnared
with
grosse
sinne
,
Prou.
29.6
.
Fiftly
,
wouldest
thou
reape
ioy
?
sow
good
seede
:
to
bee
much
in
well-doing
,
procures
(
as
a
blessing
)
a
secret
and
sweet
gladnesse
vpon
the
heart
of
man
:
a
barren
life
is
an
vncomfortable
life
.
Many
would
reape
,
that
will
not
be
at
the
paine
to
sow
,
Iohn
4.36
.
Gal.
6.7
,
8.
He
that
vseth
his
Talents
to
aduantage
,
enters
into
his
Masters
ioy
(
a
ioy
liker
the
ioy
of
God
then
man
,
meeter
for
the
Master
then
for
the
Seruant
,
yet
such
a
Master
wee
serue
,
as
will
crowne
vs
with
this
ioy
)
Mat.
15.21
.
Sixtly
,
be
constant
,
beare
fruit
,
and
get
the
knowledge
of
the
loue
of
Christ
,
and
abide
in
it
,
Iohn
15.10
.
Lastly
,
in
the
2
Thes.
5.16
.
to
24.
there
are
seauen
things
required
in
our
practise
,
if
wee
would
alwayes
reioyce
.
1.
We
must
pray
alwayes
:
if
we
be
much
in
prayer
wee
shall
be
much
in
ioy
.
2.
Wee
must
in
all
things
giue
thankes
:
a
heart
kept
tender
with
the
sense
of
Gods
mercies
,
is
easily
inflamed
with
ioyes
in
the
Holy
Ghost
.
3.
We
must
take
heed
of
quenching
the
Spirit
:
when
a
man
puts
out
the
holy
motions
of
the
Spirit
,
hee
quencheth
his
owne
ioyes
.
4.
We
must
,
by
all
meanes
,
preserue
an
honourable
respect
of
the
word
publikely
preached
:
despise
not
prophecying
.
5.
And
whereas
there
be
some
things
we
heare
,
doe
specially
affect
vs
,
and
concerne
vs
,
wee
must
be
carefull
with
all
heedfulnesse
to
keepe
those
things
whatsoeuer
wee
forget
:
try
all
things
,
but
keepe
that
which
is
good
.
6.
In
our
practise
wee
must
not
onely
auoyd
euill
,
but
all
appearance
of
euill
,
else
if
wee
disquiet
others
with
griefe
or
offence
of
our
carriage
,
it
will
be
iust
with
God
we
should
finde
little
rest
,
or
contentment
in
our selues
.
Lastly
,
wee
must
endeauour
to
bee
sanctified
throughout
,
inwardly
and
outwardly
,
in
soule
,
body
and
spirit
,
hauing
respect
to
all
Gods
Commandments
,
and
retayning
the
loue
of
no
sinne
,
so
shall
wee
reape
the
blessing
of
all
righteousnesse
,
and
procure
to
our
hearts
the
ioyes
that
are
euerlasting
.
Hitherto
of
the
Preface
.
Verse
12
Giuing
thankes
vnto
the
Father
,
which
hath
made
vs
meete
to
bee
partakers
of
the
inheritance
of
the
Saints
in
light
.
HItherto
of
the
Exordium
of
this
Epistle
,
as
it
contained
both
the
Salutation
and
Preface
.
The
second
part
both
of
the
Chapter
and
Epistle
followeth
,
The
order
of
this
second
part
of
the
Epistle
.
and
is
contained
in
the
12.
Verse
,
and
the
rest
to
the
23.
And
it
hath
in
it
the
proposition
of
Doctrine
.
This
Doctrine
propounded
stands
of
two
parts
:
for
it
concerneth
eyther
the
worke
of
Redemption
,
or
the
person
of
the
Redeemer
.
The
worke
of
Redemption
is
considered
of
in
the
12.13
.
and
14.
Verses
:
the
person
of
the
Redeemer
is
entreated
of
from
Verse
15.
to
the
23.
The
worke
of
Redemption
is
two
waies
considered
of
:
first
,
more
generally
,
in
the
12.
Verse
:
secondly
,
m●re
particularly
,
Verse
13.14
.
In
the
worke
of
our
Redemption
,
as
it
is
propounded
in
this
Verse
,
three
things
are
to
be
obserued
:
1.
The
efficient
cause
[
God
the
Father
]
2.
The
subiect
persons
redeemed
[
vs
.
]
3.
The
Redemption
it selfe
,
as
it
is
either
in
the
inchoation
and
first
application
of
it
on
earth
,
and
so
it
lyeth
[
in
making
vs
fit
;
]
or
in
the
consummation
of
it
,
what
it
shall
be
in
the
end
:
and
so
it
is
praised
,
first
by
the
manner
of
tenure
[
inherit
;
]
secondly
,
by
the
adiunct
companie
[
Saints
;
]
thirdly
,
by
the
perfection
of
it
[
in
light
.
]
Giuing
thankes
]
The
blessings
of
God
vpon
euery
true
Christian
are
such
,
as
they
require
continuall
thankefulnesse
to
God
for
them
:
such
I
say
,
for
the
worth
of
them
,
for
number
,
for
freenesse
of
gift
,
for
continuance
,
and
as
they
are
compared
with
what
God
bestowes
vpon
others
in
the
world
.
To
the
Father
.
]
A
sanctified
heart
that
hath
sense
of
grace
,
so
sees
God
,
the
first
cause
of
all
blessings
,
through
the
second
and
next
causes
,
that
it
maketh
God
the
principall
obiect
both
of
praier
and
praises
:
it
is
a
great
sin
not
to
acknowledge
the
instrument
by
which
wee
receiue
any
good
;
but
it
is
a
great
impietie
not
to
giue
that
which
is
due
,
to
the
principall
Efficient
.
The
Father
.
]
Father
is
a
tearme
of
relation
,
and
is
giuen
sometimes
to
the
whole
Trinitie
[
](A89915-e74610-b)a
a
Math.
23.9
.
Luke
3.38
.
:
sometimes
to
Christ
[
](A89915-e74640-b)b
b
Esay
9.6
.
:
sometimes
to
the
first
Person
in
Trinitie
;
so
commonly
,
and
so
here
.
God
may
be
said
to
be
a
Father
in
this
place
two
waies
:
first
,
in
respect
of
Christ
;
secondly
,
in
respect
of
the
Christian
.
1.
In
respect
of
Christ
,
God
is
a
Father
both
by
Nature
,
and
by
personall
Vnion
:
and
in
this
sense
two
questions
may
be
moued
.
Quest.
Quest.
1.
Whether
prayer
is
to
be
made
to
the
whole
Trinitie
,
or
but
to
one
person
.
Ans.
Ans.
It
is
to
bee
made
to
the
whole
Trinitie
,
Acts
7.59
.
1
Thes.
3.2
.
2
Cor.
13.13
.
Obiect
.
Obiect
.
But
praier
is
here
made
to
one
person
.
Sol.
Solut.
Though
but
one
person
be
named
,
yet
the
rest
are
included
:
for
the
Persons
may
be
distinguished
,
but
seuered
or
diuided
they
may
not
be
.
Quest.
Quest.
2
Is
the
Father
a
Redeemer
,
in
that
Redemption
is
here
giuen
to
him
?
Ans.
Ans.
The
actions
of
God
are
two-fold
:
some
are
inward
,
as
to
beget
,
to
proceede
,
&c.
Some
are
outward
;
as
to
create
,
redeeme
,
&c.
Now
the
outward
actions
are
common
to
all
the
three
Persons
;
they
are
distinguished
onely
in
the
manner
of
doing
:
the
Father
beginnes
,
the
Sonne
executes
,
the
holy
Ghost
finisheth
:
as
in
the
workes
of
Redemption
,
the
Father
redeemes
vs
,
in
that
hee
beginnes
it
,
by
deuising
this
course
,
and
willing
it
from
eternitie
,
by
calling
,
sanctifying
,
sending
and
accepting
of
CHRIST
in
time
:
the
Sonnes
redeemes
vs
,
by
taking
our
nature
and
in
obeying
the
Lawe
,
and
suffering
death
,
euen
the
death
of
the
Crosse
for
vs
:
the
holy
Ghost
redeemes
vs
,
by
applying
the
merits
and
benefits
of
CHRIST
to
euery
Beleeuer
.
Vses
.
2.
In
respect
of
the
Christian
:
God
is
a
Father
,
and
the
meditation
hereof
should
serue
for
a
three-fold
Vse
.
1.
For
tryall
:
2.
For
instruction
:
3.
For
Consolation
.
For
tryall
:
for
it
stands
vs
much
vpon
to
bee
assured
of
this
,
that
God
is
our
Father
in
Christ
by
Adoption
:
for
this
is
the
foundation
of
true
hope
for
what
we
want
,
and
of
true
thankefulnesse
for
what
wee
haue
.
Now
such
men
as
are
borne
of
God
by
regeneration
,
Markes
of
a
childe
of
God
as
well
as
of
man
by
generation
,
are
wont
to
be
described
in
Scripture
by
such
markes
as
these
.
They
haue
in
them
the
Spirit
of
Adoption
both
in
the
working
and
witnesse
of
it
[
](A89915-e74950-b)c
c
Rom:
8.15.16
.
.
Rom.
8.15.16
.
Gal.
4.6.7
.
Gal:
4.6.7
.
They
are
separate
from
sinners
,
they
cannot
delight
in
the
workes
of
darkenesse
,
or
in
the
wicked
fellowship
with
workers
of
iniquitie
,
they
hate
vngodly
company
[
](A89915-e75010-b)d
d
2
Cor:
6.17
.
&c.
1
Iohn
.
2.15
.
&c.
,
&c.
They
haue
consolation
and
good
hope
through
grace
[
](A89915-e75070-b)e
e
2
Thes:
2.16
.
.
Christ
is
to
them
their
way
,
the
truth
,
and
their
life
:
and
they
loue
their
Sauiour
more
then
any
Creature
,
and
shew
it
in
this
,
that
they
will
rather
obey
his
words
,
then
the
commandement
of
any
man
or
Angell
[
](A89915-e75120-b)f
f
Ioh:
14.6.21
.
.
They
are
a
people
that
in
respect
of
Mortification
,
purge
themselues
by
voluntary
sorrowes
for
their
sinnes
;
and
in
respect
of
new
obedience
,
Come
to
the
light
,
that
their
workes
may
be
manifest
that
they
are
wrought
in
God
[
](A89915-e75160-b)g
g
1
Ioh:
3.1.2.3
&
1.6.7
.
1
Pet:
1.17
.
&c.
.
They
honour
God
with
great
honour
,
and
tender
his
Name
more
then
their
owne
credits
[
](A89915-e75210-b)h
h
Mal:
1.6
.
:
they
worship
God
,
not
for
shew
,
or
with
the
adoration
of
the
lips
and
knees
only
,
but
in
spirit
and
Truth
[
](A89915-e75250-b)i
i
John
4.23
.
.
They
labour
for
the
meate
that
perisheth
not
,
and
esteeme
it
aboue
their
appointed
food
[
](A89915-e75290-b)k
k
Iohn
6.27
.
.
Lastly
,
they
loue
their
enemies
,
and
pray
for
them
that
persecute
them
,
and
are
willing
to
doe
good
to
them
that
hate
them
and
hurt
them
[
](A89915-e75330-b)l
l
Math:
5.45
.
&c.
.
Secondly
,
if
God
be
our
Father
,
it
should
teach
vs
;
First
,
to
care
lesse
for
the
world
,
and
the
things
thereof
:
wee
haue
a
Father
,
that
both
knowes
our
wants
,
and
hath
all
power
and
will
to
helpe
vs
and
care
for
vs
[
](A89915-e75370-b)m
m
Math:
6.32
.
.
Secondly
,
to
come
to
him
in
all
crosses
,
and
make
our
moane
to
him
that
seeth
in
secret
:
for
if
euill
fathers
on
earth
,
know
how
to
giue
good
things
to
their
children
when
they
aske
them
,
how
shall
not
our
heauenly
Father
giue
vs
whatsoeuer
wee
aske
in
the
Name
of
Christ
[
](A89915-e75420-b)n
n
Mat
:
7.11
.
.
Yea
,
it
should
teach
vs
patience
vnder
,
and
a
good
vse
of
all
crosses
[
](A89915-e75440-b)o
o
Hos:
12.9
.
.
Thirdly
,
to
be
willing
to
die
and
commend
our
spirits
to
God
that
gaue
them
;
seeing
in
so
dying
,
we
commit
them
into
the
hands
of
a
Father
.
This
made
Christ
willing
to
die
,
and
this
should
perswade
with
vs
also
[
](A89915-e75460-b)p
p
Luke
13.46
.
.
Lastly
,
it
should
teach
vs
to
glorifie
God
as
a
Father
:
wee
call
God
Father
(
many
of
vs
)
and
thus
wee
speake
,
but
wee
doe
euill
more
and
more
,
and
dishonour
him
,
not
liuing
like
the
children
of
the
most
High
[
](A89915-e75490-b)q
q
Jer:
3.4.5
.
.
If
hee
be
our
Father
,
let
the
light
of
our
good
workes
shine
before
men
,
that
they
may
glorifie
our
Father
[
](A89915-e75520-b)r
r
Math:
5.6
.
.
Herein
is
God
the
Father
glorified
,
that
wee
beare
much
fruit
[
](A89915-e75550-b)s
s
Iohn
15.8
.
.
Thirdly
,
this
point
serues
for
Consolation
,
and
that
many
wayes
:
First
,
against
the
feare
of
our
owne
weakenesse
;
It
is
not
our
Fathers
will
that
one
of
the
little
ones
should
perish
[
](A89915-e75590-b)t
t
Mat.
18.14
.
:
None
is
able
to
take
them
out
of
his
hand
[
](A89915-e75620-b)u
u
Iohn
10.29
.
.
Secondly
,
against
our
doubts
about
prayer
:
Whatsoeuer
you
aske
the
Father
in
Christs
name
it
shall
be
giuen
you
[
](A89915-e75650-b)x
x
Iohn
16.23
.
.
Thirdly
,
against
all
the
troubles
of
this
world
:
if
hee
haue
beene
a
Father
of
Mercy
,
to
forgiue
thy
sinnes
,
and
giue
thee
grace
,
hee
will
be
a
Father
of
Glory
,
to
crowne
thee
in
a
better
world
in
the
inheritance
of
his
Sonnes
[
](A89915-e75690-b)y
y
Ephes:
1.17
.
.
Who
hath
made
vs
fit
.
]
Doct.
Wee
are
neither
naturally
happy
,
nor
vniuersally
so
:
not
naturally
;
for
wee
are
made
fit
,
not
borne
so
:
not
vniuersally
;
for
hee
hath
made
[
vs
]
fit
,
not
all
men
.
Christ
died
for
his
sheepe
onely
[
](A89915-e75770-b)z
z
Iohn
10.
;
for
his
Church
onely
[
](A89915-e75800-b)*
*
Eph●s
:
1.
,
not
for
the
World
[
](A89915-e75830-b)a
a
Iohn
17.
How
Christ
died
for
all
.
.
And
therefore
when
the
Scripture
saith
,
Christ
died
for
all
men
,
wee
must
vnderstand
it
;
first
,
in
respect
of
the
sufficiencie
of
his
death
,
not
in
respect
of
the
efficiencie
of
it
.
Secondly
,
in
respect
of
the
common
oblation
of
the
benefits
of
his
death
externally
in
the
Gospell
vnto
all
.
Thirdly
,
as
his
death
extendeth
vnto
all
the
Elect
:
for
all
;
that
is
,
for
the
Elect.
Fourthly
,
for
all
,
that
is
,
for
all
that
are
saued
,
so
that
none
that
are
iustified
and
saued
,
are
so
,
but
by
the
vertue
of
his
death
.
Fiftly
,
for
all
,
that
is
for
all
indefinitely
;
for
all
sorts
of
men
,
not
for
euery
man
of
euery
sort
.
Lastly
,
hee
dyed
for
all
,
that
is
,
not
for
the
Iewes
onely
,
but
for
the
Gentiles
also
.
Qu.
Quest.
Are
not
all
in
the
visible
Church
that
are
sealed
with
the
Sacrament
of
Initiation
made
fit
?
An.
Ans.
No
:
for
Nicodemus
was
circumcised
,
yet
not
as
then
fit
for
heauen
;
and
Simon
Magus
was
baptised
,
&
yet
perished
in
the
gall
of
bitternesse
;
and
many
of
the
Israelites
were
signed
with
the
same
Sacraments
of
righteousnesse
,
and
yet
were
destroyed
with
fearefull
plagues
[
](A89915-e76000-b)b
b
1
Cor:
10.
;
the
Pharisees
were
baptised
with
Iohns
Baptisme
,
&
yet
in
great
danger
of
wrath
to
come
[
](A89915-e76030-b)c
c
Math:
3.
Fiue
sorts
of
men
not
made
fit
.
.
There
are
fiue
sorts
of
men
that
liue
in
the
Church
,
that
are
not
made
fit
:
First
,
such
as
are
in
heart
disioyned
,
so
as
indeede
they
care
for
the
doctrine
of
no
Church
:
and
thus
Atheist
and
Epicures
are
vnfit
.
Secondly
,
such
as
are
in
heart
fastned
to
a
false
Church
,
though
in
shew
they
bee
members
of
the
true
:
thus
Church-Papists
are
not
fit
.
Thirdly
,
such
as
receiue
Religion
and
care
for
it
,
but
onely
as
it
may
fit
the
humours
of
such
as
are
in
authoritie
,
and
may
serue
the
currant
of
the
present
times
:
and
thus
temporising
Polititians
are
not
made
fit
.
Fourthly
,
such
as
admit
some
parts
of
Gods
worship
,
and
stand
in
professed
enmitie
,
and
dislikes
of
the
rest
:
and
thus
the
common
Protestant
of
all
estates
and
degrees
;
they
thinke
if
they
come
to
the
Church
to
seruice
,
and
be
no
Papists
,
it
will
serue
turne
,
though
they
neglect
,
yea
,
contemne
,
yea
,
commonly
despight
Preaching
,
priuate
Prayer
,
true
Fasting
,
religious
Conference
,
and
Fellowship
in
the
Gospell
.
Fiftly
,
and
lastly
,
among
the
better
sorts
that
are
hearers
,
and
constant
hearers
,
there
are
many
not
made
fit
for
the
Kingdome
of
God
:
for
many
hearers
rest
in
an
Historicall
Faith
and
externall
righteousnesse
,
eyther
betraying
the
seede
,
by
suffering
the
Fiends
of
hell
,
those
inuisible
fowles
of
the
Ayre
,
to
take
it
away
,
or
choking
the
seede
by
worldly
cares
,
or
if
they
get
a
taste
of
the
good
word
of
God
,
and
of
the
powers
of
the
life
to
come
,
by
their
wicked
reuoults
and
backe-slidings
,
they
shew
themselues
not
fit
,
nor
worthy
the
Kingdome
of
God
.
Who
]
Doct.
God
onely
can
make
men
fit
for
his
Kingdome
:
he
onely
can
rescue
vs
from
the
power
of
darkenesse
and
Sathan
:
it
is
hee
onely
is
the
Lord
of
righteousnesse
:
it
is
hee
onely
that
can
pardon
our
sinnes
:
it
is
hee
onely
can
heale
our
rebellions
,
and
take
away
our
iniquities
:
hee
onely
is
the
fountaine
of
all
inherent
holinesse
:
he
onely
is
stronger
then
all
,
to
preserue
vs
to
the
end
,
and
crowne
vs
with
glory
.
Made
fit
.
]
The
word
may
be
rendred
eyther
made
fit
,
or
worthy
,
so
it
bee
vnderstood
of
the
merit
of
Christ
imputed
to
vs
,
in
whom
onely
wee
are
worthy
of
heauen
.
Wee
are
made
fit
by
Redemption
,
by
vocation
,
by
Adoption
,
by
Iustification
,
by
Sanctification
,
and
by
Glorification
:
for
each
of
these
addes
something
to
our
sufficiencie
.
The
Vse
is
,
to
teach
vs
to
magnifie
Gods
exceeding
mercy
,
that
doth
not
onely
giue
vs
heauen
,
but
make
vs
fit
for
Heauen
.
The
greatest
King
in
the
world
,
Note
.
if
hee
set
his
loue
vpon
a
base
slaue
or
vassall
,
well
hee
may
giue
him
an
Earledome
or
great
Office
,
but
he
cannot
giue
him
fitnesse
for
his
place
,
and
gifts
to
execute
it
:
hee
may
change
his
estate
,
but
he
cannot
change
his
nature
.
But
God
doth
not
onely
giue
a
Kingdome
to
his
Seruants
,
but
hee
endues
them
with
royall
inclinations
,
desires
,
and
behauiour
.
The
Rhemists
vpon
this
place
note
,
that
wee
deserue
saluation
condignely
;
but
wee
neede
not
answere
them
:
for
Thomas
Aquinas
,
the
ordinary
Glosse
,
and
Cardinall
Caietan
vpon
this
place
,
crosse
them
.
Aquinas
saith
thus
;
Dixerunt
aliqui
Deus
d●t
dignis
gratiam
,
&c.
Some
haue
said
God
giues
grace
to
the
worthy
,
but
not
to
the
vnworthy
:
but
the
Apostle
excludes
this
,
because
whatsoeuer
worthinesse
thou
hast
,
God
hath
wrought
it
in
thee
:
and
to
this
end
alledgeth
,
2
Cor:
3.
We
are
not
sufficient
of
our selues
to
thinke
a
good
thought
.
The
Glosse
thus
:
Hee
makes
vs
worthy
,
not
in
the
Law
,
but
in
Light
:
that
is
,
through
God
,
who
is
light
of
light
,
by
whose
grace
we
are
inlightened
.
Caietan
thus
:
worthy
,
that
is
,
fit
;
by
lot
,
that
is
,
onely
by
Gods
gift
.
Note
,
onely
by
Gods
gift
,
the
Papist
saith
.
To
be
partakers
of
the
inheritance
of
the
Saints
in
light
:
or
,
as
it
is
in
the
originall
,
verbatim
,
Vnto
the
part
of
the
lot
of
the
Saints
in
light
.
]
The
lot
of
the
Saints
,
is
by
some
taken
for
the
sufferings
of
the
Saints
;
by
others
,
for
their
happinesse
,
as
it
is
had
in
this
life
,
in
the
right
or
inchoation
of
it
;
by
others
,
for
heauen
,
and
that
as
it
is
held
by
true
title
here
in
this
world
:
so
I
take
it
here
.
How
the
lottery
of
Canaan
shadowes
out
our
inheritance
in
heauen
.
The
word
lot
leadeth
vs
by
allusion
to
Canaan
,
and
the
diuision
thereof
;
and
the
comparison
holdeth
in
many
things
.
As
none
had
right
to
the
Land
of
Canaan
,
but
Israelites
;
so
none
haue
right
to
heauen
,
but
the
Saints
:
and
as
Canaan
was
furnished
with
buildings
and
all
commodities
,
but
not
by
the
Israelites
[
](A89915-e76480-b)d
d
Deut:
8.7
.
&c.
,
&c.
so
Heauen
was
prepared
of
old
,
before
the
Saints
entred
it
[
](A89915-e76520-b)e
e
Math:
25.
:
The
builder
and
maker
of
it
,
was
not
the
Saints
,
but
God
[
](A89915-e76550-b)f
f
2
Cor:
5.
.
And
as
the
Canaanites
were
throwne
out
,
that
Israell
might
enter
;
so
the
Diuels
were
throwne
out
of
Heauen
,
that
the
Saints
might
enter
.
And
as
without
a
Ioshua
,
though
there
were
a
Land
,
there
would
be
no
lot
;
so
without
a
Iesus
,
though
there
were
a
heauen
,
there
would
be
no
inheritance
:
and
though
the
Land
were
giuen
by
lot
,
yet
it
must
not
bee
possessed
without
a
Combat
;
they
must
first
fight
,
and
then
inherit
:
so
must
Heauen
suffer
violence
,
and
before
it
be
had
,
wee
must
wrestle
with
Principalities
and
Powers
:
and
as
all
their
lots
were
knowne
to
Ioshua
;
so
euery
Christian
,
in
his
standing
,
is
knowne
to
Christ
:
as
Ioshua
had
what
hee
asked
[
](A89915-e76630-b)g
g
Iosh:
19.50
.
;
so
our
Ioshua
obtaines
what
hee
askes
,
though
hee
aske
the
ends
of
the
earth
[
](A89915-e76670-b)h
h
Psal:
2.
.
And
as
the
comparison
hath
those
things
for
information
,
so
may
diuers
instructions
be
gathered
from
hence
also
:
and
first
,
if
wee
would
haue
any
lot
in
Heauen
,
wee
must
be
sure
wee
be
true
Israelites
.
Balaam
seemes
a
friend
to
Israell
,
but
hee
is
so
farre
from
inheriting
with
them
,
that
hee
is
destroyed
by
them
;
the
sword
of
the
Lord
rootes
him
out
:
this
will
bee
the
portion
of
all
Hypocrites
[
](A89915-e76700-b)i
i
Iosh:
13.12
.
.
And
wee
should
labour
for
a
particular
warrant
in
the
knowledge
of
our
owne
portion
:
this
would
incourage
vs
against
all
difficulties
.
Caleb
dares
fight
with
the
Anakins
if
Ioshua
giue
him
Hebron
[
](A89915-e76760-b)k
k
Iosh:
14.6.11
.
&c.
,
and
feeble
and
complayning
Ephraim
shall
ouercome
and
inlarge
himselfe
,
if
Ioshua
particularly
incourage
him
[
](A89915-e76810-b)l
l
Iosh:
17.
.
And
as
no
Cananites
ought
to
bee
left
in
the
Lot
of
Israell
;
so
no
wicked
workers
should
be
suffered
to
remaine
in
the
assembly
of
the
Saints
,
to
be
prickes
and
goades
in
the
sides
of
the
righteous
.
And
as
they
that
haue
their
inheritance
allowed
them
already
,
must
not
rest
,
but
fight
till
their
brethren
haue
rest
[
](A89915-e76840-b)m
m
Josh:
1.12
.
;
so
they
that
haue
comfort
in
their
owne
conuersion
,
must
strengthen
their
brethren
.
And
if
any
haue
too
little
roome
,
the
way
is
not
to
murmure
and
doubt
,
but
to
fight
it
out
for
more
;
so
must
Dan
[
](A89915-e76880-b)n
n
Iosh:
19.14
.
:
so
should
weake
Christians
not
giue
way
to
discontentment
,
but
striue
in
the
spirituall
Combat
,
till
more
grace
,
and
roome
for
the
inlarging
of
the
heart
be
gotten
.
Lastly
,
as
seauen
Tribes
are
iustly
taxed
and
censured
by
Ioshua
,
for
their
negligence
and
sloath
,
in
not
seeking
speedily
to
possesse
the
Land
God
had
offered
them
[
](A89915-e76910-b)o
o
Iosh.
18.2
.
;
so
may
the
most
of
vs
bee
iustly
rebuked
for
grieuous
securitie
about
the
heauenly
Canaan
.
Many
rest
in
the
probabilities
and
hope
of
a
title
:
nay
,
the
most
rest
satisfied
in
such
a
condition
as
is
without
title
and
without
hope
,
vnlesse
they
amend
:
yea
,
the
better
sort
diuers
of
them
,
haue
but
a
title
:
and
therefore
it
iustly
falleth
out
,
that
these
are
buffetted
by
Christ
,
as
they
were
disgraced
by
Ioshua
:
and
as
they
must
stand
to
the
curtesie
of
the
viewers
of
the
Land
,
for
the
report
of
the
goodnesse
of
their
part
;
so
must
these
secure
Christians
stand
to
the
curtesie
of
their
Teachers
for
how
much
knowledge
and
comfort
they
shall
thinke
meete
to
impart
vnto
them
,
concerning
their
inheritance
in
heauen
and
heauenly
things
.
Partakers
of
the
inheritance
of
the
Saints
in
light
.
]
The
happinesse
of
the
faithfull
is
an
inheritance
,
illustrated
here
,
first
,
by
the
persons
that
must
enioy
it
:
it
is
not
common
to
all
,
but
appropriated
to
Saints
:
secondly
,
by
the
qualitie
of
it
,
it
is
in
light
.
Christ
is
the
great
heyre
of
all
things
[
](A89915-e77030-b)p
p
Heb:
1.1
.
Psal:
2.
,
the
Christian
is
coheyre
with
Christ
.
It
is
a
doctrine
that
hath
much
comfort
in
it
:
a
Christian
holds
by
the
fayrest
tenure
,
and
firmest
,
and
surest
too
:
for
though
his
life
be
changeable
,
and
his
dayes
on
earth
must
haue
an
end
,
yet
his
inheritance
endures
for
euer
,
and
whiles
hee
liues
God
will
know
him
all
his
dayes
for
no
worse
a
man
then
his
owne
heyre
[
](A89915-e77070-b)q
q
Psal:
37.17.18
.
.
And
the
consideration
of
the
inheritance
of
the
Saints
,
should
teach
vs
diuers
things
:
first
,
to
pray
,
that
God
would
remember
vs
with
the
fauour
of
his
people
,
and
visite
vs
with
his
saluation
:
and
that
then
hee
would
open
our
eyes
to
see
the
glory
of
such
an
inheritance
[
](A89915-e77100-b)r
r
Psal:
106.3.4
Ephes:
1.18
.
:
Secondly
,
to
honour
the
righteous
,
and
not
despise
poore
Christians
,
seeing
God
hath
made
them
his
heyres
,
and
rich
in
faith
[
](A89915-e77140-b)s
s
Iames
2.5
.
.
Thirdly
,
to
endeauour
with
all
care
to
walke
worthy
of
such
honour
,
as
to
be
made
Gods
heyres
.
And
lastly
,
to
be
willing
to
suffer
any
thing
in
this
world
for
Christ
,
seeing
in
the
world
to
come
wee
must
raigne
with
him
as
coheyres
[
](A89915-e77160-b)t
t
Rom:
8.17.18
.
Of
the
Saints
.
]
Onely
Saints
inherit
,
and
therefore
be
sure
thou
be
a
Saint
,
be
sure
thou
be
more
then
flesh
and
bloud
[
](A89915-e77200-b)u
u
1
Cor:
15.50
.
;
be
sure
thou
lye
in
none
of
the
sinnes
God
hath
threatned
with
the
losse
of
this
inheritance
[
](A89915-e77220-b)x
x
Ephes:
5.5
.
1
Cor:
6.9
.
Gal:
5.21
.
;
bee
sure
of
the
imputation
of
the
righteousnesse
of
Christ
[
](A89915-e77270-b)y
y
Rom:
4.13.14
Tit.
3.7
.
;
bee
sure
thou
haue
in
thee
the
spirit
of
the
Sonne
[
](A89915-e77310-b)z
z
Gal.
4.7
.
Ephes:
1.14
.
;
bee
sure
to
commit
thy selfe
to
the
word
of
grace
[
](A89915-e77360-b)*
*
Acts
20.32
.
.
In
light
.
]
The
Christians
inheritance
is
said
to
be
held
in
light
in
sixe
respects
▪
First
,
because
hee
now
obtaines
it
in
the
times
of
the
Gospell
,
which
times
in
comparison
with
the
times
of
the
old
Testament
,
are
called
times
of
light
:
the
light
of
the
Iewes
being
spread
abroad
among
the
Gentiles
,
and
exceedingly
enlarged
by
the
rising
of
the
Sunne
of
righteousnesse
.
Secondly
,
A
three-fold
light
in
man
.
because
this
inheritance
can
neuer
be
assured
without
the
light
of
knowledge
.
In
the
vnderstanding
of
man
there
is
a
three-folde
light
of
knowledge
;
Naturall
,
Euangelicall
,
and
Celestiall
:
the
Naturall
light
is
the
light
of
Reason
:
the
Euangelicall
light
is
the
light
of
Faith
:
and
the
Celestiall
light
is
the
light
of
Heauen
.
Before
we
can
see
our
inheritance
in
the
light
of
Heauen
,
wee
must
first
see
it
in
the
light
of
Faith
:
and
as
for
the
light
of
Reason
it
will
do
no
good
for
any
euidence
in
this
tenure
.
Thirdly
,
because
this
inheritance
is
held
with
true
ioy
on
earth
,
and
perfect
ioy
in
heauen
:
and
Ioy
is
expressed
by
the
word
light
,
in
many
places
in
Scripture
.
Fourthly
,
in
respect
of
the
admirable
communion
that
a
Christian
hath
with
God
and
Christ
,
who
is
light
of
light
;
that
true
light
,
Iohn
8.12
.
Fiftly
,
because
of
the
certainety
of
this
inheritance
,
it
is
said
to
bee
held
in
light
.
It
is
worthy
the
noting
,
that
Catharinus
,
a
Papist
,
writing
vpon
this
place
,
thus
vnderstands
the
meaning
of
Light
:
and
is
much
offended
with
those
that
pleade
for
vncertaintie
of
assurance
.
Sixtly
,
in
light
,
that
is
,
in
Heauen
:
and
the
light
of
Heauen
in
an
excellent
light
,
both
for
the
perfection
of
it
,
and
the
continuance
of
it
.
It
is
a
perfect
light
:
for
there
shall
be
on
Gods
part
a
cleare
reuelation
,
and
on
mans
part
a
cleare
vision
:
and
for
continuance
;
that
light
shall
neuer
be
ouercome
of
darkenesse
;
nay
,
it
shall
neuer
admit
any
mixture
of
obscuritie
,
in
as
much
as
Heauen
is
a
Citie
that
needes
not
the
Sunne
nor
Moone
to
shine
in
it
,
for
the
glory
of
God
doth
lighten
it
,
and
the
Lambe
is
the
light
thereof
,
Reuel
.
21.23
.
In
the
meane
while
till
God
translate
vs
to
this
light
of
heauen
,
let
vs
labour
to
settle
our
heartes
in
the
light
of
Faith
and
certaintie
,
and
glad
our
hearts
with
the
light
of
the
Spirit
and
ioy
,
choosing
rather
to
die
then
to
forsake
the
face
and
presence
of
God
,
the
fountaine
of
all
true
light
both
in
earth
and
heauen
.
Verse
13.
Who
hath
deliuered
vs
from
the
power
of
Darkenesse
,
and
translated
vs
into
the
Kingdome
of
his
deare
Sonne
.
IN
this
Verse
our
redemption
is
considered
more
particularly
:
for
as
it
is
by
inchoation
in
this
life
,
it
stands
of
two
parts
:
the
first
is
our
deliuerance
from
the
power
of
Darkenesse
,
and
the
second
is
,
our
translating
into
the
kingdome
of
CHRIST
.
A
sixe-folde
darkenesse
in
euery
vnregenerate
man
.
Darkenesse
.
]
This
Darkenesse
imports
the
miserie
of
vnregenerate
men
,
from
which
the
Children
of
God
,
in
the
daies
of
Redemption
are
deliuered
:
and
it
notes
not
onely
the
darkenesse
of
Gentilisme
,
proper
to
the
Pagans
of
that
time
,
but
also
the
darkenesse
of
Sinne
,
of
Ignorance
,
of
Infidelitie
,
of
Aduersitie
,
of
Death
,
and
of
Hell
:
for
euery
vnregenerate
man
is
couered
with
a
sixe-fold
darkenesse
.
First
,
the
darkenesse
of
Sinne
[
](A89915-e77710-b)a
a
Rom:
13.13
.
.
Secondly
,
the
darkenesse
of
Ignorance
,
which
as
a
vaile
,
couers
all
flesh
[
](A89915-e77730-b)b
b
Iohn
8.12
.
Esay
25.8
.
2
Cor:
3.17
.
,
Thirdly
,
the
darkenesse
of
Infidelitie
;
for
as
there
is
the
light
of
Faith
in
the
regenerate
;
so
there
is
a
darkenesse
of
vnbeliefe
,
that
possesseth
euery
vnregenerate
man
.
All
men
haue
not
Faith
;
it
is
the
gift
of
God
:
both
the
Prophets
and
Apostles
haue
complained
,
Who
hath
beleeued
our
report
[
](A89915-e77790-b)c
c
Esay
13.1
.
Rom:
10.16
.
?
Fourthly
,
the
darkenesse
of
Aduersitie
[
](A89915-e77820-b)d
d
Esay
8.22
.
:
miseries
of
all
sorts
breaking
in
vpon
the
soule
,
body
,
state
,
and
names
of
men
.
Fiftly
,
the
darkenesse
of
Death
:
for
Death
is
the
house
of
Darkenesse
,
and
this
is
the
wages
of
Sinne
[
](A89915-e77860-b)e
e
Psal:
88.12
.
.
Lastly
,
the
wicked
man
is
in
danger
of
vtter
darkenesse
,
euen
of
the
darkenesse
of
hell
.
Out
of
all
this
we
may
see
the
extreame
miserie
of
all
carnall
persons
,
vpon
whom
the
Kingdome
of
darkenesse
breakes
in
,
and
preuailes
so
many
waies
:
and
therefore
accursed
is
their
misery
that
can
liue
in
this
estate
without
sense
,
or
remorse
,
or
feare
.
If
Securitie
as
a
wretched
Lethargy
,
had
not
ouergrowne
mens
hearts
,
how
could
they
eate
,
drinke
,
sleepe
,
marry
,
giue
in
marriage
,
&c.
when
they
finde
themselues
in
the
power
of
such
fearefull
and
horrible
darkenesse
?
Power
.
]
This
darkenesse
gets
power
,
and
preuailes
ouer
the
world
,
by
the
vnwearied
labour
of
the
Prince
of
darkenesse
:
who
as
hee
seduced
our
first
Parents
,
to
extinguish
the
faire
light
in
which
they
were
created
,
(
whence
flowed
an
vniuersall
darkenesse
vpon
all
mankinde
)
so
doth
hee
still
,
as
God
of
the
vnregenerate
world
,
worke
effectually
,
in
blinding
mens
mindes
more
and
more
,
that
the
light
of
the
Gospell
might
not
shine
in
their
hearts
,
both
by
hindering
by
all
the
waies
hee
can
,
the
meanes
of
light
,
and
by
leading
man
on
from
sinne
to
sinne
,
till
custome
haue
worne
out
sense
,
and
bred
a
very
liking
of
darkenesse
more
then
the
light
.
And
thus
poore
man
runnes
from
darkenesse
to
darkenesse
,
and
from
dungeon
to
dungeon
,
till
hee
fall
vnto
the
euerlasting
dungeon
of
vtter
darkenesse
,
and
this
would
be
the
end
of
all
flesh
,
were
it
not
that
God
of
his
infinite
mercie
hath
prouided
a
meanes
in
Iesus
Christ
to
deliuer
the
Elect
from
the
power
of
this
Darknesse
.
Deliuered
.
]
Euery
man
hath
great
reason
to
thinke
of
this
deliuerance
out
of
the
Kingdome
of
darkenesse
,
wherein
naturally
hee
is
:
for
while
he
so
continueth
,
he
knoweth
not
whither
he
goeth
[
](A89915-e77990-b)f
f
Iohn
12.35
.
1
Iohn
2.11
.
:
he
hath
no
fellowship
with
God
[
](A89915-e78030-b)g
g
1
Iohn
1.5
.
:
his
deedes
are
all
euill
[
](A89915-e78060-b)h
h
Ioh:
3.19.20
:
his
ignorance
will
not
excuse
him
[
](A89915-e78080-b)i
i
Iohn
1.5
.
:
yea
,
it
will
bee
his
condemnation
[
](A89915-e78100-b)k
k
Iohn
3.19
.
:
his
feete
treade
not
in
the
way
of
peace
[
](A89915-e78130-b)l
l
Luke
4.79
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
Who
hath
deliuered
vs
.
]
Here
are
foure
things
:
1.
What
,
[
deliuered
;
]
2.
Whom
,
[
vs
;
]
3.
When
,
[
hath
;
]
4.
Who
,
viz.
God
the
Father
.
Deliuered
.
]
The
originall
word
doth
not
signifie
,
onely
,
to
let
out
,
or
lead
out
,
or
buy
out
;
but
it
noteth
forcibly
to
snatch
out
.
Man
is
not
gotten
so
easily
out
of
Sathans
hands
:
nor
will
the
World
and
Flesh
let
him
goe
without
force
,
or
without
blowes
.
Quest.
Quest.
What
must
wee
doe
that
wee
may
be
deliuered
from
this
power
of
darkenesse
.
Ans.
Ans.
Beleeue
in
Iesus
Christ
,
who
is
the
true
light
[
](A89915-e78300-b)m
m
Iohn
8.12
.
.
Know
that
all
true
light
is
begunne
in
the
assurance
of
Gods
loue
to
thee
in
Iesus
Christ
:
seeke
this
knowledge
.
To
this
end
,
attend
vpon
the
preaching
of
the
Gospell
,
by
which
,
life
and
immortalitie
are
brought
to
light
[
](A89915-e78330-b)m
m
Iohn
8.12
.
.
And
because
this
Sonne
doth
not
alwaies
shine
,
Walke
in
the
light
while
you
haue
the
light
[
](A89915-e78360-b)n
n
Iohn
12.35
.
.
and
because
a
man
can
neuer
sincerely
seeke
the
comforts
of
God
in
Iesus
Christ
,
or
constantly
loue
the
word
of
the
Kingdome
(
the
fountaine
of
light
)
but
that
there
will
be
great
opposition
from
Sathan
and
the
World
.
Therefore
euery
one
(
that
is
a
weary
of
this
darkenesse
,
of
Ignorance
and
Vnbeliefe
,
and
feeles
what
darkenesse
of
Aduersitie
his
sinnes
haue
brought
vpon
him
,
and
feares
the
darkenesse
of
Death
and
Hell
)
must
arme
himselfe
,
resolue
and
prepare
and
fight
for
his
owne
deliuerance
,
putting
on
the
whole
Armour
of
light
,
vsing
all
the
meanes
with
Faith
and
diligence
,
and
then
shall
Gods
power
be
made
knowne
in
his
weakenesse
;
and
the
strong
man
armed
,
which
is
the
Diuell
,
shall
be
cast
out
by
him
that
is
stronger
then
hee
,
euen
by
Iesus
Christ
.
At
the
time
when
this
deliuerance
from
the
power
of
darknes
is
wrought
there
are
at
the
least
these
nine
things
in
euery
one
that
is
truely
deliuered
.
Nine
things
in
euery
one
that
is
deliuered
from
darkenesse
.
First
,
hee
seekes
knowledge
with
great
estimation
of
it
.
Secondly
,
hee
is
carefull
to
amend
his
waies
and
to
auoide
sinne
.
Thirdly
,
hee
feeles
and
resists
temptations
.
Fourthly
,
hee
renounceth
the
world
,
as
being
neither
besotted
with
vanitie
,
nor
swayed
with
example
.
Fiftly
,
hee
fights
against
his
owne
flesh
.
Sixtly
,
hee
loues
the
word
of
God
.
Seauenthly
,
he
forsakes
euill
company
.
Eightly
,
hee
mournes
ouer
,
and
praies
against
some
speciall
sinnes
.
Ninthly
,
hee
loues
all
the
children
of
the
light
.
These
are
not
all
things
that
are
wrought
in
man
in
the
day
his
heart
is
changed
and
hee
deliuered
:
but
lesse
than
this
can
bee
in
no
man
nor
woman
that
is
truely
deliuered
from
the
power
of
darkenesse
.
Who.
]
Doct.
It
is
God
onely
that
deliuers
vs
from
darkenesse
.
This
is
needfull
to
be
considered
of
,
both
that
carnall
men
may
know
they
can
neuer
see
the
light
,
if
they
vse
not
the
meanes
God
hath
appointed
:
and
that
godly
men
might
not
despaire
vnder
the
sense
of
their
wants
;
for
as
God
hath
called
them
to
the
light
,
and
giuen
them
meanes
,
so
he
is
able
to
create
light
at
his
owne
pleasure
.
Vs
.
]
Doct.
The
Saints
,
euen
the
dearest
of
all
Gods
Children
,
haue
beene
ignorant
,
sinfull
,
and
miserable
,
as
well
as
any
other
.
Hath
.
]
A
Question
may
here
be
asked
:
Quest.
how
it
can
be
said
that
Gods
children
haue
beene
deliuered
,
seeing
they
are
ignorant
,
sinfull
,
fleshly
,
full
of
afflictions
,
and
subiect
to
dye
still
?
Ans.
Ans.
They
are
deliuered
in
respect
of
Inchoation
,
though
not
in
respect
of
Consummation
;
though
they
bee
ignorant
,
yet
the
vayle
is
not
whole
,
but
many
pieces
are
torne
off
;
though
they
be
in
a
dungeon
in
this
world
,
yet
a
great
window
is
broken
downe
,
and
much
light
appeares
;
though
there
be
sinne
in
them
,
yet
it
raignes
not
;
though
they
must
die
,
yet
the
sting
of
death
is
pulled
out
;
though
they
endure
the
same
afflictions
that
wicked
men
doe
for
the
matter
,
yet
they
are
not
the
same
for
nature
and
vse
:
they
are
not
curses
or
punishments
,
but
onely
chastisements
,
and
tryals
,
or
preuentions
.
The
consideration
of
this
,
that
wee
are
not
all
at
once
deliuered
from
the
power
of
darkenesse
,
may
defend
often
preaching
,
and
the
frequent
vse
of
all
good
meanes
,
publike
or
priuate
.
This
darkenesse
will
not
away
with
one
dayes
shining
;
these
clouds
will
not
bee
dispelled
with
one
blast
;
what
's
the
light
of
one
candle
,
when
the
night
hath
inclosed
the
whole
ayre
?
And
translated
vs
into
the
kingdome
of
his
deare
Sonne
.
]
Or
,
as
it
is
in
the
Originall
,
of
the
Sonne
of
his
loue
.
These
words
containe
the
second
part
of
our
Redemption
on
earth
in
this
world
:
the
redeeming
of
vs
is
the
translating
of
vs
:
and
this
translation
is
amplified
by
the
condition
of
life
into
which
wee
are
translated
,
which
for
the
excellencie
of
it
,
is
into
a
Kingdome
;
and
for
the
author
of
it
,
is
into
the
kingdome
of
Iesus
Christ
,
the
Sonne
of
Gods
loue
.
Translated
.
]
The
word
,
is
a
Metaphor
and
the
comparison
is
taken
from
Plants
in
nature
,
and
there
are
diuers
things
signified
vnto
vs
,
concerning
our
Redemption
,
in
the
similitude
of
translating
Plants
.
As
trees
are
translated
in
Winter
,
not
in
the
Spring
;
so
commonly
our
Redemption
is
applied
in
the
dayes
of
speciall
affliction
and
sorrow
[
](A89915-e78620-b)o
o
Job
33.14
.
vers.
31.
:
and
as
the
Plant
is
not
first
fruitfull
and
then
translated
;
but
therefore
translated
,
that
it
may
beare
fruit
:
so
wee
are
not
therefore
redeemed
because
God
was
in
loue
with
our
fruits
;
but
therefore
translated
out
of
the
kingdome
of
darkenesse
,
that
we
might
bring
foorth
fruit
vnto
God
.
And
as
a
tree
may
be
truely
remoued
,
and
new
planted
,
and
yet
not
presently
beare
fruite
:
so
may
a
Christian
bee
truely
translated
,
and
yet
in
the
first
instant
of
his
conuersion
hee
may
not
shew
foorth
all
that
fruit
he
doth
desire
,
&c.
What
translating
hath
in
it
.
In
particular
,
translating
hath
two
things
in
it
:
first
,
pulling
vp
:
secondly
,
setting
againe
.
The
pulling
vp
of
the
tree
,
shadowes
out
three
things
in
the
conuersion
of
a
Sinner
.
First
,
separation
from
the
world
:
hee
cannot
be
in
Christ
that
hath
his
heart
rooted
in
the
earth
,
and
keepes
his
olde
standing
amongst
these
trees
,
the
wicked
of
the
world
.
Secondly
,
deliuerance
both
from
originall
sinne
in
the
raigne
of
it
(
which
is
the
moysture
of
the
olde
earth
)
and
also
from
hardnesse
of
heart
,
(
for
translating
hath
remoouing
of
the
mould
and
stones
that
were
about
the
roote
.
)
Thirdly
,
godly
sorrow
raised
by
the
sense
of
the
stroakes
of
the
Axe
of
Gods
threatnings
,
and
by
the
losse
of
many
sprowts
and
branches
that
were
hidden
in
the
earth
:
A
Christian
cannot
scape
without
sorrow
;
for
hee
hath
many
an
vnprofitable
sprowt
of
vanitie
,
and
sinfull
profit
and
pleasure
hee
must
part
with
.
The
setting
of
the
tree
notes
both
our
ingrafting
into
Christ
by
the
Spirit
of
God
through
Faith
,
and
our
communion
with
the
Saints
,
(
the
fruitfull
trees
in
Gods
Orchard
)
as
also
it
notes
our
preseruation
by
the
infusion
of
the
sappe
of
holy
graces
.
Our
natures
are
translated
,
not
destroied
.
And
it
is
worthy
to
be
noted
that
he
saith
(
translated
vs
)
to
teach
vs
that
there
remaines
in
man
the
same
nature
after
Calling
that
was
before
:
for
,
our
natures
are
not
destroyed
in
conuersion
,
but
translated
:
there
remaines
the
same
faculties
in
the
soule
,
and
the
same
powers
in
the
body
;
yea
,
the
constitution
and
complexion
of
man
is
not
destroyed
:
as
the
melancholy
man
doth
not
cease
to
be
so
after
conuersion
,
onely
the
humour
is
sanctified
vnto
a
fitnesse
for
godly
sorrow
,
and
holy
meditation
,
and
the
easie
renouncing
of
the
world
&c.
and
the
like
may
bee
said
of
other
humours
in
mans
nature
.
Into
the
Kingdome
.
]
The
kingdome
of
God
is
either
vniuersall
ouer
the
whole
world
,
or
spirituall
ouer
the
faithfull
Soules
on
earth
,
or
blessed
soules
in
heauen
,
till
the
day
of
Iudgement
:
or
it
is
both
spirituall
and
corporall
,
ouer
all
the
Saints
,
after
the
day
of
iudgement
for
euer
.
It
is
the
Kingdome
of
Grace
by
inchoation
,
in
the
way
,
present
,
here
below
,
that
is
here
meant
,
not
the
Kingdome
of
Glory
by
Consummation
in
our
Countrey
aboue
.
The
Kingdome
of
Christ
here
on
earth
,
Christs
Kingdome
better
then
all
other
Kingdomes
.
though
it
be
not
so
visible
and
pompous
as
other
kingdomes
are
,
yet
it
excels
all
the
kingdomes
on
earth
:
for
when
all
other
kingdomes
are
not
onely
shaken
,
but
translated
or
remoued
,
or
dissolued
,
the
kingdome
of
Christ
will
endure
to
the
end
:
and
in
Christs
kingdome
the
number
of
possessors
doth
not
diminish
the
largenesse
of
the
possession
of
each
:
whereas
in
other
states
many
Kings
make
little
Kingdomes
.
Besides
,
wicked
men
may
not
onely
be
Subiects
but
Kings
in
other
kingdomes
;
but
this
Kingdome
though
it
be
euery
where
,
yet
it
is
wanting
to
the
ignorant
and
sinners
Christ
raignes
in
this
Kingdome
by
his
Word
and
Spirit
:
and
his
gouernment
is
taken
vp
especially
in
two
things
;
first
,
the
collection
of
his
Church
;
and
secondly
,
the
maintenance
of
it
.
Great
are
the
priuiledges
of
the
Saints
vnder
the
gouernement
of
Iesus
Christ
;
they
are
qualified
with
eternall
graces
;
The
priuiledges
of
the
Subiects
of
this
Kingdome
.
they
are
comforted
with
the
daily
refreshings
that
flow
from
the
sense
of
Gods
fauour
;
they
are
confirmed
in
the
assured
peace
with
Angels
and
good
men
;
they
are
estated
into
an
euerlasting
inheritance
;
they
daily
reape
the
benefits
of
Christs
Intercession
;
they
often
suppe
with
Christ
,
and
are
feasted
by
the
great
King
;
they
liue
alwaies
in
the
Kings
Court
,
in
as
much
as
they
are
alwaies
in
Gods
speciall
presence
;
they
partake
of
the
priuiledges
,
Prayers
,
and
blessings
of
all
the
righteous
;
and
they
haue
the
Spirit
of
God
in
them
,
to
vnite
them
to
God
and
Christ
,
to
leade
them
in
the
pathes
of
holy
life
,
to
comfort
them
in
all
distresses
,
to
warne
them
if
they
goe
out
eyther
on
the
left
hand
or
the
right
,
and
to
helpe
them
in
their
prayers
,
making
request
for
them
,
when
they
know
not
what
to
pray
as
they
ought
.
Obiect
.
Obiect
.
The
World
sees
no
such
glory
in
the
estate
of
Christians
in
this
Kingdome
.
Sol.
There
lyes
a
vayle
ouer
the
eyes
of
all
worldly
men
:
Solut.
and
besides
,
this
Kingdome
though
it
be
in
the
world
,
is
not
of
it
:
though
it
be
here
,
yet
it
is
not
from
hence
:
and
the
afflictions
that
commonly
couer
the
face
of
the
Church
,
doe
hide
from
carnall
men
the
beautie
of
it
;
and
by
reason
of
the
opposition
that
is
betweene
the
Kingdome
of
Christ
and
the
Kingdome
of
Darkenesse
,
though
the
world
know
the
glory
of
Christians
,
yet
they
will
not
acknowledge
it
.
Obiect
.
Obiect
.
The
faithfull
themselues
discerne
not
any
such
excellencie
in
their
earthly
condition
.
Sol.
Wee
must
distinguish
of
Christians
:
Solut.
some
are
but
infants
in
grace
and
babes
:
these
may
be
entituled
to
great
things
,
and
yet
haue
no
great
sense
of
it
;
as
the
Childe
in
Nature
hath
no
great
discerning
of
the
inheritance
hee
is
borne
to
;
or
his
owne
present
condition
wherein
hee
excels
others
.
A
kingdome
is
neuer
the
worse
because
the
infant
Prince
cannot
discourse
of
the
glory
of
it
.
Some
Christians
fall
away
,
for
the
time
,
into
grosse
sinne
or
error
:
and
these
are
in
matters
of
grace
like
the
drunken
man
,
or
Paraliticke
in
nature
,
their
discerning
is
lost
with
their
vprightnesse
:
other
Christians
either
want
the
meanes
in
the
power
of
it
,
or
are
tossed
with
great
afflictions
,
or
are
in
the
fit
of
temptation
;
and
then
they
haue
but
a
darke
glimpse
of
their
felicity
in
Christ
:
but
the
strong
Christian
that
hath
digested
the
assurance
of
Gods
loue
in
Christ
,
and
is
exercised
in
the
word
of
righteousnesse
,
sees
such
a
glory
in
the
Kingdome
of
Grace
,
and
doth
acknowledge
it
with
such
vnmoueable
firmenesse
of
heart
,
that
all
the
powers
of
either
earth
,
or
hell
,
cannot
alter
his
iudgement
,
in
the
high
estimation
of
such
a
condition
.
Vses
.
The
Vse
of
this
Doctrine
concerning
Christs
Kingdome
,
is
:
First
,
for
Consolation
:
Gods
Children
should
much
exult
and
reioyce
in
their
estates
;
and
in
as
much
as
Christ
sitteth
as
king
for
euer
,
all
that
are
in
his
Temple
should
speake
of
his
glory
[
](A89915-e78940-b)p
p
Psal:
29.10.18
.
:
and
if
there
were
nothing
else
for
a
Christian
to
ioy
in
,
yet
let
all
the
children
of
Sion
reioyce
in
their
King
[
](A89915-e78970-b)q
q
Psal:
149.2
.
.
Yea
,
the
thought
of
this
,
that
God
is
our
King
,
should
vphold
vs
,
and
fence
vs
against
all
crosses
[
](A89915-e78990-b)r
r
Psal:
74.12
.
:
for
Christ
is
a
hiding
place
for
the
winde
,
and
a
couer
for
the
tempest
,
as
riuers
of
waters
in
a
dry
place
,
and
as
the
shadow
of
a
great
rocke
in
a
weary
Land
[
](A89915-e79020-b)s
s
Esay
32.2
.
.
And
therefore
let
our
eyes
neuer
grow
dimme
in
viewing
this
glory
,
or
our
eares
grow
dull
in
harkening
to
the
word
of
this
Kingdome
.
Secondly
,
for
Reproofe
and
terrour
vnto
all
wicked
men
that
harden
their
hearts
,
and
refuse
to
returne
.
What
greater
losse
then
to
lose
Christs
Kingdome
?
and
what
fairer
seruice
then
to
serue
the
Sonne
of
God
?
Who
would
not
feare
thee
,
O
King
of
Nations
[
](A89915-e79060-b)t
t
Jer:
10.7
.
:
accursed
is
the
estate
of
all
such
as
subiect
not
their
neckes
to
Christs
yoake
:
that
refuse
to
let
him
raigne
ouer
them
by
his
Word
and
Spirit
:
that
come
not
vp
to
doe
their
homage
in
Ierusalem
,
euen
to
worshippe
this
King
,
the
Lord
of
Hoasts
[
](A89915-e79110-b)u
u
Zach.
14.17
.
.
If
Iesus
Christ
be
a
great
King
,
then
where
shall
they
appeare
,
that
say
to
the
King
Apostata
[
](A89915-e79140-b)x
x
Iob
34.18
.
?
Euen
all
such
I
meane
that
dare
reproach
the
way
of
Christ
,
and
deride
the
sinceritie
of
such
as
desire
to
imploy
themselues
in
the
businesse
of
the
Kingdome
,
&c.
Is
hee
a
great
King
,
how
dare
wee
then
offer
that
vnto
him
which
they
durst
not
offer
to
a
meane
King
on
earth
?
What
meane
the
blinde
and
the
lame
in
Gods
house
[
](A89915-e79180-b)y
y
Mal:
1.13.14
?
how
dare
men
so
securely
offer
vp
their
blinde
lip-seruice
,
and
lame
deuotions
?
It
is
a
Kingdome
that
is
offered
,
why
doe
wee
then
trifle
?
why
doe
they
excuse
?
What
meanes
these
fond
excuses
;
I
haue
married
a
wife
,
and
cannot
come
:
I
haue
bought
fiue
yoake
of
Oxen
,
and
must
goe
proue
them
:
I
haue
bought
a
Farme
,
and
must
goe
see
it
?
I
haue
this
pleasure
and
that
profit
,
and
therefore
cannot
come
?
Will
they
lose
a
Kingdome
vpon
so
silly
a
pretence
?
when
thou
needest
not
to
lose
either
Wife
,
Farme
,
or
Oxen.
God
doth
not
bid
thee
leaue
thy
Wife
,
thy
Labour
,
thy
Calling
,
thy
Liuing
,
but
onely
wils
thee
to
attend
thine
owne
further
aduancement
in
the
season
of
it
:
seeke
lawfull
profit
,
but
seeke
Grace
first
,
Vse
thy
lawfull
pleasures
,
but
chiefly
seeke
the
pleasures
of
God
,
euen
these
spirituall
ioyes
that
are
more
worth
then
a
Kingdome
.
Thirdly
,
for
Instruction
:
it
should
teach
vs
aboue
all
things
to
seeke
our
happinesse
in
this
excellent
estate
vnder
the
gouernement
of
Iesus
Christ
.
Wee
should
,
in
respect
of
the
worth
of
it
,
forsake
our
Fathers
house
,
and
the
immoderate
desire
of
any
earthly
thing
:
so
that
the
King
will
please
to
delight
in
vs
[
](A89915-e79240-b)z
z
Psal:
4.5
.
.
Wee
should
open
our
hearts
wider
,
that
the
King
of
Glorie
,
by
his
Word
and
Spirit
,
may
come
in
[
](A89915-e79280-b)*
*
Psal:
24.10
.
.
Wee
should
labour
for
all
those
Graces
,
by
which
an
entrance
is
ministred
into
this
Kingdome
[
](A89915-e79310-b)a
a
2
Pet:
1.8.11
:
and
whatsoeuer
we
are
vncertaine
of
,
wee
should
make
our
Calling
and
Election
sure
:
and
though
we
bee
neuer
so
many
waies
opposed
,
yet
seeing
wee
fight
for
a
Kingdome
(
nay
,
in
a
Kingdome
)
wee
should
hold
it
alwaies
a
good
fight
[
](A89915-e79350-b)b
b
1
Tim:
6.
,
and
continue
constant
and
vnmoueable
:
and
if
Christ
lead
vs
into
his
Chambers
[
](A89915-e79380-b)c
c
Cant:
1.3
.
of
presence
,
and
delight
vs
with
the
sweete
ioyes
of
his
presence
,
wee
should
remember
such
princely
loue
and
ioy
in
him
alwaies
:
Let
the
Christian
sing
and
make
a
ioyfull
noyse
to
the
rocke
of
his
saluation
,
and
let
him
worshippe
and
bow
downe
,
let
him
serue
with
all
reuerence
,
and
heare
without
all
hardnes
of
heart
[
](A89915-e79410-b)d
d
Psal:
95.1.3
.
:
let
no
discontentment
possesse
the
heart
of
the
true
Christian
:
for
to
serue
Christ
is
to
raigne
,
and
all
his
Subiects
are
Kings
,
and
the
worst
estate
of
the
meanest
Christian
is
a
rich
Kingdome
.
Of
his
Sonne
]
Quest
.
Quest.
Why
is
it
called
the
Kingdome
of
the
Sonne
,
rather
then
of
the
Father
.
Ans.
Answ.
Because
God
hath
giuen
all
the
power
to
the
Sonne
,
and
this
Kingdome
is
assigned
ouer
to
him
.
The
merit
of
this
happinesse
is
onely
in
Christ
,
and
the
vertue
that
gathers
vs
into
this
kingdome
is
onely
from
CHRIST
,
and
no
man
commeth
to
the
Father
but
by
Christ
.
Sonne
of
his
loue
.
]
Christ
is
the
Sonne
of
Gods
loue
:
first
,
because
hee
is
most
worthy
of
all
others
to
be
beloued
.
As
Iudas
is
the
Sonne
of
perdition
,
that
is
,
most
worthy
to
be
damned
.
Secondly
,
because
hee
was
from
euerlasting
begotten
of
the
loue
of
his
Father
:
hee
is
Gods
naturall
Sonne
.
Thirdly
,
because
he
is
infinitely
filled
with
the
sense
of
his
loue
:
so
they
are
said
to
be
the
Children
of
the
marriage
,
that
are
full
of
ioy
,
in
respect
of
the
marriage
.
Fourthly
,
because
it
is
hee
by
whom
loue
is
deriued
into
others
:
It
is
hee
that
makes
all
other
Sonnes
,
beloued
.
Lastly
,
in
respect
of
his
humane
nature
:
he
is
that
Sonne
vpon
whom
God
hath
shewed
his
principall
loue
,
in
respect
of
the
gifts
,
with
which
that
nature
is
admirably
qualified
.
The
meditation
of
this
,
that
CHRIST
our
Sauiour
is
the
Sonne
of
Gods
loue
,
is
very
comfortable
;
for
hee
is
like
to
speede
in
any
thing
hee
requests
the
Father
for
vs
,
and
hee
will
be
sure
to
preserue
vs
,
that
himselfe
is
a
Kings
Sonne
,
yea
,
Gods
Sonne
,
yea
,
a
King
,
and
God
himselfe
,
and
so
infinitely
beloued
of
the
Father
:
it
is
an
excellent
thing
to
be
Christs
member
,
seeing
hee
inherits
so
great
loue
:
and
if
God
gaue
vs
this
Sonne
so
deare
to
him
,
how
shall
hee
denie
any
thing
,
seeing
neuer
can
ought
bee
so
precious
,
but
that
with
Christ
hee
will
willingly
giue
it
?
Verse
14.
In
whom
wee
haue
redemption
,
through
his
bloud
,
euen
the
forgiuenesse
of
sinnes
.
IN
the
former
Verses
our
Redemption
is
considered
,
as
God
the
Father
is
the
efficient
cause
of
it
.
In
this
Verse
it
is
considered
as
CHRIST
is
the
Instrumentall
cause
of
it
:
in
the
Verse
foure
things
are
to
be
noted
.
1.
By
whom
wee
are
redeemed
(
viz.
)
by
the
Sonne
of
Gods
loue
,
implyed
in
the
first
words
.
2.
Who
are
redeemed
[
wee
,
]
that
is
,
the
faithfull
.
3.
How
wee
are
redeemed
,
(
viz.
)
by
his
bloud
.
4.
With
what
kinde
of
redemption
,
not
by
redemption
from
losse
in
estate
,
or
seruitude
in
body
,
but
from
sinne
in
the
soule
.
In
whom
.
]
Doct.
The
Sonne
of
God
is
the
redeemer
of
the
sonnes
of
men
:
hee
that
had
no
sinnes
of
his
owne
,
did
worthily
cancell
other
mens
:
hee
that
was
in
no
debt
,
paid
our
debts
.
In
this
worke
of
Redemption
wee
may
see
Pietie
it selfe
beaten
for
the
impious
man
:
and
Wisedome
it selfe
derided
for
the
foolish
man
:
and
Truth
it selfe
slaine
for
the
lying
man
:
and
Iustice
it selfe
condemned
for
the
vniust
man
:
and
Mercy
it selfe
afflicted
for
the
cruell
man
:
and
Life
it selfe
dying
for
the
dead
man
.
None
can
redeeme
vs
but
Iesus
Christ
:
hee
onely
is
God
and
man
,
he
only
was
deputed
hereunto
,
he
onely
it
is
that
is
the
first
borne
,
the
brother
,
and
the
kinsman
[
](A89915-e79670-b)a
a
Leuit:
25.
Two
things
required
in
a
Redeemer
.
.
Two
things
are
required
in
a
Sauiour
or
Redeemer
,
viz.
Right
and
Power
:
and
the
title
or
right
must
be
either
by
propriety
or
by
propinquitie
.
In
power
and
propriety
the
Father
or
holy
Ghost
might
redeeme
,
but
in
propinquitie
Christ
onely
is
the
next
kinsman
.
Secondly
,
it
is
to
be
noted
,
that
hee
saith
(
in
whom
)
not
(
by
whom
)
to
teach
vs
,
that
the
comfort
of
our
Redemption
is
not
then
had
when
Christ
,
as
Mediator
,
doth
pay
the
price
:
but
when
,
as
our
Head
,
hee
receiueth
vs
to
himselfe
:
we
must
be
in
Christ
before
wee
can
bee
pardoned
:
it
is
a
vaine
thing
to
alledge
that
Christ
died
for
vs
,
vnlesse
wee
can
cleare
it
,
that
wee
are
the
members
of
Christ
by
conuersion
and
regeneration
:
wee
must
be
in
Christ
before
the
Diuell
will
let
go
his
hold
:
wee
must
bee
in
Christ
before
wee
can
receiue
of
the
influence
of
his
grace
;
for
that
descends
onely
from
the
Head
to
the
Members
:
wee
must
be
in
Christ
before
we
can
be
couered
with
his
garment
:
and
if
wee
be
not
in
the
Vine
we
cannot
perseuer
.
Wee
.
]
Quest
.
Quest.
How
could
the
obedience
and
sufferings
of
one
man
serue
to
redeeme
so
many
men
?
Ans.
Ans.
It
is
sufficient
because
he
did
all
willingly
;
because
also
hee
was
himselfe
innocent
and
without
fault
:
but
especially
because
this
obedience
and
suffering
was
the
obedience
of
him
that
was
more
then
man
.
Againe
,
it
is
to
be
noted
that
hee
saith
(
wee
,
)
not
all
men
,
haue
redemption
,
as
the
Vniuersalistes
dreame
.
Haue
.
]
Quest
.
Quest.
Had
not
the
Fathers
before
Christ
,
redemption
in
him
as
well
as
wee
?
Ans.
Ans.
They
had
:
first
,
in
Predestination
,
because
they
were
herevnto
elect
:
secondly
,
in
efficacie
,
in
as
much
as
they
that
did
beleeue
in
Christ
,
had
the
vertue
of
the
redemption
to
come
.
Hence
,
that
Christ
is
said
to
bee
the
Lambe
slaine
from
the
beginning
of
the
world
.
By
his
bloud
.
]
Christ
shed
his
bloud
many
waies
:
as
when
hee
was
circumcised
,
in
his
Agonie
in
the
Garden
,
when
hee
was
crowned
and
whipped
,
when
hee
was
crucified
,
and
when
with
a
Speare
his
side
was
pierced
;
but
here
it
is
by
a
Synecdoche
taken
for
all
his
sufferings
.
Foure
waies
of
redemption
.
There
haue
beene
in
former
times
foure
waies
of
redemption
.
First
,
by
Manumission
,
when
the
Lord
let
his
Vassaile
voluntarily
goe
out
free
:
but
thus
could
not
wee
be
redeemed
;
for
the
Diuell
neuer
meant
to
manumit
vs
.
Secondly
,
by
Permutation
,
as
when
in
the
warres
one
is
exchanged
for
another
:
and
thus
could
not
wee
be
redeemed
;
for
who
should
bee
changed
for
vs
?
Thirdly
,
by
violent
ablation
,
as
Abraham
redeemed
Lot
,
by
force
rescuing
him
:
but
this
way
did
not
stand
with
Gods
Iustice
.
Fourthly
,
by
giuing
a
Price
,
and
thus
wee
are
redeemed
:
but
what
price
was
giuen
?
not
Gold
and
Siluer
,
nor
the
bloud
of
Goates
;
not
thousands
of
Rammes
,
or
riuers
of
Oyle
;
not
the
Sonnes
of
our
bodies
,
for
the
sinnes
of
our
soules
[
](A89915-e79990-b)b
b
Mich:
6.4.5
.
:
nay
,
if
a
whole
thousand
of
vs
had
beene
burned
in
one
heape
,
it
would
not
haue
expiated
for
one
mans
sinne
:
but
the
price
was
the
bloud
of
Iesus
Christ
[
](A89915-e80010-b)c
c
1
Pet:
1.19
.
,
and
by
this
price
wee
may
see
how
hatefull
a
thing
sinne
is
in
Gods
sight
;
Vses
.
and
wee
may
resolue
that
wee
are
not
our
owne
men
,
any
more
to
doe
what
we
list
.
Neither
ought
wee
to
be
seruants
of
men
[
](A89915-e80050-b)d
d
2
Cor:
5.
The
comforts
in
the
doctrin
of
forgiuenes
of
sinnes
.
.
Besides
,
if
there
had
beene
merit
in
the
workes
of
the
Law
,
the
Sonne
of
God
needed
not
to
haue
shed
his
bloud
:
and
seeing
it
is
shed
,
wee
neede
no
other
Mediator
,
nor
workes
of
satisfaction
,
or
supererogation
.
Forgiuenesse
of
sinnes
.
]
The
doctrine
of
remission
of
sinnes
is
many
waies
comfortable
:
it
is
a
comfort
,
1.
That
sinnes
may
be
remitted
[
](A89915-e80090-b)e
e
1
Iohn
2.1
.
:
2.
That
this
remission
may
be
applyed
particularly
;
[
](A89915-e80110-b)g
g
Esay
43.25
.
Ier.
35.34
.
Micha
7.19
.
Psal:
32.1
.
thou
maist
haue
it
,
and
keepe
it
for
thy selfe
[
](A89915-e80160-b)f
f
1
Iohn
1.9
.
:
3.
That
if
our
sinnes
be
once
forgiuen
,
they
can
neuer
bee
laid
to
our
charge
more
;
they
returne
not
:
4.
That
where
God
forgiues
one
sinne
,
hee
forgiues
all
sinnes
[
](A89915-e80180-b)h
h
1
Iohn
2.6
.
:
5.
That
where
God
forgiues
sinne
,
hee
heales
the
nature
;
where
hee
iustifies
bee
sanctifies
.
An
earthly
Prince
may
forgiue
the
Felon
,
but
hee
cannot
giue
him
a
better
disposition
;
but
God
neuer
forgiues
any
man
,
but
hee
giues
him
a
new
heart
also
[
](A89915-e80200-b)i
i
Ezech.
36.26.27
.
1
Iohn
1.9
.
&
21.4
.
Acts
5.31
.
.
6.
That
where
God
forgiues
the
sinne
,
hee
forgiues
the
punishment
also
[
](A89915-e80250-b)k
k
Psal.
32
4.
Math
9.2.5
.
.
Lastly
,
that
by
remission
of
sinnes
we
may
know
our
saluation
[
](A89915-e80280-b)l
l
Luke
1.77
.
.
Secondly
,
as
it
is
a
comfortable
Doctrine
to
faithfull
men
,
so
it
is
a
terrible
Doctrine
to
wicked
men
,
and
that
many
waies
:
first
,
The
terror
of
the
doctrine
of
forgiuenes
of
sinnes
.
all
mens
sinnes
are
not
forgiuen
:
secondly
,
all
neede
remission
of
sinnes
:
thirdly
,
if
sinne
be
not
forgiuen
,
it
makes
men
loathsome
to
God
[
](A89915-e80320-b)m
m
Psal:
32.1
.
;
which
the
word
(
couer
)
importeth
:
it
sets
the
Soule
in
debt
:
it
separates
betweene
God
and
vs
,
and
hinders
good
things
from
vs
[
](A89915-e80360-b)n
n
Esay
59.2
.
:
it
defiles
:
it
remaines
vpon
Record
,
written
with
a
penne
of
Iron
,
and
with
the
point
of
a
Diamond
[
](A89915-e80390-b)p
p
Ier:
17.1
.
:
[
](A89915-e80410-b)o
o
Psal:
51.1
.
it
causeth
all
the
disquietnesse
of
the
heart
[
](A89915-e80430-b)q
q
Psal:
38.3
.
:
it
is
the
cause
of
all
Iudgements
:
It
brings
death
[
](A89915-e80460-b)r
r
Rom:
6.
vlt.
What
a
man
should
do
to
get
his
sinnes
forgiuen
him
.
.
Thirdly
,
a
Question
is
here
to
be
considered
of
,
viz.
What
should
a
man
doe
that
hee
may
get
a
comfortable
assurance
that
his
sinnes
are
forgiuen
him
?
Ans.
He
that
would
be
assured
of
remission
of
sinnes
must
doe
these
things
.
First
,
hee
must
forgiue
other
men
their
trespasses
against
him
,
else
hee
cannot
be
forgiuen
[
](A89915-e80530-b)t
t
Luke
4.18
.
1
Iohn
1.9
.
Hos:
14.3
.
Zach:
12.12
.
Chap:
13.1
.
.
Secondly
,
hee
must
search
out
his
sinnes
by
the
Law
,
[
](A89915-e80590-b)s
s
Math:
6.14
.
and
mourne
ouer
them
in
Gods
presence
,
striuing
to
breake
and
bruise
his
owne
heart
with
griefe
in
secret
,
in
the
confession
of
them
to
God
,
Luk.
4.18
.
1
Iohn
1.9
.
Hos.
14.3
.
Zach.
12.12
.
to
the
end
,
&
13.1
.
Thirdly
,
wee
must
take
heede
of
the
sinne
against
the
holy
Ghost
:
which
beginning
in
Apostacie
,
is
continued
in
Persecution
of
the
knowne
Truth
,
and
ends
in
Blasphemie
;
and
is
therefore
a
sinne
vnpardonable
,
because
the
sinner
is
vtterly
disabled
of
the
power
to
repent
.
And
howsoeuer
all
sinnes
against
the
holy
Ghost
are
not
vnpardonable
,
but
onely
that
sinne
that
hath
the
former
three
things
in
it
;
yet
the
man
that
would
haue
euidence
of
pardon
,
must
take
heede
of
all
wayes
of
offending
against
Gods
Spirit
:
and
therefore
must
take
heede
of
speaking
euill
of
the
way
of
godlinesse
,
of
contemning
the
meanes
of
Grace
,
by
which
the
Spirit
workes
,
and
of
tempting
,
grieuing
or
vexing
of
the
holy
Ghost
within
his
owne
heart
or
others
.
Fourthly
,
he
must
daily
attend
vpon
the
preaching
of
the
Gospell
,
till
the
Lord
be
pleased
to
quicken
his
owne
Promises
,
and
his
heart
to
the
ioyfull
application
of
the
Comforts
of
Gods
Loue
,
conteined
in
his
Word
.
And
when
men
come
to
Gods
presence
to
seeke
so
great
a
mercy
as
the
pardon
of
sinne
,
they
must
aboue
all
things
,
take
heede
of
wilfull
hardnesse
of
heart
,
least
their
vnwillingnesse
to
be
directed
by
Gods
Word
,
be
requited
with
that
curse
that
God
should
grow
vnwilling
that
they
should
repent
,
and
hee
should
forgiue
them
[
](A89915-e80700-b)u
u
Marke
4.11.12
.
Acts
26.18
.
.
Fiftly
,
the
Prayers
of
the
faithfull
are
very
auaileable
to
procure
the
pardon
of
sin
[
](A89915-e80740-b)x
x
Iam.
5.16
.
.
Sixtly
,
he
must
with
due
preparation
be
often
in
receiuing
the
Sacrament
of
the
Lords
Supper
,
which
is
to
the
worthy
Receiuer
,
a
worthy
Seale
of
Remission
[
](A89915-e80760-b)y
y
Math
26.28
.
.
Seauenthly
,
he
must
amend
his
life
and
belieue
in
Iesus
Christ
[
](A89915-e80780-b)z
z
Mark
:
1.4
.
Acts
5.31
.
&
10.43
.
.
Verse
15.
Who
is
the
Image
of
the
inuisible
God
,
and
the
first
begotten
of
euery
Creature
.
HItherto
of
the
worke
of
Redemption
:
now
followeth
the
person
of
the
Redeemer
,
who
is
described
as
hee
standeth
in
relation
.
-
1
To
God
.
Vers.
15.
-
2
To
the
vniuerse
or
whole
World
,
Vers.
15.16.17
.
-
3
To
the
Church
,
Vers.
18.19
.
&c.
In
all
the
Verses
in
generall
,
That
Christ
is
GOD.
may
be
obserued
the
euident
proofe
of
his
diuine
Nature
.
For
,
as
the
Verses
before
,
when
they
mention
Redemption
in
his
bloud
,
proue
him
to
be
man
;
so
these
Verses
,
ascribing
to
him
,
Eternitie
,
Omnipotence
,
&c.
prooue
him
to
be
God
.
That
our
Sauiour
is
God
,
may
be
further
confirmed
,
by
these
places
of
Scripture
:
Gen.
19.24
.
Iudg
2.1.4.14
.
Psal.
45.
Prou.
8.22
.
Iob.
19.25
.
Isay
7.14
.
and
9.6
.
and
35.2.4
.
and
40
3.10.12
.
and
43.10.11.23
.
and
45.22
.
Ier.
23.5.6
.
Hos.
1.7
.
and
12.4
.
Mich.
2.12
.
and
4.1
.
Iohn
1.1
.
&c.
1
Iohn
5.20
.
Reuel
.
1.6
.
Christ
more
excellent
then
al
Monarches
in
diuers
respects
.
Besides
,
the
Apostles
drift
is
to
extoll
the
excellencie
of
Christ
,
by
whose
bloud
we
are
redeemed
.
Howsoeuer
hee
appeared
in
forme
of
a
seruant
,
yet
hee
exceeded
all
Monarches
,
that
euer
were
on
earth
:
for
Christ
is
the
essentiall
Image
of
God
,
whereas
the
greatest
Monarchs
are
Gods
Image
,
but
by
a
small
participation
.
Hee
is
the
Sonne
of
God
by
generation
,
they
are
so
onely
by
creation
or
regeneration
.
Hee
is
the
first
borne
,
they
are
but
yonger
brothers
at
the
best
:
Hee
is
the
Creator
,
they
are
but
Creatures
:
All
things
are
for
him
,
whereas
they
haue
right
and
power
ouer
but
few
things
:
hee
is
eternall
,
they
are
mortall
.
Things
cannot
consist
without
a
Redeemer
in
Heauen
;
but
so
they
may
without
a
Monarch
on
earth
:
hee
is
a
mysticall
Head
,
and
by
his
Spirit
vniteth
all
his
Subiects
to
him
,
and
by
influence
preserueth
them
:
but
so
can
no
politicall
heads
doe
their
Subiects
.
Other
things
I
might
instance
in
the
Verses
following
,
but
these
shall
suffice
.
The
first
thing
in
particular
by
which
the
Redeemer
is
described
is
his
relation
to
God
in
these
words
:
Who
is
the
Image
of
the
inuisible
God
.
]
Here
three
things
are
to
be
considered
:
First
,
the
Person
resembling
,
Who
:
Secondly
the
manner
how
he
resembleth
,
viz.
by
the
way
of
Image
:
thirdly
,
the
person
resembled
,
in
his
Nature
,
God
:
in
the
Attribute
of
his
Nature
,
Inuisible
.
For
the
first
,
if
wee
be
asked
of
whom
hee
here
speaketh
,
it
is
easily
answered
out
of
the
former
Verses
:
It
is
the
Sonne
of
GOD
,
the
Sonne
of
his
Loue
,
Verse
13.
And
thither
I
referre
the
consideration
of
the
first
poynt
.
Difference
betweene
Image
and
Similitude
.
Image
.
]
Our
Redeemer
resembles
God
by
way
of
Image
.
There
is
difference
betweene
the
Image
of
a
thing
,
and
the
Similitude
of
it
.
The
Sunne
in
the
Firmament
expresseth
God
by
Similitude
;
for
as
there
is
but
one
Sunne
,
so
there
is
but
one
God
:
And
as
no
man
can
looke
vpon
the
Sunne
in
his
brightnesse
;
so
no
man
can
see
God
with
mortall
eyes
,
&c.
But
yet
the
Sunne
is
not
therefore
Gods
Image
.
Gods
Image
is
in
Man
,
and
in
Christ
.
Gods
Image
is
in
man
three
waies
.
Gods
Image
is
in
man
three
wayes
:
First
,
by
Creation
;
and
so
it
is
in
all
men
,
euen
worst
men
,
in
as
much
as
there
is
in
them
,
an
aptitude
to
know
and
conceiue
of
God
,
&c.
Secondly
,
by
Recreation
;
and
so
it
is
in
holy
men
,
that
doe
actually
and
habitually
know
and
conceiue
of
God
,
&c.
but
this
is
vnperfectly
.
Thirdly
,
by
similitude
of
glory
;
and
so
the
blessed
in
heauen
conceiue
of
,
and
resemble
God
,
and
that
(
in
comparison
with
the
two
former
)
perfectly
.
The
difference
betweene
the
Image
of
God
in
Man
and
in
Christ
.
But
there
is
great
difference
betweene
the
Image
of
God
in
man
,
and
the
Image
of
God
,
in
Christ
.
In
Christ
,
it
is
as
Caesars
Image
in
his
Sonne
;
in
Man
,
it
is
as
Caesars
Image
in
his
Coyne
.
Christ
is
the
naturall
Image
of
God
,
and
of
the
same
substance
with
God
,
whom
he
doth
resemble
:
but
the
Christian
is
Gods
Image
only
in
some
respects
,
neither
is
he
of
the
same
nature
with
God
.
Man
is
both
the
Image
of
God
,
and
after
the
Image
of
God
;
The
Image
of
God
because
he
truly
resembles
God
;
Imago
,
and
ad
Jmaginem
.
and
after
the
Image
of
God
,
because
hee
resembles
him
,
but
vnperfectly
.
But
Christ
is
the
perfect
Image
of
God
,
and
not
after
his
Image
.
Some
expresse
the
difference
thus
:
Christ
is
the
Image
of
the
inuisible
God
,
but
Man
is
the
Image
of
the
visible
God
,
that
is
,
of
Christ
.
Christ
,
is
the
Image
of
God
three
wayes
:
1.
in
Operation
,
because
it
is
he
that
worketh
Gods
Image
in
vs
:
2.
in
Apparition
,
because
hee
appeared
for
God
,
to
the
Fathers
in
the
old
Law
:
3.
in
Person
,
and
that
in
both
natures
,
both
as
God
and
Man
;
for
the
most
perfect
Image
of
God
,
is
Christ
,
God
:
the
perfect
image
of
God
is
Christ
,
Man
:
the
vnperfect
Image
of
God
,
is
Man
.
That
Christ
is
the
Image
of
God
,
as
he
is
God
,
is
apparant
by
that
place
,
Phil.
2.6
.
and
Heb.
1.4
.
And
here
,
two
things
are
admirable
:
first
,
that
this
Image
is
an
infinite
Image
,
like
the
thing
resembled
:
secondly
,
that
the
Image
is
the
same
in
Number
,
not
in
Specie
onely
,
with
the
thing
resembled
.
Christ
as
man
,
is
the
Image
of
God
,
1
Tim.
3.16
.
And
that
three
waies
:
First
,
as
the
God-head
dwels
in
Christ
bodily
:
in
respect
of
the
vnutterable
presence
of
the
diuine
Nature
.
Secondly
,
as
by
his
Miracles
and
great
works
,
he
manifested
the
Diuine
Nature
,
and
shewed
God
in
the
world
.
Thirldly
,
as
his
Humane
Nature
is
qualified
with
Knowledge
,
Righteousnesse
,
Purity
,
and
other
gifts
:
for
if
man
be
Gods
Image
in
respect
of
this
,
Christ
is
so
much
more
.
To
conclude
,
Christ
as
he
is
God
,
is
not
onely
the
Image
of
the
inuisible
God
,
but
the
inuisible
Image
of
God
:
but
as
man
,
he
is
the
visible
Image
,
of
the
inuisible
God
.
The
Considerations
of
this
Doctrine
,
Vse
.
that
Christ
is
the
Image
of
the
inuisible
God
,
may
serue
for
sixe
Vses
.
First
,
to
teach
vs
the
admiration
of
that
God
,
whose
Image
is
of
so
admirable
praises
.
Secondly
,
to
shew
the
fearefulnesse
of
their
estate
,
that
turne
the
glory
of
the
incorruptible
GOD
into
the
Image
of
corruptible
Creatures
.
Rom:
1.23
.
And
this
is
the
sinne
not
onely
of
the
Gentiles
,
but
of
the
Papists
also
.
Thirdly
,
it
should
wonderfully
quicken
vs
to
all
the
duties
of
humblenesse
of
minde
,
and
meekenesse
,
and
make
vs
readie
in
all
things
,
to
serue
one
another
,
without
wrangling
,
or
contention
,
in
loue
;
seeing
hee
that
was
in
forme
of
God
,
equall
with
GOD
,
Phil:
2.1.2.3.6
put
vpon
him
the
forme
and
Image
of
a
Seruant
.
Fourthly
,
wee
may
hence
learne
,
that
if
wee
would
know
God
,
wee
must
get
into
Christ
;
for
in
him
onely
is
the
Father
knowne
:
hee
that
hath
seene
Christ
,
hath
seene
the
Father
[
](A89915-e81580-b)a
a
Iohn
14.9
.
2
Cor:
4.4
.
.
Labour
then
in
the
businesse
of
Mortification
and
Iustification
,
and
then
that
knowledge
of
God
,
which
is
impossible
to
Nature
,
will
bee
possible
to
Grace
.
They
haue
the
firmest
apprehension
of
God
,
not
that
haue
the
most
Wit
or
Learning
,
but
that
haue
the
most
grace
in
Iesus
Christ
.
One
may
bee
a
great
Scholler
,
and
yet
a
great
Atheist
.
The
surest
way
is
to
know
the
Creator
in
the
Redeemer
.
Fiftly
,
seeing
it
is
Christs
honour
to
bee
Gods
Image
,
let
it
bee
our
honour
to
bee
Christs
Image
,
which
wee
can
neuer
bee
,
vnlesse
wee
put
off
the
olde
man
,
and
his
workes
[
](A89915-e81620-b)b
b
Col:
39.10
.
.
And
see
to
it
,
that
the
light
of
the
Gospell
be
not
hid
from
vs
,
by
the
God
of
this
world
,
for
the
Gospell
is
the
Gospell
of
glory
[
](A89915-e81660-b)c
c
2
Cor:
4.4
.
&
3.18
.
Gal:
4.19
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
2
Cor.
4.4
.
and
3.18.9
.
&c.
Gal.
4.19
.
Now
,
wee
may
bee
framed
like
to
the
Image
of
Christ
,
in
three
things
:
1.
In
Knowledge
[
](A89915-e81730-b)d
d
Col:
3.10
.
:
2.
in
Sufferings
[
](A89915-e81750-b)e
e
Rom:
8.29
.
:
3.
in
holinesse
and
righteousnesse
of
heart
and
life
[
](A89915-e81770-b)f
f
Ephes:
4.21.24
.
:
Lastly
,
shall
the
Diuell
make
men
worshippe
the
Image
of
the
beast
[
](A89915-e81800-b)g
g
Reuel
:
13.
;
and
shall
not
we
for
euer
honour
this
euerlasting
Image
of
our
God
?
Inuisible
God
.
]
God
is
inuisible
[
](A89915-e81840-b)h
h
Iohn
1.18
.
1
Tim:
6.16
.
Iohn
9.11
.
&c.
&
23.9.10
.
Vse
.
;
God
cannot
bee
seene
,
because
hee
is
a
Spirit
,
not
a
body
;
and
because
of
the
exceeding
thinnesse
and
puritie
of
his
nature
,
and
because
of
the
transplendency
of
his
glory
;
and
lastly
,
because
of
the
infinitenesse
of
his
Essence
.
The
Vse
is
,
first
,
to
teach
vs
to
walke
alwaie
in
feare
and
trembling
,
seeing
we
serue
such
a
God
,
as
sees
vs
,
when
we
see
not
him
[
](A89915-e81910-b)i
i
Psa.
65.5
.
&c.
:
secondly
,
this
should
checke
the
secret
and
beastly
discontentment
of
our
hearts
,
which
are
many
times
moued
to
vexation
,
because
our
God
is
not
visible
;
whereas
we
should
therefore
the
more
admire
him
,
that
is
so
absolutely
perfect
:
It
were
imperfection
to
be
visible
.
And
yet
notwithstanding
,
though
God
be
not
visible
to
sense
,
hee
is
visible
to
vnderstanding
:
and
though
Nature
cannot
see
him
,
yet
Grace
can
.
Now
,
if
any
aske
what
hee
might
doe
that
hee
might
see
God
,
I
answere
,
that
he
that
would
see
God
:
first
,
hee
must
looke
for
him
in
the
Land
of
the
liuing
ᵏ
:
seeke
for
him
amongst
true
Christians
:
hee
must
first
know
and
loue
his
brother
:
and
then
hee
shall
know
and
see
God
[
](A89915-e81970-b)l
l
1
Iohn
4.12
.
.
Hee
that
would
know
the
Father
,
must
bee
acquainted
with
the
Childe
.
Secondly
,
he
must
with
feare
,
and
reuerence
,
and
constancie
,
waite
vpon
the
manifestation
of
God
in
his
house
;
in
that
light
we
shall
see
light
.
Wee
must
eate
at
Gods
Table
,
and
it
must
be
our
contentment
to
taste
of
the
fatnesse
of
his
house
,
and
to
drinke
out
of
the
riuer
of
those
pleasures
,
if
we
would
with
cleare
light
see
God
[
](A89915-e82020-b)m
m
Psa.
36.8.9
.
.
God
is
to
be
seene
in
Sion
[
](A89915-e82040-b)n
n
Psalm
:
84.5.7.8
.
:
Gods
goings
are
seene
in
the
Sanctuary
[
](A89915-e82070-b)o
o
Psal:
68.24
.
.
Thirdly
,
he
must
learne
Gods
Name
;
for
he
that
knowes
his
Name
,
sees
his
Nature
.
When
God
would
shew
his
glory
to
Moses
,
hee
proclaimes
his
name
to
him
[
](A89915-e82110-b)p
p
Exod.
33.19
.
&
34.6
.
&c.
.
Fourthly
,
hee
must
be
sure
to
get
into
Christ
by
Faith
,
being
borne
of
God
by
regeneration
[
](A89915-e82150-b)q
q
Ioh:
6.46
.
&
14.7
.
.
Lastly
,
hee
must
bee
pure
in
heartr
:
hee
must
especially
striue
against
the
corruptions
inward
,
in
his
thoughts
and
affections
.
Thus
of
the
second
vse
.
[
](A89915-e82200-b)t
t
Math:
6.7
.
Thirdly
,
the
consideration
of
this
,
that
Gods
is
inuisible
,
should
incourage
vs
to
well
doing
,
euen
in
secret
;
seeing
wee
serue
such
a
God
,
as
can
see
in
secret
[
](A89915-e82230-b)s
s
Math.
6.4
.
.
Hitherto
our
Redeemer
is
described
,
as
he
stands
in
relation
to
God
:
now
,
in
the
second
place
,
he
is
described
as
he
stands
in
relation
to
the
Creatures
.
And
Christ
is
in
relation
to
the
Creatures
fiue
waies
:
1.
as
the
first
begotten
among
them
:
2.
as
their
Creator
:
3.
as
the
end
of
them
,
all
for
him
:
4.
in
respect
of
Eternitie
,
as
he
is
before
all
things
.
5.
as
all
things
in
him
consist
:
All
things
depend
vpon
Christ
as
their
preseruer
,
as
their
auncient
,
as
their
end
,
as
their
Creator
,
and
as
the
first
borne
.
The
first
begotten
of
euery
Creature
.
]
Two
things
are
here
to
be
considered
of
Christ
:
1.
that
he
is
Gods
Son
,
by
generation
:
2.
that
he
is
the
first
begotten
.
For
the
first
:
God
hath
Sonnes
by
Nature
and
by
Grace
;
Christ
is
borne
as
Man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
begotten
as
God
.
Things
are
begotten
three
waies
:
1.
Metaphorically
,
onely
by
comparison
,
or
in
some
respects
:
2.
Corporally
:
3.
Spiritually
:
some
things
doe
beget
without
themselues
,
as
bodies
doe
;
but
this
is
more
ignobly
and
basely
;
some
things
beget
within
themselues
,
as
doth
the
Spirit
or
soule
,
more
perfectly
.
But
the
most
perfect
and
vnutterable
glorious
generation
,
is
the
begetting
of
the
Son
of
God
,
by
God
.
The
way
of
God
in
eternity
,
who
can
finde
out
?
and
his
generation
who
can
tell
?
His
waies
are
not
as
our
waies
;
yet
a
glimpse
of
this
great
work
,
we
may
reach
to
two
waies
:
-
1
By
way
of
Negation
,
as
they
say
in
Schooles
.
-
2
By
way
of
Comparison
.
First
,
by
denying
that
vnto
God
,
which
hath
imperfection
in
it
.
In
the
generation
of
the
Creatures
we
may
see
something
into
the
generation
of
the
Sonne
of
God
.
There
are
eight
things
in
the
generation
of
the
Creatures
,
which
are
not
in
this
begetting
of
the
naturall
Sonne
of
God
.
1.
The
Creatures
beget
in
time
,
because
themselues
are
first
begotten
:
but
this
is
not
in
God
,
Christ
is
of
the
Father
,
but
not
after
the
Father
:
there
is
here
a
prioritie
in
order
,
but
not
in
time
.
2.
The
Creatures
beget
by
affection
(
this
is
imperfection
)
but
God
begetteth
by
Nature
.
3.
The
Creature
begets
without
himselfe
,
so
as
Sons
are
diuers
,
and
diuided
from
the
Father
,
because
they
are
finite
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
we
are
of
like
nature
to
our
Fathers
,
but
not
the
same
nature
:
but
it
is
not
so
in
God
;
for
Christ
is
not
diuided
from
the
Father
,
as
he
is
the
naturall
Sonne
of
God
.
4.
The
generation
in
the
Creature
is
not
without
corruption
,
or
diminution
of
the
nature
of
the
Begetter
:
but
here
,
God
the
Father
begetteth
without
corruption
or
diminution
,
by
a
way
diuine
,
inenarrable
,
and
incomprehensible
.
5.
Our
Children
are
lesse
then
their
Parents
;
but
Christ
is
as
well
Coequall
as
Coeternall
.
6.
The
Creature
communicates
but
a
part
of
his
substance
,
but
God
communicates
the
whole
.
7.
The
father
and
sonne
,
among
the
creatures
,
are
two
in
number
,
one
in
Specie
onely
;
but
in
God
it
is
not
so
:
for
the
Son
of
God
is
another
,
but
not
another
thing
;
he
is
another
,
viz.
in
Person
,
but
not
another
thing
in
Essence
.
Lastly
,
Alius
,
but
not
aliud
.
the
creature
begets
mortal
creatures
,
&
propagates
but
a
being
for
a
time
,
but
God
begets
a
Sonne
immortall
by
nature
,
such
a
one
as
can
neuer
die
in
the
nature
so
begotten
.
Secondly
,
this
generation
is
shadowed
out
by
some
comparison
with
creatures
:
the
riuer
and
the
spring
are
two
,
yet
not
diuided
;
so
is
the
Sun
and
the
Beames
of
it
,
the
Sauor
&
the
Oyntment
are
together
,
and
yet
the
Oyntment
is
not
corrupted
:
but
the
principall
comparison
is
in
the
minde
&
the
word
;
the
Minde
begets
the
Word
naturally
,
without
passion
or
corruption
,
within
it selfe
;
so
as
the
Word
begotten
,
remaines
in
the
Minde
,
the
Word
afterwards
,
clothed
with
a
voyce
,
goeth
into
the
eares
of
men
,
and
yet
ceaseth
not
to
be
still
in
the
Minde
:
This
in
many
things
,
as
you
may
see
,
is
like
to
the
generation
of
Christ
,
by
the
Father
.
But
all
these
are
but
shadowes
;
the
glory
of
the
thing
it selfe
cannot
be
expressed
by
any
words
of
man
or
angels
.
The
consideration
of
this
Doctrine
should
inflame
vs
to
the
loue
of
such
a
Sonne
,
who
being
as
hee
was
,
coequall
and
coeternall
with
the
Father
,
yet
was
pleased
to
delight
himselfe
in
Gods
earth
,
which
is
man
.
Prou.
8.22.31.32
.
And
wee
should
for
euer
hearken
and
attend
to
the
words
of
this
wisedome
of
God
,
who
teacheth
vs
the
secrets
of
the
very
bosome
of
his
Father
.
And
seeing
this
is
the
Sonne
,
of
whom
GOD
hath
spoken
to
the
dreadfull
astonishment
and
wonder
of
Heauen
and
Earth
,
woe
vnto
them
that
sinne
against
the
Sonne
,
and
prouoke
him
to
anger
:
How
shall
they
bee
broken
to
pieces
like
an
earthen
Vessell
?
But
blessed
are
all
they
,
that
with
all
feare
and
trembling
,
Psal:
2.5.7.9.11.12
.
and
with
all
reuerence
and
affection
,
subiect
themselues
to
the
Scepter
of
his
Kingdome
,
and
trust
in
the
loue
of
the
Father
,
through
the
merits
of
the
Sonne
.
Thus
of
the
consideration
of
Christ
,
as
he
is
begotten
of
God
:
it
is
here
added
that
he
is
first
begotten
.
First
begotten
.
]
Christ
is
the
Sonne
of
God
[
](A89915-e82720-b)t
t
Iohn
1.14
.
:
Hee
is
the
onely
begotten
Son
of
God
[
](A89915-e82750-b)u
u
Iohn
1.18
.
:
hee
is
the
naturall
Sonne
of
God
[
](A89915-e82780-b)x
x
Rom:
3.8
.
Primogenitus
.
;
and
here
is
tearmed
the
first
begotten
Sonne
of
God
.
Hee
is
first
begotten
,
as
God
,
two
waies
:
1.
in
Time
,
hee
was
before
all
other
things
.
Of
this
afterwards
:
2.
in
Dignitie
,
he
is
the
foundation
of
all
that
respect
,
by
which
others
are
made
Sonnes
:
hee
is
first
begotten
,
as
Man
,
not
in
time
,
but
in
dignitie
and
operation
:
first
,
in
respect
of
the
miraculousnesse
and
wonderfulnesse
of
his
birth
and
conception
;
so
are
none
other
borne
:
secondly
,
in
respect
of
his
Resurrection
,
in
which
God
did
as
it
were
beget
him
againe
:
thus
he
is
afterwards
said
to
be
the
first
borne
of
the
dead
:
thirdly
,
in
respect
of
preheminence
;
as
hee
hath
the
right
of
the
first
borne
,
being
made
heyre
of
all
things
.
The
Vse
is
diuers
:
First
,
let
all
the
Angells
of
God
worship
him
.
Secondly
,
Heb:
1.6
.
it
should
kindle
in
our
hearts
godly
sorrow
for
our
sinnes
.
If
we
can
mourne
for
the
death
of
our
first
borne
,
how
should
we
be
pierced
to
remember
,
Zach:
12.12
.
that
our
sinnes
haue
pierced
Gods
first
borne
?
Thirdly
,
we
should
neuer
thinke
it
strange
to
suffer
in
this
world
,
Rom:
8.29
.
seeing
God
spared
not
his
owne
first
borne
.
Lastly
,
it
may
be
a
great
comfort
to
Christians
;
and
that
two
wayes
:
first
,
because
they
shall
be
accepted
with
God
,
in
,
and
for
,
Christ
,
who
is
the
first
borne
,
and
hath
receiued
a
blessing
for
all
the
rest
:
secondly
,
because
in
Christ
they
themselues
are
accounted
as
Gods
first
borne
,
in
comparison
of
other
men
:
God
will
vse
them
as
his
first
borne
,
Exod.
4.22
.
Heb.
12.23
.
Psal.
89.
●7
.
By
this
Gods
Children
are
made
higher
then
the
Kings
of
the
earth
,
Psalm
.
89.27
.
and
therefore
woe
shall
bee
to
them
that
wrong
Gods
first
borne
,
Exod.
4.22
.
And
therefore
also
euery
Christian
should
so
esteeme
his
birth-right
,
as
by
no
meanes
,
with
prophane
Esau
,
for
any
lust
,
profit
,
or
pleasure
to
sell
it
,
Heb.
12.16
.
Verse
16.
For
in
him
were
all
things
created
,
that
are
in
Heauen
,
and
that
are
in
Earth
,
visible
or
inuisible
;
whether
they
be
Thrones
or
Dominions
,
or
Principalities
or
Powers
.
All
things
were
created
for
him
and
by
him
.
IN
this
Verse
foure
things
are
to
be
considered
:
first
concerning
Creation
it selfe
,
in
the
generall
:
secondly
,
who
created
:
thirdly
,
what
was
created
:
fourthly
,
the
distinctions
of
Creatures
.
Created
.
]
God
workes
not
as
the
Creatures
doe
,
God
workes
in
an
instant
:
Angels
worke
sodainely
:
Nature
workes
by
little
and
little
,
and
by
degrees
.
There
is
a
threefold
effusion
of
the
goodnesse
of
God
:
1.
by
Generation
:
2.
by
Spiration
:
3.
by
Creation
.
The
Workes
of
God
are
either
Internall
and
immanent
,
and
are
in
the
Essence
of
God
,
by
an
act
internall
and
eternall
;
and
thus
Predestination
is
Gods
worke
;
or
externall
and
transient
,
passing
to
the
Creatures
,
by
an
act
externall
and
temporall
.
And
these
workes
are
either
workes
of
Nature
,
or
workes
of
Grace
:
Qua
est
in
fieri
.
qua
est
in
facto
.
the
workes
of
Nature
respect
her
,
either
as
shee
is
in
making
,
or
as
she
is
made
:
the
latter
workes
are
workes
of
Prouidence
,
the
former
,
are
workes
of
Creation
.
A
difference
must
be
made
betweene
creating
,
generating
,
and
making
.
A
thing
comes
into
being
,
of
nothing
,
by
Creation
:
of
something
,
by
making
:
and
of
a
substance
,
by
generation
.
Creation
is
of
God
,
by
himselfe
:
Generation
is
of
Nature
according
to
God
.
Doctr.
Doct.
The
World
,
euen
this
whole
Frame
of
all
things
,
was
created
,
and
had
a
beginning
.
This
wee
may
know
by
Faith
,
out
of
Scripture
[
](A89915-e83180-b)x
x
Gen:
1.
&
2.
Psal:
33.6.9
.
Job
38.
&
39.
;
and
by
Reason
,
from
the
state
of
Creatures
:
their
alterations
,
subordinations
,
debellities
,
and
expirations
,
proue
a
beginning
;
and
that
they
are
not
eternall
.
Obiect
.
Obiect
.
This
drownes
our
thoughts
,
that
wee
cannot
conceiue
of
Eternitie
,
Solut.
what
it
was
before
the
world
was
.
Sol.
It
is
not
meete
wee
should
account
our selues
able
to
iudge
of
Eternitie
.
What
doe
Plants
iudge
of
Sense
?
what
doe
the
Beasts
iudge
of
Reason
?
how
canst
thou
be
fit
to
iudge
of
Eternitie
,
that
,
thy selfe
,
hast
no
certaine
continuance
in
time
?
Thus
of
Creation
in
generall
:
the
second
thing
is
,
who
is
Creator
.
Opera
ad
extra
sunt
indiuisa
.
In
him
,
or
by
him
.
]
The
whole
Trinitie
did
create
the
world
;
because
it
is
a
rule
,
that
the
workes
of
God
that
are
without
,
are
vndeuided
;
so
as
that
which
one
Person
doth
,
all
the
three
Persons
doe
.
Yet
there
is
difference
in
the
Order
:
Pater
est
causa
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Filius
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Spiritus
sanctus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
for
the
Father
moues
and
wils
it
,
the
Sonne
workes
it
,
and
the
holy
Ghost
finisheth
it
.
Creation
is
giuen
to
the
Father
,
Acts
17.24
.
to
the
Sonne
,
Iohn
1.3
.
to
the
holy
Ghost
Gen.
1.2
.
Psal:
33.6
.
But
in
this
place
,
the
honour
of
the
worke
is
specially
giuen
to
the
Sonne
;
And
it
is
to
be
noted
,
that
the
originall
hath
more
then
barely
[
by
him
,
]
for
it
is
said
,
in
him
,
&c.
The
Creation
of
the
world
,
was
in
Christ
,
in
two
respects
:
First
,
it
was
in
him
,
as
in
an
examplar
;
the
Frame
of
the
world
,
to
be
made
,
was
in
him
,
as
the
Image
of
the
Fathers
vnderstanding
:
for
,
in
the
building
of
a
House
,
there
is
a
double
frame
;
the
one
in
the
head
of
the
Carpenter
;
the
other
,
the
Frame
externall
of
the
house
,
built
after
the
patterne
of
that
,
that
was
in
the
Carpenters
head
:
So
is
it
,
in
the
Creation
of
the
World
.
Secondly
,
it
was
in
him
,
as
that
decreed
,
and
fore-appointed
head
and
foundation
,
in
which
all
the
other
things
should
be
placed
and
consist
:
thus
he
is
said
to
be
the
beginning
of
the
Creatures
of
God
.
Reuel
:
3.14
.
This
worke
of
Creation
ascribed
vnto
Christ
,
proues
his
Deity
,
Eternitie
,
and
Omnipotencie
.
Thus
of
the
Creator
.
Mundus
Archetypicus
.
Thirdly
,
it
followes
,
what
was
created
,
viz.
All
things
,
]
The
whole
world
.
By
the
world
I
meane
not
the
frame
of
all
things
,
as
it
was
in
Gods
Essence
from
Eternitie
:
nor
man
onely
,
which
is
called
a
little
World
:
Mundus
Microcosmus
.
Mundus
Macrocosmus
.
but
this
whole
Vniuerse
,
and
great
building
,
consisting
of
all
sorts
of
Creatures
.
Concerning
this
creation
of
all
things
,
I
onely
note
two
things
:
First
,
how
they
were
created
:
secondly
,
the
errours
that
sprung
vp
against
this
Doctrine
.
Now
,
All
things
were
created
.
]
First
,
most
freely
,
without
any
necessitie
that
compelled
God
thereunto
[
](A89915-e83630-b)a
a
Psal.
33.9
.
&
115.3
.
.
Secondly
,
without
any
labour
,
motion
,
or
mutation
of
himselfe
,
with
a
becke
onely
;
and
by
his
omnipotent
Word
[
](A89915-e83680-b)b
b
Psal.
33.9
.
.
Thirdly
,
of
nothing
:
of
nothing
I
say
,
negatiuely
,
in
the
Creation
of
the
first
masse
of
all
things
;
and
of
nothing
priuatiuely
,
in
the
second
Creation
of
things
,
out
of
the
first
masse
or
Chaos
.
For
though
in
the
order
of
nature
,
and
by
men
,
nothing
is
made
of
nothing
,
yet
this
extendeth
not
to
God
and
the
first
Creation
.
Fourthly
,
most
wisely
,
so
as
there
flowed
in
the
Creation
,
a
goodnesse
to
euery
Creature
,
so
as
they
were
all
good
,
in
Gods
account
[
](A89915-e83740-b)c
c
Gen:
1.31
.
:
This
Goodnesse
in
Man
and
Angels
,
was
Gods
Image
in
them
.
Fiftly
,
in
time
,
with
time
,
in
the
very
beginning
of
time
[
](A89915-e83780-b)d
d
Gen:
1.1
.
.
Sixtly
,
in
the
space
of
sixe
daies
;
not
at
one
time
onely
,
and
this
shewed
the
Creatures
disabilitie
,
that
could
not
forme
it selfe
when
the
first
matter
was
created
:
Herein
God
also
shewed
his
power
,
and
that
hee
was
not
tied
to
second
causes
,
as
hee
declared
when
hee
gaue
light
to
the
world
,
while
yet
there
was
no
Sunne
.
Then
herein
hee
teacheth
men
to
dwell
long
vpon
the
meditation
of
the
Creation
,
seeing
God
himselfe
did
prolong
the
Creation
for
so
many
daies
,
which
yet
hee
could
haue
dispatched
in
an
instant
.
There
were
foure
errors
about
the
Creation
:
Foure
words
confute
foure
Errours
.
Some
said
the
world
was
eternall
:
some
said
,
though
it
were
not
eternall
,
yet
it
had
a
materiall
beginning
,
it
was
made
of
something
:
Some
said
,
God
made
the
Superiour
Creatures
himselfe
,
and
the
Inferiour
by
Angels
:
some
,
made
two
beginners
of
things
;
they
imagined
that
one
Beginner
made
things
incorruptible
,
and
another
,
made
things
corruptible
.
The
very
first
Verse
of
the
Bible
,
confutes
all
foure
Errours
:
the
word
,
in
the
beginning
,
shewes
the
world
was
not
eternall
:
the
word
Creation
,
notes
,
that
it
was
made
of
nothing
;
when
he
saith
,
God
created
all
,
hee
excludes
Angels
:
and
lastly
,
when
hee
saith
,
God
created
Heauen
and
Earth
,
hee
shewes
hee
was
the
onely
beginner
of
all
sorts
of
Creatures
.
Fourthly
,
the
distinction
of
the
Creatures
followes
:
Sorts
of
Creatures
.
here
they
are
distinguished
three
waies
:
1.
by
Place
,
some
are
things
in
heauen
,
some
things
in
earth
:
2.
by
Qualitie
,
some
are
visible
,
some
are
inuisible
:
3.
by
a
subdiuision
of
the
inuisible
;
some
are
Thrones
,
some
are
Dominions
,
&c.
Thrones
,
or
Dominions
,
or
Principalities
,
or
Powers
.
Diuersitie
of
opinions
about
the
meaning
of
Thrones
,
Dominions
,
&c.
]
These
words
are
diuersly
interpreted
.
Some
thinke
,
there
is
no
necessitie
to
vnderstand
them
of
Angels
;
but
in
generall
of
all
Empire
,
and
of
the
order
of
oeconomie
,
among
the
Creatures
,
in
Marriage
,
Lawes
,
or
Gouernments
,
in
heauen
or
Earth
.
Some
restraine
the
words
,
to
order
amongst
men
onely
.
Some
vnderstand
by
Thrones
the
Pallace
of
Gods
Maiestie
,
and
the
seate
of
blessed
immortality
;
and
the
rest
of
the
words
they
interpret
of
Angels
.
But
the
commonest
opinion
,
and
most
auncient
,
is
to
vnderstand
all
the
words
of
Angels
onely
:
But
in
this
there
is
not
agreement
,
for
some
thinke
the
Apostle
speakes
by
way
of
Concession
,
as
if
hee
should
say
:
Be
it
so
that
Angels
are
Thrones
and
Dominions
,
&c.
(
as
the
Iewes
and
false
Apostles
affirme
,
when
they
go
about
to
perswade
you
to
Angel-worship
)
yet
if
that
were
granted
,
Christ
onely
were
to
be
worshipped
,
because
hee
made
all
those
;
and
what
excellency
they
haue
,
they
had
it
from
him
.
Others
thinke
that
the
Apostle
reckoneth
vp
the
excellent'st
things
in
humane
gouernment
,
and
giues
them
to
Angels
,
to
shadow
out
their
glory
;
and
consequently
,
the
glory
of
Christ
that
made
them
.
I
thinke
there
is
no
hurt
in
their
opinion
,
that
giue
all
these
words
vnto
Angels
:
Why
Angels
are
called
by
these
names
.
And
they
are
called
Thrones
,
Dominions
,
Principalities
,
&
Powers
,
because
God
by
them
gouernes
the
Nations
,
and
as
some
thinke
,
moues
the
Heauens
;
restraines
the
Deuils
,
workes
Miracles
,
foretels
things
to
come
,
protects
the
faithfull
,
and
exerciseth
his
iudgements
vpon
the
world
:
yet
so
as
these
names
may
be
giuen
to
all
Angels
,
in
diuers
respects
,
and
vpon
occasion
of
diuers
employments
:
Or
they
may
be
giuen
to
some
Angels
for
a
time
,
and
not
for
euer
.
Or
if
it
bee
yeelded
that
those
names
doe
distinguish
the
diuers
sorts
of
Angels
,
The
Vses
of
the
doctrine
of
Creation
.
and
their
order
;
yet
it
will
not
follow
,
that
wee
can
tell
their
sorts
,
as
the
bold
Dionysius
,
and
the
Papists
haue
aduentured
to
doe
.
Thus
of
the
doctrine
of
Creation
;
the
Vses
follow
,
and
they
are
,
-
1
For
Reproofe
.
-
2
For
Consolation
.
-
3
For
Instruction
.
The
doctrine
of
Creation
cannot
but
bee
a
doctrine
of
great
reproofe
and
terrour
to
wicked
men
;
because
those
goodly
Creatures
,
being
Gods
workemanship
,
will
plead
against
them
,
and
make
them
inexcusable
in
the
day
of
CHRIST
;
in
as
much
as
they
haue
not
learned
to
know
and
serue
God
with
thankefulnesse
and
feare
,
that
shewed
his
Wisedome
and
Power
,
and
other
the
inuisible
things
of
God
,
[
](A89915-e84180-b)e
e
Rom:
1.19
.
in
the
making
of
all
those
Creaturesr.
And
besides
,
from
the
great
power
of
God
,
in
the
Creation
of
themselues
and
other
Creatures
,
they
may
see
that
they
are
in
a
wofull
case
,
that
by
sinning
striue
with
him
that
made
them
:
for
hee
hath
the
same
power
to
destroy
them
[
](A89915-e84220-b)f
f
Esa:
45.19
.
.
And
further
,
if
God
made
all
,
then
he
knowes
all
,
and
so
all
the
sinnes
of
the
sinner
;
and
in
that
hee
made
all
,
hee
hath
at
his
command
as
Lord
by
creation
all
Armies
,
to
raise
them
against
the
wicked
for
their
subuersion
.
Secondly
,
the
Doctrine
of
the
Creation
may
comfort
Gods
Children
many
waies
:
first
,
it
may
comfort
them
in
the
faith
of
the
worlds
dissolution
:
it
is
hee
that
created
Heauen
and
Earth
that
will
accomplish
it
,
that
time
shall
be
no
more
,
I
meane
,
not
times
of
mortalitie
,
sinne
,
labour
,
infirmitie
[
](A89915-e84270-b)g
g
Reuel
.
10.6
.
,
&c.
Secondly
,
it
may
comfort
them
in
the
successe
of
Christs
kingdom
on
earth
.
Though
it
be
a
great
thing
to
gather
men
againe
into
couenant
with
God
,
and
to
open
the
eyes
of
men
,
blinde
with
ignorance
,
and
to
deliuer
the
soules
of
men
that
haue
long
lyne
in
the
prisons
of
sinne
and
miserie
;
yet
wee
may
be
assured
that
God
,
by
the
ordinances
of
Christ
,
will
accomplish
all
the
great
things
of
this
spirituall
kingdome
;
because
hee
was
able
to
create
the
Heauens
and
Earth
.
And
God
himselfe
doth
remember
his
power
in
the
Creation
,
to
assure
his
performance
in
our
regeneration
[
](A89915-e84290-b)h
h
Esa.
42.5.6
.
.
Thirdly
,
it
may
comfort
vs
in
our
vnion
with
Christ
;
for
what
shall
separate
vs
from
his
loue
?
in
as
much
as
hee
is
vnchangeable
himselfe
,
nothing
else
can
,
for
they
are
all
his
Creatures
,
and
must
not
crosse
his
resolued
will
[
](A89915-e84310-b)i
i
Rom:
8.
.
Fourthly
,
it
must
needes
bee
a
comfort
to
serue
such
a
God
,
as
hath
shewed
himselfe
in
the
Creation
to
worke
so
wonderfully
.
Blessed
is
hee
that
can
reioyce
in
God
,
and
his
seruice
,
and
is
refreshed
with
the
light
of
his
countenance
,
and
assured
of
his
loue
[
](A89915-e84340-b)k
k
Psal:
89.11.15
.
.
Fiftly
,
the
wonders
of
the
Creation
serue
to
shew
vs
how
wonderfull
the
workes
of
Grace
are
;
in
the
working
of
which
,
the
Lord
vseth
the
very
tearme
of
creating
.
To
regenerate
a
man
is
as
glorious
a
worke
as
to
make
a
world
[
](A89915-e84370-b)l
l
Ephes.
2.10
.
&
4.24
.
2
Cor:
5.17
.
Gal:
6.15
.
:
the
protection
of
a
Christian
hath
in
it
also
diuers
of
the
wonders
of
the
Creation
.
The
peace
that
comes
into
the
hearts
of
Christians
,
as
the
fruits
of
the
lippes
,
is
created
[
](A89915-e84430-b)m
m
Esa:
57.18
.
:
a
cleane
heart
is
a
rare
blessing
,
for
it
is
created
also
[
](A89915-e84470-b)n
n
Psal:
5.18
.
.
Sixtly
,
it
is
a
comfort
against
the
force
of
wicked
men
,
and
their
wrongs
:
the
wickedst
men
are
Gods
Creatures
;
Hee
created
the
destroyer
to
destroy
,
and
the
Smith
that
bloweth
the
Coales
,
and
him
that
bringeth
forth
an
instrument
:
and
therefore
all
the
weapons
that
are
made
against
Gods
Children
cannot
prosper
.
And
it
is
a
part
of
the
Christians
inheritance
,
to
be
protected
against
the
malice
of
the
wicked
,
that
would
destroy
him
[
](A89915-e84510-b)o
o
Esay
54.16.17
.
&
43.1.2.3
.
Lastly
,
it
may
comfort
Gods
Children
,
in
the
expectation
of
their
saluation
;
for
God
hath
promised
,
as
certainely
as
hee
hath
created
the
Heauens
,
he
will
saue
Israell
,
though
it
should
bee
as
hard
a
worke
as
was
the
spreading
out
of
the
Heauens
[
](A89915-e84560-b)p
p
Esa.
45.15.17.18.19
.
.
Thirdly
,
the
doctrine
of
the
Creation
should
teach
vs
diuers
duties
.
First
,
the
admirablenesse
,
and
varietie
of
Gods
workes
should
prouoke
vs
to
contemplation
:
How
deare
are
thy
thoughts
vnto
me
?
Psal.
139
17.
Secondly
,
in
affliction
;
wee
should
willingly
commit
our selues
to
God
,
and
trust
in
him
,
though
our
meanes
be
little
,
or
vnlikely
;
for
he
is
a
faithfull
Creatour
:
his
loue
to
vs
affords
him
Will
to
doe
vs
good
,
and
the
creation
proues
his
Power
[
](A89915-e84630-b)q
q
1
Pet:
4.19
.
Esa:
45.12.7.22
.
.
Thirdly
,
the
greatnesse
of
the
workes
in
Creation
,
should
imprint
in
vs
Reuerence
and
Feare
,
and
force
vs
to
the
duties
of
the
adoration
and
worship
of
God
,
Reuel
.
4.11
.
&
5.13
.
Psal.
104.31
.
&
100.13
.
Fourthly
,
the
knowledge
of
the
glory
and
greatnesse
of
the
Creator
,
should
inflame
in
vs
indignation
against
Idols
,
and
the
worship
of
the
creature
,
Ier.
10.3
,
7.10.11.12.14.16
.
Rom.
1.25
.
Fiftly
,
the
remembrance
of
our
Creator
,
and
Creation
,
should
worke
in
vs
an
abatement
of
our
pride
and
iollitie
,
and
dull
the
edge
of
our
fierce
appetite
to
sinne
,
Eccles.
12
1.
Sixtly
,
the
consideration
of
our
equalitie
in
our
Creation
,
should
keepe
vs
that
we
transgresse
not
against
our
Brethren
:
Wee
haue
all
one
Father
,
and
one
GOD
hath
created
vs
[
](A89915-e84780-b)r
r
Mal:
2.10
.
Iob
:
31.14.15
.
.
Thus
of
the
Creation
.
The
third
thing
in
Christs
relation
to
the
Creatures
,
is
,
that
All
things
are
for
him
.
For
him
.
]
In
diuers
,
respects
:
first
,
as
it
is
hee
onely
,
All
things
are
for
Christ
,
in
diuers
respects
in
whom
the
Father
is
well
pleased
;
and
so
the
loue
of
God
to
the
World
is
for
his
sake
.
Secondly
,
as
all
the
Creatures
doe
serue
to
point
out
the
Sonne
,
as
well
as
the
Father
,
and
that
because
they
shew
Christ
,
as
the
wisedome
of
the
Father
.
And
be
sides
,
their
changes
and
corruptions
doe
cry
for
the
libertie
of
the
sonnes
of
God
in
Christ
:
and
further
,
they
are
all
at
commaund
,
for
the
propagation
,
and
preseruing
of
the
kingdome
of
Christ
.
Thirdly
,
as
he
is
heyre
of
all
thingss
,
they
are
for
him
,
that
is
,
for
his
glory
;
so
as
hee
is
not
onely
the
Efficient
,
but
the
finall
cause
of
all
things
.
The
Carpenter
makes
his
House
,
perhaps
for
one
more
honourable
then
himselfe
,
but
not
so
Christ
in
making
this
great
House
,
the
World
.
The
consideration
of
this
point
,
that
all
things
are
for
Christ
,
should
teach
vs
diuers
things
.
First
,
wee
should
lesse
dote
vpon
the
world
,
and
the
things
thereof
,
Vses
.
in
as
much
as
these
things
were
principally
made
for
Christ
,
and
not
for
vs
.
And
secondly
,
wee
should
vse
all
these
things
as
helpes
to
lead
vs
to
CHRIST
,
Thirdly
,
in
the
vse
of
the
Creatures
,
wee
should
be
carefull
to
expresse
the
glory
of
Christ
,
by
giuing
thankes
,
by
magnifying
his
Wisedome
,
Power
,
Goodnesse
,
&c.
and
by
distributing
them
;
according
to
his
appointment
,
as
to
the
poore
,
and
to
the
maintenance
of
the
worship
of
God
:
for
seeing
they
are
his
,
and
for
him
,
wee
should
despose
of
them
as
hee
requires
.
Lastly
,
it
should
keepe
vs
from
the
vse
of
all
ill
meanes
:
for
seeing
it
is
for
Christ
,
wee
should
not
lye
,
deceiue
,
vse
false
weights
,
runne
to
Witches
,
or
take
any
other
vngodly
course
;
for
hee
needes
not
our
lye
,
nor
desires
to
bee
helped
by
any
sinnefull
course
.
The
fourth
thing
which
Christ
is
commended
for
,
is
his
Eternitie
.
Hee
was
before
all
things
.
]
Eoure
things
in
the
immensitie
of
Christs
diuine
nature
.
The
Immensitie
of
Christs
Diuine
Nature
hath
foure
things
in
it
.
First
,
infinitenesse
in
respect
of
it selfe
.
Secondly
,
incomprehensiblenesse
in
respect
of
our
sense
,
and
vnderstanding
.
Thirdly
,
incircumscriptiblenesse
,
in
respect
of
place
.
Fourthly
,
Eternitie
,
in
comparison
of
time
.
That
Christ
is
eternall
these
places
proue
,
Prou.
8.22
.
&c.
Mich.
5.2.4
.
&c.
Reuel
.
1.8.11
.
and
21.6
.
and
22.13
.
The
Eternity
of
Christ
may
be
thus
defined
:
it
is
a
pleasant
,
and
at
once
,
perfect
possession
of
endlesse
life
.
The
Eternity
of
Christ
,
described
and
explained
.
And
hereby
may
the
eternitie
of
Christ
appeare
,
to
differ
from
the
eternity
of
all
other
things
.
The
Heauens
haue
an
endlesnesse
of
Essence
,
but
they
want
life
.
The
Diuels
haue
an
endlesse
,
not
onely
being
,
but
life
;
but
it
is
not
a
pleasant
life
.
The
Saints
in
Heauen
haue
a
pleasant
life
till
the
day
of
Iudgement
,
but
they
haue
not
whole
possession
.
The
Angels
in
Heauen
haue
a
whole
possession
,
but
it
is
not
at
once
,
but
successiuely
,
both
in
reuelation
and
ioy
:
I
say
,
it
is
whole
in
them
,
because
their
whole
Nature
or
Essence
is
possessed
of
pleasant
and
endlesse
life
.
And
lastly
,
Christs
eternitie
differs
from
all
eternitie
,
of
all
the
Creatures
,
because
no
creature
hath
the
former
things
absolutely
perfect
;
that
is
,
such
a
possession
of
endlesse
life
,
as
vnto
which
nothing
is
wanting
,
for
they
want
many
of
the
perfections
that
are
in
Christ
,
though
they
bee
perfect
in
their
owne
kinde
.
Seeing
Christ
was
before
all
things
,
wee
should
preferre
him
before
all
things
:
wee
should
acknowledge
his
Title
as
heyre
of
all
things
:
as
the
eldest
among
all
things
,
wee
should
willingly
heare
him
speake
,
and
honour
his
words
;
wee
should
trust
in
him
,
and
liue
by
faith
,
&c.
And
in
him
all
things
consists
.
]
That
is
,
hee
vpholds
,
rules
,
and
gouernes
all
things
by
his
prouidence
:
and
this
is
the
fift
thing
by
which
our
Redeemer
is
described
in
relation
to
the
World
.
That
prouidence
is
giuen
to
the
Son
,
as
well
as
Creation
,
these
places
proue
,
Heb.
1.2.3
.
Prou.
8.15
.
Iohn
5.12
.
Christ
is
not
like
the
Carpenter
,
that
makes
his
house
,
and
then
leaues
it
:
or
like
the
Shipwright
,
How
al
things
consist
in
Christ
.
Conseruando
.
Prescribendo
.
Mouendo
.
Ordinando
.
Disponendo
.
that
frames
his
Ship
,
but
neuer
after
guides
it
.
All
things
are
said
to
consist
in
him
,
in
respect
of
Conseruation
,
in
that
he
keepes
all
things
in
their
being
:
in
respect
of
Precept
,
in
that
from
him
are
prescribed
the
Lawes
,
by
which
Nature
,
Policie
,
and
Religion
are
gouerned
:
in
respect
of
Operation
,
in
that
all
things
moue
in
him
:
in
respect
of
Ordination
,
in
that
hee
appointeth
all
things
to
their
end
:
in
respect
of
Disposition
of
the
meanes
to
the
end
:
and
lastly
,
as
the
vniuersall
cause
of
Nature
,
and
naturall
instincts
in
all
Creatures
,
by
which
they
further
their
owne
preseruation
.
Obiect
.
But
we
see
the
meanes
by
which
all
things
are
wrought
and
preserued
,
as
by
their
causes
?
Sol.
The
meanes
notwithstanding
,
all
things
,
consist
in
Christ
:
first
,
because
Christ
vseth
not
the
meanes
necessarilie
:
secondly
,
hee
ordaines
the
meanes
as
well
as
the
end
:
thirdly
,
the
meanes
is
many
times
euill
,
in
matter
or
forme
;
yet
the
worke
is
made
good
by
Christ
:
fourthly
,
he
is
not
tied
to
the
meanes
,
but
he
can
worke
either
with
,
without
,
or
against
the
meanes
:
fiftly
,
all
meanes
,
hath
his
efficacie
from
Christ
.
But
the
words
would
be
particularly
weighed
.
As
Christ
is
God
,
al
things
consist
in
him
foure
wayes
.
In
him
.
]
All
things
consist
in
Christ
,
both
in
generall
,
as
hee
is
God
;
and
in
speciall
,
as
he
is
Redeemer
.
Foure
waies
,
all
things
consist
,
in
,
or
by
CHRIST
;
as
hee
is
God
:
first
,
in
respect
of
Vbiquitie
,
hee
comprehends
all
things
,
and
is
comprehended
of
nothing
.
The
Nations
are
but
a
droppe
of
his
Bucket
,
and
time
it selfe
is
but
a
drop
of
his
Eternitie
:
secondly
,
in
respect
of
power
,
in
his
power
this
whole
frame
stirreth
:
thirdly
,
in
respect
of
Omniscience
,
and
Wisedome
,
for
all
is
within
his
knowledge
,
and
receiueth
order
from
his
Wisedome
:
fourthly
,
in
respect
of
decree
;
for
the
world
to
be
made
did
from
euerlasting
hang
in
the
fore
knowledge
,
and
pre-ordination
of
Christ
.
As
Christ
is
Redeemer
,
all
things
consist
in
him
three
wayes
:
first
,
And
as
he
is
Redeemer
,
three
waies
.
because
he
is
that
attonement
which
kept
the
world
from
being
dissolued
for
Adams
sinne
:
secondly
,
because
the
respect
of
him
and
his
Church
,
is
that
that
keepes
vp
the
world
to
this
day
:
if
his
body
were
once
compleat
,
the
world
would
not
stand
one
houre
:
thirdly
,
because
the
promise
made
to
man
,
concerning
his
prosperity
,
in
the
vse
of
all
Creatures
,
are
made
in
Christ
.
All
things
.
]
Euen
all
things
which
are
,
or
are
done
in
Earth
,
or
Heauen
;
Act:
17.25
.
things
visible
,
or
inuisible
,
which
haue
either
being
,
life
,
sense
,
or
reason
,
past
,
present
,
or
to
come
,
aduersitie
as
well
as
prosperitie
,
&c.
Consist
.
]
This
word
notes
foure
things
:
Order
,
Continuance
,
Cooperation
,
The
word
Consist
,
notes
foure
things
.
and
Immutabilitie
.
First
,
the
Creatures
consist
,
that
is
,
by
an
excellent
Order
,
agree
together
in
a
glorious
frame
:
for
God
is
the
God
of
order
,
and
not
of
confusion
.
Obiect
.
There
be
many
miseries
,
euils
,
and
mischiefes
in
the
world
,
Obiect
.
4.
and
therefore
how
can
there
be
order
in
all
things
?
Sol.
First
,
Solut.
there
may
be
order
in
respect
of
God
,
though
not
in
respect
of
vs
.
Secondly
,
it
followeth
not
that
there
is
no
order
,
because
wee
see
none
:
O
the
depth
!
&c.
Rom.
11.
Thirdly
,
many
of
the
reasons
of
the
fearefull
miseries
that
are
in
the
world
,
are
reuealed
.
As
the
iustice
of
God
,
in
punishing
of
a
sinnefull
World
,
eyther
whole
Nations
,
or
particular
persons
,
the
humbling
of
his
Children
,
and
the
preparing
of
them
for
Heauen
,
and
such
like
.
Fourthly
,
there
may
bee
Order
,
in
respect
of
the
whole
,
though
not
in
respect
of
euery
part
.
Obiect
.
2.
Obiect
.
2.
There
bee
many
sinnes
in
the
world
,
and
those
consist
not
in
Christ
,
neither
tend
they
to
order
.
Sol.
The
truth
is
,
Solut.
that
those
come
into
the
world
by
the
Deuill
and
man
,
and
they
are
by
the
prouidence
of
God
not
effectiue
,
but
permissiue
.
Yet
so
as
there
is
operation
in
foure
respects
about
the
sinnes
of
the
world
:
for
first
,
Christ
is
the
Author
of
the
Motion
in
generall
;
though
not
of
the
euill
of
the
Motion
.
Secondly
,
Christ
,
worketh
,
in
that
he
withdraweth
grace
,
being
prouoked
thereunto
.
Thirdly
,
he
worketh
,
in
determining
,
or
setting
a
measure
vnto
sinne
,
that
it
passe
not
his
bounds
.
Fourthly
,
he
worketh
,
in
conuerting
the
sinne
to
a
punishment
of
the
sinner
,
or
in
working
thereout
an
occasion
of
humiliation
,
and
of
grace
in
the
penitent
.
Secondly
,
Consisting
notes
the
continuance
together
of
the
Creatures
,
for
by
the
prouidence
of
Christ
it
is
that
no
substance
in
Specie
that
was
at
first
made
,
euer
ceased
;
but
there
are
still
as
many
Creatures
as
euer
were
:
and
the
very
singulars
of
euery
sort
,
doe
consist
in
Indiuidu●
,
as
long
as
pleaseth
Christ
:
and
the
like
may
be
said
of
the
essentiall
qualities
of
all
the
creatures
.
Thirdly
,
Consisting
,
notes
the
Cooperation
of
the
Creatures
,
so
as
by
the
prouidence
of
Christ
,
all
things
worke
together
for
his
glory
:
and
all
things
are
ready
at
Christs
will
and
commaund
by
ioynt
mouing
,
&c.
Fourthly
,
Consisting
,
notes
immutabilitie
,
in
the
prouidence
of
Christ
.
Thus
of
the
Doctrine
:
the
Vses
follow
.
And
first
,
the
meditation
of
the
prouidence
of
Christ
,
Vses
.
serueth
for
great
reproofe
of
wicked
mens
securitie
in
sinne
,
who
carelesly
adde
sinne
vnto
sinne
,
so
it
may
bee
hid
from
men
:
as
if
they
were
of
the
minde
of
those
that
thought
God
did
not
see
,
or
had
forsaken
the
earth
,
and
the
care
of
mens
actions
below
.
But
seeing
all
things
consist
in
Christ
,
wicked
men
cannot
stirre
but
Christ
discouereth
them
,
as
plainely
as
any
thing
that
is
in
his
owne
heart
.
Yea
,
seeing
all
things
consist
in
CHRIST
,
it
checketh
the
doubtfulnesse
,
and
mistrustfulnesse
,
that
is
in
the
hearts
of
Gods
Children
;
as
if
in
their
crosses
God
did
not
care
for
them
,
or
that
they
should
be
helpelesse
.
This
is
at
large
reproued
in
these
places
,
Esa.
40.27
.
&
49.14
.
&c.
&
54.7
.
&c.
Secondly
,
seeing
all
things
Consist
in
CHRIST
,
it
should
teach
vs
to
trust
in
Christ
,
and
not
in
the
second
causes
:
and
it
should
make
vs
lesse
carefull
for
our
preseruation
,
neuer
asking
what
wee
shall
eate
,
or
what
wee
shall
put
on
[
](A89915-e85830-b)t
t
Math:
6.
:
yea
,
seeing
be
rules
all
things
,
let
vs
willingly
subiect
our selues
to
his
Scepter
,
and
let
him
be
our
guide
vnto
death
[
](A89915-e85860-b)u
u
Psal:
49.14
.
.
What
we
must
do
that
it
might
go
well
with
vs
.
Qu.
But
what
must
we
doe
that
it
might
go
well
with
vs
,
by
the
prouidence
of
Christ
?
Ans.
First
,
we
must
be
Saints
,
if
we
would
haue
Christ
to
keepe
vs
and
preserue
vs
:
that
is
,
such
men
as
hide
not
their
sinnes
,
but
confesse
them
,
and
forsake
them
,
and
liue
innocently
[
](A89915-e85930-b)x
x
1
Sam:
2.9
.
Esa:
48.17.18
.
Psa:
5.8
.
&
7.10
.
Hos.
14.9.10
.
Pro:
28.13
.
.
Secondly
,
true
prosperitie
must
be
learned
out
of
the
Word
,
we
must
be
taught
to
profit
:
And
the
next
way
to
get
Christ
to
blesse
vs
in
our
Houses
,
is
to
waite
vpon
his
direction
in
his
House
;
for
all
prosperitie
depends
vpon
Gods
promise
,
and
if
wee
would
prosper
,
we
must
doe
such
things
as
are
of
promise
[
](A89915-e86010-b)y
y
Psal.
1.3
.
&
23.
Esa:
48.17
.
.
Thirdly
,
wee
must
in
true
humilitie
and
sense
of
our
owne
vnworthinesse
,
rest
vpon
the
prouidence
of
Christ
.
It
is
iust
if
I
prosper
not
in
my
estate
,
if
I
will
not
trust
God
with
it
.
Fourthly
,
we
must
pray
God
to
direct
the
workes
of
our
hands
continually
[
](A89915-e86060-b)z
z
Psal:
90.7
.
.
Fiftly
,
wee
must
take
heed
of
crueltie
,
and
despising
and
backe-biting
of
Gods
poore
afflicted
Seruants
[
](A89915-e86080-b)*
*
Psal:
41.1.2.3
.
&
140.11.12.13
.
.
Lastly
,
if
all
things
consist
,
and
are
preserued
in
CHRIST
,
then
much
more
the
righteous
are
preserued
with
a
speciall
preseruation
,
and
in
a
peculiar
safetie
.
In
the
37.
Psalme
this
point
is
excellently
and
at
large
handled
,
both
by
direct
proofe
,
and
by
answere
to
all
the
vsuall
Obiections
against
their
safetie
.
That
they
shall
be
preserued
,
is
affirmed
Verse
3.17.23.25.28
.
The
Obiections
answered
;
are
many
.
Obiect
.
1.
Wicked
men
flourish
.
Sol.
a
righteous
man
should
neuer
grieue
at
that
;
for
they
shall
soone
be
cut
downe
,
like
the
grasse
,
and
wither
as
the
greene
hearbe
,
Vers
.
12.
Obiect
.
2.
Righteous
men
are
in
distresse
.
Sol.
Vers
.
6.
The
night
of
their
aduersitie
will
be
turned
into
the
light
of
prosperitie
:
and
as
surely
,
as
they
can
beleeue
when
it
is
night
that
it
shall
be
day
,
so
surely
may
they
bee
perswaded
,
when
crosses
are
vpon
them
,
that
comfort
and
deliuerance
shall
come
.
Obiect
.
3.
But
there
are
great
plots
laid
against
the
righteous
,
and
they
are
pursued
with
great
malice
,
and
their
intended
ruine
is
come
almost
to
the
very
issue
.
Sol.
Vers
.
12.13.14.15
.
The
Lord
sees
all
the
plots
of
wicked
men
,
and
laughes
at
their
spitefull
and
foolish
malice
;
while
they
are
busie
to
destroy
the
righteous
,
and
hope
to
haue
a
day
against
them
,
the
Lord
seeth
that
their
owne
day
is
comming
vpon
them
:
euen
a
day
of
destruction
,
a
day
of
great
iudgement
,
and
eternall
miserie
;
their
Bow
shall
bee
broken
,
and
the
Sword
that
they
haue
drawne
shall
enter
into
their
owne
heart
.
Obiect
.
4.
But
the
iust
haue
but
small
meanes
.
Sol.
Vers
.
16.17
.
A
little
that
the
righteous
hath
,
is
better
then
the
riches
of
many
wicked
;
for
the
armes
of
the
wicked
shall
be
broken
,
and
the
Lord
vpholdeth
the
iust
.
Obiect
.
4.
Heauy
times
are
like
to
befall
them
.
Sol.
Verse
19.
They
shall
not
be
ashamed
in
the
euill
time
,
and
in
the
day
of
famine
they
shall
haue
enough
.
Obiect
.
6.
But
the
wicked
waxe
fatter
and
fatter
,
and
they
preuaile
in
vexing
the
righteous
.
Sol.
Verse
20.
Indeed
the
wicked
are
fat
,
but
it
is
but
the
fat
of
Lambes
,
their
prosperitie
shall
soone
melt
,
and
as
they
bee
like
smoake
in
vexing
the
godly
,
so
shall
they
bee
like
smoake
in
vanishing
away
.
Obiect
.
7.
But
the
righteous
doe
fall
.
Sol.
Vers
.
24.
Though
bee
that
fall
,
yet
hee
falls
not
finally
,
nor
totally
;
for
hee
is
not
vtterly
cast
d●●●e●
and
besides
,
there
is
an
vpholding
prouidence
of
God
in
all
the
falles
of
the
righteous
.
Obiect
.
8.
Wee
see
some
wicked
men
that
doe
not
so
fall
into
aduersitie
,
but
rather
are
in
prosperitie
to
their
dying
dayes
.
Sol.
Vers
.
27.
Though
they
doe
,
yet
their
seede
shall
be
cut
off
.
Obiect
.
9.
But
some
wicked
men
are
strong
yet
,
and
in
their
seede
spread
also
.
Sol.
Vers
.
35.36
.
Note
also
,
that
those
spreading
Bay-trees
many
times
soone
passe
away
;
and
they
,
and
their
houses
,
are
sometimes
vtterly
cut
off
.
Obiect
.
10.
But
vpright
men
are
vnder
many
and
long
crosses
.
Sol.
Vers
.
37.
Yet
,
his
end
is
peace
.
Obiect
.
11.
But
no
body
stands
for
the
godly
,
when
they
come
into
question
.
Sol.
Vers
.
39.40
.
Their
saluation
is
of
the
Lord
;
hee
is
their
strength
,
he
will
helpe
them
,
and
deliuer
them
,
&c.
But
if
we
would
be
thus
deliuered
,
obserue
1.
That
wee
must
not
vnthankefully
fret
at
Gods
prouidence
,
verse
1.
2.
Wee
must
trust
in
the
Lord
and
doe
good
,
vers
.
2.3
.
3.
Wee
must
delight
our selues
in
the
Lord
,
and
not
place
our
contentment
on
earthly
thinges
,
vers.
4.
4
Wee
must
commit
our
wayes
to
God
.
Vers
.
5.
5.
Wee
must
get
patience
,
and
humble
affections
,
vers.
7.8.9.10.11
.
6.
Wee
must
be
of
vpright
conuersation
,
vers
.
14.
7.
Wee
must
be
mercifull
,
vers
.
25.26
.
8.
Wee
must
speake
righteous
things
,
and
get
the
Law
into
our
hearts
,
vers
.
30.31
.
9.
Wee
must
keepe
our
way
,
and
waite
on
GOD
,
and
not
vse
ill
meanes
.
Verse
18.
And
hee
is
the
Head
of
the
Body
,
the
Church
;
hee
is
the
beginning
and
first
borne
of
the
dead
,
that
in
all
things
hee
might
haue
the
preheminence
.
OVr
Redeemer
is
described
before
,
both
in
his
relation
to
God
,
and
to
the
World
.
In
this
verse
,
and
the
rest
that
follow
to
the
23.
hee
is
described
as
hee
stands
in
relation
to
the
Church
:
and
that
two
wayes
.
First
,
in
relation
to
the
whole
Church
,
vers.
18.19.20
.
Secondly
,
in
relation
to
the
Church
of
the
Colossians
,
vers
.
21.22
The
praise
of
Christ
in
relation
to
the
whole
Church
,
is
first
briefely
propounded
,
and
then
more
largely
opened
.
It
is
propounded
in
these
words
.
And
he
is
the
head
of
the
Body
,
the
Church
.
]
There
is
great
oddes
betweene
the
worlds
subiection
to
Christ
,
and
the
Churches
:
for
the
faithfull
are
subiect
to
Christ
as
the
members
are
to
the
Head
;
but
the
wicked
are
subiect
as
vile
things
vnder
his
feete
[
](A89915-e86970-b)a
a
Ephes.
1.22
.
.
Great
are
the
benefits
which
come
to
the
Church
from
CHRIST
,
as
her
Head
.
I
instance
:
in
sixe
,
viz.
Loue
,
Sympathie
,
Audience
,
Aduocation
,
Vnion
,
The
benefits
flow
from
Christ
as
the
head
of
the
Church
.
and
Influence
.
First
,
Infinite
Loue
:
no
man
so
loues
his
Wife
,
as
Christ
loues
his
Church
[
](A89915-e87040-b)b
b
Ephes.
5.27
.
.
Secondly
,
Sympathie
,
by
which
Christ
hath
a
fellow-feeling
of
the
distresses
of
all
his
members
,
that
which
is
done
to
them
,
hee
takes
it
as
done
to
him
,
whether
it
be
good
or
euill
[
](A89915-e87070-b)c
c
Math.
18.5
.
&
25.40.45
.
Heb.
2.17
.
&
4.15
.
.
Thirdly
,
Audience
,
and
willing
acceptance
of
all
the
desires
and
prayers
of
all
his
members
:
the
Head
heares
for
the
Body
.
Fourthly
,
Aduocation
,
no
naturall
Head
can
so
plead
for
his
members
,
as
doth
our
mysticall
Head
for
vs
.
Fiftly
,
Vnion
,
wee
as
members
,
are
honoured
with
the
Vnion
of
Essence
;
in
that
hee
hath
taken
our
nature
:
with
the
Vnion
of
Office
,
so
as
the
members
are
annointed
Kings
,
Priests
,
and
Prophets
,
in
their
kinde
,
as
well
as
Christ
:
and
also
with
the
Vnion
of
Vertue
,
and
benefits
:
by
which
Vnion
wee
partake
of
his
Righteousnesse
,
Holinesse
,
and
Glory
.
By
Vertue
of
this
Vnion
with
Christ
,
the
faithfull
haue
the
euerlasting
presence
of
Christ
;
to
and
after
the
end
of
the
World
[
](A89915-e87190-b)d
d
Math.
28.
.
The
last
benefit
is
influence
;
influence
I
say
,
both
of
Life
(
for
the
second
Adam
is
a
quickening
spirit
[
](A89915-e87220-b)e
e
1
Cor.
15.
)
and
Light
,
(
for
Christ
is
the
Fountaine
of
all
true
Wisedome
[
](A89915-e87240-b)f
f
1
Cor.
1.30
.
:
the
Head
seeth
for
the
Body
,
and
the
Body
by
,
and
from
the
Head
)
and
Grace
,
(
for
of
his
fulnesse
wee
receiue
all
grace
,
)
and
Motion
,
for
all
good
desires
,
feelings
,
words
,
and
workes
,
come
from
the
working
of
the
Head
in
vs
.
Our
head
is
more
glorious
then
all
politicall
heads
.
The
politicall
Head
is
the
glory
of
the
World
;
and
the
misticall
Head
is
the
glory
of
the
Church
:
yet
the
misticall
Head
excells
the
politicall
many
wayes
.
For
,
-
1
CHRIST
is
the
Head
of
such
as
are
not
together
in
the
being
of
Nature
or
Grace
.
-
2
CHRIST
is
a
perpetuall
Head
;
the
other
is
but
for
a
time
.
-
3.
CHRIST
is
a
Head
by
Influence
,
the
other
but
by
Gouernement
.
-
4.
CHRIST
is
an
absolute
Head
;
the
other
but
subordinate
to
Christ
,
and
his
Vice-gerent
.
That
Christ
might
become
our
Head
,
wee
must
consider
what
hee
did
in
fitting
himselfe
thereunto
:
and
secondly
,
what
hee
doth
in
vs
.
For
himselfe
,
hee
tooke
the
same
Nature
with
his
Church
;
else
had
the
Church
beene
like
Nabuchadnezzars
Image
.
Yet
as
hee
tooke
our
Nature
,
so
wee
must
know
that
hee
bettered
it
.
The
Head
differs
in
worth
from
the
Body
,
because
therein
is
seated
the
minde
,
which
is
the
noblest
part
of
man
:
so
in
the
humane
Nature
of
Christ
,
dwells
the
Godhead
bodily
;
and
by
expiation
,
in
his
owne
person
,
Christ
takes
away
the
sinnes
of
the
Church
,
which
else
would
haue
letted
all
Vnion
.
And
lastly
,
hee
exalted
his
suffering
Nature
,
and
seated
himselfe
aloft
,
as
meete
to
haue
the
preheminence
,
and
become
Head
of
all
the
faithfull
:
And
as
the
Head
is
thus
fitted
,
so
are
the
Members
:
for
,
1.
they
are
collected
out
of
the
World
,
by
the
sound
of
the
Gospell
:
(
Let
them
lie
hidden
in
the
world
that
meane
to
perish
with
the
world
.
)
2.
They
are
framed
,
formed
,
proportioned
,
and
begotten
,
by
daily
hearing
.
3.
They
are
ingrafted
in
an
vnspeakeable
,
and
inuisible
Vnion
;
presently
in
truth
,
afterwards
in
sence
.
Church
.
]
This
word
is
diuersly
accepted
:
it
is
taken
sometime
in
euill
part
,
for
an
assembly
of
wicked
men
;
and
so
there
is
the
Church
of
the
malignant
[
](A89915-e87390-b)g
g
Psal.
26.5
.
Acts
19.32.40
:
sometimes
for
the
faithfull
in
heauen
[
](A89915-e87420-b)h
h
Ephes.
5.27
.
:
sometimes
for
Christians
on
Earth
[
](A89915-e87440-b)i
i
1
Tim.
3.15
.
Acts.
5.11
.
:
and
this
not
alwaies
in
one
sense
:
sometimes
for
the
Pastors
of
the
Church
,
and
Gouernours
,
as
some
thinke
,
Math.
18.17
.
sometimes
for
the
People
,
and
the
Flocke
[
](A89915-e87480-b)k
k
1
Pet.
5.2
.
Act.
20.
●8
.
:
sometimes
for
particular
Churches
.
And
lastly
,
sometimes
for
all
the
Elect
of
God
,
that
haue
beene
,
are
,
or
shall
be
:
so
Math.
16.18
.
Ephes.
1.23
.
and
5.23
.
And
so
here
.
The
Church
of
Christ
is
glorious
in
three
praises
.
-
1
She
is
One.
-
[
](A89915-e87600-b)l
l
R●●
:
2.18.12
.
2
She
is
Holy
.
-
3
She
is
Catholique
.
She
is
One
,
in
respect
of
one
Head
,
and
Seruice
:
in
respect
of
one
Spirit
and
Binder
,
and
in
respect
of
one
Faith
and
Constancie
in
doctrine
.
Shee
is
Holy
,
by
segregation
from
the
sinnefull
world
,
by
the
inchoation
of
the
grace
of
Christ
,
and
by
imputation
of
his
righteousnesse
.
She
is
Catholique
,
especially
,
in
the
New
Testament
;
in
respect
of
place
,
the
Elect
may
bee
in
any
place
:
in
respect
of
men
,
for
it
is
gathered
of
all
sorts
of
men
:
and
in
respect
of
Time
,
for
it
shall
continue
vnto
all
times
,
euen
till
time
b●●
no
more
.
Thus
of
the
Doctrine
concerning
Christ
and
the
Church
.
The
Vses
follow
.
The
first
Vse
is
for
Confutation
:
and
that
three
waies
.
Vses
.
First
,
in
vaine
doe
the
wicked
enemies
of
the
Church
pride
themselues
in
the
greatnesse
of
Learning
,
Power
,
Meanes
,
&c.
thinking
to
suppresse
the
being
or
glory
of
Christs
Church
on
Earth
;
for
the
stone
that
the
Builders
refused
,
will
proue
the
Head
of
the
corner
.
Secondly
,
in
vaine
doe
the
Papists
goe
about
to
maintaine
their
ministeriall
Head
;
for
the
Church
is
neither
without
a
Head
,
nor
many-Headed
.
And
it
is
absurd
to
excuse
it
,
that
the
Pope
is
but
a
Head
vnder
Christ
:
for
the
body
were
monstrous
that
had
two
Heads
,
one
aboue
,
and
another
vnder
.
Thirdly
,
in
vaine
doe
carnall
men
pleade
their
hopes
in
Christ
,
when
they
can
yeeld
no
sound
reason
to
prooue
they
are
Christs
Members
.
They
are
not
members
of
this
body
vnder
this
Head
,
that
want
Faith
;
that
haue
not
the
spirit
of
Christ
;
that
are
not
quickened
with
the
life
of
Grace
;
that
are
not
wrought
vpon
by
the
word
of
Christ
,
nor
built
vpon
the
foundation
of
the
Prophets
and
Apostles
,
that
feele
no
influence
of
graces
from
CHRIST
;
that
want
the
knowledge
of
Prophets
,
or
mortification
of
Priests
,
or
victory
ouer
the
World
,
as
Kings
;
that
eyther
pride
themselues
in
their
owne
ciuill
righteousnesse
,
or
can
fall
away
wholy
,
and
for
euer
.
The
second
Vse
is
for
Instruction
:
and
first
,
as
Christ
is
considered
to
be
our
Head
,
wee
should
.
1
Pray
,
that
God
would
open
the
eyes
of
our
vnderstanding
,
that
wee
might
with
sense
and
affection
see
what
the
hope
of
cur
calling
is
[
](A89915-e87820-b)m
m
Ephes.
1.19.22
.
&c.
,
to
become
members
of
such
a
Body
,
vnder
such
a
Head
.
2
Take
heede
of
all
pollutions
,
that
might
any
way
tend
to
the
dishonour
of
our
Head
,
whether
it
be
of
Flesh
or
Spirit
[
](A89915-e87870-b)n
n
2
Cor.
6.
.
3
Consider
our
place
in
this
Body
,
and
vnder
this
Head
,
and
not
presume
to
know
about
what
is
meete
[
](A89915-e87910-b)o
o
Rom.
12.4.5
.
.
4
Vse
all
meanes
to
grow
in
this
Body
,
and
not
pull
it
backe
,
or
shame
our
Head
by
spirituall
securitie
,
or
vnprofitablenesse
:
and
to
this
end
wee
should
sticke
fast
to
the
words
of
the
Prophets
,
and
not
suffer
our selues
to
bee
carried
about
by
euery
winde
of
doctrine
,
and
follow
the
truth
in
Loue
[
](A89915-e87950-b)p
p
Ephes.
4.14
.
to
16.
,
without
pride
or
discord
.
5
Obey
as
the
Members
doe
,
in
Vnion
with
the
Head
by
faith
;
in
Communion
with
the
fellow-Members
by
Loue
,
and
with
a
naturall
voluntarie
,
and
not
extorted
obedience
.
Secondly
,
if
the
Church
be
the
body
of
Christ
,
and
wee
Members
of
this
Body
,
wee
should
learne
to
carry
our selues
one
towardes
another
,
in
all
humblenesse
of
minde
,
and
long-suffering
,
supporting
one
another
,
and
keepe
the
bond
of
peace
in
the
vnitie
of
the
spirit
[
](A89915-e88010-b)q
q
Ephes.
4.2.3.4.5
.
.
And
wee
should
labour
to
profit
one
another
with
the
gifts
God
hath
bestowed
vpon
vs
,
that
our
graces
,
as
holy
oyntment
,
may
runne
downe
from
member
to
member
:
and
all
our
Loue
should
be
without
dissimulation
[
](A89915-e88050-b)r
r
Rom.
12.6.9
.
:
in
giuing
honour
,
going
one
before
another
,
in
as
much
as
what
honour
one
member
receiueth
,
is
done
in
some
respect
to
all
.
And
wee
should
willingly
distribute
to
the
necessities
of
the
Saints
,
and
reioyce
with
them
that
reioyce
,
and
weepe
with
them
that
weepe
[
](A89915-e88090-b)s
s
Rom.
12.10.13.15.16
.
,
out
of
the
Sympathy
of
Members
:
by
all
meanes
shunning
to
giue
offence
in
the
least
thing
;
especially
not
censorious
,
or
contentious
in
matters
of
indifferencie
[
](A89915-e88120-b)t
t
1
Cor.
10.24.14
.
.
Lastly
,
all
discontentments
with
our
place
or
calling
,
or
estimation
in
the
body
,
and
all
contempt
,
or
enuie
,
at
the
gifts
or
place
of
other
Christians
,
should
be
banished
out
of
our
hearts
[
](A89915-e88150-b)u
u
1
Cor.
12.15.22.23.26
.
.
Thus
of
the
excellencie
of
Christ
,
in
relation
to
the
Church
,
as
it
is
briefly
propounded
:
the
explication
followes
.
The
head
hath
three
Priuiledges
,
or
excels
all
the
Members
in
Order
,
Perfection
,
or
Vertue
,
and
Efficacie
.
The
preheminence
of
Christ
is
three
wayes
considered
.
First
,
in
respect
of
the
dignitie
of
Order
,
verse
18.
of
order
I
say
,
toward
the
Members
.
Secondly
,
in
respect
of
perfection
in
himselfe
,
in
the
fulnesse
of
grace
,
verse
15.
Thirdly
,
in
respect
of
Vertue
,
Efficacie
,
and
influence
toward
the
whole
body
,
verse
20.
The
primacie
of
CHRIST
in
order
,
or
relation
to
the
Members
,
is
twofold
.
First
,
in
the
estate
of
Grace
,
Hee
is
the
beginning
.
Secondly
,
in
the
respect
of
the
state
of
Glory
,
He
is
the
first
begotten
of
the
dead
.
Christ
is
said
to
be
the
beginning
,
in
three
respects
.
He
is
the
beginning
.
]
Christ
may
be
said
to
bee
the
beginning
,
in
three
respects
.
First
,
as
he
is
the
first
fruits
,
for
whose
sake
the
rest
are
accepted
,
and
blessed
.
Secondly
,
as
hee
is
the
repayrer
of
the
world
,
decayed
by
mans
sinne
.
Thirdly
,
as
hee
is
the
beginning
of
the
good
things
that
are
in
the
Church
:
hee
is
both
the
obiect
and
efficient
cause
of
Faith
.
Mortification
flowes
from
his
death
,
and
new
Obedience
from
his
Resurrection
;
Iustification
is
wrought
from
his
obedience
.
Vses
.
And
this
shewes
the
miserie
of
all
carnall
men
,
that
are
not
members
of
Christ
:
in
respect
of
the
life
of
Grace
they
are
dead
:
in
respect
of
Faith
they
are
Infidels
:
in
respect
of
Iustification
they
are
without
God
:
in
respect
of
Repentance
they
walke
in
trespasses
,
and
sinnes
:
in
respect
of
Communion
of
Saints
,
they
are
strangers
from
the
Common-wealth
of
Israell
.
There
can
bee
a
beginning
of
no
true
felicitie
without
CHRIST
.
Christ
is
said
to
be
the
beginning
of
the
creation
of
God
[
](A89915-e88380-b)a
a
Reuel
:
3.14
.
:
and
from
thence
is
inferred
a
most
seuere
reproofe
of
mans
lukewarmenesse
in
matters
of
Pietie
,
Repentance
,
and
Grace
,
Reuel
.
3.
vers.
15.16.17
.
And
if
Christ
be
the
Authour
and
beginning
of
Faith
and
grace
,
it
should
teach
vs
to
perseuere
in
the
Faith
,
and
contend
for
the
truth
,
and
keepe
that
is
committed
to
vs
,
with
all
Patience
,
Wisedome
,
and
Constancie
[
](A89915-e88440-b)b
b
Heb.
12.2
.
.
And
in
as
much
as
he
is
Alpha
,
hee
will
be
Omega
:
as
he
is
the
beginning
,
so
he
will
be
the
end
;
and
therefore
blessed
are
they
that
doe
his
Commandements
.
And
let
him
that
is
righteous
bee
righteous
still
:
and
let
prophane
men
,
that
will
not
by
Faith
and
Repentance
seeke
vnto
Christ
,
be
filthy
still
[
](A89915-e88510-b)c
c
Reuel
.
22.11.13.14
.
.
The
first
begotten
of
the
dead
.
]
Christ
,
as
head
of
the
Church
,
holds
his
relation
both
to
the
liuing
,
as
their
beginning
,
and
to
the
dead
as
their
first
begotten
.
There
is
a
threefold
primogeniture
of
Christ
:
Hee
is
the
first
begotten
.
First
,
in
respect
of
eternall
generation
;
as
he
is
the
Sonne
of
God
.
Of
this
before
.
Secondly
,
as
hee
is
borne
of
the
virgin
Mary
;
for
shee
is
said
to
bring
forth
her
first
begotten
Sonne
[
](A89915-e88580-b)d
d
Math.
1.
.
Thirdly
,
when
God
raised
Christ
out
of
the
Graue
,
hee
is
said
to
beget
his
Sonne
,
for
so
the
words
of
the
second
Psalme
:
Thou
art
my
Sonne
,
this
day
haue
I
begotten
thee
,
are
applyed
to
the
Resurrection
of
CHRIST
[
](A89915-e88610-b)e
e
Act.
13.33
.
.
In
that
Christ
is
said
to
be
the
first
begotten
of
the
dead
,
three
things
may
bee
noted
,
as
implied
heere
,
concerning
the
members
of
Christ
:
and
three
things
concerning
Christ
himselfe
as
Head
.
First
,
concerning
the
Members
,
these
things
may
be
gathered
:
1
That
not
onely
wicked
men
,
but
the
true
members
of
Christ
die
,
Heb.
9.
Psal.
89.
2.
Sam.
14.
The
consideration
of
this
,
that
the
godly
must
dye
,
may
serue
for
many
Vses
:
first
,
Why
doth
vaine
man
dye
then
without
wisedome
[
](A89915-e88690-b)f
f
Iob.
4.21
.
?
secondly
,
how
shall
wicked
men
escape
[
](A89915-e88710-b)g
g
Job
.
21.32
.
Esay
28.
?
their
Couenant
with
death
must
needes
be
disanulled
:
thirdly
,
it
should
cause
vs
deepely
to
digest
the
vanities
of
this
life
[
](A89915-e88760-b)h
h
Eccl.
2.16.17
:
fourthly
,
it
should
cause
vs
to
take
heede
of
E●es
,
Least
yee
die
;
for
it
is
out
of
all
question
,
die
wee
must
,
and
therefore
meere
it
were
,
we
should
prouide
for
it
,
without
mincing
or
procrastinating
:
lastly
,
wee
should
incourage
our selues
,
and
die
like
the
members
of
Christ
,
with
all
willingnesse
,
Faith
and
Patience
.
2
The
gouernment
of
Christ
reacheth
as
well
to
the
dead
as
to
the
liuing
Members
.
This
the
faithfull
were
wont
of
old
to
note
,
when
they
would
say
a
man
were
dead
,
they
would
say
,
he
was
ioyn'd
to
his
people
.
This
should
bee
a
great
encouragement
vnto
godly
men
to
die
.
3
From
Coherence
;
that
if
wee
would
haue
Christ
to
bee
the
first
begotten
to
vs
when
wee
are
dead
,
wee
must
subiect
our selues
to
his
Ordinances
,
that
hee
may
be
the
beginning
of
true
Grace
to
vs
while
we
liue
.
Secondly
,
concerning
the
Head
,
these
three
things
may
be
noted
:
1
That
hee
was
among
the
dead
,
and
this
was
good
for
vs
:
for
thereby
hee
dissolued
the
power
the
Diuell
had
to
inflict
death
,
or
the
feare
of
it
,
vpon
his
Members
[
](A89915-e88880-b)i
i
Heb:
2.17
.
Heb.
9.15
.
,
and
thereby
hee
finished
the
expiation
of
all
our
sinnes
,
thereby
hee
ratified
Gods
Couenant
,
thereby
he
kils
the
power
of
sinne
in
vs
,
and
thereby
he
takes
away
the
curse
of
our
naturall
death
.
2
That
hee
was
not
onely
among
the
dead
,
but
he
was
begotten
among
the
dead
,
that
is
,
raised
from
death
to
life
;
and
this
also
was
profitable
for
vs
,
for
he
rose
to
our
Iustification
,
Rom.
4
,
23.24
.
to
our
viuification
,
Rom.
6.4
.
to
our
deliuerance
from
wrath
to
come
,
1
Thes.
1.10
.
3
That
hee
is
not
onely
begotten
,
but
the
first
begotten
among
the
dead
;
and
that
in
three
respects
.
First
;
as
hee
was
more
excellently
raised
then
any
of
the
dead
are
;
for
hee
carried
no
corruption
to
the
graue
;
and
hee
saw
no
corruption
in
the
graue
,
and
hee
was
but
a
short
time
vnder
the
power
of
the
graue
.
Secondly
,
in
respect
of
time
;
hee
was
the
first
that
rose
from
the
dead
[
](A89915-e89000-b)k
k
Acts
26.23
.
.
Thirdly
,
in
respect
of
efficacie
;
it
is
hee
by
whose
power
all
the
rest
rise
[
](A89915-e89020-b)l
l
1
Cor.
15.20.22
.
.
This
must
needes
be
a
great
comfort
to
vs
while
wee
liue
,
Iohn
5.21
.
&
11.28
.
against
the
time
our
bodies
must
go
into
the
house
of
darkenesse
,
the
darkesome
lodging
in
the
graue
;
onely
,
let
vs
seeke
the
vertue
of
the
Resurrection
of
Christ
in
this
world
,
and
the
experiment
of
the
vigor
of
it
,
first
vpon
our
soules
,
in
plucking
vs
vp
out
of
the
graue
of
sinne
,
to
walke
before
God
,
in
newnesse
of
life
[
](A89915-e89080-b)m
m
Phil.
3
9.
.
That
in
all
things
hee
might
haue
the
preheminence
]
These
words
are
added
for
further
amplification
or
Explanation
of
the
former
.
They
giue
vnto
Christ
a
primacie
and
preheminence
in
all
things
:
First
,
ouer
both
liuing
and
dead
:
as
hee
is
the
beginning
to
the
liuing
,
and
the
first
begotten
to
the
dead
.
Christ
then
hath
the
preheminence
,
he
is
first
in
all
things
,
Mat.
28.18
.
Rom.
4.9
.
Phil.
2.9
.
Ephes.
1.23
.
Hee
is
first
many
waies
:
first
in
Time
,
He
is
first
in
diuers
respects
.
as
before
all
things
:
first
in
Order
,
hee
hath
a
primacie
of
order
,
hee
is
the
first
to
be
reckoned
and
admired
in
the
Church
:
first
in
the
dignitie
of
Person
,
hee
excells
in
both
Natures
all
that
is
in
the
Church
or
euer
was
:
first
in
Degree
[
](A89915-e89210-b)n
n
Iohn
1.5
.
:
first
in
Gouernment
[
](A89915-e89240-b)o
o
Mat.
20
27.
Luke
19.4
.
Esay
9.
:
first
in
Acceptation
with
God
[
](A89915-e89290-b)p
p
Mat.
17.5
.
:
lastly
,
hee
is
first
Effectiuely
,
as
the
cause
of
all
the
respect
,
order
,
and
excellencie
in
others
:
hee
i●
the
Roote
out
of
which
springs
all
the
glory
in
the
Church
.
The
vse
is
,
first
,
for
Terrour
to
all
those
that
sinne
against
Christs
preheminence
,
as
they
doe
in
a
high
degree
;
that
hauing
begunne
in
the
Spirit
,
Vses
.
will
end
in
the
flesh
:
such
as
hauing
knowne
the
way
of
righteousnesse
,
afterwards
turne
from
the
holy
course
,
with
the
Dogge
to
the
vomit
,
and
with
the
Swine
to
the
wallowing
in
the
mire
[
](A89915-e89380-b)q
q
2
Pet.
20.21
.
Reuel
.
2
4.19
.
.
Secondly
,
the
consideration
of
Christs
primacie
and
preheminence
,
should
learne
vs
to
take
heede
of
climbing
in
the
Church
;
it
is
dangerous
to
desire
to
be
chiefe
;
it
is
almost
the
sole
power
of
the
Head
of
the
Church
[
](A89915-e89410-b)r
r
Math:
20.27
.
Marke
9.35
.
&
10.44
.
3
Iohn
9.10
.
.
Lastly
,
let
it
bee
our
care
both
in
heart
and
life
,
to
yeelde
Christ
the
preheminence
;
which
we
shall
doe
,
if
we
labour
to
know
nothing
more
then
Christ
crucified
;
if
wee
minde
the
things
of
Christs
Kingdome
,
more
then
the
things
of
this
life
;
if
wee
make
him
our
chiefe
refuge
by
Faith
,
for
all
happinesse
and
reconciliation
;
How
we
may
in
life
yeelde
Christ
the
preheminence
.
if
wee
make
him
our
ioy
;
reioycing
more
in
Christ
then
carnall
men
can
doe
in
the
World
,
(
for
a
discontented
life
denies
Christ
the
preheminence
;
)
if
the
zeale
of
Gods
house
can
eate
vs
vp
;
if
in
all
our
actions
wee
performe
the
worship
of
God
first
;
if
we
stick
not
to
confesse
and
professe
Christ
;
if
wee
honour
the
faithfull
,
and
contemne
the
vile
,
and
ioyne
our selues
to
such
as
feare
God
,
though
they
bee
despised
in
this
world
:
and
lastly
,
when
wee
can
in
all
things
rather
chuse
to
please
God
then
men
.
Verse
19.
For
it
pleased
the
Father
,
that
in
him
should
all
fulnesse
dwell
.
THere
is
great
reason
Christ
should
bee
acknowledged
head
,
as
in
the
former
Verse
,
by
reason
of
his
primacie
and
preheminence
;
so
in
this
Verse
,
by
reason
of
the
plenitude
that
dwells
in
him
:
No
naturall
head
so
full
of
senses
,
as
hee
is
full
of
Grace
.
It
is
to
be
noted
in
the
generall
,
that
the
head
should
excell
the
members
in
gifts
:
and
therefore
it
is
a
fault
in
Cities
,
when
the
people
chuse
vnto
themselues
vnmeete
men
to
be
their
Heads
.
God
may
chuse
Saul
following
his
Fathers
Asses
,
because
if
he
make
Princes
,
he
can
giue
spirit
vnto
Princes
;
but
it
is
not
so
with
men
;
they
may
giue
the
Office
,
but
they
cannot
giue
the
gifts
to
execute
it
.
And
it
is
likewise
a
great
shame
to
such
Rulers
of
the
people
,
as
are
so
farre
from
repressing
disorders
,
that
they
are
disordered
themselues
and
their
housholds
.
So
domesticall
Heads
likewise
,
if
they
would
not
see
swearing
,
lying
,
whoring
,
passions
,
idlenesse
,
&c.
in
their
Children
and
Seruants
,
they
must
be
free
from
ill
example
themselues
,
and
be
as
heads
excelling
the
rest
of
the
family
in
gifts
and
good
behauiour
.
It
pleased
.
]
The
mouing
cause
and
foundation
of
all
the
grace
shewed
to
the
Creature
,
is
the
good
pleasure
of
the
will
of
the
Creator
[
](A89915-e89570-b)a
a
Ephes.
1.5
.
2
Thess.
1.11
.
.
Why
is
Israell
planted
[
](A89915-e89600-b)b
b
Psal:
43.3
.
?
why
are
the
great
mysteries
of
God
hidden
from
the
wise
,
and
reuealed
to
Babes
[
](A89915-e89620-b)c
c
Mat.
11.27
.
?
why
hath
the
little
Flocke
a
Kingdome
[
](A89915-e89640-b)d
d
Luke
12.32
.
?
why
hath
God
mercy
on
some
and
not
on
others
[
](A89915-e89660-b)e
e
Exod:
33.19
.
?
why
hath
Iob
riches
,
and
why
are
they
taken
away
[
](A89915-e89690-b)f
f
Iob.
1.
?
why
is
Iudgement
and
righteousnesse
in
a
forlorne
world
that
deserued
nothing
[
](A89915-e89710-b)g
g
Ier:
9.24
.
?
why
is
Iuda
as
Potters
clay
[
](A89915-e89740-b)h
h
Ier.
18.6
.
?
why
is
the
world
saued
by
preaching
[
](A89915-e89760-b)i
i
1
Cor.
1.21
.
?
why
are
some
predestinate
to
be
adopted
[
](A89915-e89780-b)k
k
Ephes.
1.5
.
?
why
is
the
Mysterie
of
Gods
will
opened
now
and
not
before
[
](A89915-e89800-b)l
l
Ephes:
1.9
.
?
To
conclude
,
why
is
all
fulnesse
in
the
Head
,
or
any
grace
in
the
Members
,
but
onely
,
because
it
pleased
him
?
Vses
.
The
vse
of
this
is
:
first
,
to
teach
vs
to
doe
likewise
,
that
is
,
to
doe
good
without
respect
of
desert
;
it
is
Royall
,
yea
,
it
is
Diuine
:
Secondly
,
it
should
teach
vs
,
if
we
would
get
any
grace
or
blessing
from
God
,
to
examine
our selues
,
whether
wee
be
in
his
fauour
,
and
to
labour
in
all
things
so
to
serue
him
,
as
to
please
him
.
Thirdly
,
to
subiect
our
Reasons
and
Affections
to
Gods
Will
,
though
hee
should
shew
vs
no
other
Reason
of
his
doings
,
but
his
Will
:
for
wee
must
alwaies
know
that
things
are
alwaies
iust
,
because
hee
willed
them
.
Fourthly
,
in
our
troubles
,
and
vnder
crosses
,
it
should
teach
vs
patience
[
](A89915-e89870-b)m
m
Psal.
39.9
.
,
and
to
labour
to
pacifie
God
,
by
Prayer
and
Humiliation
,
in
the
Name
of
Christ
,
and
to
acknowledge
the
soueraigntie
of
God
,
referring
our selues
to
his
pleasure
for
deliuerance
[
](A89915-e89890-b)n
n
Psal.
40.13
.
;
not
trusting
vpon
the
meanes
[
](A89915-e89910-b)o
o
Psa.
4.4.3.6
.
.
Lastly
,
it
may
be
a
comfort
that
nothing
can
befall
my
Christian
,
but
what
pleaseth
God
.
Doct.
2.
God
is
well
pleased
in
[
](A89915-e89960-b)p
p
Esay
42.1
.
CHRIST
:
He●
loues
him
infinitely
;
hee
can
bee
content
hee
haue
any
thing
,
yea
,
all
things
:
and
therefore
it
should
teach
vs
to
flie
to
Christ
for
helpe
,
and
heare
him
[
](A89915-e89990-b)q
q
Mat.
17.5
.
2
Pet.
1.17
.
.
And
wee
should
neuer
seeke
nor
acknowledge
any
other
Mediator
or
Aduocate
,
seeing
God
is
well
pleased
in
him
.
That
in
him
should
all
fulnesse
dwell
.
All
fulnesse
is
in
Christ
in
fiue
respects
.
]
Doct.
There
is
a
fulnesse
and
absolute
compleatenesse
in
Christ
.
1.
In
respect
of
Members
;
so
the
Church
is
the
fulnesse
of
Christ
[
](A89915-e90070-b)r
r
Ephes.
1.23
.
.
2.
In
respect
of
the
inhabitation
of
the
Diuine
Nature
in
the
Humane
;
for
the
God-head
dwels
in
him
bodily
[
](A89915-e90100-b)s
s
Col.
2.9
.
.
3.
In
respect
of
Power
;
so
all
power
,
and
fulnesse
of
authority
was
giuen
to
him
,
ouer
all
things
in
heauen
and
earth
[
](A89915-e90150-b)t
t
Mat.
28.
.
Fourthly
,
in
respect
of
merit
,
for
here
is
great
fulnesse
,
if
we
consider
,
either
who
merited
,
not
man
onely
,
but
God
also
:
or
when
hee
merited
,
viz.
from
the
very
moment
of
Conception
:
or
for
whom
,
not
for
himselfe
,
but
for
millions
of
others
:
or
what
hee
merited
,
viz.
remission
of
all
Sinnes
,
Graces
of
all
kindes
,
Glory
that
will
last
for
euer
.
5.
In
respect
of
Grace
;
there
is
a
compleatnesse
of
Grace
in
Christ
,
not
onely
in
respect
of
the
grace
of
personall
Vnion
,
or
of
Office
,
or
of
Adoration
,
but
in
respect
of
habituall
graces
,
or
gifts
,
and
endowments
of
his
soule
.
The
last
is
heere
meant
;
all
fulnesse
of
gifts
dwell
in
him
.
The
Vses
Vses
.
follow
.
First
,
Great
is
the
mystery
of
godlinesse
;
God
manifested
in
the
Flesh
,
iustified
in
the
Spirit
,
&c.
[
](A89915-e90230-b)u
u
1
Tim.
3.16
.
.
Secondly
,
this
is
ioyfull
newes
to
all
Christs
members
;
for
of
his
fulnes
they
receiue
Grace
for
Grace
.
Thirdly
,
this
confutes
Papicolists
in
the
opinions
of
their
head
:
hee
cannot
bee
a
Head
,
in
whom
there
is
not
fulnesse
to
serue
the
whole
body
:
and
therefore
the
Pope
can
bee
no
head
of
the
whole
Church
.
Lastly
,
let
the
rest
of
Christ
bee
glorious
to
our
soules
[
](A89915-e90270-b)x
x
Isay
11.10
.
.
Hee
hath
the
words
of
life
,
whither
shall
wee
goe
from
him
?
Thus
in
generall
.
This
fulnesse
hath
increase
of
praise
three
wayes
:
-
1
It
is
all
fulnesse
.
-
2
It
is
in
him
.
-
3
It
dwels
in
him
.
For
the
first
:
there
is
in
Christ
all
fulnesse
,
both
in
respect
of
the
number
of
Graces
[
](A89915-e90390-b)y
y
Esay
11
2.
,
and
in
respect
of
the
measure
of
them
[
](A89915-e90410-b)z
z
Iohn
.
3.34
.
:
and
therefore
let
the
Christian
reioyce
in
the
Lord
[
](A89915-e90440-b)*
*
1
Cor.
1.30
.
;
and
in
all
wants
of
the
soule
,
seeke
to
him
by
Prayer
in
Faith
;
for
from
him
,
and
out
of
his
fulnesse
,
may
bee
had
Wisedome
and
Sanctification
[
](A89915-e90470-b)a
a
1
Cor.
1.30
.
,
Counsell
and
Strength
[
](A89915-e90500-b)b
b
Esay
11.2
.
,
Ioy
and
Gladnesse
[
](A89915-e90530-b)c
c
Esay
61.3
.
;
yea
,
a
Christian
should
bee
couetous
,
seeing
heere
is
enough
to
bee
had
;
and
therefore
should
labour
to
be
full
of
Knowledge
[
](A89915-e90560-b)d
d
Esay
11.9
.
,
and
of
the
feare
of
God
[
](A89915-e90590-b)e
e
Prou.
19.23
.
,
and
of
good
fruits
[
](A89915-e90620-b)f
f
Iames
3.17
.
Phil.
1.11
.
.
This
also
reprooues
the
Iusticiaries
,
and
Sancti-colists
,
Pharises
and
Saint-worshippers
.
A
fulnesse
is
no
where
to
be
had
but
in
Christ
,
and
there
is
so
much
as
needeth
no
supply
from
Saints
or
Angels
.
It
shewes
also
,
that
the
common
Protestant
serues
an
Idoll
in
stead
of
Christ
,
in
as
much
as
hee
gets
in
his
relation
to
Christ
,
no
more
Ioy
,
Grace
,
and
Holinesse
.
The
true
Christ
hath
all
fulnesse
,
not
onely
in
himselfe
,
but
by
influence
,
for
the
good
,
and
according
to
the
state
of
his
Members
.
For
the
second
;
this
fulnesse
is
in
Christ
:
and
this
hath
matter
of
great
weight
;
for
thereby
is
implyed
the
misery
of
all
vnregenerate
men
.
There
is
no
fulnesse
,
compleatnesse
,
sufficing
felicitie
wheresoeuer
,
to
bee
had
out
of
Christ
.
And
besides
,
the
Emphasis
imports
great
comfort
to
the
true
conuert
;
for
this
fulnesse
is
in
Christ
.
God
doth
not
looke
to
haue
the
members
actually
absolute
in
themselues
,
it
will
serue
turne
that
all
fulnesse
bee
in
the
head
.
And
in
as
much
as
the
perfect
blisse
of
a
Christian
is
in
his
Christ
,
it
is
well
for
his
safety
,
against
the
malice
of
Sathan
,
who
now
may
bite
the
heele
,
but
cannot
touch
the
head
.
And
from
hence
we
must
learne
,
if
we
would
euer
get
,
by
participation
and
influence
,
any
grace
from
Christ
,
we
must
by
Faith
and
effectuall
calling
,
get
into
Christ
.
Thirdly
,
in
that
hee
saith
,
this
Fulnesse
dwells
in
Christ
;
it
notes
the
continuance
of
it
:
the
personall
Vnion
shall
neuer
bee
dissolued
,
and
therefore
the
habituall
graces
of
Christ
,
shall
neuer
bee
abolished
.
And
these
Graces
had
neede
continue
in
him
,
for
in
him
rests
the
calling
of
the
Elect
,
not
yet
gathered
,
and
the
perseuerance
of
the
Saints
.
Vses
.
The
Riuers
must
needes
be
empty
if
the
fountaine
be
dry
.
This
is
comfortable
,
wee
may
now
beseech
him
to
helpe
our
vnbeleefe
,
as
well
as
the
man
in
Gospell
.
Wee
may
finde
ioy
and
victory
in
CHRIST
crucified
,
as
well
as
Paul
,
his
Grace
will
still
bee
sufficient
for
vs
.
There
dwells
in
him
still
fulnesse
of
wisedome
to
keepe
vs
from
errour
:
fulnesse
of
Grace
,
to
keepe
vs
from
Apostacie
:
fulnesse
of
Ioy
,
to
keepe
vs
from
Despayre
:
fulnesse
of
power
to
preserue
vs
against
all
euill
men
and
euill
Angels
:
onely
,
refuse
not
knowledge
,
when
hee
offers
the
meanes
:
wincke
not
when
the
Sunne
shines
:
Shut
not
the
doore
,
when
hee
knockes
:
fight
,
when
hee
giues
thee
Weapons
:
and
cast
not
away
thy
confidence
,
and
let
no
man
take
thy
Crowne
.
Hitherto
of
the
plenitude
in
the
Head
.
Verse
20.
And
by
him
,
to
reconcile
all
things
to
himselfe
,
and
to
set
at
peace
,
through
the
blood
of
his
Crosse
,
both
the
things
on
Earth
,
and
the
things
in
Heauen
.
IN
these
words
the
Redeemer
is
described
as
a
Head
by
influence
:
the
Apostle
shewes
vs
,
the
good
comes
from
Christ
,
as
our
Mediator
:
and
the
summe
of
all
is
,
that
hee
reconciles
vs
to
God
.
In
this
Verse
there
are
eight
things
to
be
noted
.
First
,
why
,
or
the
moouing
cause
;
and
that
is
,
It
pleased
him
;
for
that
must
bee
supplyed
out
of
the
former
Verse
,
as
the
Copulatiue
(
And
)
sheweth
.
Secondly
,
by
whom
,
or
the
Instrument
;
By
him
.
Thirdly
,
what
,
to
reconcile
.
Fourthly
,
whom
,
in
generall
,
All
things
.
Fiftly
,
to
whom
,
or
to
what
end
,
viz.
To
himselfe
.
Sixtly
,
the
effect
,
making
peace
.
Seuenthly
,
the
meanes
of
merit
,
By
the
bloud
of
his
Crosse
.
Eightly
,
what
in
particular
,
viz.
things
on
earth
,
and
things
in
Heauen
.
Reconciliation
is
our
first
step
to
happinesse
.
The
principall
poynt
in
the
whole
Verse
to
bee
obserued
,
is
,
that
man
hath
then
attayned
the
cheefe
good
,
when
his
soule
is
reconciled
to
GOD
:
this
is
the
summe
of
all
that
which
Christ
hath
procured
for
his
Church
.
Blessed
are
the
people
,
whose
God
is
the
Lord
.
Others
may
bee
more
rich
then
they
,
but
none
more
happy
;
for
heereby
man
is
ioyned
to
the
fountaine
of
all
good
,
and
not
onely
hath
interest
in
his
fauour
,
but
reapeth
vnspeakeable
benefits
by
communion
with
his
Attributes
,
Word
,
Workes
,
Holinesse
and
Glory
.
Our
reconciliation
with
God
giues
vs
a
title
to
a
better
happinesse
then
euer
Adam
had
,
it
estates
vs
in
the
possession
of
eternity
,
and
frees
vs
from
immortall
woe
.
Vses
.
All
this
should
encourage
,
with
all
care
and
constancy
to
seeke
Gods
fauour
,
and
forsake
our
sinnes
,
that
we
may
be
reconciled
,
whatsoeuer
it
cost
;
sparing
no
labour
or
teares
,
till
wee
se
the
face
of
God
with
ioy
[
](A89915-e91070-b)a
a
Ier.
50.5
.
,
This
shewes
also
,
the
wofull
estate
of
such
men
as
are
left
to
themselues
,
and
haue
this
peace
and
reconciliation
hid
from
their
eyes
.
And
of
all
Iudgements
,
it
should
most
greeue
vs
to
be
separate
from
God
.
If
to
bee
reconciled
bee
our
greatest
happinesse
,
to
misse
the
comforts
of
Gods
presence
and
loue
,
cannot
but
be
an
extreame
affliction
.
And
to
this
end
,
wee
should
beseech
God
to
deliuer
vs
from
a
blinde
or
stony
heart
,
or
a
sleepy
conscience
,
or
impure
affections
:
for
these
,
if
they
raigne
in
vs
,
hinder
the
vision
of
God
.
And.
]
This
carrieth
vs
to
it
pleased
the
Father
,
in
the
former
Verse
.
Our
reconciliation
is
founded
in
Gods
good
pleasure
.
Whence
wee
may
note
that
our
reconciliation
stands
with
the
euerlasting
good
pleasure
of
Gods
will
;
and
therefore
it
followes
:
1.
That
our
reconciliation
cannot
bee
hindered
or
altered
:
2.
That
it
ariseth
from
no
sudden
motion
in
GOD
,
but
is
anciently
decreed
:
3.
That
wee
are
not
reconciled
for
our
merit
;
for
it
was
decreed
before
we
had
done
good
or
euill
:
4.
That
the
reasons
of
the
reiection
of
some
,
and
the
gathering
of
others
in
time
,
are
iust
,
though
not
alwayes
exprest
,
because
there
is
no
decree
without
Gods
counsell
:
5.
That
if
euer
wee
would
haue
the
comfort
of
our
Election
,
wee
must
make
sure
our
Reconciliation
;
wee
can
neuer
know
Gods
eternall
loue
to
vs
,
till
wee
finde
the
experience
of
his
fauour
in
our
Reconciliation
:
the
Prisoner
knowes
not
what
fauour
is
in
the
Kings
breast
,
till
his
Pardon
comes
.
By
him
.
]
Doct.
Christ
is
the
instrument
of
our
Reconciliation
:
Christ
is
the
meanes
of
our
reconciliation
.
the
first
Adam
tooke
God
from
vs
,
the
second
Adam
restored
God
to
vs
.
Man
would
needes
become
God
,
and
therefore
lost
God
from
vs
:
God
out
of
his
loue
becomes
man
,
and
restores
vs
againe
to
God
.
The
world
is
now
restored
by
the
same
wisdome
it
was
first
made
.
Gods
Image
is
restored
in
vs
,
by
him
that
is
the
eternall
Image
of
the
Father
.
The
middle
Person
in
the
Trinity
is
the
Mediator
betweene
God
and
Man
,
the
naturall
Sonne
makes
men
Sonnes
by
Adoption
:
it
is
Christ
that
both
can
and
ought
to
reconcile
vs
.
He
could
not
doe
it
if
hee
were
not
God
;
he
ought
not
to
doe
it
if
he
were
not
man
[
](A89915-e91190-b)b
b
1
Tim.
2.5
.
Rom.
3.25
.
1
Cor.
1.3
.
1
Iohn
2.1
.
1
Cor.
3.11
.
Acts
4.13
.
.
This
Doctrine
yeeldes
vs
matter
of
admiration
of
the
loue
of
Christ
,
Vses
.
if
we
consider
what
either
hee
was
,
or
what
wee
were
.
The
Lord
in
the
forme
of
a
Seruant
,
procures
the
saluation
of
the
Seruant
:
hee
that
was
the
beginning
of
Gods
workes
,
repaires
him
,
that
at
best
,
was
the
last
of
them
.
God
descended
from
heauen
to
earth
,
that
man
might
ascend
from
earth
to
heauen
:
God
is
made
the
Sonne
of
man
,
that
man
might
be
made
the
Sonne
of
God
:
hee
that
was
rich
became
poore
,
to
make
vs
rich
;
the
immortall
became
mortall
,
to
make
vs
immortall
.
Hee
is
a
Physician
to
vs
sicke
,
a
Redeemer
to
vs
sold
,
a
Way
to
vs
wandering
,
and
Life
to
vs
dead
.
Secondly
,
this
should
teach
vs
in
all
suits
to
God
,
to
seeke
to
Christ
the
Sonne
of
God
:
it
is
he
must
offer
vp
our
Prayers
,
procure
our
Pardon
,
and
make
our
Peace
;
yea
,
it
is
hee
and
none
other
.
Thirdly
,
wee
should
seeke
the
testimony
of
Iesus
,
as
well
as
his
Ransome
:
if
hee
witnesse
to
our
Reconciliation
,
wee
neede
neuer
doubt
of
it
:
if
hee
giue
no
witnesse
,
wee
can
haue
no
assurance
.
The
Testimony
of
Iesus
is
giuen
,
partly
by
the
Promises
of
the
Word
,
(
hee
putting
spirit
and
life
into
them
for
our
particular
comfort
,
)
and
partly
by
the
witnesse
of
the
Spirit
of
Adoption
,
in
the
vnutterable
feelings
and
ioy
of
our
hearts
[
](A89915-e91320-b)c
c
1
Tim
2.6
.
Esay
55.6
.
1
Cor.
1.6
.
.
Reconcile
.
]
The
word
imports
a
restoring
of
one
to
Amitie
,
from
which
he
was
by
his
owne
fault
fallen
.
There
is
a
three-folde
estate
of
man
:
there
is
the
estate
,
1.
of
Innocency
;
and
heere
the
man
is
at
Amity
with
God
,
2.
of
Corruption
;
and
heere
is
mortall
enmity
betweene
God
and
man
:
3.
of
Grace
;
and
heere
they
are
made
friends
,
and
the
League
renewed
.
Into
the
first
estate
wee
came
by
Creation
;
into
the
second
by
Propagation
;
and
into
the
third
onely
by
Regeneration
.
The
distinct
knowledge
of
this
three-folde
estate
of
man
,
cle●res
Gods
Iustice
,
from
the
blame
of
all
those
plagues
,
broke
in
vpon
man-kinde
,
through
corruption
:
and
it
should
scarre
wicked
men
out
of
their
wretched
condition
,
as
they
are
by
nature
seruants
of
corruption
.
And
it
greatly
commends
the
mercy
of
God
,
that
could
loue
vs
when
wee
were
enemies
.
In
the
performance
of
this
worke
of
Reconciliation
or
Mediation
,
there
are
six
distinct
things
done
by
Christ
:
the
first
is
Discretion
,
or
Dijudication
of
the
cause
:
hee
takes
notice
of
the
state
and
businesse
of
the
Church
.
Secondly
,
hee
doth
report
the
Will
of
God
,
the
Couenant
and
Conditions
of
agreement
with
God
,
to
the
Church
.
Thirdly
,
hee
makes
Intercession
for
the
offending
party
.
Fourthly
,
hee
satisfies
and
expiates
for
sinne
.
Fiftly
,
hee
applyes
that
Satisfaction
.
Sixtly
,
hee
conserues
the
Elect
in
the
state
of
Reconciliation
.
Discretion
and
Relation
belong
to
the
Propheticall
office
:
Intercession
and
Satisfaction
to
the
Preisthood
;
Who
are
not
reconciled
to
God
in
Christ
.
Application
and
Conseruation
to
his
Regall
Office
.
Enquire
then
whether
thou
bee
reconciled
to
God
in
Iesus
Christ
.
I
consider
it
negatiuely
;
thou
art
not
reconciled
,
if
thou
bee
not
enlightened
and
inspired
with
the
holy
Ghost
,
to
lead
thee
into
all
truth
.
For
if
Christ
did
reconcile
thee
,
as
a
Prophet
,
hee
must
teach
thee
both
by
his
Word
and
Spirit
.
Againe
,
thou
art
not
reconciled
,
if
thou
haue
not
consecrated
thy selfe
to
kill
the
beasts
,
thy
sinnes
,
in
sacrifice
before
the
Lord
;
and
by
the
Spirit
of
Intercession
,
to
powre
out
thy
soule
in
Gods
sight
.
When
Christ
reconciles
as
a
Priest
,
he
powres
vpon
man
the
spirit
of
Compassion
and
Deprecation
[
](A89915-e91490-b)d
d
Zach.
12.12
.
:
Thou
art
not
reconciled
,
if
Christ
beget
thee
not
by
the
immortall
seede
,
or
rule
thee
not
by
the
Scepter
of
his
Word
,
or
conserue
thee
not
in
vprightnesse
,
with
respect
of
all
Gods
Commandements
.
Why
the
Church
is
called
all
things
.
All
things
.
]
That
is
,
the
Church
or
Elect
of
God
;
all
the
faithfull
.
The
Elect
are
called
All
things
:
1.
because
of
their
number
,
there
is
a
world
of
them
[
](A89915-e91550-b)e
e
2
Cor.
5.19
.
:
2.
Because
there
is
for
their
sakes
a
reconciliation
with
all
the
Creatures
in
generall
;
for
corruption
is
taken
from
the
whole
,
though
not
from
euery
part
:
3.
Because
God
doth
not
receiue
their
persons
into
fauour
,
but
all
things
that
belong
vnto
them
,
that
may
concerne
their
felicitie
:
4.
Because
whatsoeuer
they
haue
,
in
heauen
or
earth
,
comes
by
vertue
of
this
Reconciliation
.
Vses
.
The
Vse
is
:
1.
to
teach
vs
to
take
notice
of
the
worlds
vanitie
:
What
is
all
the
world
,
if
Gods
Children
were
out
of
it
?
Nothing
.
The
Elect
are
all
things
,
worth
all
,
better
then
all
.
Kingdomes
and
Scepters
and
all
the
glory
of
the
earth
,
is
nothing
in
Gods
account
.
And
all
is
now
corrupt
with
sinne
,
God
would
haue
it
knowen
,
hee
stands
not
bound
to
any
in
the
world
,
or
the
whole
world
,
but
onely
to
the
Elect.
2.
It
should
teach
vs
to
know
no
man
after
the
flesh
,
that
is
,
not
to
respect
men
for
their
Lands
,
apparrell
,
titles
,
parentage
,
&c.
but
for
Grace
[
](A89915-e91600-b)f
f
2
Cor.
5.16
.
.
3.
Wee
should
not
much
wonder
at
thee
disorders
are
in
the
world
:
for
were
it
not
for
the
Elect
,
it
would
soone
appeare
,
by
the
ruine
of
all
,
how
little
God
cared
for
rebellious
Reprobates
.
4.
It
is
a
great
comfort
,
no
one
of
the
Elect
shall
perish
;
for
all
things
be
reconciled
.
5.
It
should
teach
vs
to
make
much
of
them
that
feare
the
Lord
.
Let
them
be
in
stead
of
all
things
in
our
account
.
Lastly
,
seeing
all
things
are
reconciled
,
now
let
vs
keepe
the
peace
,
euen
the
vnitie
of
the
Spirit
,
in
the
bond
of
Peace
[
](A89915-e91630-b)g
g
Ephes.
4.6
.
To
himselfe
.
]
Some
reade
,
in
him
.
There
is
difference
betweene
for
Christ
,
by
Christ
,
and
in
Christ
.
For
,
noteth
the
meritorious
cause
:
In
,
noteth
the
coniunction
with
the
head
:
By
,
noteth
the
instrument
.
To
himselfe
foure
wayes
.
Doct.
We
are
reconciled
in
Christ
or
vnto
Christ
.
This
is
true
foure
waies
.
1.
As
hee
is
the
person
,
by
whom
we
are
reconciled
:
2.
As
his
glory
,
is
the
end
of
our
reconciliation
.
3.
As
his
glory
and
holinesse
,
is
the
patterne
after
which
our
happinesse
and
holinesse
is
proportioned
.
4.
In
respect
of
his
loue
,
prouidence
,
custody
and
protection
,
vnto
the
which
wee
are
receiued
.
The
Vse
of
all
may
bee
to
teach
vs
:
1
,
To
take
heede
of
opposing
,
Vses
.
disgracing
,
or
persecuting
of
such
,
as
are
reconciled
to
God
;
for
,
hee
that
toucheth
them
,
toucheth
the
apple
of
Christs
eye
.
Note
hee
saith
,
to
himselfe
.
2.
In
the
vse
of
all
things
,
to
carrie
our selues
so
,
as
wee
prouide
to
giue
account
,
and
giue
the
things
to
God
which
are
Gods
,
and
as
good
Stewards
dispose
all
things
in
that
time
,
and
according
to
those
rules
,
Christ
hath
appoynted
.
3.
Seeing
wee
are
now
brought
so
neere
vnto
God
,
wee
should
humble
our selues
to
walke
before
him
in
all
reuerence
and
feare
:
And
to
this
end
,
wee
should
labour
for
purity
of
heart
,
that
wee
might
see
God
[
](A89915-e91800-b)h
h
Mich
6.8
.
Mat.
5.7
.
Heb.
12.29
.
1
Sam.
6.10
.
:
Yea
,
wee
should
hate
all
spirituall
pollutions
,
and
bee
zaalous
in
all
good
workes
.
And
seeing
God
hath
chosen
vs
to
himselfe
,
wee
should
set
vp
the
Lord
,
to
bee
our
God
,
to
serue
him
with
our
whole
heart
,
and
haue
respect
to
all
his
Commandements
[
](A89915-e91870-b)i
i
1
Pet.
2.9.11.12
.
Tit.
2.13
.
Deut.
26.16.17
.
And
to
this
end
wee
should
labour
for
speciall
sinceritie
in
the
profession
of
Religion
:
an
ordinary
care
will
not
serue
the
turne
:
if
wee
will
liue
with
the
multitude
,
wee
may
perish
with
the
multitude
[
](A89915-e91910-b)k
k
2
Chro.
15
3.
.
But
let
vs
cleaue
to
the
Lord
with
a
perpetuall
Couenant
,
and
resolue
to
receiue
him
as
our
guide
vnto
the
death
[
](A89915-e91950-b)l
l
Ier.
50.5
.
Psal.
49.
vlt.
1
Who
made
peace
.
.
Set
at
peace
.
]
The
effect
of
our
reconciliation
is
peace
.
Concerning
this
peace
,
I
propound
fiue
things
.
1.
Who
made
it
:
no
other
can
set
a
peace
among
the
Creatures
,
but
hee
that
reconciles
men
to
the
Creatour
:
he
is
the
Prince
of
peace
[
](A89915-e92030-b)m
m
Esvy
9.7
.
;
the
chasticement
of
our
peace
was
vpon
him
[
](A89915-e92060-b)n
n
Esay
53.
;
He
is
our
peace
[
](A89915-e92090-b)o
o
Ephes.
2.
●3
.
2
With
whom
they
are
at
peace
.
.
2.
With
whom
the
faithfull
are
at
peace
:
they
are
at
peace
,
first
,
with
themselues
;
Peace
rules
their
hearts
[
](A89915-e92130-b)p
p
Col.
3.15
.
.
Secondly
,
with
good
Angels
[
](A89915-e92150-b)q
q
Psal.
34.
Heb.
1.14
.
.
Thirdly
,
with
the
seede
of
Abraham
,
the
Iewes
;
the
partition
wall
is
broken
downe
[
](A89915-e92200-b)r
r
Esay
2.15
.
.
Fourthly
,
with
Gods
Ordinances
,
God
creating
peace
,
or
els
the
Word
would
alwayes
bee
goring
and
smiting
with
the
stroakes
of
warre
,
and
words
of
vengeance
[
](A89915-e92240-b)s
s
Esay
11.4
.
&
57.19
.
.
Fiftly
,
with
the
godly
[
](A89915-e92270-b)t
t
Esay
11.6.7
.
.
Sixtly
,
with
all
Creatures
[
](A89915-e92290-b)u
u
Iob
5.
Heb.
2.18
.
Psal.
91.13
.
.
Onely
there
can
be
no
peace
:
first
,
with
the
Powers
and
Principalities
;
for
after
the
two
strong
men
haue
fought
,
there
is
no
more
peace
[
](A89915-e92340-b)x
x
Ephes.
6.12
.
:
secondly
,
with
the
World
,
the
World
hath
hated
the
Master
,
and
therefore
the
seruants
may
not
looke
for
better
entertainment
[
](A89915-e92370-b)y
y
Iohn
15.8
.
3
The
effects
of
this
peace
.
.
3.
The
effects
of
this
peace
,
which
are
principally
two
:
first
,
the
restitution
of
soueraignty
and
dominion
ouer
the
Creatures
:
secondly
,
the
safety
of
the
Christian
in
all
estates
;
for
from
this
peace
flowes
great
securitie
and
protection
,
euen
to
the
poorest
Christian
,
either
from
,
or
in
dangers
[
](A89915-e92400-b)z
z
Iob
5.15
&c.
4.
What
we
must
do
to
attaine
the
sense
of
this
peace
.
.
4.
That
wee
may
attaine
the
sense
of
this
peace
,
wee
must
bee
reconciled
to
God
[
](A89915-e92440-b)a
a
Hos.
2.18
.
:
we
must
be
sincere
worshippers
[
](A89915-e92460-b)b
b
Hos.
2.17
.
:
we
must
keepe
vs
in
our
wayes
[
](A89915-e92490-b)c
c
Psal.
91.13
.
:
wee
must
get
a
meeke
and
quiet
spirit
[
](A89915-e92510-b)d
d
Psal.
37.12
.
:
wee
must
in
nothing
bee
carefull
,
but
in
all
things
shew
our
requests
vnto
God
[
](A89915-e92540-b)e
e
Phil.
4.7
.
:
wee
must
loue
God
and
shew
it
by
the
loue
of
the
knowledge
of
his
Name
[
](A89915-e92560-b)f
f
Psal.
91.14
.
Vses
.
.
Vses
.
First
,
Gods
Children
should
know
this
priuiledge
for
themselues
,
it
will
be
a
preseruation
against
sinne
.
2.
Hence
wee
may
gather
the
miserie
of
all
carnall
persons
that
are
not
reconciled
to
God
.
They
want
the
potection
of
Angels
,
they
are
vnder
the
gouernment
of
the
God
of
this
world
;
the
Creatures
are
armed
against
them
,
they
are
stript
of
the
royall
priuiledges
arising
from
the
communion
with
Saints
;
yea
,
God
fights
against
them
,
in
,
and
by
themselues
,
as
by
terrours
of
conscience
,
and
by
vnquiet
affections
and
passions
,
giuing
them
ouer
to
an
vnruely
heart
.
What
are
Enuy
,
Malice
,
Lust
and
Rage
,
but
so
many
weapons
to
fight
against
the
soule
?
Yea
,
God
fights
against
the
sinner
,
by
the
deadnesse
of
his
heart
,
which
both
affamisheth
the
soule
in
spirituall
things
,
and
takes
away
the
contentment
of
outward
things
.
By
the
bloud
.
]
Heere
he
notes
how
wee
are
reconcililed
,
viz.
by
the
bloud
of
Christ
,
this
is
that
bloud
of
sprinckling
[
](A89915-e92660-b)g
g
Heb.
1●
.
24
.
,
the
bloud
of
the
immaculate
Lamb
[
](A89915-e92690-b)h
h
1
Pet.
1
:
19.
,
the
bloud
of
the
euerlasting
Couenant
[
](A89915-e92720-b)i
i
Heb.
13
:
20.
,
Christs
owne
bloud
[
](A89915-e92750-b)k
k
Heb:
13
:
12.
The
fruits
&
effects
of
Christs
blood
.
Many
are
the
fruits
and
effects
of
the
bloud
of
Christ
:
1
,
We
are
elected
through
it
[
](A89915-e92780-b)l
l
1
Pet:
1
:
2.
:
2.
It
ratifies
the
Couenant
of
God
[
](A89915-e92800-b)m
m
Luke
22
:
20.
Heb:
9
:
18.
:
3.
It
is
that
Reconciliation
,
iustifying
vs
from
our
former
sinnes
[
](A89915-e92830-b)n
n
Rom:
3
:
25.
&
5
:
9.
Ephes.
1
:
7.
1
Ioh:
1
:
7.
Reuel
:
7
:
14.
:
4.
It
ioynes
Iew
and
Gentile
together
in
one
Citie
;
yea
,
in
one
house
[
](A89915-e92890-b)o
o
Eph:
2
:
13
:
&c
:
5.
It
purgeth
the
Conscience
from
dead
workes
[
](A89915-e92920-b)p
p
Heb:
9
:
14.
&
10
:
4.
:
6.
It
turnes
away
wrath
,
and
saues
vs
from
the
destroying
Angell
[
](A89915-e92950-b)q
q
Heb.
11
:
18.
:
7.
It
makes
Intercession
for
sinnes
after
Calling
[
](A89915-e92970-b)r
r
Heb:
12
:
24.
:
8.
It
makes
perfect
in
all
good
workes
[
](A89915-e92990-b)s
s
Heb:
13
:
20.
:
9.
By
it
the
Faithfull
ouercome
the
Dragon
[
](A89915-e93010-b)t
t
Reuel
.
12
:
11.
,
and
Antichrist
[
](A89915-e93030-b)u
u
Reuel
:
19.23
.
:
Lastly
,
it
opens
the
Holy
of
Holies
,
and
giues
vs
an
entrance
into
heauen
[
](A89915-e93050-b)x
x
Heb:
9
:
7.
&
10
:
19.
.
The
Vse
is
:
first
,
to
teach
vs
,
to
take
heede
of
sinning
against
the
bloud
of
Christ
;
for
,
if
it
be
thus
precious
,
it
must
needes
diffuse
a
horrible
sinne-guiltinesse
,
vpon
such
as
transgresse
against
it
.
If
Abels
bloud
,
wronged
,
cryed
so
fearefully
;
and
the
bloud
of
Zacharias
,
what
shall
the
bloud
of
Christs
doe
[
](A89915-e93110-b)y
y
Mat
:
23
:
30
:
35.
Luke
11
:
50.
How
many
wayes
men
sinne
against
Christs
bloud
.
?
And
men
sinne
against
Christs
bloud
:
1.
By
resisting
the
meanes
of
application
of
Christ
crucified
:
2.
By
prophane
Swearing
and
Cursing
:
3.
By
ascribing
remission
of
sinnes
to
the
workes
of
the
Law
[
](A89915-e93140-b)z
z
Rom:
3
:
20
:
24
:
25.
:
4.
By
committing
the
sinne
against
the
holy
Ghost
[
](A89915-e93160-b)*
*
Heb:
10
:
26.29
:
5.
By
returning
to
the
lusts
of
our
former
ignorance
[
](A89915-e93180-b)a
a
1
Pet:
1
:
14.
:
6.
By
prophane
and
vnworthy
receiuing
of
the
Sacraments
[
](A89915-e93200-b)b
b
1
Cor:
11.
:
And
in
the
Sacraments
men
offend
against
the
bloud
of
Christ
:
Vses
.
First
,
when
they
come
to
it
with
an
opinion
of
reall
presence
,
either
by
Transubstantiation
or
Consubstantiation
;
for
thereby
they
deny
the
truth
of
the
bloud
of
Christ
by
consequent
,
and
open
a
gap
to
the
adoration
of
Christ
,
in
,
or
before
,
Bread
or
Wine
.
Secondly
,
when
men
vse
the
Sacraments
but
as
bare
signes
,
not
discerning
spiritually
the
presence
of
the
Bloud
and
Body
of
the
Lord
.
Thirdly
,
when
men
come
thither
vnbidden
.
being
not
called
,
nor
within
the
compasse
of
the
Couenant
by
conuersion
.
Fourthly
,
when
men
come
to
eate
this
Lambe
,
but
without
the
sowre
hearbes
of
godly
Sorrow
for
their
sinnes
,
and
Repentance
.
Fiftly
,
such
as
come
without
Faith
(
by
which
they
lay
holde
on
Christ
,
)
and
Loue
(
by
which
they
are
ioyned
to
Christians
.
)
Thus
of
the
first
Vse
.
Secondly
,
the
consideration
of
the
dignitie
of
Christs
bloud
should
teach
Christians
to
esteeme
their
new
birth
.
It
is
better
to
bee
borne
of
the
bloud
of
Christ
,
then
of
all
the
blouds
of
men
[
](A89915-e93270-b)c
c
Ioh:
1
:
13.
:
seeing
by
his
bloud
wee
haue
the
attonement
,
wee
should
reioyce
in
God
[
](A89915-e93300-b)d
d
Rom:
5
:
11.
:
and
comfort
our selues
in
this
great
prerogatiue
,
that
our
many
sinnes
and
infirmities
are
done
away
in
the
Intercession
of
Christ
,
his
Blood
speaking
better
things
then
the
Bloud
of
Abel
[
](A89915-e93330-b)e
e
Heb:
12
:
24.
.
Thirdly
,
wee
should
neuer
bee
much
perplexed
for
the
ordinary
troubles
befall
vs
;
for
if
wee
looke
vpon
the
Authour
and
finisher
of
our
Faith
,
hee
endured
the
shame
and
contradiction
of
sinners
,
yea
,
and
shed
his
bloud
too
:
whereas
we
haue
not
yet
resisted
vnto
bloud
[
](A89915-e93380-b)f
f
Heb:
12.2
:
4.
.
Fourthly
,
it
should
enflame
vs
to
a
desire
of
all
possible
,
both
Thankefulnesse
,
giuing
glory
to
him
that
shed
his
bloud
for
vs
[
](A89915-e93420-b)g
g
Reu
:
1
:
5.
:
and
Obedience
,
striuing
to
walk
worthy
of
the
effusion
and
application
of
such
precious
bloud
[
](A89915-e93440-b)h
h
Heb:
13
:
20.
,
striuing
after
perfection
in
all
well-doing
.
Of
his
Crosse
.
]
It
was
needfull
our
Sauiour
should
be
vpon
the
Crosse
,
that
so
hee
might
bee
the
accomplishment
of
what
was
signified
by
the
Heaue
Offering
and
the
Brazen
Serpent
,
and
that
so
hee
might
beare
the
speciall
curse
of
the
Law
for
vs
:
of
all
deathes
,
the
death
on
the
tree
,
beeing
by
a
speciall
Law
of
God
made
accursed
.
Vses
of
Christs
crosse
.
The
consideration
of
this
,
that
Christ
suffered
on
the
Crosse
,
should
teach
vs
both
Humiliation
and
humility
:
we
should
bee
pricked
in
our
hearts
,
to
thinke
of
it
that
our
sinnes
caused
him
so
to
bee
pierced
[
](A89915-e93510-b)i
i
Zach.
12.12
.
:
and
wee
should
put
on
all
humblenesse
of
minde
,
when
wee
see
him
that
was
equall
to
God
,
abasing
himselfe
for
vs
,
in
the
forme
of
a
Seruant
,
to
dye
on
a
tree
[
](A89915-e93560-b)k
k
Phil.
2.8
.
&c.
:
yea
,
the
more
basenesse
hee
suffered
,
the
more
wee
should
glory
and
reioyce
in
his
sufferings
:
nothing
should
glad
our
hearts
more
then
CHRIST
,
and
him
crucified
.
[
](A89915-e93600-b)l
l
Gal.
6.14
.
Further
,
Christ
dyed
on
the
Crosse
,
to
breake
downe
the
partition
wall
,
and
to
slay
Hatred
[
](A89915-e93640-b)m
m
Ephes.
2.16
.
1.
Cor.
1.13
.
:
And
shall
Enmitie
and
Discord
liue
,
when
Christ
is
de●d
?
Shall
hee
be
nayled
,
and
shall
not
our
vile
affections
bee
nayled
downe
with
him
?
Besides
,
it
should
bee
our
care
to
see
to
it
,
that
the
Crosse
of
CHRIST
be
not
made
of
none
effect
[
](A89915-e93690-b)n
n
1
Cor.
1.18
.
,
which
is
,
when
by
Faith
it
is
not
applied
,
when
the
Doctrine
of
Christ
is
not
GODS
power
in
our
soules
;
when
our
Flesh
is
not
crucified
with
the
Lusts
of
it
[
](A89915-e93730-b)o
o
Gal.
5.24
.
:
and
when
wee
take
not
vp
our
Crosse
to
follow
Christ
[
](A89915-e93770-b)p
p
Math.
10.38
.
:
And
lastly
,
when
wee
are
so
bewitched
that
wee
cannot
obey
the
truth
.
By
him
.
By
him
repeated
for
foure
reasons
.
]
This
is
repeated
in
the
Originall
(
though
the
Translation
expresse
it
not
)
for
foure
Reasons
:
first
to
shew
how
hardly
men
are
drawn
to
ascribe
from
their
hearts
,
their
happinesse
vnto
Christ
.
Secondly
,
to
shew
the
necessitie
of
it
:
It
is
not
possible
to
be
saued
,
but
by
the
imputed
righteousnesse
of
CHRIST
.
Thirdly
,
to
shew
that
all
things
in
Christs
action
and
Passion
,
were
meritorious
,
least
men
should
superstitiously
dote
or
dreame
vpon
his
Bloud
,
or
the
word
of
the
Crosse
,
or
the
signe
of
it
,
or
the
like
.
There
is
no
merit
in
Bloud
,
but
as
it
was
in
him
.
Fourthly
,
to
conclude
the
worshippe
of
Angels
,
which
abuse
beganne
then
to
grow
among
the
Colossians
.
Both
the
things
vpon
earth
.
]
This
All
things
,
by
a
distribution
,
is
againe
repeated
,
to
medicine
the
doubtfulnesse
of
Gods
Children
,
which
question
it
,
whether
Christs
merits
extend
vnto
them
;
as
also
to
inflame
vs
to
an
admiration
of
the
vertue
of
his
death
,
by
considering
how
farre
it
extends
.
On
Earth
.
]
Note
here
two
things
.
First
,
that
eternall
life
is
begunne
in
this
life
:
wee
should
neuer
see
Gods
face
in
Heauen
,
if
wee
taste
not
of
his
fauour
on
Earth
.
And
if
this
must
be
begun
on
earth
,
why
doe
men
deferre
so
great
a
worke
as
their
reconciliation
,
as
if
it
belong
to
heauen
rather
then
to
be
done
on
earth
;
yea
,
this
taxeth
the
slownesse
of
heart
,
and
discontentment
of
Gods
Children
,
This
knowledge
,
ioy
,
affection
,
&c.
is
the
same
thou
must
haue
in
heauen
.
And
wee
should
learne
hence
,
to
liue
on
earth
,
like
the
Citizens
of
Heauen
,
Citizens
will
not
liue
so
rudely
as
the
Country
Swaines
,
much
more
oddes
ought
there
to
be
betweene
Sarazens
and
Hagarens
,
if
I
may
so
say
;
much
difference
betweene
them
that
dwell
in
SION
.
and
those
that
haue
no
portion
but
in
SINAY
.
Gods
Children
are
the
Sonnes
of
the
Free-woman
,
and
Citizens
;
wicked
men
are
the
Children
of
the
Bond-woman
,
and
Forrainers
,
and
strangers
from
the
Common-wealth
of
Israell
.
Secondly
,
where
hee
saith
,
vpon
the
Earth
,
and
yet
in
Heauen
,
I
might
note
the
vncertainetie
of
our
abode
on
earth
:
wee
haue
nothing
to
possesse
but
the
outside
of
the
earth
,
which
is
ready
to
shake
vs
off
daily
.
All
things
in
Heauen
.
]
For
the
meaning
of
these
words
,
wee
know
,
Whether
Angels
be
reconciled
in
Christ
or
no.
that
there
are
in
Heauen
,
both
Angels
and
Saints
.
And
it
may
bee
questioned
whether
Angels
be
reconciled
in
Christ
or
no.
Though
Angels
sinned
not
,
yet
Angels
haue
gain'd
by
Christ
a
more
perfect
adhering
to
God
,
and
establishing
in
their
standing
,
encrease
of
knowledge
,
and
of
Ioy
[
](A89915-e94050-b)r
r
Luke
15.10
.
;
yea
,
[
](A89915-e94070-b)q
q
Ephes.
3.9
.
the
Angels
are
reconciled
by
Christ
thus
,
that
is
,
they
are
made
friends
with
vs
,
with
whom
they
were
at
enmitie
:
yet
I
thinke
this
is
not
meant
here
,
but
the
Saints
onely
are
intended
,
because
it
seemes
,
he
entreateth
here
of
Christ
,
not
onely
as
head
(
for
so
hee
is
head
of
Angells
)
but
as
Mediator
betweene
parties
fallen
out
.
Whence
wee
may
note
two
things
:
first
,
that
the
very
Saints
now
in
hea●en
,
once
needed
the
merits
of
Christ
;
none
come
there
but
were
first
reconciled
,
which
may
be
a
comfort
to
the
afflicted
spirits
of
mourning
and
drooping
Christians
,
if
they
consider
that
the
greatest
Saints
did
neede
remission
of
sins
as
well
as
they
.
And
besides
,
it
pounds
to
pieces
merit
of
workes
,
inasmuch
as
these
Saints
came
not
into
heauen
,
but
by
the
merits
of
Christ
.
Secondly
,
wee
may
learne
that
Christ
merited
not
onely
our
persons
,
but
our
grace
and
glory
.
Verse
21.
And
you
hath
hee
now
also
reconciled
,
that
were
in
times
past
strangers
,
and
enemies
,
because
your
mindes
were
set
in
euill
works
.
HItherto
of
the
description
of
the
Redeemer
,
as
hee
stands
in
relation
to
the
whole
Church
:
In
these
two
Verses
hee
is
described
by
relation
,
in
particular
,
to
the
Church
of
the
Colossians
.
In
this
description
consider
two
things
:
First
,
the
miserie
the
Colossians
were
in
,
without
Christ
:
Secondly
,
the
remedie
in
Christ
.
Their
miserie
is
both
propounded
and
expounded
:
It
is
propounded
to
stand
in
two
things
:
viz.
Alienation
and
enmitie
:
It
is
expounded
in
two
things
;
viz.
that
they
were
thus
miserable
;
first
,
in
their
Mindes
;
secondly
,
in
their
Workes
:
the
remedie
followes
in
the
next
Verse
.
Before
I
come
to
consider
of
their
miserie
,
there
are
certaine
wordes
of
Coherence
to
be
weighed
,
viz.
And
you
hath
hee
now
also
reconciled
:
where
obserue
first
,
the
word
of
Connexion
,
And:
secondly
,
the
benefit
repeated
,
reconciled
:
Thirdly
,
the
person
whom
,
you
:
Fourthly
,
the
time
when
,
hath
now
:
Fifty
,
the
person
who
,
Hee
.
Six
things
obserued
from
the
coherence
From
the
generall
consideration
of
the
matter
contained
in
this
Verse
and
the
next
,
with
the
Coherence
,
six
things
may
be
obserued
.
First
,
that
CHRIST
is
a
true
Head
,
to
euery
particular
Church
.
Secondly
,
that
then
is
any
people
happy
,
and
not
before
,
when
the
Gospell
gathers
their
soules
to
God
.
Thirdly
,
they
cannot
be
miserable
,
that
cease
to
be
strangers
and
enemies
to
God
,
whatsoeuer
their
outward
estate
be
.
Fourthly
,
Doctrine
must
be
applied
.
For
the
humiliation
of
Gods
Seruants
,
so
to
Dauid
.
For
the
conuincing
of
the
wicked
,
so
to
Ahab
.
For
the
triall
and
detection
of
the
temporary
Faith
,
so
to
Herod
.
For
the
hardening
of
the
reprobates
,
and
their
reiection
,
and
cutting
downe
by
the
Sword
of
Gods
seruants
,
and
for
the
speciall
consolations
and
directions
of
Gods
Seruants
,
And
therefore
Ministers
should
imploy
themselues
in
application
,
and
to
that
end
should
study
for
power
of
matter
,
as
well
as
forme
of
words
,
and
turne
themselues
into
all
formes
,
requesting
,
beseeching
,
reproouing
,
&c.
with
all
diligence
and
sinceritie
.
The
People
also
must
know
that
their
profiting
lies
in
application
:
and
to
this
end
,
they
should
attend
,
meditate
,
repeate
,
pray
,
striue
against
Securitie
and
Obiections
,
keeping
aliue
the
sparkes
that
are
kindled
in
their
soules
.
When
a
man
can
conscionably
apply
the
Word
,
it
shewes
,
hee
truely
hates
sinne
,
and
is
a
true
hearer
.
1
Cor.
2.11
.
Fiftly
,
men
may
know
particularly
,
they
are
reconciled
;
which
both
checkes
Securitie
,
in
not
labouring
for
this
knowledge
;
and
confutes
Papists
,
and
drowsie
Protestants
,
that
say
it
is
presumption
to
thinke
so
.
Sixtly
,
Experience
giues
sure
testimonie
to
the
Doctrine
of
the
Gospell
:
then
wee
know
profitably
,
when
wee
know
the
doctrine
in
our
owne
case
,
as
the
Colossians
here
their
Reconciliation
.
Wee
neede
not
wonder
then
,
if
wee
see
that
the
most
powerfull
parts
of
practicall
Diuinitie
haue
little
or
no
testimonie
,
or
if
it
bee
,
it
is
darke
and
seldome
,
from
the
most
men
;
yea
,
from
many
Church-men
.
The
cause
is
,
they
neuer
had
experience
themselues
.
And
we
should
learne
to
esteeme
their
iudgement
most
,
that
doe
draw
Religion
most
into
practise
;
for
God
will
shew
the
humble
his
way
.
And
you
.
]
In
the
gathering
of
Soules
,
God
workes
beyond
desert
,
and
many
times
beyond
probabilities
.
If
we
respect
the
men
,
they
were
Gentiles
,
hardened
by
hundreds
of
yeeres
,
in
custome
of
sinnes
:
if
wee
respect
the
meanes
,
it
is
Epaphras
,
none
of
the
greatest
of
the
Apostles
.
Which
should
teach
vs
to
liue
by
Faith
,
and
vse
Gods
ordinance
with
confidence
:
As
in
the
businesse
of
conuersion
,
so
in
matter
of
preseruation
,
knowing
that
God
is
not
tyed
to
desert
or
meanes
.
Also
.
]
Doct.
The
Church
and
Kingdome
of
Christ
is
in
this
world
still
in
progresse
;
Christ
hath
not
done
,
when
hee
hath
conquered
Rome
spiritually
,
that
had
conquered
the
world
before
corporally
,
but
here
is
a
fresh
increase
and
a
new
;
You
also
.
And
thus
it
will
be
still
,
till
the
end
of
the
world
:
and
therefore
wee
should
euery
one
doe
what
wee
can
to
helpe
forward
the
Kingdome
of
God
,
and
the
adding
of
such
soules
as
yet
belong
to
the
vocation
of
Christ
.
And
this
wee
may
doe
,
both
by
furthering
the
Gospell
preached
,
and
by
seeking
a
holy
seede
;
getting
within
the
Couenant
our selues
,
and
by
education
,
labouring
to
amend
what
by
propagation
we
haue
marred
.
Yea
,
the
consideration
hereof
;
should
much
encourage
vs
in
the
combate
against
Sinne
and
the
World
:
for
in
the
warre
,
Souldiers
vse
to
gather
spirit
and
valour
vpon
the
tidings
of
new
supplies
.
Now.
]
Men
are
not
reconciled
till
redemption
bee
applied
:
Christ
dyed
before
,
but
they
were
not
reconciled
till
now
:
It
is
not
safe
for
men
to
rest
in
the
Historicall
beliefe
of
Christs
death
:
either
learne
to
die
to
sinne
,
to
crucifie
thy
flesh
,
and
to
take
vp
thy
Crosse
daily
,
or
else
forbeare
to
mention
CHRIST
;
for
it
is
in
vaine
,
thou
hast
no
part
as
yet
in
Christ
.
Hath
.
]
Though
Sanctification
,
while
wee
tarry
in
this
world
,
be
vnperfect
,
yet
Reconciliation
is
past
so
soone
as
a
man
is
turned
to
God
.
Gods
rich
fauour
may
stand
with
the
many
wants
and
infirmities
of
man
:
but
then
we
must
remember
it
is
free
and
gracious
:
for
if
wee
be
perfectly
reconciled
and
yet
not
perfectly
sanctified
,
then
it
must
needes
follow
,
wee
are
not
reconciled
from
our
owne
workes
.
Hee
.
]
That
is
Christ
,
which
being
againe
mentioned
,
shewes
,
1.
that
hee
is
God
,
seeing
Roconciliation
is
here
giuen
to
him
,
which
was
before
ascribed
to
the
Father
.
2.
It
proues
that
in
the
one
essence
of
God
are
more
Persons
then
one
.
3.
It
proues
that
Christ
died
willingly
:
hee
is
not
onely
the
meanes
but
the
vndertaker
of
our
Reconciliation
[
](A89915-e94600-b)b
b
Heb.
9.14
.
:
hee
is
not
onely
the
Sacrifice
,
but
the
Priest
also
.
Reconciled
.
]
The
repetition
or
application
of
this
word
and
worke
to
the
Colossians
,
shewes
that
there
is
one
constant
way
,
that
God
holds
vnalterably
with
all
his
people
.
No
sort
of
men
can
be
happy
,
vntill
they
be
reconciled
:
if
men
will
not
minde
their
peace
,
and
sue
out
their
pardon
in
Christ
,
their
hope
will
faile
them
;
there
is
no
other
way
to
be
saued
.
Thus
of
the
words
of
Coherence
:
There
remaines
both
their
miserie
in
this
verse
,
and
the
remedie
of
it
in
the
next
verse
.
Strangers
and
Enemies
,
&c.
]
In
generall
wee
may
first
obserue
,
Good
to
thinke
much
of
our
misery
.
that
it
is
profitable
for
men
to
know
and
meditate
of
their
naturall
miserie
,
though
men
be
neuer
so
vnwilling
to
it
;
yea
,
though
they
be
already
deliuered
from
it
.
For
the
consideration
hereof
shewes
men
the
neede
of
a
Sauiour
,
and
as
a
Schoole-master
traines
them
vp
to
Christ
:
it
mollifies
the
stony
hearts
of
men
;
it
breedes
watchfulnesse
ouer
our
nature
,
when
wee
know
it
is
so
poysoned
and
corrupted
:
it
makes
vs
compassionate
ouer
others
in
their
distresse
or
infirmities
:
it
sets
an
high
price
vpon
spirituall
things
,
and
makes
vs
account
Gods
fauour
our
greatest
ioy
:
it
makes
vs
cleaue
to
God
in
a
perpetuall
Couenant
.
To
omit
many
other
commodities
that
arise
hereof
,
it
reproues
the
seldom
teaching
and
learning
of
the
doctrine
of
mans
naturall
miseries
.
wicked
men
are
strangers
in
fiue
respects
.
Strangers
.
]
Vnregenerate
men
are
strangers
in
fiue
respects
:
1.
In
respect
of
Heauen
,
not
onely
pilgrimes
here
,
but
without
promise
of
a
better
life
,
so
continuing
.
2.
In
respect
of
God
,
without
God
in
the
world
.
3.
In
respect
of
Gods
people
,
not
fellow-Citizens
,
but
Forrainers
[
](A89915-e94730-b)c
c
Ephes.
12.
.
4.
In
respect
of
the
speciall
prouidence
of
God
,
Strangers
to
the
Common-wealth
of
Israell
.
5.
In
respect
of
the
Life
of
God
[
](A89915-e94760-b)d
d
Ephes.
4.17
.
:
And
that
if
wee
consider
either
the
rule
of
life
,
they
account
the
Law
a
strang
thing
[
](A89915-e94790-b)e
e
Hos.
8.
;
or
the
fountaine
of
life
,
viz.
Regeneration
,
They
are
dead
in
sinne
[
](A89915-e94830-b)f
f
Ephes.
2.1
.
;
or
the
Obedience
of
holy
life
,
Their
imaginations
are
onely
euill
,
continually
[
](A89915-e94860-b)g
g
Gen.
8.
.
But
if
any
aske
how
this
strangenesse
comes
;
the
word
in
the
originall
seemes
to
note
it
;
for
it
is
estranged
,
which
is
more
then
Strangers
;
for
it
imports
they
were
not
so
created
,
but
made
so
.
They
were
made
so
;
1.
Originally
,
by
the
transgression
of
the
first
man
,
from
whence
flowed
the
first
strangenesse
betweene
God
and
man
;
man
running
from
God
,
and
God
refusing
to
delight
in
the
sonnes
of
men
.
2.
By
their
owne
actuall
sinnes
,
which
separate
betweene
God
and
them
[
](A89915-e94910-b)h
h
Esay
59.2
.
.
Alienation
is
to
the
workers
of
iniquitie
[
](A89915-e94930-b)i
i
Iob.
31.3
.
The
hurt
of
liuing
thus
estranged
.
.
Quest.
But
what
hurt
is
it
to
carnall
men
to
be
thus
estranged
?
Ans.
There
is
no
saftie
against
dangers
,
where
God
is
not
to
protect
men
:
there
is
no
comfort
in
affliction
,
where
one
can
neither
looke
to
God
,
nor
the
Saints
,
for
succour
and
comfort
.
The
God
of
this
world
doth
rule
effectually
in
all
the
Children
of
disobedience
,
they
are
in
bondage
to
the
world
,
they
are
in
bondage
to
their
owne
flesh
,
euen
to
a
passionate
,
blinde
,
hard
heart
,
and
rebellious
nature
.
They
want
the
delightfull
refreshing
of
all
the
blessings
of
God
,
his
ordinances
,
graces
or
outward
fauours
:
All
glory
is
departed
from
men
,
when
God
is
gone
.
Besides
,
obstinacie
may
cast
them
into
a
reprobate
sense
and
eternall
death
may
swallow
them
vp
.
That
wee
may
bee
deliuered
from
this
strange
estate
of
separation
,
the
bloud
of
Christ
must
bee
applied
,
wee
must
become
new
Creatures
,
our
peace
must
be
preached
,
accesse
must
be
had
to
God
by
prayer
,
wee
must
be
ioyned
to
Gods
Children
,
we
must
bee
built
vpon
the
foundation
of
the
Prophets
and
Apostles
,
and
our
soules
must
become
Temples
for
the
holy
Ghost
to
dwell
in
:
all
this
is
set
downe
in
the
second
of
the
Ephesians
from
Vers.
13.
to
the
end
of
the
Chapter
.
And
to
this
end
we
must
take
heede
of
working
iniquity
[
](A89915-e95040-b)k
k
Iob.
31.3
.
:
of
Ignorance
[
](A89915-e95060-b)l
l
Ephes.
4.17
.
:
of
an
vncircumcised
and
an
vnmortified
Heart
[
](A89915-e95080-b)m
m
Ezech.
44.7
.
:
of
strange
Doctrine
[
](A89915-e95100-b)n
n
Heb.
3.9
.
:
of
the
strange
woman
[
](A89915-e95120-b)o
o
Prou:
6.
:
of
strange
Fire
,
that
is
,
Will-worship
:
and
of
the
Manners
of
strange
Children
;
for
all
these
,
by
effects
,
will
estrange
.
Lastly
,
if
it
be
so
great
a
miserie
to
be
estranged
,
woe
be
to
them
that
lye
in
this
miserie
,
and
regard
it
not
:
the
lesse
sense
the
more
danger
;
and
most
faultie
is
that
frowardnesse
in
any
,
that
professe
to
feare
Gods
Name
,
that
voluntarily
bring
a
curse
vpon
themselues
,
by
estranging
themselues
from
the
societie
of
the
faithfull
.
But
let
all
that
know
Gods
mercie
in
their
reconciliation
,
reioyce
in
their
deliuerance
from
this
miserie
.
Enemies
.
]
Vnregenerate
men
are
enemies
both
actiuely
and
passiuely
:
Actiuely
,
they
are
enemies
to
their
owne
soules
;
Enemies
they
are
both
actiuely
and
passiuely
.
for
hee
that
l●●●●
iniquitie
hates
his
owne
soule
:
2.
to
holinesse
of
life
,
they
hate
to
be
reformed
[
](A89915-e95200-b)p
p
Psal.
50.
:
3.
to
Gods
children
,
for
it
is
certaine
,
they
shall
be
hated
of
all
carnall
men
,
for
Christs
names
sake
[
](A89915-e95230-b)q
q
John
.
15.8
.
:
4.
to
the
light
,
hee
that
doth
euill
hates
the
light
[
](A89915-e95260-b)r
r
Iohn
.
3.22
.
Amos.
5.10
.
:
5.
one
to
another
,
they
are
hatefull
and
hating
one
another
[
](A89915-e95300-b)s
s
Tit.
3.3
.
Who
haue
God
.
:
6.
to
God
.
Obiect
.
Sure
no
man
hates
God
.
Sol.
Many
men
doe
hate
God
,
as
appeareth
by
the
threatning
in
the
second
Commandement
:
and
the
Scripture
else-where
,
notes
such
as
in
Gods
account
hate
him
;
such
are
these
:
1.
Such
as
with-stand
the
truth
,
and
labour
to
turne
men
from
the
Faith
,
Acts
13.8
.
2.
Such
as
are
friends
to
the
World
,
Iames
4.4
.
3.
The
carnall
wise
men
of
the
world
,
whose
wisedome
is
enmitie
to
God
,
Rom.
8.7
.
4.
All
workers
of
iniquitie
,
Psal.
37.18.20
.
&
92.9
.
5.
All
Scoffers
,
that
reproach
Gods
Name
,
Truth
,
or
People
,
Psal.
74.18.22
.
6.
All
that
hate
Gods
Children
,
Psal.
81.14.15
.
&
83.2.3
.
&
129.3.5
.
Iohn
15.18.23
.
7.
All
those
that
refuse
to
subiect
their
soules
to
the
Scepter
of
Christ
,
and
will
not
be
ruled
by
his
ordinances
:
These
are
called
his
enemies
,
Luke
19.27
.
And
among
other
,
such
are
those
loose
people
that
liue
vnder
no
setled
Ministery
.
Lastly
,
all
Epicures
,
whose
God
is
their
belly
,
and
minde
onely
earthly
things
,
and
glory
in
their
shame
,
Phil.
3.17.18
.
Passiuely
,
they
are
enemies
to
God
,
who
hates
them
,
Psal.
5.4
.
to
Gods
ordinances
,
which
smite
,
and
pursue
,
or
threaten
them
,
Psal.
45.4
.
to
all
the
Creatures
,
who
are
in
armes
against
the
sinner
,
till
hee
bee
at
peace
with
God
:
and
in
particular
to
the
Saints
,
who
hate
the
company
and
assemblies
of
the
wicked
.
Psal.
26.4
.
And
all
this
shewes
the
great
misery
of
wicked
men
:
and
how
can
they
but
be
miserable
,
that
are
in
the
estate
of
enmitie
?
All
seueritie
will
bee
accounted
Iustice
,
all
their
vertuous
praises
but
faire
sinnes
:
stript
they
are
of
all
the
peculiar
priuiledges
of
the
Saints
;
and
that
which
men
would
desire
to
doe
their
enemies
,
God
will
certainely
,
by
an
vnauoydable
prouidence
doe
to
them
.
All
the
Creatures
are
against
him
:
a
wicked
man
is
as
hee
that
should
alway
goe
vpon
a
Mine
of
Gunne-powder
:
eyther
by
force
or
by
stratagem
,
the
Creatures
will
surprise
him
.
O
that
men
would
therefore
labour
to
mortifie
actiue
hatred
in
themselues
,
that
the
passiue
destroy
them
not
;
and
seeke
to
Christ
,
in
whom
onely
this
enmitie
can
bee
remoued
.
Againe
,
this
makes
against
merit
;
for
what
could
wee
merit
that
were
enemies
?
And
let
such
as
are
deliuered
,
and
haue
felt
the
bitternesse
of
this
enmitie
,
take
heede
of
secret
sinnes
after
Calling
,
vnrepented
of
,
least
GOD
returne
and
visite
them
with
the
strokes
of
an
Enemie
[
](A89915-e95510-b)t
t
Iob.
13.24
.
&c.
Jer.
30.14
.
Esay
63.19
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
In
the
minde
.
]
It
greatly
matters
in
the
businesse
of
mans
happinesse
,
how
the
mindes
of
men
are
ordered
:
1.
Man
makes
it
the
fountaine
of
all
his
actions
;
it
is
his
priuie
Counsellor
:
hee
speakes
first
with
his
minde
,
hee
obeyes
his
minde
[
](A89915-e95580-b)u
u
Ephes.
2.3
.
:
it
is
the
shop
,
whence
hee
frames
all
his
engines
against
God
and
Man
.
2.
The
Diuell
especially
labours
to
be
possessed
of
this
fort
,
and
to
haue
it
in
his
custodie
[
](A89915-e95600-b)x
x
2.
Cor.
10.4
.
.
3.
The
godly
man
repenting
,
first
labours
to
be
renued
in
his
minde
[
](A89915-e95630-b)y
y
Ephes.
4.23
.
.
4.
God
especially
lookes
after
mans
minde
,
which
appeares
in
that
hee
gaue
a
Law
to
the
minde
[
](A89915-e95660-b)z
z
Rom.
7.
,
setting
as
it
were
a
Guarde
to
rule
and
appoint
it
:
and
the
inward
worship
of
God
is
here
performed
.
We
must
loue
God
with
all
our
minde
[
](A89915-e95690-b)*
*
Marke
12.
,
and
pray
in
minde
[
](A89915-e95720-b)a
a
1.
Cor.
14.
.
God
makes
a
speciall
search
after
mens
mindes
:
it
is
his
speciall
glory
to
search
the
heart
,
and
minde
of
man
[
](A89915-e95740-b)b
b
2.
Chron.
18.
:
and
if
God
be
enraged
,
the
strength
of
the
battaile
is
directed
against
the
minde
,
and
his
worst
strokes
light
there
:
one
of
his
last
curses
is
a
reprobate
minde
.
The
consideration
hereof
may
serue
for
reproofe
of
the
great
carelesnesse
that
is
in
the
most
,
for
the
mind
,
and
the
inward
man
,
and
the
purity
thereof
.
Thought
is
not
free
,
as
many
fondly
thinke
;
hee
will
neuer
truely
repent
for
euill
workes
,
that
doth
not
first
care
to
repent
for
euill
thoughts
,
and
such
like
corruption
in
the
minde
.
There
should
man
begin
his
repentance
,
where
God
begins
the
discouery
of
our
miserie
.
And
let
vs
learne
to
be
more
watchfull
against
the
sinnes
of
our
mindes
,
and
be
more
grieued
for
the
drosse
and
corruption
wee
finde
there
,
and
learne
more
to
hate
the
sinnes
of
the
minde
,
such
as
are
ignorance
,
distracted
seruice
,
false
opinions
,
emptinesse
of
holy
meditations
,
euill
,
dishonourable
,
impure
,
and
vnchast
thoughts
against
God
or
man
;
pride
,
malice
,
frowardnesse
,
vanitie
,
security
,
and
vnbeliefe
.
Doct.
2.
There
is
in
vnregenerate
men
a
strange
minding
of
sinne
,
they
imagine
mischiefe
,
they
haue
a
spirit
of
fornication
,
profound
to
decline
,
deepely
set
:
they
trust
in
their
owne
wayes
;
so
as
many
times
,
they
regard
neither
Gods
word
,
nor
the
rod
,
nor
the
threatnings
of
God
,
or
rebukes
of
man
;
neither
can
they
be
stirred
with
the
foure
last
things
.
This
shewes
,
as
mans
misery
,
and
death
in
sinne
,
so
the
wonderfull
mercy
of
God
,
in
forgiuing
such
sins
:
It
is
a
comfort
,
that
sinnes
of
set
knowledge
may
bee
forgiuen
.
And
hence
may
be
gathered
a
difference
betweene
the
sinnes
of
the
regenerate
,
Plena
voluntate
.
and
the
sinnes
of
the
vnregenerate
;
for
the
godly
sinne
not
with
a
full
minde
,
they
are
not
set
in
euill
;
sinne
rebels
in
them
,
but
not
raignes
.
Lastly
,
this
may
let
vs
see
how
little
cause
wee
haue
to
stand
vpon
our
mindes
or
reason
,
or
naturall
parts
,
in
matters
of
Hope
and
Saluation
.
In
euill
Workes
.
]
If
the
dependance
,
and
the
words
themselues
be
duely
considered
,
wee
may
here
gather
fiue
things
:
First
that
the
euill
workes
of
the
sinner
,
cause
the
strangenesse
and
enmitie
aforesaid
.
Secondly
,
that
a
wicked
man
can
like
himselfe
well
enough
,
though
his
very
workes
,
and
outward
behauiour
be
euill
:
He
can
blesse
himselfe
in
his
heart
,
when
his
iniquitie
is
found
worthy
to
be
hated
[
](A89915-e95880-b)a
a
Psal.
36.2
.
.
Thirdly
,
that
where
the
life
is
euill
,
the
minde
is
euill
;
the
heart
cannot
be
good
,
where
the
workes
are
nought
.
Fourthly
,
that
hee
that
allowes
himselfe
in
one
sinne
,
will
pollute
himselfe
with
many
sinnes
.
[
Workes
]
Fiftly
,
when
God
lookes
vpon
the
workes
of
euill
men
,
they
are
all
euill
:
Note
.
note
a
difference
;
if
the
carnall
man
looke
vpon
his
owne
workes
,
they
are
all
good
;
if
a
godly
man
looke
vpon
them
,
they
are
partly
good
and
partly
euill
;
but
if
God
looke
vpon
them
,
they
are
all
nought
,
because
his
person
is
nought
,
his
heart
is
nought
,
his
end
is
nought
,
the
manner
is
nought
,
&c.
Hitherto
of
their
miserie
,
both
as
it
is
propounded
and
expounded
.
Quest.
A
Question
may
be
asked
,
how
it
comes
to
passe
,
that
men
haue
so
little
sense
of
their
miserie
,
Ans.
and
are
so
loath
to
take
notice
of
it
?
For
answere
hereunto
wee
must
vnderstand
,
that
this
comes
to
passe
,
because
the
God
of
this
world
,
hauing
possession
,
blindes
their
eyes
,
and
men
doe
not
examine
themselues-before
the
Law
of
God
.
And
they
are
with-drawne
by
the
deceitfulnesse
of
sinne
,
which
in
particular
they
haue
allowed
themselues
in
:
neither
doe
men
remember
their
latter
ends
,
or
the
Iudgement
of
God
before
their
death
.
Their
eyes
are
not
annointed
with
eye-salue
;
a
number
haue
not
the
word
to
direct
them
,
and
some
are
deceiued
by
false
Teachers
,
which
cry
peace
,
peace
,
where
there
is
no
peace
.
And
the
most
are
deceiued
with
false
opinions
and
conceits
;
for
eyther
they
thinke
,
that
such
like
places
as
this
,
are
true
of
Gentiles
,
and
not
of
them
:
whereas
vnregenerate
Israel
is
as
Ethiopia
vnto
God
:
Amos
9.9
.
or
they
feare
that
this
knowledge
will
make
men
melancholy
.
Yea
,
some
are
so
foolish
,
they
say
,
this
course
driues
men
out
of
their
wits
:
thus
Paul
is
mad
,
and
Christ
hath
a
Diuell
:
or
they
thinke
,
late
Repentance
will
serue
the
turne
,
and
then
they
may
haue
time
enough
to
consider
.
Thus
of
their
miserie
.
Verse
22.
In
that
Body
of
his
Flesh
,
to
present
(
or
make
)
you
holy
,
and
vnblameable
,
and
without
fault
in
his
sight
.
IN
this
Verse
the
remedy
of
their
miserie
is
set
downe
:
where
obserue
:
first
,
the
Meanes
:
secondly
,
the
End
.
The
Meanes
is
by
that
body
of
his
flesh
through
death
:
the
End
is
to
present
vs
,
&c.
In
that
body
of
his
flesh
,
through
death
.
]
Heare
are
two
things
:
1.
the
Nature
of
Christ
:
2.
the
Sufferings
of
Christ
.
But
first
in
the
generall
,
I
obserue
two
Doctrines
.
First
,
there
is
no
remedy
for
the
sinner
,
but
the
death
of
his
Sauiour
:
how
foolish
mankinde
hath
beene
distracted
about
the
cure
for
their
miserie
,
is
lamentable
to
consider
:
Adam
gets
Figge-leaues
,
and
Israel
a
foolish
Couer
[
](A89915-e96170-b)a
a
Esay
30.
.
As
for
Death
and
Hell
,
men
are
at
a
poynt
,
they
haue
made
a
couenant
with
them
.
Or
they
thinke
they
are
helped
of
their
misery
,
if
they
can
forget
it
:
they
can
blesse
their
hearts
,
that
they
will
not
feele
the
smart
of
any
curses
[
](A89915-e96220-b)b
b
Psal.
36.2
.
Deut.
29.19
.
;
or
they
will
make
satisfaction
,
the
sonnes
of
their
bodie
shall
serue
for
the
sinnes
of
their
soules
[
](A89915-e96260-b)c
c
Mich.
6.
;
or
else
the
Temple
of
the
Lord
,
their
going
to
Church
must
make
God
amends
[
](A89915-e96290-b)d
d
Ier.
7.
.
Others
couer
all
,
with
the
garments
of
their
owne
ciuill
righteousnesse
:
others
put
their
trust
in
the
wedge
of
gold
,
and
say
to
it
,
thou
art
my
confidence
.
But
vnto
vs
,
there
is
no
name
by
which
we
can
be
safe
,
but
the
name
of
Iesus
Christ
.
Hee
must
rescue
vs
,
that
first
created
vs
:
hee
makes
vs
partakers
of
loue
,
that
was
the
Sonne
of
Gods
loue
:
hee
makes
vs
adopted
sonnes
,
who
himselfe
is
Gods
naturall
Sonne
.
Secondly
,
It
is
profitable
to
bee
much
in
the
meditation
of
Christs
sufferings
,
that
it
might
sincke
into
our
minds
,
that
we
must
goe
out
of
ourselues
for
happinesse
;
and
such
meditations
open
a
way
to
godly
sorrow
[
](A89915-e96340-b)e
e
Ezec.
12.12
.
.
They
tend
to
the
mortification
of
sinne
,
and
they
encline
the
heart
of
a
Christian
to
bee
willing
to
suffer
with
him
:
for
hee
suffered
as
the
Master
,
wee
are
but
Seruants
:
hee
suffered
for
others
sinnes
;
The
good
that
comes
by
meditating
of
Christs
sufferings
.
wee
deserue
more
then
wee
can
suffer
by
our
owne
sinne
.
Hee
suffered
all
sorts
of
crosses
,
and
infinite
much
:
we
suffer
but
light
affliction
.
And
the
thought
of
his
sufferings
,
may
make
vs
willing
to
contemne
the
world
,
seeing
heereby
wee
discerne
that
his
kingdome
is
not
of
this
world
.
Yea
,
wee
owe
vnto
Christ
the
remembrance
of
his
sufferings
.
It
is
a
small
thing
he
requires
of
vs
,
when
he
wils
vs
to
thinke
on
him
often
,
what
he
hath
endured
for
vs
.
In
that
body
of
his
flesh
]
These
words
note
Christs
Nature
:
yet
wee
must
consider
which
Nature
:
in
Christ
there
were
two
Natures
in
one
person
,
personally
vnited
:
his
diuine
and
humane
Nature
.
His
diuine
Nature
was
from
Eternity
,
Immutable
,
Immortall
,
Impassible
.
His
humane
Nature
,
was
conceiued
,
and
borne
in
time
;
Mutable
,
Mortall
,
Passible
;
one
and
the
same
:
without
time
begotten
of
the
Father
,
the
Sonne
of
God
,
without
Mother
;
and
in
time
borne
of
the
Virgine
,
the
Sonne
of
Man
without
Father
:
Sonne
to
both
,
Naturall
and
Consubstantiall
.
These
Natures
are
in
one
person
,
for
,
that
God
and
Man
might
become
one
in
Couenant
;
one
is
become
God
&
man
in
person
.
These
Natures
are
personally
vnited
:
this
vnion
is
personall
,
but
not
of
persons
;
and
it
is
a
vnion
of
Natures
,
not
naturall
.
In
these
words
the
Apostle
speakes
of
the
Nature
assumed
,
viz.
his
Humane
Nature
.
And
there
are
two
things
to
bee
noted
in
these
words
.
First
,
that
hee
saith
,
that
body
,
not
the
body
.
Secondly
,
that
hee
saith
not
simply
,
his
body
,
but
that
body
of
his
flesh
.
That
body
.
]
Heere
hee
poynts
out
a
speciall
excellency
in
the
body
of
Christ
,
aboue
all
other
bodies
in
Heauen
and
Earth
:
Christs
body
more
excellent
then
all
other
bodies
.
for
his
body
was
without
sinne
,
formed
by
the
ouershadowing
power
of
the
holy
Ghost
;
so
is
no
mans
else
.
2.
It
is
assumed
into
personall
vnion
with
the
diuine
Nature
.
3.
It
was
honoured
with
speciall
Prophesies
,
Types
and
Sacrifices
.
4.
This
body
was
offered
vp
as
a
full
expiatory
Sacrifice
.
5.
It
is
to
be
remembred
to
the
end
of
the
word
,
in
the
Sacrament
.
Christs
body
not
like
ours
in
two
things
.
Body
of
his
flesh
.
]
To
note
,
that
it
was
a
true
Body
,
like
vnto
ours
;
and
to
distinguish
it
from
his
Sacramentall
and
Mysticall
body
.
In
two
things
Christs
body
was
not
like
ours
,
and
in
three
things
it
was
like
.
It
was
not
like
:
first
,
in
the
manner
of
subsisting
:
it
was
not
independent
,
or
a
person
of
it selfe
.
2.
In
the
vicious
accidents
of
the
substance
of
it
,
no
sinne
,
either
could
or
ought
to
infect
it
:
Could
not
;
because
originall
sinne
was
restrained
by
the
Holy
Ghost
:
Ought
not
,
because
in
it
a
purgation
for
our
sinnes
must
be
made
.
In
three
things
it
was
like
ours
:
first
,
in
substance
,
hee
tooke
our
whole
Nature
;
hee
was
the
seede
of
the
Woman
,
of
Abraham
,
of
Dauid
,
In
3.
things
it
was
like
.
the
Sonne
of
man
,
&c.
And
hee
tooke
the
parts
of
our
Nature
,
both
soule
and
body
.
2.
In
properties
,
and
thus
hee
assumed
both
the
properties
of
the
whole
Nature
,
in
that
hee
was
finite
,
and
create
.
And
in
the
parts
,
as
in
the
soule
,
hee
assumed
,
Vnderstanding
,
Will
,
Memory
:
and
in
the
Body
,
Figure
,
Quantitie
,
and
Circumscription
,
&c.
3.
In
infirmities
,
for
hee
assumed
not
onely
our
Nature
,
but
the
infirmities
of
Nature
.
But
wee
must
know
that
hee
tooke
the
defects
,
or
infirmities
,
thay
call
miserable
:
not
those
they
call
damnable
.
Thus
of
the
Doctrine
of
his
Nature
:
his
Sufferings
follow
.
Through
death
.
]
The
death
of
Christ
doth
reconcile
vs
,
in
as
much
as
it
ratifies
the
couenant
,
and
takes
away
the
guilt
of
the
sinnes
of
the
former
Testament
,
and
the
vertue
of
it
eats
downe
the
power
of
present
sinnes
,
and
destroyes
the
power
of
our
naturall
death
.
Christs
death
differs
from
ours
,
in
three
things
.
Christs
death
differs
from
the
death
of
all
the
Elect
,
in
three
things
.
First
,
in
that
in
death
hee
sustained
not
his
owne
person
,
but
dyes
as
our
surety
,
and
so
is
a
sacrifice
for
sinne
.
Secondly
,
hee
was
in
death
a
whole
burnt
offering
;
for
as
hee
dyed
in
body
,
so
his
soule
was
an
offering
for
sinne
,
in
as
much
as
hee
sustained
the
sence
of
the
infinite
wrath
of
God
in
his
Agonies
.
Thirdly
,
in
that
his
death
was
the
death
of
him
that
was
the
Sonne
of
God
.
Hitherto
of
the
doctrine
,
of
the
Nature
and
sufferings
of
Christ
,
the
Vses
follow
.
Vses
of
Christs
death
.
First
,
for
Instruction
.
The
consideration
of
all
this
should
teach
vs
,
1.
to
value
reconciliation
,
with
all
the
graces
that
flow
from
it
,
according
to
the
worth
of
the
meanes
by
which
they
are
procured
.
If
there
were
no
other
way
to
know
the
worth
of
Gods
Fauour
,
Knowledge
,
Spirituall
refreshings
,
and
Graces
,
yet
by
the
price
,
payd
for
the
purchase
of
them
,
wee
may
discerne
they
are
worth
more
then
all
the
world
.
2.
Is
it
not
possible
for
vs
to
hate
sinne
,
vpon
the
consideration
of
so
pregnant
an
example
of
the
odiousnesse
of
it
,
when
the
imputation
of
sinne
brought
the
Sonne
of
God
on
his
knees
,
to
his
death
.
O
the
soule
Lethargie
,
that
hath
ouergrowen
vs
!
3.
That
wee
may
haue
the
profit
of
the
Incarnation
,
and
Passion
of
CHRIST
,
in
his
naturall
body
,
wee
must
bee
carefull
to
get
into
his
mysticall
body
.
4.
The
Apostle
vseth
the
Meditation
of
Christs
humiliation
to
the
death
,
as
an
argument
to
perswade
vs
to
Compassion
,
Mercy
,
Fellowship
in
the
Spirit
;
Vnitie
,
Humility
,
Clemency
,
and
meeknesse
of
minde
,
Phil.
2.1
.
to
9.
Secondly
,
wicked
men
may
here
see
what
smart
they
are
like
to
feele
from
the
vnpartiall
iustice
of
God
.
Doth
hee
not
spare
the
body
,
the
flesh
,
the
bloud
,
the
life
,
of
his
owne
Sonne
,
when
hee
became
but
a
surety
for
sinne
?
How
shall
vngodly
men
,
euer
enemies
,
and
neuer
sonnes
,
that
themselues
haue
committed
sinne
,
escape
,
when
the
day
of
wrath
shall
come
?
Thirdly
,
godly
men
may
heere
see
great
reason
of
comfort
,
not
onely
by
considering
the
great
loue
of
Christ
,
and
the
great
benefits
must
needs
flow
from
his
death
;
but
if
two
things
bee
weighed
:
1.
the
honour
done
to
our
Nature
,
in
that
in
the
humanity
of
Christ
it
is
ioyned
to
the
diuine
Nature
.
This
makes
amends
for
that
breach
that
is
made
by
the
damnation
of
millions
,
in
our
nature
.
2.
The
great
certainty
of
Gods
couenant
,
1
Tim.
3.16
.
Phil.
2.6.7
.
of
Grace
and
Mercy
.
For
a
mans
couenant
,
if
it
be
once
confirmed
,
no
man
abrogates
it
,
or
addeth
,
or
taketh
from
it
:
therefore
,
Gal.
3.9
.
much
more
Gods
Couenant
shall
stand
vnchangeable
,
being
ratified
and
confirmed
by
the
death
of
Christ
.
Thus
of
the
Meanes
.
The
end
followes
,
in
these
words
:
To
present
you
holy
,
and
without
spot
,
and
vnblameable
in
his
sight
.
And
in
these
words
,
is
both
the
presentation
,
and
the
sanctification
of
Christians
to
be
considered
.
To
present
you
.
]
The
originall
word
is
very
significant
,
and
diuersly
accepted
:
it
signifies
to
restore
:
so
Acts
9.41
.
to
assemble
,
Acts
2.26
.
to
make
present
:
so
Acts
23.23
.
to
make
ready
,
furnish
,
purge
,
or
make
cleane
,
Acts
23.24
.
to
make
acceptable
,
1
Cor.
8
8.
to
make
manifest
,
2
Tim.
2.15
.
to
proue
euidently
,
Acts
24.13
.
to
assist
,
and
stand
too
,
Rom.
16.2
.
2
Tim.
4.16
.
to
offer
by
way
of
dedication
,
or
gift
to
God
,
2
Cor.
11.2
.
Luke
2.22
.
Col.
1.28
.
It
is
true
that
Christ
restores
vs
,
collects
vs
,
Ephe.
5.27
.
Ephes.
1.6
.
brings
vs
into
Gods
presence
,
clenseth
vs
,
makes
vs
acceptable
,
assists
,
and
defends
vs
,
and
manifests
vs
to
be
holy
.
But
I
take
it
principally
in
the
last
sence
,
hee
presents
vs
by
dedication
to
God
.
Thus
Christ
shall
present
vs
wholly
,
both
at
the
day
of
iudgement
[
](A89915-e97060-b)a
a
Rom.
14.10
.
,
and
in
the
day
of
death
,
when
hee
shall
deliuer
the
soule
to
God
.
Thus
also
Christ
doth
present
vs
in
this
life
:
1.
When
by
the
preaching
of
the
Gospell
,
hee
seuers
and
segregates
vs
from
the
world
,
and
brings
vs
into
Gods
houshold
.
2.
In
Iustification
,
when
clothing
vs
with
his
owne
righteousnesse
,
hee
becomes
our
Iustification
.
3.
In
new
obedience
:
and
that
two
wayes
:
first
,
when
hee
presents
our
workes
,
couered
with
his
intercession
.
Secondly
,
when
hee
causeth
vs
to
present
our selues
to
GOD
,
both
by
Prayer
and
consecration
of
our selues
to
Gods
Seruice
,
and
holines
of
life
.
It
must
bee
euery
mans
care
then
to
seeke
his
presentation
from
Christ
,
and
to
that
end
,
by
Couenant
,
Prayer
,
and
practise
,
deuote
himselfe
to
a
subiection
,
to
all
the
ordinances
of
Christ
.
Thus
of
Presentation
:
Sanctification
followes
.
Holy
,
vnblameable
,
and
vnreproueable
in
his
sight
.
How
the
words
are
to
be
vnderstood
]
At
the
first
sight
I
should
encline
to
vnderstand
these
words
,
either
of
Iustification
,
or
our
consummate
holinesse
at
the
day
of
iudgement
;
but
that
the
sway
of
Interpreters
force
me
to
expound
them
of
Sanctification
.
It
is
greatly
to
bee
waighed
,
that
a
man
in
this
life
should
be
here
sayd
to
be
holy
,
vnblameable
,
and
vnreproueable
,
or
as
the
other
Translation
hath
it
,
without
fault
in
his
sight
.
For
the
better
conceiuing
of
it
,
wee
must
compare
with
these
words
,
other
Scripture
,
wherein
is
giuen
vnto
the
godly
,
that
they
haue
cleane
hands
,
and
a
pure
heart
,
Psal.
24.4
.
that
they
are
pure
,
Prou.
21.8
.
vpright
in
heart
,
Psal.
97.11
.
sanctified
throughout
,
1
Thess.
5.23
.
perfect
,
1
King
.
8
:
61.
or
vndefiled
in
their
way
,
Psal.
119.1
.
perfect
,
2
Cor.
13.11
.
Phil.
3.15
.
Matth.
5.48
.
faultlesse
,
Iud.
24.
without
spot
,
and
blamelesse
,
1
Pet.
3.14
.
walking
in
all
Gods
wayes
,
1
King
.
8.58
.
and
that
they
keepe
Gods
couenant
,
Psal.
25.10
.
&
78.8.10
.
&
132.22
.
Thus
Noah
is
sayd
to
be
perfect
,
Gen.
6.9
Ezekiah
walked
before
God
,
with
a
perfect
heart
,
Esa.
38.
Dauids
heart
was
perfect
,
1
King
.
11.4
.
Zachariah
and
Elizabeth
were
both
righteous
before
God
,
and
walking
in
all
the
commandements
of
the
Lord
blamelesse
,
Luke
1.6
.
The
question
is
,
how
those
sayings
should
bee
true
,
and
in
what
sence
they
are
meant
:
And
for
the
cleering
of
the
doubt
,
the
way
is
not
simply
to
reiect
the
propositions
,
as
impious
,
and
vntrue
,
and
hereticall
,
as
some
ignorant
and
malicious
persons
doe
:
but
seeing
they
are
the
sacred
words
of
Scripture
,
to
consider
what
it
is
may
bee
attained
,
and
what
Gods
requires
of
vs
.
To
thinke
with
the
Papists
,
or
Anabaptists
,
that
any
mortall
man
can
performe
the
obedience
required
in
the
morall
Law
,
perfectly
;
so
as
neuer
to
commit
sinne
against
the
Law
,
is
a
most
blasphemous
,
detestable
,
and
cursed
opinion
,
for
there
is
no
man
that
sinneth
not
:
the
best
of
the
Saints
haue
had
their
thousands
of
sinne
.
But
those
places
are
to
bee
vnderstood
of
the
righteousnesse
of
the
Christian
,
as
hee
is
considered
to
bee
vnder
the
couenant
of
grace
,
and
the
Gospell
,
not
of
Legall
perfection
,
but
of
an
Euangelicall
innocency
and
vprightnesse
.
Not
as
their
workes
are
in
themselues
,
but
comparatiuely
,
either
with
the
workes
of
wicked
men
,
or
as
they
are
in
their
desire
and
endeauour
,
and
as
they
are
presented
in
the
intercession
of
Christ
,
who
couers
th●
imperfections
that
cleaue
to
the
workes
of
the
faithfull
.
Sometimes
the
faithfull
are
sayd
to
be
perfect
,
that
is
,
strong
men
in
CHRIST
;
compared
with
the
weake
Christian
,
and
Infant
in
grace
:
so
that
wee
see
what
a
Christian
in
this
life
may
attaine
vnto
;
the
rigour
of
the
Law
being
taken
away
,
in
the
couenant
of
grace
,
and
the
imperfections
of
his
workes
,
and
frailty
,
being
couered
in
Christs
intecession
.
Holy
.
]
This
word
Holy
,
is
the
generall
;
and
comprehends
the
other
two
.
For
holinesse
is
either
internall
,
and
that
is
expressed
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vnblameable
,
or
externall
,
and
so
it
is
exprest
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vnreproueable
.
Holinesse
is
giuen
to
God
,
and
so
essentially
[
](A89915-e97430-b)d
d
Luke
1.49
.
;
to
the
spirit
of
God
,
and
so
effectiuely
,
because
it
workes
it
in
others
;
to
Christ
,
as
he
deriues
it
by
influence
to
his
members
[
](A89915-e97460-b)e
e
Acts
3.14
.
Luke
1.35
.
;
To
Angels
,
Matth.
25.
to
sacrifices
,
by
way
of
type
;
to
the
Couenant
of
GOD
,
as
it
promiseth
holinesse
to
the
faithfull
[
](A89915-e97500-b)f
f
Luke
1.71
.
;
to
the
Prophets
,
as
Teachers
of
holinesse
[
](A89915-e97520-b)g
g
Acts
3.21
.
;
to
the
Scriptures
,
as
the
rule
of
holinesse
[
](A89915-e97540-b)h
h
Rom.
1.2
.
;
to
places
,
for
the
holinesse
of
the
subiect
:
but
heere
it
is
a
glorious
adiunct
,
conferred
vpon
the
faithfull
by
Christ
.
Foure
things
obserued
about
holinesse
.
Concerning
holinesse
of
heart
,
and
life
,
in
generall
,
there
are
heere
foure
things
to
be
noted
.
1.
The
necessitie
of
it
;
wee
can
neuer
be
reconciled
or
glorified
without
it
,
Tit.
2.12.13
.
2.
The
difficultie
of
it
,
lesse
then
the
power
of
Christ
crucified
,
cannot
make
men
lead
a
holy
life
.
3.
The
meritorious
cause
of
it
:
holinesse
is
merited
by
Christ
,
as
well
as
saluation
.
4.
The
order
:
men
must
first
bee
reconciled
to
God
,
before
they
can
get
holy
grace
,
or
lead
a
holy
life
.
Vnblameable
.
]
Christian
perfection
hath
two
things
in
it
.
First
,
vprightnesse
of
heart
,
noted
by
this
word
.
Secondly
,
vprightnesse
of
life
,
noted
by
the
word
following
.
Internall
holinesse
hath
seuen
things
in
it
.
Internall
perfection
or
holinesse
,
must
haue
these
things
in
it
.
First
,
the
staine
of
former
sinnes
must
bee
washed
away
with
the
teares
of
repentance
[
](A89915-e97620-b)i
i
Ier.
4
4.
.
Secondly
,
the
inward
worship
of
God
must
bee
set
vp
in
the
heart
:
some
impressions
men
haue
of
an
externall
worship
,
but
of
the
inward
worship
,
men
are
naturally
almost
wholly
ignorant
.
God
is
inwardly
worshipped
,
by
the
constant
exercise
of
grace
from
aboue
,
as
Loue
,
Feare
,
Trust
,
Delight
,
Desire
,
&c.
3.
There
must
bee
in
vs
an
assurance
of
Gods
fauor
[
](A89915-e97640-b)k
k
Heb.
10.22
.
Acts
15.9
.
.
4.
There
must
be
a
freedome
from
preuailing
euils
in
the
mind
or
affections
;
in
the
minde
,
as
ignorance
,
wicked
thoughts
,
errours
;
in
the
affections
,
as
impatiency
,
lust
,
seruile
feare
of
men
,
malice
[
](A89915-e97670-b)l
l
Prou.
19.2
.
Psal.
41.6
.
Iam.
1.4
.
,
&c.
5.
Hypocrisie
must
not
raigne
,
our
desire
must
be
more
to
be
good
,
then
to
seem
so
[
](A89915-e97710-b)m
m
Psal.
125.4
.
.
6.
Our
whole
heart
must
be
set
vpon
Gods
whole
Law
,
to
haue
respect
vnto
all
Gods
Commandements
.
God
abhors
a
diuided
heart
[
](A89915-e97740-b)n
n
Hos.
10.2
.
,
&
a
double
heart
[
](A89915-e97770-b)o
o
Iam.
4.8
.
.
7.
The
minde
must
be
set
vpon
heauenly
things
,
and
conuerse
in
heauen
[
](A89915-e97790-b)p
p
Col.
3.1
.
.
Where
these
things
are
happily
attained
vnto
,
there
the
heart
is
vpright
,
whatsoeuer
defects
,
or
infirmities
be
in
it
:
these
things
are
different
in
Christians
,
in
the
degrees
;
for
there
is
an
infancy
,
and
weaknesse
in
sanctification
,
as
well
as
Faith
.
The
signes
of
an
vpright
heart
are
these
:
first
,
it
desires
perfe●●●●●
[
](A89915-e97820-b)o
o
Phil.
3.
:
Signes
of
an
vpright
heart
.
:
secondly
,
it
will
not
cease
well-doing
for
crosses
[
](A89915-e97850-b)p
p
Job
2
:
3.
:
thirdly
,
it
will
〈◊〉
God
,
though
alone
[
](A89915-e97870-b)q
q
Iosh.
24
:
15.
:
fourthly
,
it
will
not
follow
the
eye
,
it
is
not
sens●●ll
[
](A89915-e97890-b)r
r
Iob
31
:
7.
:
fiftly
,
it
reioyceth
in
the
loue
of
CHRIST
,
aboue
all
things
[
](A89915-e97910-b)s
s
Cant:
1
:
3.
:
sixtly
,
It
will
●●●●te
for
lesser
sinnes
,
as
Dauids
did
,
2
Sam.
24.
seuenthly
,
it
is
constant
[
](A89915-e97950-b)t
t
Psal:
78
:
37.
Rules
.
.
That
we
may
attaine
an
vpright
and
vnblameable
heart
.
In
generall
wee
must
get
a
new
heart
[
](A89915-e98000-b)u
u
Ezek:
36
:
27.
.
In
particular
,
1.
we
must
by
mortification
circumcise
our
hearts
[
](A89915-e98020-b)x
x
Deut:
3
:
6.
:
2.
we
must
get
Gods
Law
written
in
our
hearts
[
](A89915-e98040-b)y
y
Ier:
31
:
33.
:
3.
wee
must
seeke
and
loue
purity
of
heart
[
](A89915-e98060-b)z
z
Prou:
22
:
11.
:
4.
wee
must
keepe
our
hearts
with
all
diligence
[
](A89915-e98080-b)a
a
Prou:
4
:
17.
:
lastly
,
we
must
walke
before
God
[
](A89915-e98100-b)b
b
Gen:
17
:
2.
Motiues
.
.
Motiues
to
inward
holinesse
.
First
,
wee
shall
neuer
see
the
righteousnesse
of
God
imputed
,
till
we
be
vpright
in
heart
[
](A89915-e98140-b)c
c
Psal.
36
:
10.
.
Secondly
,
a
pure
heart
is
one
of
the
cleerest
signes
of
a
blessed
man
[
](A89915-e98160-b)d
d
Matth:
5
:
6.
.
Thirdly
,
God
searcheth
to
finde
what
mens
hearts
are
,
as
well
as
what
their
liues
are
[
](A89915-e98180-b)e
e
2
Chro:
28
:
9.
.
Fourthly
,
the
eyes
of
the
Lord
behold
all
the
earth
,
to
shew
himselfe
strong
,
with
all
them
that
are
of
a
perfect
heart
[
](A89915-e98210-b)f
f
2
Chro:
16
:
9.
.
Fiftly
,
light
is
sowen
for
the
righteous
,
and
ioy
for
the
vpright
in
hart
[
](A89915-e98240-b)g
g
Psal:
97
:
1●
.
What
externall
holinesse
must
haue
in
it
.
Lastly
,
the
whole
125.
Psalme
encites
heereunto
.
Vnreprooueable
.
]
This
word
notes
the
externall
vprightnesse
,
or
Christian
perfection
of
life
.
Externall
innocency
must
haue
in
it
diuers
things
.
1.
we
must
be
free
from
the
grosse
sinnes
of
euery
Commandement
.
2.
wee
must
cease
from
our
owne
workes
[
](A89915-e98290-b)h
h
Heb:
4
:
10.
,
keepe
vs
from
our
wickednesse
[
](A89915-e98320-b)i
i
2
Sam.
22.23
.
:
and
not
turne
after
the
wayes
of
our
owne
heart
[
](A89915-e98350-b)k
k
Esa:
57
:
17.
:
that
is
,
wee
must
bee
sure
to
cease
from
our
particular
beloued
sinnes
:
3.
our
families
must
be
well
ordered
,
both
for
peace
,
labour
,
and
pietie
[
](A89915-e98370-b)l
l
Tit:
1
:
6
:
7.
:
4.
wee
must
bee
free
from
Idolatry
[
](A89915-e98390-b)m
m
D●ut
:
18
:
3.
:
from
the
customary
sinnes
of
the
tongue
[
](A89915-e98410-b)n
n
Jam.
3
:
3
:
:
from
the
raigne
of
hardnesse
of
heart
[
](A89915-e98430-b)o
o
Prou:
21
:
29.
:
from
hasting
to
bee
rich
;
for
hee
that
hasteth
to
be
rich
cannot
be
innocent
,
as
the
Prouerbe
is
.
Lastly
,
wee
must
loue
our
enemies
,
Matth.
5.
vlt.
That
wee
may
attaine
heereunto
,
wee
must
walke
in
the
way
of
good
men
,
Prou.
2.20
.
wee
must
set
Gods
Lawes
euer
before
vs
,
and
let
them
be
our
warrant
,
2
Sam.
22.23
.
we
must
not
be
destitute
of
heauenly
gifts
,
1
Cor.
1.6.8
.
In
his
sight
.
]
These
words
may
bee
referred
,
either
to
our
presentation
,
or
to
our
sanctification
.
And
whereas
some
would
thinke
that
they
ouerthrow
the
former
sence
of
the
words
,
and
prooue
,
that
hee
entreats
heere
of
our
holinesse
in
Gods
sight
by
iustification
,
they
are
deceiued
;
for
they
may
find
these
words
giuen
to
sanctification
,
ordinarily
in
Scripture
,
as
Luke
1.6.7
.
Heb.
13.21
.
1
Iohn
3.22
.
Reuel
.
14.5
.
The
words
being
referred
to
Sanctification
,
import
foure
things
.
First
,
that
what
we
are
,
or
doe
,
is
in
his
presence
:
so
the
words
vsed
,
Luke
2.18
.
&
13.26
.
Acts
10.33
.
Secondly
,
that
God
is
a
witnesse
of
all
wee
doe
:
so
the
words
vsed
,
Luke
8.47
.
2
Cor.
7.12
.
Gal.
1.20
.
Thirdly
,
that
God
accepts
of
what
is
truel●
good
,
in
any
measure
,
Luke
1.75
.
Fourthly
,
that
God
highly
prizeth
all
that
is
good
in
the
good
,
Luke
1.25
.
2.
Tim.
2.3
.
&
5.4
.
As
the
words
there
vsed
shew
.
Verse
23.
If
yee
continue
grounded
,
and
stablished
in
the
faith
,
and
bee
not
mooued
away
from
the
hope
of
Gospell
,
whereof
yee
haue
heard
.
THe
second
part
of
the
Epistle
,
The
diuision
of
the
third
part
of
the
Epistle
.
viz.
the
proposition
of
Doctrine
hath
beene
handled
hitherto
,
from
the
twelfth
verse
vnto
these
words
.
In
these
words
,
and
those
that
follow
,
to
the
end
of
the
second
Chapter
,
is
contained
the
third
part
of
the
Epistle
,
viz.
matter
of
exhortation
:
wherein
hee
both
perswades
and
disswades
.
The
perswasion
is
contained
in
this
verse
,
and
the
rest
,
vnto
the
eight
verse
of
the
next
Chapter
.
The
disswasion
is
from
verse
8.
of
Chapter
2.
to
the
end
of
the
Chapter
.
In
the
perswasion
,
the
Apostle
exhorts
them
to
perseuerance
,
both
in
Faith
and
Hope
:
where
is
to
bee
obserued
:
1.
the
matter
to
which
hee
exhorts
,
in
the
beginning
of
this
verse
,
and
the
reason
to
enforce
the
exhortation
,
in
all
the
verses
following
.
The
matter
to
which
he
exhorts
is
two-fold
:
first
,
to
perseuerance
in
Faith
,
in
these
words
,
if
yee
continue
grounded
and
stablished
in
the
faith
:
secondly
,
to
perseuerance
in
hope
,
in
the
next
words
:
and
be
not
m●●ned
from
the
hope
of
the
Gospell
,
whereof
yee
haue
heard
.
From
the
coherence
&
generall
words
of
the
Exhortation
,
we
must
obserue
,
that
Gods
children
after
they
haue
gotten
true
grace
,
Consideration
of
the
doctrin
from
the
Coherence
.
and
are
comforted
in
their
reconciliation
,
must
looke
to
their
Faith
and
Hope
.
It
is
not
enough
once
to
get
Faith
and
Hope
,
but
after
they
are
conceiued
in
vs
,
they
must
be
daily
looked
to
:
for
the
iust
must
liue
by
his
faith
:
It
must
be
to
him
according
to
his
faith
,
not
according
to
his
friends
,
Heb.
2
:
5.
Heb:
11.
Ephes:
3
:
16.
Acts
15.9
.
2
Tim:
3
:
15.
1
Iohn
5
:
4.
money
,
labour
,
meanes
,
&c.
By
faith
he
must
draw
vertue
out
of
all
Gods
ordinances
:
by
faith
hee
must
purge
his
heart
of
his
daily
sins
:
by
Faith
and
Hope
,
he
walkes
with
God
,
and
ouercomes
the
world
.
This
may
greatly
reprooue
mans
carelesnesse
;
men
looke
to
their
Grounds
,
Cattell
,
Shops
,
&c.
but
who
lookes
to
their
Faith
and
Hope
?
If
you
continue
grounded
and
stablished
in
the
faith
.
]
Heere
are
two
things
:
first
,
the
manner
of
the
propounding
of
the
exhortation
,
viz.
with
an
If
:
secondly
,
the
exhortation
it selfe
:
where
note
;
1.
the
dutie
,
continue
:
2.
the
manner
of
the
duty
,
grounded
and
stablished
:
3.
the
obiect
,
in
Faith
.
Why
propoūded
with
an
If.
If.
]
The
Apostle
propounds
this
Exhortation
with
an
If
,
because
hee
speaketh
to
a
mixt
multitude
,
among
whom
were
many
that
would
not
continue
;
and
thereby
shew
they
were
not
truely
reconciled
.
Yea
,
it
was
needefull
that
the
godly
amongst
them
,
should
haue
it
thus
doubtfully
set
downe
,
that
so
they
might
be
more
carefull
to
settle
and
establish
themselues
in
the
Faith
,
that
they
might
hold
out
in
it
.
Men
will
fall
away
:
looke
for
it
.
As
this
(
If
)
lookes
vpon
the
wicked
,
it
shewes
,
that
in
places
where
the
Gospell
gathers
soules
to
God
,
many
that
for
a
time
were
forward
,
and
greatly
affected
,
will
afterwards
fall
away
.
And
therefore
Gods
seruants
,
both
Ministers
and
People
,
should
looke
for
Apostacy
,
and
not
bee
ouermuch
troubled
when
they
see
any
fall
away
.
What
makes
many
fall
away
.
It
is
not
amisse
to
consider
by
what
meanes
or
motiues
men
are
plucked
away
from
the
loue
of
the
truth
.
Some
fall
away
for
hard
sayings
[
](A89915-e99160-b)a
a
Ioh:
6
:
30
:
42
52
:
60
:
61
:
&c.
,
some
cannot
follow
Christ
long
,
because
of
their
carnall
friends
:
others
are
corrupted
with
lewd
company
:
others
cannot
beare
the
reproofes
of
their
faults
;
and
if
they
bee
reprooued
,
either
they
will
lift
Amos
away
from
Bethel
,
or
they
get
themselues
away
from
hearing
Amos.
Some
heare
this
Sect
euery
where
so
ill
spoken
of
,
that
they
will
be
better
aduised
ere
they
settle
vpon
such
courses
.
And
the
rather
,
because
they
doe
not
see
the
multitude
set
out
with
them
,
or
great
men
yeelde
any
countenance
to
such
strict
courses
.
Others
are
seduced
by
time-seruing
flattering
,
false
,
or
corrupt
teachers
,
who
(
labouring
to
hinder
the
efficacy
of
the
doctrine
of
painefull
Ministers
)
hope
to
accomplish
either
the
stopping
of
their
mouthes
,
or
,
the
increase
of
their
bonds
,
crat
lest
their
disgrace
with
the
people
[
](A89915-e99290-b)b
b
Ezek:
13.19
:
20
:
22.
2
Tim:
3.12
:
13
:
14.
Heb:
3
12
:
13.
The
faithfull
may
fall
away
in
some
respects
.
.
Others
are
ensnared
with
the
earthly
things
,
and
forsake
the
sincerity
of
the
truth
,
to
embrace
this
world
with
Demas
.
Many
fall
away
for
the
Crosse
,
and
all
are
catcht
with
the
deceitfulnesse
of
some
sinne
.
Quest.
But
may
the
faithfull
fall
away
and
not
continue
?
Answ.
The
faithfull
may
lose
,
and
fall
from
1.
some
degrees
of
innocency
of
life
2.
Some
degrees
of
the
working
and
efficacie
of
Gods
Spirit
.
3.
Some
degrees
of
Communion
with
Christ
.
Their
Communion
may
be
lessened
,
though
their
vnion
can
not
be
dissolued
.
4.
from
Faith
,
Quoad
sens●●
.
Quoad
gradum
Quoad
act●●
.
Quoad
doctrinam
.
Quoad
media
doctrinae
.
Seauen
things
from
which
the
Elect
can
neuer
fall
.
Psal.
94.14.145
:
14.
Motiues
to
continuance
.
of
which
〈◊〉
●●kes
mention
heere
.
And
thus
they
may
fall
;
in
respect
of
sense
:
in
resp●●●
of
some
degree
:
in
respect
of
some
acts
of
faith
:
in
respect
of
some
Doctrine
of
Faith
:
and
lastly
,
in
respect
of
the
meanes
of
the
doctrine
of
Faith
:
But
there
are
seauen
things
from
which
the
Elect
can
neuer
fall
:
first
,
eternall
life
,
Iohn
10.29
.
secondly
,
confirming
grace
in
some
measure
,
Psalm
.
14.5
.
thirdly
,
remission
of
sinnes
past
,
Esa:
43.25
.
Fourthly
,
the
seed
either
of
doctrine
,
or
grace
,
1
Iohn
3.9
.
Fiftly
,
the
spirit
of
sanctification
.
Sixtly
,
the
habite
of
Faith
,
Luke
22.32
.
Seauenthly
,
vnion
with
CHRIST
,
Iohn
17.22.23.26
.
Continue
.
]
Three
things
I
propound
concerning
perseuerance
.
First
,
some
reasons
to
moue
vs
,
to
labour
,
to
hold
out
,
and
continue
.
Secondly
;
rules
to
be
obserued
,
that
wee
might
continue
.
Thirdly
,
the
helpes
the
faithfull
haue
to
further
their
perseuerance
.
For
the
first
:
Vnlesse
we
continue
,
wee
shall
neuer
haue
the
full
truth
of
God
,
nor
be
made
free
by
it
:
nor
haue
sound
comfort
,
that
wee
are
the
Disciples
of
Christ
[
](A89915-e99590-b)c
c
Ioh.
8.31.32
.
.
Neither
is
any
man
fit
for
the
kingdome
of
God
,
that
puts
his
hand
to
the
plow
,
and
lookes
backe
[
](A89915-e99620-b)d
d
Luke
9.62
.
.
The
branch
cannot
beare
fruit
,
except
it
abide
in
the
Vine
[
](A89915-e99650-b)e
e
Iob.
15.4
.
.
And
,
if
they
continue
not
with
vs
,
it
is
because
they
were
not
of
vs
[
](A89915-e99680-b)f
f
1
Ioh●
2.19
.
.
It
had
beene
better
(
for
men
)
neuer
to
haue
knowne
the
way
of
righteousnes
,
then
after
they
haue
knowne
it
,
to
turne
from
the
holy
Commandements
,
deliuered
vnto
them
.
For
if
after
they
haue
escaped
the
pollutions
of
the
world
,
through
the
knowledge
of
Iesus
Christ
,
they
be
againe
entangled
,
and
ouercome
;
the
latter
end
will
be
worse
then
the
beginning
[
](A89915-e99720-b)g
g
2
Pet:
2
:
19.20
.
.
Yea
,
the
very
children
of
God
by
backesliding
,
may
fall
into
a
miserable
condition
;
the
powers
of
Hell
may
assault
them
[
](A89915-e99750-b)h
h
Psal.
77.11
.
.
They
may
go
to
the
graue
with
vnrecouerable
affliction
:
yea
,
they
may
lose
some
graces
,
without
all
restitution
in
this
world
:
as
the
ioy
of
their
saluation
,
plerophorie
,
or
full
assurance
,
&c.
For
the
second
:
If
thou
wouldest
continue
,
Eight
rules
●or
Continuance
.
thou
must
obserue
eight
rules
.
First
,
thou
must
get
a
continuing
faith
:
get
thee
an
infallible
assurance
of
God
fauour
,
arising
from
the
wise
Application
of
Gods
promises
,
and
the
sure
witnesse
of
Gods
spirit
[
](A89915-e99790-b)i
i
Joh.
6
:
40.
.
Secondly
,
thou
must
at
first
be
throughly
cleansed
of
all
thy
filthinesse
;
making
conscience
to
repent
of
all
sinne
,
and
haue
respect
to
all
Gods
Commandements
.
And
thou
must
bee
sure
thou
get
a
new
heart
:
for
the
old
heart
is
deceitfull
,
and
will
not
hold
out
in
any
thing
that
is
good
[
](A89915-e99830-b)k
k
Ezek.
36.26.27
.
.
Thirdly
,
thou
must
continue
to
vse
the
meanes
of
preseruation
▪
thou
must
still
heare
,
pray
,
read
,
conferre
,
meditate
,
and
receiue
the
Sacraments
;
for
the
spirituall
life
is
preserued
by
meanes
,
as
well
as
the
naturall
.
Fourthly
,
thou
must
ioyne
thy selfe
to
such
as
feare
God
,
in
the
societie●
and
fellowship
of
the
Gospell
.
The
affections
,
and
desires
of
many
,
are
blasted
,
and
soone
vanish
,
like
a
morning
cloud
,
for
want
of
communion
with
such
as
are
able
to
direct
,
comfort
,
admonish
,
or
encourage
them
[
](A89915-e99870-b)l
l
Ier:
32
:
39
:
40
●hil
:
1
:
5
:
6.
.
Fiftly
,
thou
must
see
to
it
,
that
thou
get
knowledge
,
as
well
as
affection
[
](A89915-e99900-b)m
m
Hos.
2.19.20
Psal:
145.20.14
.
;
and
affection
as
well
as
knowledgen.
Sixtly
,
thou
must
so
receiue
the
truth
of
●he
doctrine
of
Christ
,
as
thou
be
also
ready
and
willing
,
to
confesse
it
,
and
professe
it
,
amidst
the
different
opinions
,
and
humours
of
men
[
](A89915-e99940-b)o
o
Math:
16.16
.
Seuenthly
,
Thou
must
be
a
sheepe
;
meeke
,
tractable
,
profitable
,
sociable
,
innocent
:
for
boisterous
,
conceited
,
peruerse
,
vnteachable
natures
will
neuer
hold
long
[
](A89915-e99960-b)p
p
Iohn
10.28
.
.
Lastly
,
thou
must
be
euer
wary
,
and
take
heede
of
crosse
teachings
,
and
the
puffs
of
contrary
doctrine
:
and
withall
,
take
heed
of
coldnesse
,
in
following
the
truth
,
and
of
discord
with
such
as
feare
God
.
Many
times
personall
discords
worke
through
mens
singular
corruptions
,
apostacy
from
the
truth
once
receiued
[
](A89915-e99990-b)q
q
Ephes:
4
:
13.14
.
.
The
summe
of
all
in
;
that
,
if
we
get
a
iustifying
faith
,
and
be
once
assured
of
Gods
fauour
;
if
wee
at
first
make
a
through
reformation
;
if
wee
daily
sticke
to
,
and
wait
vpon
the
meanes
;
if
wee
conuerse
with
Gods
children
;
if
we
haue
wise
affections
,
that
are
warmed
with
pietie
,
and
shewed
with
discretion
;
if
wee
make
a
sound
profession
of
the
sinceritie
of
the
truth
;
if
we
be
meeke
,
and
teachable
,
and
follow
the
truth
without
coldnesse
,
or
contention
,
wee
shall
neuer
fall
,
but
continue
as
Mount
Sion
,
that
cannot
bee
moued
.
And
out
of
all
this
wee
may
discerne
the
cause
of
the
backe-sliding
of
many
,
either
they
were
deceiued
by
a
temporary
faith
;
or
neglected
the
constant
vse
of
Gods
ordinances
,
or
were
sleighthie
in
mortification
;
or
they
forsooke
the
fellowship
of
the
Saints
;
or
they
were
tost
with
contrary
doctrine
;
or
they
were
people
of
vnruly
affections
;
or
were
seduced
by
secret
lusts
.
Helpes
for
continuance
.
For
the
third
:
though
it
be
a
hard
worke
to
continue
,
by
reason
of
the
infirmities
within
vs
,
and
the
impediments
from
without
vs
;
yet
a
Christian
hath
great
helpes
to
further
him
in
perseuerance
:
hee
hath
helpes
,
first
,
from
the
Saints
,
and
is
furthered
by
their
example
,
by
their
exhortations
,
and
by
their
prayers
[
](A89915-e100080-b)r
r
Heb:
12
:
1.
&
10
:
24.
1
Tim:
2
:
1.
:
secondly
,
from
the
immortall
seede
which
is
within
them
,
which
hath
as
great
aptnesse
to
grow
as
any
seed
in
Nature
:
and
is
a
seed
that
is
sowen
,
for
continuance
,
euen
for
Eternitie
it selfe
[
](A89915-e100120-b)s
s
1
Iohn
3
:
9.
.
Thirdly
,
from
the
easinesse
and
grace
of
the
Couenant
,
in
which
they
stand
in
fauour
with
God
.
And
here
it
would
be
obserued
how
the
words
of
the
Co●enant
runne
:
for
when
God
saith
,
He
will
make
his
euerlasting
Couenant
,
his
promise
is
,
that
hee
will
not
turne
away
from
them
,
to
doe
them
good
:
and
his
feare
he
will
put
in
their
hearts
,
that
they
shall
not
depart
from
him
[
](A89915-e100150-b)t
t
Ier:
32
:
4.
.
And
in
another
place
he
saith
,
hee
will
not
onely
clense
them
,
but
hee
will
giue
them
a
new
heart
,
and
take
away
the
stony
heart
out
of
their
bodies
,
and
put
his
spirit
within
them
,
and
cause
them
to
walke
in
his
statutes
,
and
to
doe
them
[
](A89915-e100190-b)u
u
Ephes:
36
:
26.27
.
.
Fourthly
,
from
the
spirit
of
God
,
which
is
in
them
;
for
the
spirit
sets
the
soule
at
libertie
[
](A89915-e100220-b)x
x
2
Cor:
3
:
17.
:
and
furnisheth
it
with
graces
[
](A89915-e100250-b)y
y
Gal:
5
:
22.
:
sealeth
vp
vnto
the
day
of
redemption
[
](A89915-e100270-b)z
z
Ephes.
1.14
.
:
strengtheneth
the
inward
man
[
](A89915-e100300-b)a
a
Ephes.
3.16
.
:
shewes
the
things
giuen
of
God
[
](A89915-e100330-b)b
b
1
Cor:
2.12
.
:
is
a
perpetuall
Comforter
[
](A89915-e100360-b)c
c
John
14.16
.
:
Leadeth
into
all
truth
[
](A89915-e100390-b)d
d
John
15.13
.
:
frees
from
condemnation
,
and
the
rigour
of
the
Law
[
](A89915-e100420-b)e
e
Rom:
8
:
1
:
3
:
10.
Zach:
12.12
.
,
Rom.
8.1.3
.
is
life
for
righteousnesse
sake
,
vers
.
10.
mortifies
the
deedes
of
the
flesh
,
verse
13.
beares
witnesse
that
they
are
the
children
of
God
,
verse
16.
is
a
spirit
of
prayer
,
to
cause
them
to
cry
Abba
Father
,
verse
15.
helpes
their
infirmities
,
and
makes
request
for
them
,
verse
26.
Fiftly
,
from
CHRIST
:
for
from
Christ
they
haue
protection
,
Iohn
10.18
.
Influence
,
Iohn
15.1.4.5
.
Intercession
,
by
which
hee
couers
their
sinnes
and
infirmities
,
presents
their
workes
in
his
merits
,
and
mooueth
the
Father
to
keepe
them
from
euill
,
&c.
Iohn
17.9.11.15.17.22
.
Sixtly
,
they
haue
helpes
from
his
Ordinances
;
for
by
Prayer
,
when
they
aske
according
to
Gods
Will
,
they
may
bee
sure
to
haue
any
thing
,
1
Io●n
5.14
.
And
by
the
Sacraments
,
Faith
is
confirmed
,
and
sealed
,
and
Grace
nourished
.
How
many
wayes
the
word
furthers
continuance
.
And
by
the
Word
they
are
many
wayes
furthered
.
I
take
but
onely
the
119.
Psalme
,
to
shew
how
our
continuance
is
helped
by
the
Word
.
It
redresseth
our
waies
,
verse
9.
It
keepes
from
sinne
,
verse
11.
It
strengthens
against
shame
,
and
contempt
,
vers.
22.23.143
.
It
quickens
,
and
comforts
,
verse
25.28.50.54.93.111
.
It
makes
free
,
verse
45.
It
makes
wise
,
verse
98.100
.
It
is
a
Lanthorne
to
our
feete
,
verse
105.130
.
It
keepes
from
declining
,
verse
102.104.118.155.160.165
.
Lastly
,
they
are
helped
by
the
promises
that
concerne
perseuerance
,
and
preseruation
,
and
falling
away
:
such
as
are
contained
in
such
Scriptures
as
these
,
Iohn
13.1
.
1
Cor.
10.13
.
Rom.
8.29
.
Psal.
84.12
.
1.
Tim.
4.18
.
Reuel
.
2.25.26
.
Grounded
,
and
stablished
in
the
faith
.
]
It
is
not
enough
to
get
Fa●●h
,
and
continue
in
it
;
but
wee
must
be
grounded
and
stablished
:
and
when
he
〈◊〉
,
stablished
in
the
Faith
,
wee
must
vnderstand
,
the
Doctrine
,
profession
,
exercise
,
assurance
,
and
effects
of
Faith
.
And
this
establishing
,
and
grounding
of
our
hearts
,
hath
in
it
,
particular
Knowledge
,
Certainety
,
Resolution
,
and
Contentment
.
To
be
thus
established
,
would
fortifie
vs
against
all
the
changes
,
The
priuiledges
of
an
established
and
grounded
heart
.
and
alterations
of
estate
,
or
Religion
in
aftertimes
:
and
as
the
Coherence
imports
,
it
would
much
further
vs
,
in
the
attainement
of
an
vnstained
and
vnrebukeable
life
:
whereas
of
doubting
can
come
nothing
but
the
shunning
of
God
,
the
libertie
of
sinne
,
and
desperation
,
and
the
like
.
Besides
,
this
grounded
establishment
in
Faith
,
would
free
our
profession
from
the
dishonours
,
which
an
vnsetled
or
discontented
Faith
,
or
life
,
doth
cast
vpon
vs
.
Atheists
,
Papists
,
Epicures
,
and
Belly-gods
,
if
this
were
in
vs
,
would
be
astonished
to
see
the
power
of
Religion
,
in
our
resolued
contentment
,
and
to
consider
how
vnmooueable
wee
were
;
so
as
the
gates
of
Hell
could
not
preuaile
against
vs
.
Besides
the
vnsearchable
solace
that
a
peaceable
and
restfull
conscience
would
breed
in
vs
.
That
wee
might
be
thus
grounded
,
and
stablished
,
What
we
must
doe
,
that
wee
might
bee
grounded
and
stablished
.
diuers
things
are
carefully
to
be
obserued
.
1.
Wee
must
be
founded
on
the
Prophets
,
and
Apostles
[
](A89915-e100860-b)f
f
Ephes.
2.20
.
;
we
must
be
daily
conuersant
in
the
Scriptures
.
2.
We
must
be
much
in
praier
,
but
in
practise
of
prayer
wee
must
nourish
the
hatred
of
euery
sinne
;
and
daily
labour
to
encrease
in
the
reformation
of
euill
.
And
it
is
a
great
helpe
to
be
much
with
such
as
feare
God
,
and
call
vpon
God
with
a
pure
heart
.
It
would
much
establish
vs
,
to
see
the
faith
,
affections
,
feruencie
,
and
power
of
Gods
spirit
in
other
,
in
prayer
[
](A89915-e100890-b)g
g
2
Tim.
2.19.22
.
.
3.
There
is
a
secret
blessing
of
God
,
in
setling
a
mans
heart
,
followes
vpon
well
doing
:
so
as
to
bee
abundant
in
Gods
worke
,
is
a
great
meanes
of
stedfastnesse
;
whereas
a
fruitlesse
and
barraine
life
,
is
both
vncomfortable
,
and
vnsetled
[
](A89915-e100920-b)h
h
1
Cor.
15.58
.
1
Tim.
6.19
.
.
4.
Wee
must
pray
God
to
giue
vs
a
free
and
ingenuous
spirit
[
](A89915-e100970-b)i
i
Psal:
51.12
.
What
a
free
spirit
is
.
:
wee
must
pray
to
God
to
giue
vs
a
minde
,
cheerefull
,
speedy
,
full
of
incitations
to
good
,
glad
of
all
occasions
to
doe
good
,
free
from
the
staine
of
the
sinnes
of
the
Time
,
Nation
,
or
calling
,
and
from
the
raigne
of
former
lusts
,
inclineable
to
serue
God
,
and
our
Brethren
by
Loue
:
fearing
the
Gospell
more
then
the
Law
,
and
Gods
goodnesse
more
then
his
iustice
.
5.
Wee
must
set
an
order
in
Faith
and
Life
.
It
is
exceeding
behoouefull
in
matter
of
opinions
,
to
deliuer
vp
our
soules
to
some
sounde
frame
of
Doctrine
,
in
which
wee
will
euer
quietly
rest
;
and
in
matters
of
life
,
to
gather
out
of
the
Commandements
a
platforme
of
liuing
,
that
might
fit
our
owne
case
[
](A89915-e100990-b)k
k
Pro:
4.26
.
.
6.
Wee
are
not
vsually
setled
,
and
soundly
stablished
,
till
wee
haue
beene
shaken
with
affliction
,
and
haue
gotten
the
experience
which
the
Crosse
learnes
vs
[
](A89915-e101010-b)l
l
1
Pet.
5.10
.
.
Lastly
,
wee
must
consecrate
our selues
to
God
,
endeauouring
daily
to
practise
what
wee
daily
heare
:
for
hee
that
commeth
to
CHRIST
,
and
heareth
his
sayings
,
and
doth
them
,
is
like
a
man
which
hath
built
a
House
,
and
digged
deepe
,
and
layed
the
foundation
on
a
Rocke
;
and
when
the
flood
arose
,
and
the
streame
beat
vehemently
vpon
that
house
,
it
could
not
shake
it
,
because
it
was
founded
on
a
Rocke
[
](A89915-e101050-b)m
m
Luk:
6
:
48.49
.
.
Quaest.
Quest.
What
should
be
the
reason
why
many
after
long
profession
,
and
much
hearing
,
and
some
comfortable
signes
of
assurance
,
Ans.
at
sundry
times
conceiued
,
should
yet
be
vnsetled
,
and
distracted
,
The
causes
why
many
after
long
profession
,
and
some
signes
of
hope
,
are
still
so
vnsetled
.
and
shew
so
much
perplexitie
and
want
of
firmenesse
,
either
in
contentment
or
practise
?
Answ.
This
is
occasioned
diuersly
.
First
,
sometime
for
want
of
a
distinct
direction
,
or
carefull
examination
,
about
the
application
of
the
signes
of
Gods
fauor
:
some
Christians
haue
not
the
signes
cleerly
&
distinctly
collected
:
others
that
haue
them
,
&
know
the
vse
of
them
,
grow
sloathfull
and
negligent
,
and
are
iustly
scourged
with
the
want
of
the
glory
of
this
establishment
.
Secondly
,
sometimes
it
comes
to
passe
,
for
want
of
vsing
priuate
meanes
more
conscionably
;
as
Reading
,
Prayer
,
or
Conference
.
Thirdly
,
it
is
so
sometimes
with
Christians
,
because
of
some
sinne
they
lye
in
,
without
repentance
;
there
may
be
some
sinne
,
which
they
too
much
fauour
;
and
are
loath
to
forsake
,
whether
it
be
secr●t
,
or
more
open
.
Fourthly
,
Vnfruitfulnesse
,
and
barrennesse
in
good
workes
may
cause
it
:
for
if
Faith
did
beare
fruit
vpwards
,
it
would
take
roote
downewards
.
Fiftly
,
many
are
grieuously
pressed
,
vnder
legall
perfection
,
being
not
able
distinctly
to
discerne
the
benefit
of
the
Couenant
of
grace
,
in
freeing
them
from
the
curse
,
and
rigour
of
the
Law
.
The
ignorance
of
this
one
point
,
hath
,
and
doth
couer
the
faces
and
hearts
of
millions
of
Gods
Seruants
,
with
a
perplexed
confusion
,
and
feare
without
cause
.
Sixtly
,
many
professors
liue
in
much
vnrest
,
for
want
of
discerning
things
that
differ
,
and
the
right
vse
of
Christian
liberty
.
Seauenthly
,
there
is
a
kinde
of
luke-warmenesse
in
practise
,
after
hearing
,
which
is
in
many
scourged
with
the
withholding
of
this
rich
grace
of
spirituall
stedfastnesse
.
I
say
,
luke-warmenesse
in
practise
:
for
it
may
bee
obserued
,
that
many
heare
with
great
affection
,
and
continue
to
be
stirring
,
in
expressing
their
liking
of
the
Word
,
and
yet
are
exceedingly
negligent
in
the
conscionable
and
daily
practise
of
such
rules
,
as
in
the
ministerie
of
the
Word
they
seeme
to
receiue
with
admiration
,
and
great
liking
.
Eightly
,
this
comes
by
reason
of
the
want
of
patience
,
and
a
meeke
spirit
:
some
Christians
are
froward
,
passionate
,
transported
with
violent
affections
,
either
of
anger
,
or
worldly
griefe
:
and
these
seldome
or
neuer
,
gaine
any
long
rest
,
or
continuall
contentment
:
troubled
affections
,
greatly
hinder
setlednesse
,
euen
in
the
best
things
.
To
conclude
,
many
professors
reuolt
to
the
world
,
and
giue
themselues
to
an
vniustifiable
liberty
,
in
following
either
their
profits
,
or
their
pleasures
.
And
therefore
no
maruell
,
though
Grace
and
true
Religion
,
thriue
so
slowly
in
them
,
when
they
eate
vp
their
hearts
and
liues
with
these
cares
and
delights
of
life
.
Hitherto
of
Faith
.
Now
of
Hope
.
Be
not
moued
away
from
the
hope
of
the
Gospell
,
whereof
yee
haue
heard
.
]
Though
by
Faith
wee
are
interressed
in
Gods
fauour
,
and
our
soules
garnished
on
earth
with
diuers
graces
,
as
the
fruits
of
Faith
,
and
our
liues
protected
with
caelestiall
priuiledges
;
yet
the
glory
of
our
kingdome
is
neither
of
this
world
,
nor
in
this
world
.
Hope
must
guide
vs
to
future
things
,
as
well
as
Faith
to
present
:
and
therefore
the
Apostle
Peter
doth
with
great
reason
teach
vs
to
blesse
God
,
for
begetting
vs
againe
to
a
liuely
hope
[
](A89915-e101290-b)n
n
1
Pet.
1.3
.
:
our
whole
happinesse
may
be
branched
out
into
these
two
parts
.
First
,
what
wee
haue
already
on
earth
;
and
secondly
,
what
wee
looke
to
haue
hereafter
in
Heauen
.
The
one
,
Faith
procures
,
the
other
,
Hope
assures
.
Now
in
that
wee
haue
not
all
our
happinesse
here
,
but
hope
for
it
elsewhere
,
it
should
teach
vs
diuers
things
.
First
,
wee
should
effectually
pray
vnto
GOD
to
giue
such
sound
wisedome
,
and
reuelation
,
by
his
word
and
spirit
,
that
wee
may
indeede
know
this
hope
of
our
calling
[
](A89915-e101340-b)o
o
Eph:
1.18
.
.
Secondly
,
in
all
troubles
,
wee
should
bee
the
more
patient
,
seeing
wee
holde
our
full
and
finall
deliuerance
(
when
wee
shall
feele
no
more
troubles
or
crosses
)
by
Hope
.
Perfect
saluation
is
had
here
onely
by
Hope
[
](A89915-e101370-b)p
p
Rom:
8.
.
Thirdly
,
when
our
friends
go
out
of
the
world
,
such
as
were
deare
vnto
vs
in
the
bonds
of
grace
,
we
should
not
mourne
immoderately
for
them
;
for
that
were
to
proclaime
our
want
of
knowledge
,
or
want
of
sense
and
feeling
,
in
the
thoughts
of
the
happinesse
of
another
world
[
](A89915-e101400-b)q
q
1
Thes.
4.13
.
.
Yea
,
fourthly
,
seeing
the
greatest
part
of
our
happinesse
is
yet
to
come
,
wee
should
learne
to
place
our
ioyes
in
the
contemplation
of
Heauen
,
according
to
the
Apostles
direction
;
who
biddeth
vs
reioyce
in
Hope
[
](A89915-e101430-b)r
r
Rom:
12.12
.
.
And
lastly
,
wee
should
prepare
for
death
,
and
wait
when
the
time
of
our
changing
should
come
,
that
wee
might
enioy
the
glorious
libertie
of
the
Sonnes
of
God
.
Not
moued
away
.
]
Doct.
It
is
not
enough
to
haue
hope
,
but
wee
must
get
to
be
vnmoueable
in
it
:
for
as
the
Authour
to
the
Hebrewes
shewes
,
wee
should
be
diligent
to
get
and
haue
a
Plerophorie
,
or
full
assurance
of
Hope
to
the
end
[
](A89915-e101520-b)s
s
Heb:
6
:
11.
.
Wee
must
holde
fast
the
confidence
,
and
reioycing
of
hope
[
](A89915-e101550-b)t
t
Heb:
3.6
.
.
This
is
our
sure
and
stedfast
Anchor
,
to
which
wee
should
in
all
stormes
haue
our
refuge
,
to
holde
fast
by
it
[
](A89915-e101580-b)u
u
Heb.
6
:
18
:
19
.
The
Vse
is
two-fold
:
first
,
it
may
reproue
that
vnsetlednesse
,
Note
.
and
discontentment
is
found
in
men
,
in
the
times
of
their
affliction
,
when
euery
crosse
can
moue
them
away
from
their
confidence
.
We
would
think
him
a
strange
man
,
that
in
time
of
peace
,
would
walke
vp
and
downe
with
a
Helmet
on
him
,
and
when
hee
were
to
go
into
any
battell
,
or
fray
,
in
the
middest
of
the
fight
,
when
it
was
at
the
hottest
,
would
take
his
Helmet
,
and
throw
it
off
him
.
And
yet
so
strange
are
we
.
In
prosperitie
wee
out-bragge
all
men
with
our
hope
in
God
,
and
our
strong
confidence
;
but
when
the
Diuell
,
or
the
World
,
beginne
to
deale
their
blowes
,
and
to
molest
vs
with
sharpest
assaults
,
then
we
grow
heartlesse
,
or
impatient
,
and
throw
away
our
hope
,
when
wee
haue
most
neede
of
it
.
Secondly
,
it
should
teach
vs
to
labour
after
this
vnmoueablenesse
of
hope
;
which
,
that
it
may
the
better
be
done
,
two
things
are
to
be
looked
to
.
1.
that
our
hope
be
a
true
hope
:
2.
that
we
vse
the
meanes
to
make
this
hope
vnmoueable
.
And
for
the
first
,
wee
must
consider
three
things
.
First
,
what
hope
is
not
true
hope
.
Secondly
,
what
persons
haue
no
hope
.
Thirdly
,
what
are
the
effects
or
properties
of
true
hope
.
Some
things
of
many
,
in
each
of
these
,
shall
be
instanced
in
.
First
,
there
is
a
hope
,
of
which
men
shall
one
day
bee
ashamed
:
such
is
,
What
hope
is
not
true
hope
.
mens
hope
in
their
riches
[
](A89915-e101650-b)x
x
Psal.
52.7
.
;
in
the
arme
of
flesh
[
](A89915-e101670-b)y
y
Ier:
17
:
5.
;
in
oppression
,
vanitie
.
and
sinne
[
](A89915-e101690-b)z
z
Psal:
62.10
.
:
in
the
instruments
of
deliuerance
,
as
the
Bow
,
or
Sword
,
&c
[
](A89915-e101710-b)*
*
Psal:
44
:
6.
:
in
the
deceitfull
conceits
of
their
owne
braines
[
](A89915-e101730-b)a
a
Esa:
28
:
15.
,
or
in
their
ciuilitie
of
life
.
(
This
is
to
trust
in
Moses
[
](A89915-e101760-b)b
b
Joh:
5
:
45.
Who
haue
not
true
hope
.
.
)
All
these
,
and
other
such
like
hopes
,
are
egregiously
vaine
.
Secondly
,
there
are
many
sorts
of
men
in
the
world
,
concerning
whom
it
is
plaine
in
Scriptures
,
they
haue
not
hope
.
For
in
the
generall
,
there
is
no
hope
in
any
vnregenerate
man
[
](A89915-e101790-b)c
c
1
Pet:
1
:
3.
Ephes:
2
:
12.
;
and
in
particular
it
is
cleere
,
there
is
no
true
hope
;
First
,
in
the
ignorant
,
Psalm
.
9.10
.
Secondly
,
in
prophane
men
,
that
make
no
conscience
of
sinne
,
Psalm
.
115.11
.
Thirdly
,
in
the
presumptuous
,
that
blesse
their
hearts
against
the
curses
of
the
Law
,
Deuter.
29.19
.
Fourthly
,
in
the
Hypocrite
;
for
though
hee
haue
wouen
to
himselfe
,
out
of
the
bowels
of
his
poisonous
breast
,
a
faire
webbe
of
hope
,
yet
it
shall
be
as
the
house
of
the
Spider
,
one
swope
of
Gods
Beesome
shall
easily
lay
him
and
his
hope
in
the
dust
of
miserie
[
](A89915-e101870-b)d
d
Iob.
8.13
.
.
Lastly
,
it
is
not
in
workers
of
iniquitie
,
that
make
a
Trade
of
sinne
,
and
euery
day
plodde
about
mischiefe
.
Thirdly
,
true
hope
is
most
stirring
in
affliction
,
and
then
it
shewes
it selfe
by
foure
things
.
Which
are
the
effects
or
properties
of
true
hope
.
First
,
By
Profession
:
it
will
not
onely
know
,
but
acknowledge
that
truth
,
which
is
according
to
godlines
[
](A89915-e101940-b)e
e
Tit.
1.1.2
.
.
It
will
confesse
,
&
professe
;
wheras
the
common
hope
,
seldome
,
or
neuer
at
any
time
,
holds
it
conuenient
to
be
so
forward
.
Secondly
,
by
Abnegation
;
for
it
will
endure
scornes
,
losses
,
temptations
,
oppositions
,
&c.
It
is
not
moued
away
by
the
carnall
reasons
of
the
flesh
;
the
disdaine
of
carnall
friends
;
the
violence
of
vnreasonable
aduersaries
,
or
the
like
:
the
chaine
will
not
feare
it
,
nor
the
reproach
shame
it
[
](A89915-e101970-b)f
f
1
Tim.
4.10
.
.
It
will
be
busie
,
though
it
haue
no
thanke
for
his
labour
[
](A89915-e101990-b)g
g
Act.
28.20
.
:
And
it
will
not
hast
to
ill
meanes
,
to
get
out
of
distresse
[
](A89915-e102020-b)h
h
Esa.
28.15.16
.
:
Whereas
the
common
hope
is
frighted
with
the
noyse
of
a
chaine
,
and
put
out
of
countenance
with
a
scoffe
of
disgrace
:
it
will
speake
CHRIST
faire
,
but
loose
nothing
for
his
sake
:
it
likes
preaching
well
,
but
it
will
neuer
beleeue
it
is
so
as
the
Preacher
sayes
:
it
loues
GOD
aboue
all
,
but
yet
it
must
haue
a
care
to
see
to
it
,
at
any
hand
,
that
such
and
such
friends
be
not
displeased
:
it
will
be
better
aduised
then
to
be
in
danger
of
such
and
such
troubles
.
And
if
it
be
hard
bestead
,
it
will
venture
to
send
to
a
Wizard
,
to
vse
now
and
then
a
lye
,
or
an
oath
,
or
a
little
fraud
,
and
false
dealing
,
&c.
Thirdly
,
by
Mortification
:
Hee
that
hath
this
hope
,
purgeth
himselfe
,
that
he
may
be
pure
,
as
Christ
is
pure
[
](A89915-e102060-b)i
i
1
John
3.3
.
.
It
stirreth
vp
to
much
praier
,
confession
,
sorrow
,
fasting
,
and
spirituall
reuenge
.
Hee
that
hath
most
hope
,
is
most
in
the
humiliation
of
his
soule
.
It
is
not
as
the
world
conceiues
,
that
Mortification
is
the
way
to
desperation
:
but
the
common
hope
hath
no
hands
to
doe
good
workes
;
nor
eyes
to
shedde
these
teares
;
nor
stomacke
to
abide
this
fasting
;
nor
flesh
to
endure
this
reuenge
;
nor
tongue
to
speake
this
language
.
Fourthly
,
by
Perseuerance
:
It
will
not
cease
from
yeelding
fruit
[
](A89915-e102100-b)k
k
Ier.
17.8
.
.
Iob
guided
by
this
hope
,
resolues
to
trust
still
in
God
,
though
he
kill
him
[
](A89915-e102140-b)l
l
Iob.
13.15
.
:
but
the
common
hope
will
be
sure
then
to
fayle
when
there
is
most
neede
of
help
.
What
wee
must
do
,
that
we
might
be
vnmoueable
.
Now
that
wee
might
be
vnmoueable
in
this
Hope
,
wee
should
waite
patiently
vpon
Gods
ordinances
,
that
wee
might
abound
in
the
comforts
of
the
Scriptures
,
increasing
in
Knowledge
and
Wisedome
[
](A89915-e102190-b)m
m
Rom:
15
:
4.
Prou:
24.14
.
:
but
especially
,
wee
must
sticke
to
the
Word
preached
,
and
neuer
giue
it
ouer
[
](A89915-e102220-b)n
n
Ephes.
1.1.4
.
:
nourishing
euery
grace
of
Christ
[
](A89915-e102240-b)o
o
2
Thes:
2.16
.
:
and
wee
must
be
much
in
prayer
[
](A89915-e102260-b)p
p
Psal.
62.8
.
&
61.2.3
.
,
and
soundly
carefull
to
deny
all
vngodlinesse
,
and
worldly
lusts
[
](A89915-e102300-b)q
q
Tit.
2.12.13
.
Iob
:
11
:
14
:
15.
.
Thus
of
the
Duty
,
and
the
Obiect
[
Grace
.
]
Now
of
the
Meanes
,
by
which
it
was
wrought
,
which
was
the
Gospell
preached
.
Of
the
Gospell
.
]
Doct.
The
Gospell
is
the
ordinarie
meanes
to
breede
hope
in
a
mans
heart
[
](A89915-e102390-b)r
r
2
Tim.
2.10
.
Rom.
1.16
.
,
and
therefore
it
is
called
the
Gospell
of
the
kingdome
;
and
the
Gospell
of
Saluation
[
](A89915-e102440-b)s
s
Math:
4.13
.
Ephes.
1.13
.
.
And
the
Gospell
breedes
hope
,
as
it
shewes
vs
the
Doctrine
of
our
reconciliation
with
God
;
and
as
it
containes
the
promises
of
the
Couenant
of
Grace
;
and
as
it
shewes
our
deliuerance
from
the
rigour
and
curse
of
the
Law
:
and
lastly
,
as
it
shewes
Christ
crucified
,
with
all
his
merits
.
Of
which
ye
haue
heard
.
]
Doct.
The
Gospell
is
then
most
effectuall
when
it
is
preached
:
and
more
particularly
,
what
efficacie
is
in
preaching
,
may
appeare
by
these
Scriptures
following
:
Psal.
51.8
.
Esay
55.4
.
Luke
4.18
.
Rom.
10.14
.
1.
Cor.
1.21
.
&c.
Act.
10.36.42
.
&
15.21
.
2.
Cor.
1.19.20
.
Gal.
3.1
.
1.
Tim.
3.16
.
Tit.
1.3
.
Againe
,
in
that
the
Apostle
alleadgeth
the
efficacie
of
the
Doctrine
they
heard
,
to
proue
that
they
ought
not
to
be
moued
away
from
it
:
wee
may
note
,
that
that
Doctrine
which
conuerts
soules
to
God
,
is
true
;
and
men
ought
to
continue
in
it
.
The
Apostle
,
2
Cor.
3.2
.
proues
his
Doctrine
to
be
true
,
by
this
seale
of
it
:
and
this
must
comfort
faithfull
Teachers
,
against
all
the
scornes
of
men
,
if
they
gather
soules
to
GOD
,
and
breede
hope
in
Gods
people
.
And
the
people
must
hence
confirme
themselues
in
their
resolution
,
to
sticke
to
their
Teachers
,
when
God
hath
giuen
this
Testimonie
to
their
ministeries
.
Thus
of
the
Exhortation
.
The
Reasons
follow
:
-
1
From
consent
of
the
Elect
,
Verse
23.
-
2
From
the
testimony
of
Paul
,
Verse
23.24
.
-
3
From
the
testimony
of
God
,
Verse
25.
-
4
From
the
excellency
of
the
Doctrine
of
the
Gospell
,
Verse
26.
-
5
From
the
excellency
of
the
subiect
of
the
Gospell
,
Verse
27.
-
6
From
the
end
or
profitable
effect
of
the
Gospell
,
Verse
28.
-
7
From
the
endeauour
of
Paul
,
Verse
29.
Which
was
preached
vnto
euery
Creature
vnder
Heauen
.
]
These
words
containe
the
first
reason
,
and
it
stands
thus
:
In
as
much
as
the
doctrine
taught
you
,
is
the
same
Doctrine
that
hath
beene
taught
to
,
and
receiued
by
all
the
Elect
;
therefore
yee
ought
to
continue
in
it
,
and
neuer
be
mooued
from
the
Grace
wrought
by
it
.
Quest.
Quest.
But
was
the
Gospell
preached
to
euery
Creature
vnder
heauen
?
Ans.
Ans.
Some
vnderstand
the
meaning
to
be
this
:
that
the
Apostle
intends
to
note
,
by
the
preaching
of
the
Gospell
to
euery
Creature
,
onely
thus
much
;
How
the
Gospell
was
preached
to
euery
creature
.
That
it
was
now
no
more
confined
in
Iudea
,
but
was
published
to
Gentiles
as
well
as
Iewes
:
and
so
it
was
preached
to
euery
Creature
,
in
as
much
as
all
mankinde
had
as
much
interest
as
the
Iewish
Nation
.
Others
thinke
the
speech
imports
no
more
,
but
that
the
fame
of
the
Gospell
was
spred
by
the
Marchants
and
other
that
lay
at
Rome
,
Ierusalem
,
and
other
great
Cities
,
vnto
all
knowen
Countries
of
the
world
.
Others
thinke
it
is
no
more
then
if
hee
had
sayd
,
it
was
published
farre
and
wide
:
as
in
Iohn
they
say
,
the
whole
world
goeth
after
him
;
but
they
meane
a
great
multitude
;
an
vsuall
Hyperbolicall
speech
.
Lastly
,
others
thinke
,
that
when
he
saith
,
it
was
preached
,
he
meaneth
it
should
be
preached
to
euery
creature
;
the
time
past
being
put
for
the
time
to
come
,
to
import
,
that
it
shall
as
certainely
be
done
,
as
if
it
had
beene
done
already
.
But
I
take
,
it
is
meant
of
the
preaching
of
the
Gospell
by
the
Apostles
and
Euangelists
,
in
the
conuersion
of
so
many
Nations
to
the
Faith
of
Christ
.
There
may
bee
seuen
Obseruations
gathered
out
of
this
speech
of
the
Apostle
.
First
,
that
Doctrine
onely
is
true
which
is
agreeable
to
the
Doctrine
of
the
Apostles
,
by
which
the
world
was
conuerted
to
God
.
Secondly
,
wee
may
see
that
no
power
is
like
the
power
of
the
Word
of
God
:
heere
it
conuerts
a
world
in
a
short
time
:
And
our
eyes
haue
behelde
that
it
hath
almost
in
as
short
time
restored
a
world
of
men
from
the
power
of
Antichrist
.
Thirdly
,
we
may
by
this
phrase
bee
enformed
,
that
the
words
,
all
,
and
euery
one
,
are
not
alwayes
in
Scripture
to
bee
vnderstood
vniuersally
,
of
all
the
singular
persons
in
the
world
,
as
the
Vniuersalists
conceiue
.
Fourthly
,
they
were
but
a
few
Fisher-men
that
did
this
great
worke
,
and
they
were
much
opposed
and
persecuted
,
and
in
some
lesse
matters
they
iarred
sometime
among
themselues
.
Whence
wee
may
obserue
,
that
Doctrine
may
bee
exceeding
effectuall
,
though
1.
but
few
teach
it
;
2.
though
they
bee
but
of
meane
estate
and
condition
;
3.
though
it
be
opposed
by
crosse
and
contrary
teaching
;
4.
though
it
be
persecuted
;
5.
though
the
people
be
in
disposed
and
nuzled
in
sinne
and
superstition
,
as
these
Gentiles
were
;
6.
though
the
Preacher
be
often
restrained
;
7.
though
there
be
some
dissention
in
lesse
matters
.
The
fift
thing
that
may
be
gathered
hence
,
is
,
that
in
the
conuersion
of
sinners
,
God
is
no
respecter
of
persons
;
men
of
any
age
,
nation
,
sex
,
condition
,
life
or
quality
,
may
bee
conuerted
by
the
Gospell
.
And
sixtly
,
it
is
plaine
heere
,
that
preaching
is
the
ordinary
meanes
to
conuert
euery
creature
:
so
as
ordinarily
there
is
none
conuerted
but
by
preaching
.
Lastly
,
if
any
one
aske
what
shall
become
of
those
nations
,
or
particular
persons
,
that
neuer
yet
heard
of
the
Gospell
;
I
answer
,
the
way
of
God
in
diuers
things
is
not
reuealed
;
and
his
Iudgements
are
like
a
great
deepe
:
It
belongs
to
vs
to
looke
to
our selues
,
to
whom
the
Gospell
is
come
.
Thus
of
the
first
Reason
.
The
second
Reason
is
taken
from
the
testimony
of
Paul
,
and
hee
giues
a
double
testimony
;
1.
By
his
Ministery
;
2.
By
his
Sufferings
.
Wherof
I
Paul
am
a
minister
.
]
Out
of
these
words
many
things
may
be
noted
:
First
,
in
that
the
Apostle
,
notwithstanding
all
the
disgraces
and
troubles
that
befell
him
for
the
Gospell
,
doth
yet
lift
vp
the
mention
of
his
Ministery
therein
,
as
an
inducement
to
the
Ephesians
:
It
may
teach
vs
,
that
the
glory
of
Gods
truth
is
such
,
as
no
man
neede
to
bee
ashamed
to
teach
or
professe
it
,
nay
,
there
can
be
no
man
or
woman
,
to
whom
it
may
not
bee
their
cheifest
glory
,
whatsoeuer
carnall
worldlings
or
timerous
Nicodemites
conceiue
of
it
.
Secondly
,
in
that
so
great
an
Apostle
doth
not
disdaine
to
yeelde
his
testimony
,
of
purpose
to
shew
that
Epaphras
their
Preacher
had
taught
nothing
but
what
hee
had
likewise
taught
:
it
sheweth
that
it
is
the
property
of
faithfull
and
humble
Ministers
to
strengthen
the
harts
and
hands
of
their
Brethren
;
though
they
be
their
inferiours
,
and
then
it
will
follow
,
that
they
are
proud
,
and
enuious
,
and
malicious
persons
,
that
by
crosse
teaching
labour
to
encrease
their
bonds
,
whom
God
hath
honoured
with
successe
in
their
labours
in
the
Gospell
:
such
are
they
,
that
in
many
places
striue
to
pull
downe
as
fast
as
others
builde
,
making
hauocke
in
the
Church
,
and
bending
their
whole
might
in
their
Ministery
to
hinder
the
sincerity
of
the
Gospell
,
and
the
conuersion
of
sinners
.
Thirdly
,
in
that
the
Apostle
vrgeth
his
owne
testimonie
,
[
I
Paul
,
]
it
sheweth
that
the
testimony
of
one
Apostle
is
better
then
a
thousand
others
;
One
Paul
opposed
to
many
false
Teachers
:
which
should
teach
vs
to
conuerse
much
in
the
Doctrine
of
the
Apostles
and
Prophets
(
which
are
of
like
authority
.
)
And
the
rather
,
because
the
best
of
other
men
may
erre
;
nay
,
haue
erred
:
and
therefore
a
heape
of
humane
testimonies
should
bee
of
no
value
against
one
Scripture
.
And
as
the
people
should
try
the
Spirit
by
this
witnesse
,
so
should
Preachers
make
conscience
of
it
,
to
take
more
paines
to
enforme
the
consciences
of
the
people
,
by
the
testimony
of
the
Word
,
then
by
humane
authority
,
of
what
sort
soeuer
.
Fourthly
,
in
that
heere
is
but
one
Paul
,
that
comes
in
,
to
confirme
the
truth
of
the
Gospell
,
it
shewes
that
many
times
the
soundest
Teachers
are
the
fewest
in
number
.
Heere
it
is
so
in
the
best
times
of
the
Church
:
so
it
was
before
;
there
was
but
one
Michaiah
for
foure
hundred
false
Prophets
:
so
in
Christs
time
there
was
a
swarme
of
Pharisaicall
,
proud
,
vaine
glorious
,
hypocriticall
,
silken
Doctours
,
that
loued
the
cheefe
roome
,
and
sought
preheminence
,
teachers
of
liberty
and
strife
,
defenders
of
traditions
,
and
their
owne
glory
and
greatnesse
,
when
Christ
and
his
Disciples
were
by
their
enuy
scorned
,
as
a
few
precise
singular
fellowes
.
Fiftly
,
in
that
the
Apostle
stileth
himselfe
by
the
name
of
Paul
,
and
not
of
Saul
,
it
may
intimate
that
men
truely
regenerate
hate
the
vaine
name
of
their
vnregeneracy
:
it
is
a
foule
signe
when
men
can
glory
in
the
titles
and
names
of
their
lewdnesse
and
sinne
past
.
Lastly
,
in
that
the
Apostle
tearmeth
himselfe
a
Deacon
,
(
for
so
the
word
translated
Minister
,
is
in
the
originall
)
it
notes
his
great
humilitie
:
it
was
a
happy
time
in
the
Church
,
when
the
Apostles
called
themselues
Deacons
:
and
then
beganne
the
Church
to
decay
in
true
glory
,
when
Deacons
would
needes
be
Apostles
.
Thus
of
the
second
Reason
,
and
the
23.
Verse
.
Verse
24.
Now
reioy●●
I
in
my
sufferings
for
you
,
and
fulfill
the
rest
of
the
afflictions
of
Christ
in
my
flesh
,
for
his
bodies
sake
,
which
is
the
Church
.
THese
words
containe
the
Apostles
second
testimony
,
and
it
is
taken
from
his
sufferings
for
the
Gospell
:
and
hee
conceiueth
that
they
haue
great
reason
to
perseuer
in
the
loue
of
the
truth
,
since
hee
hath
with
ioy
endured
so
many
things
for
the
confirmation
of
the
doctrine
hee
had
taught
.
In
these
words
I
note
two
things
:
First
,
the
Apostles
ioy
in
affliction
:
secondly
,
the
Reasons
which
mooued
him
vnto
his
reioycing
.
His
suffering
in
which
hee
doth
reioyce
,
hee
amplifies
by
the
time
[
now
;
]
and
the
diuers
sorts
of
crosses
he
endured
,
which
hee
expresseth
indefinitely
,
when
he
saith
plurally
,
[
my
sufferings
;
]
as
also
by
the
vse
of
them
,
[
for
you
,
]
that
is
,
for
confirmation
of
your
Faith
and
encouragement
.
The
Motiues
are
foure
,
first
,
because
they
are
(
the
afflictions
of
Christ
,
)
secondly
,
because
they
are
laid
vpon
him
by
the
Decree
of
God
;
his
measure
is
set
him
,
and
hee
hath
almost
done
his
taske
,
hee
is
ready
to
dye
:
thirdly
,
because
they
are
but
(
in
his
flesh
:
)
fourthly
,
because
they
were
for
the
good
of
(
the
Church
.
)
Now
reioyce
I
in
my
sufferings
.
)
Doct.
Gods
Children
haue
much
ioy
;
The
godly
reioyce
in
afflictions
.
euen
in
affliction
they
are
cheerefull
,
and
with
great
encouragement
,
they
beare
their
Crosses
[
](A89915-e103370-b)a
a
Rom.
5
:
3.
James
1.2
.
2
Cor.
7.4
.
&
8
:
2.
Heb.
11.37
.
2
Cor.
1.5
.
&c.
:
and
if
any
aske
the
reason
why
they
are
so
glad
in
their
affliction
and
trouble
;
I
answer
,
Gods
Seruants
are
the
more
cheerefull
vnder
crosses
,
because
they
know
:
first
,
that
the
Prince
of
their
Saluation
was
consecrate
through
affliction
[
](A89915-e103460-b)b
b
Heb.
2.10
:
The
reasons
why
the
godly
are
so
cheerefull
in
affliction
.
.
Secondly
,
that
their
Sauiour
did
therefore
suffer
,
that
he
might
succour
them
that
suffer
[
](A89915-e103500-b)c
c
Heb.
2.18
.
Iohn
16.33
.
.
Thirdly
,
that
the
sting
is
taken
out
of
the
Crosse
,
and
therefore
it
is
not
so
painefull
to
them
as
it
is
to
the
wicked
men
.
Fourthly
,
that
the
same
afflictions
are
vpon
their
brethren
that
are
in
the
world
[
](A89915-e103550-b)d
d
1
Pet.
5.9
.
.
Fiftly
,
that
the
way
to
life
is
such
a
kind
of
way
,
a
strait
&
narrow
troublesome
way
[
](A89915-e103590-b)e
e
Mat.
7.4
.
.
Sixtly
,
that
after
all
their
troubles
are
a
while
borne
in
this
world
,
they
shall
haue
rest
with
the
blessed
in
heauen
,
when
the
Lord
Iesus
shall
bee
reuealed
,
and
better
and
more
enduring
substance
,
then
any
here
they
can
want
or
lose
[
](A89915-e103630-b)f
f
Heb.
10.34
.
2
Th●ss
.
1.6.7
.
.
Yea
,
that
their
afflictions
are
to
bee
accounted
a
part
of
that
treasure
that
they
would
lay
vp
against
the
last
day
.
Seauenthly
,
that
God
will
in
the
meane
time
comfort
them
in
all
their
tribulation
[
](A89915-e103670-b)g
g
2
Cor.
1
4.
.
Eightly
,
that
their
manifold
temptations
serue
for
great
vse
;
as
for
the
triall
of
their
precious
Faith
,
and
refining
of
all
Graces
,
with
the
purging
out
of
much
drosse
and
corruption
in
their
natures
[
](A89915-e103720-b)h
h
1
Pet.
1.6.7
.
.
Ninthly
,
that
no
afflictions
can
separate
them
from
the
loue
of
God
in
Christ
,
with
many
other
reasons
,
which
I
might
instance
in
,
besides
those
mentioned
in
the
end
of
this
Verse
.
If
any
yet
aske
,
how
Gods
Seruants
haue
attained
to
such
Ioy
,
since
there
are
worlds
of
people
,
that
in
their
troubles
,
could
neuer
be
induced
to
conceiue
of
such
contentment
,
by
any
reason
could
bee
brought
them
;
I
answer
,
that
there
are
diuers
things
in
Gods
Children
,
which
are
not
in
wicked
men
;
which
are
great
causes
of
,
and
helpes
to
ioy
in
tribulation
:
As
,
first
,
they
will
receiue
the
light
,
and
treasure
vp
holy
knowledge
,
which
they
finde
singular
vse
of
in
their
Troubles
:
whereas
an
ignorant
mind
is
vsually
attended
with
a
distempered
hart
[
](A89915-e103760-b)i
i
Hebr.
10.32.34
.
.
Secondly
,
they
haue
Faith
in
God
,
and
carry
about
in
their
hearts
the
warme
and
enflamed
loue
of
Iesus
Christ
,
and
are
therefore
able
to
trust
in
Gods
prouidence
in
any
distresse
[
](A89915-e103800-b)k
k
1
Pet.
1.7.8
.
.
Thirdly
,
Gods
Children
hold
such
a
course
as
this
when
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
sufferings
,
which
are
mala
poena
,
euils
of
punishment
doe
fall
vpon
them
,
they
presently
run
and
reuenge
themselues
vpon
those
inward
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
mala
culpae
,
euils
of
sinne
;
euen
their
secret
passions
and
affections
,
and
by
crucifying
them
,
they
worke
their
peace
and
tranquility
within
themselues
:
for
no
man
would
bee
hurt
by
his
afflictions
without
,
if
he
would
mortifie
his
passions
within
[
](A89915-e103860-b)l
l
Gal.
5.24
.
.
Fourthly
,
they
are
much
in
Prayer
,
and
keepe
a
good
Conscience
,
in
an
vpright
,
innocent
,
and
sincer
conuersation
[
](A89915-e103880-b)m
m
2
Cor.
1.5.11
:
12.
.
And
lastly
,
the
word
is
a
continuall
Fountaine
of
ioy
in
all
troubles
,
which
keepes
them
from
discouragement
,
or
vnquietnesse
.
Psal.
119.
For
you
.
]
These
words
may
bee
referred
either
to
reioyce
,
or
to
Sufferings
:
It
is
true
,
Gods
seruants
doe
feele
great
ioy
one
for
another
[
](A89915-e103950-b)n
n
1
Thess.
3.7
.
.
And
to
thinke
of
the
grace
or
prosperity
of
other
of
Gods
Seruants
,
is
many
times
a
great
comfort
in
trouble
.
But
I
rather
thinke
the
words
are
to
bee
referred
to
[
Sufferings
]
and
then
the
sense
may
be
,
for
you
,
that
is
,
for
the
doctrin
,
which
as
the
Apostle
of
the
Gentiles
,
I
taught
you
:
Or
for
the
confirmation
of
your
Faith
,
and
encouragement
to
like
patience
.
And
the
rather
,
because
the
offering
of
him
vp
for
the
sacrifice
and
seruice
of
their
Faith
,
was
as
the
consecration
of
the
first
fruits
to
God
,
vpon
which
followed
a
greater
blessing
vpon
the
whole
Church
.
Vses
.
The
consideration
heereof
should
teach
Gods
people
,
not
to
faint
at
the
troubles
of
their
Teachers
,
since
they
are
for
them
,
(
though
to
carnall
reason
it
seemes
contrary
,
)
yea
,
the
Apostle
,
Ephes.
3.13
.
saith
,
it
is
their
glory
.
Which
also
shewes
the
vaine
paines
that
wicked
men
take
,
when
they
persecute
faithfull
Teachers
:
for
though
they
thinke
thereby
to
plague
the
people
,
that
so
greatly
relie
vpon
them
;
yet
indeede
God
turnes
all
so
for
the
best
,
that
those
sufferings
are
for
them
,
and
not
against
them
.
And
if
wicked
men
were
thus
perswaded
,
they
would
spare
such
wicked
labour
:
and
if
the
godly
could
beleeue
this
,
it
would
make
them
vnmooueable
in
trouble
;
for
what
shall
make
against
them
,
if
this
kind
of
rroubles
make
for
them
?
And
fulfill
the
rest
of
the
afflictions
of
Christ
.
]
Some
of
the
late
Papists
gather
from
these
words
,
that
CHRIST
did
not
suffer
all
that
was
needefull
for
mans
deliuerance
from
sinne
,
but
left
a
deale
to
bee
suffered
by
his
members
,
especially
men
of
principall
note
:
and
hence
grew
their
Supererogation
,
Satisfactory
paines
,
and
Indulgences
.
But
that
this
cannot
bee
the
meaning
of
this
place
,
is
cleere
,
first
,
because
that
doctrine
is
contrary
to
other
Scriptures
,
as
Esay
53.4.5.6.8.10.11.12
.
Iohn
19.30
.
Heb.
10.1
.
to
15.
Heb.
9.14.25.26
.
2
Cor.
5.14
.
1
Iohn
2.1
.
Psal.
49.7
.
Secondly
,
themselues
being
Iudges
,
this
sense
brings
in
a
grosse
absurditie
:
for
if
the
words
bee
vnderstood
of
the
suffering
Christ
left
to
his
people
to
endure
,
for
satisfaction
for
sinne
,
then
it
will
follow
,
that
Paul
suffered
all
was
wanting
,
and
so
there
should
remaine
none
for
any
other
to
suffer
;
for
hee
saith
,
hee
suffered
the
rest
of
the
sufferings
of
Christ
.
Thirdly
,
Caluin
and
Fulk
say
,
that
none
of
the
Fathers
did
heere
thus
vnderstand
the
words
:
August
.
tract
.
84.
in
Iohn
.
and
it
is
plaine
,
that
S.
Augustine
is
flat
against
this
sense
,
when
hee
saith
,
Though
Brethren
die
for
Brethren
,
yet
no
bloud
of
Martyrs
is
shed
for
remission
of
sinnes
:
this
Christ
onely
hath
done
.
And
Leo
,
a
Pope
,
could
say
,
The
iust
receiue
,
not
giue
Crownes
.
And
out
of
the
fortitude
of
the
faithfull
,
arise
examples
of
Patience
,
not
gifts
of
Righteousnesse
.
Fourthly
,
the
next
Verse
cleereth
this
:
for
hee
did
thus
suffer
,
according
to
tae
dispensation
giuen
him
of
God
.
Now
,
hee
was
giuen
to
edifie
,
not
to
redeeme
the
Church
.
Fiftly
,
their
Schoole-Diuines
are
against
them
;
the
Glosse
hath
it
thus
,
Provobis
,
i.
Confirmandis
in
doctrina
Euangelij
.
Aquinas
doubts
not
to
say
,
that
to
affirme
that
the
Passions
of
the
Saints
are
added
to
make
vp
,
or
fulfill
the
Passion
of
Christ
,
is
hereticall
.
Caietan
referres
the
word
,
quae
desunt
vnto
in
carne
mea
.
The
plaine
meaning
is
,
that
the
Apostle
did
endure
that
measure
of
afflictions
that
GOD
in
his
counsell
had
appoynted
him
to
endure
for
the
Name
and
Gospell
of
CHRIST
,
and
the
good
of
the
Church
,
in
the
confirmation
and
encouraging
of
mens
mindes
in
the
truth
of
the
Gospell
.
Of
Christ
.
]
His
sufferings
may
bee
sayd
to
bee
the
sufferings
of
Christ
,
How
our
afflictions
are
the
afflictions
of
Christ
.
either
as
Christ
is
taken
for
the
whole
mysticall
body
,
(
which
is
not
strange
in
Scripture
;
for
by
Christ
,
in
1
Cor.
12.
hee
meaneth
the
body
of
Christ
,
)
or
as
hee
is
the
head
of
the
Church
:
and
so
the
afflictions
of
Gods
seruants
may
be
sayd
to
be
his
sufferings
;
either
because
they
bee
such
as
hee
should
suffer
himselfe
,
if
hee
were
on
earth
;
or
because
they
were
layd
vpon
him
by
Christ
,
for
the
Churches
good
;
or
because
they
were
for
Christ
and
his
doctrine
;
or
because
they
deserue
nothing
,
but
all
the
praise
is
Christs
;
or
because
of
the
sympathy
of
Christ
with
the
Christian
,
who
accounts
them
as
if
they
were
his
sufferings
.
And
in
this
latter
sense
I
thinke
cheefely
,
these
words
are
to
bee
taken
:
for
it
is
certaine
,
Christ
doth
so
feele
the
miseries
of
his
people
,
that
hee
accounts
them
in
that
respect
,
to
bee
his
owne
miseries
,
as
these
places
shew
,
Heb.
4.15
.
Rom.
8.17
.
Matth.
25.42
.
&c.
Phil.
3.10
.
1
Pet.
4
13.
2
Cor.
1.4
.
Acts
9.4
.
Hence
grew
that
witty
diuision
of
Christs
sufferings
into
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
so
as
the
first
should
be
vnderstood
of
the
sufferings
hee
endured
in
his
owne
person
,
and
the
latter
of
the
sufferings
he
felt
in
his
members
.
The
consideration
of
this
,
Vses
.
that
Christ
accounteth
the
afflictions
of
his
members
to
be
his
owne
,
may
serue
for
diuers
vses
:
For
first
,
it
shewes
that
they
be
in
a
wofull
case
,
that
haue
ought
to
doe
against
Christs
Ministers
,
or
any
of
his
Seruants
.
They
would
easily
graunt
it
,
that
the
Iewes
were
brought
into
great
distresse
,
by
the
wrongs
they
did
to
Christ
himselfe
;
then
must
it
also
follow
that
they
cannot
scape
scot-free
,
that
despise
,
reuile
,
traduce
,
or
any
way
abuse
the
Messengers
or
Seruants
of
Christ
,
since
hee
accounts
it
as
done
to
himselfe
.
Secondly
,
this
may
b●e
a
wonderfull
motiue
to
stirre
vs
vp
to
be
industrious
in
well-doing
,
and
in
helping
and
releeuing
the
poore
Members
of
Christ
,
since
wee
are
sure
to
haue
thankes
and
reward
from
Christ
himselfe
,
as
if
wee
had
done
it
to
him
.
Lastly
,
in
all
our
suffe●ings
wee
should
striue
that
wee
might
be
assured
that
our
sufferings
are
his
sufferings
.
And
that
it
might
be
so
,
wee
must
be
sure
of
two
things
:
1.
that
wee
bee
found
in
him
[
](A89915-e104520-b)o
o
Phil:
1
:
9
:
10.
;
for
vnlesse
wee
be
the
members
of
Christ
,
we
cannot
haue
the
benefit
of
this
Sympathy
:
2.
that
we
suffer
not
for
ill
doing
[
](A89915-e104540-b)p
p
2
Pet:
4
:
15.
&c.
.
Rest
of
his
sufferings
.
]
Doct.
So
long
as
Christ
shall
haue
a
member
on
earth
,
there
will
rest
something
for
him
to
suffer
in
his
members
:
and
therefore
wee
should
learne
not
to
promise
our selues
rest
and
ease
while
wee
are
in
this
world
.
To
fulfill
.
]
The
word
signifieth
,
either
to
doe
it
in
stead
of
another
,
as
if
the
Souldier
fight
in
the
Captaines
roome
;
or
to
doe
it
in
his
owne
course
or
turne
,
according
to
the
appoyntment
of
his
Gouernour
,
and
in
such
proportion
as
is
required
:
and
thus
I
thinke
it
is
taken
heere
.
It
is
certaine
,
that
all
the
Afflictions
of
the
members
of
Christ
come
from
Gods
decree
,
and
the
continuance
and
measure
of
them
is
appoynted
of
God
[
](A89915-e104610-b)q
q
Reu
:
2
:
8
:
10.
Esay
27
:
7
:
8
:
9.
1
Thess:
3
:
3
:
4.
.
And
therefore
it
should
encourage
euery
Christian
the
more
cheerefully
in
his
course
,
and
when
his
turne
comes
,
to
take
vp
his
crosse
and
follow
Christ
,
and
neuer
stand
much
vpon
the
malice
of
men
,
or
the
rage
of
Diuels
,
but
to
looke
principally
to
God
,
with
this
assurance
,
that
God
will
deliuer
him
when
his
measure
is
full
.
In
my
flesh
.
]
Doct.
1.
God
doth
afflict
the
flesh
of
his
Seruants
,
hee
spareth
not
the
best
of
his
Seruants
heerein
.
Vse
is
,
to
teach
vs
,
Vses
.
therefore
not
to
pamper
our
flesh
,
but
to
bee
resolued
to
suffer
it
willingly
,
to
bee
vsed
like
the
flesh
of
Christ
and
the
Saints
.
But
especially
,
we
should
take
heed
of
taking
care
for
the
flesh
[
](A89915-e104690-b)r
r
Rom:
13
:
vlt
,
,
or
seruing
the
flesh
[
](A89915-e104720-b)s
s
Gal.
6.
:
It
is
an
vnseemly
thing
in
a
Chri●tian
to
make
very
much
of
his
flesh
,
but
it
is
worse
to
spend
his
cares
about
t
,
but
worst
of
all
to
let
hi●
whole
husbandry
bee
onely
for
his
outward
man
.
Why
some
of
Gods
seruants
are
so
vnmoueable
in
affliction
.
Secondly
,
great
things
may
be
suffered
,
and
yet
the
soule
be
vntouched
:
as
heere
the
Apostles
sufferings
(
which
were
exceeding
great
and
manifold
)
reach
onely
to
his
flesh
;
they
enter
not
into
his
soule
.
And
the
reason
why
some
of
Gods
Seruants
are
so
vnmooueable
in
their
crosses
,
is
,
because
they
conuerse
in
heauen
,
and
their
spirits
walke
with
God
,
and
so
are
without
reach
of
these
earthly
perturbations
.
Besides
,
when
a
mans
heart
is
settled
and
grounded
in
the
truth
,
and
in
the
assurance
of
Gods
loue
,
what
should
disquiet
his
soule
that
knoweth
nothing
to
mourne
for
but
sinne
,
and
the
absence
of
God
?
and
nothing
ioyous
,
but
what
comes
from
the
light
of
Gods
countenance
?
Note
.
Thirdly
,
he
that
hath
felt
the
troubles
of
the
soule
for
sinne
,
is
not
much
troubled
with
the
crosses
that
are
but
outward
.
The
vse
is
,
for
great
reproofe
of
carnall
Christians
,
that
are
seldome
obserued
to
greeue
,
but
when
somewhat
ayleth
their
flesh
;
but
on
the
other
side
,
are
not
at
all
touched
with
the
miseries
of
the
soule
.
As
also
,
wee
should
learne
of
the
Apostle
,
in
all
outward
crosses
,
to
say
with
our selues
,
why
should
I
bee
troubled
or
disquieted
?
or
rather
,
why
should
I
not
bee
ioyous
,
since
what
I
endure
is
but
in
the
flesh
?
and
since
the
Lord
doth
spare
my
soule
,
let
him
doe
whatsoeuer
pleaseth
him
.
Lastly
,
we
may
heere
note
the
wonderfull
loue
and
compassion
of
Christ
,
that
pittieth
not
onely
our
soules
but
our
flesh
,
accounting
what
wee
suffer
,
to
be
as
his
sufferings
.
Is
it
not
enough
that
hee
should
accept
of
the
contrition
of
our
soules
,
but
that
also
hee
should
regard
the
sorrowes
and
troubles
of
our
flesh
?
Two
kindes
of
sufferings
:
1.
of
the
Church
;
2.
for
the
Church
.
For
his
bodyes
sake
,
which
is
the
Church
.
]
Sufferings
are
of
two
kindes
:
Eyther
,
of
the
Church
;
or
for
the
Church
.
Of
the
Church
,
are
also
of
two
kindes
:
Eyther
,
Chastisements
,
or
Trials
.
Sufferings
for
the
Church
are
likewise
of
two
sorts
:
Eyther
,
Expiation
,
and
so
Christ
onely
suffered
;
or
Martyrdome
for
confirmation
of
Doctrine
,
or
encouragement
in
practise
,
and
so
the
Saints
haue
suffered
for
the
Church
.
The
principall
Doctrine
from
hence
is
,
that
the
particular
sufferings
of
Gods
Seruants
,
especially
the
Ministers
,
serue
for
the
good
and
profit
of
the
whole
body
.
Vses
.
The
Vse
is
manifold
:
First
,
wee
should
heereby
bee
enformed
to
minde
the
good
of
the
Church
,
and
to
seeke
the
aduancement
of
Religion
,
and
the
good
of
religious
persons
,
aboue
our
owne
estate
.
Our
care
should
bee
most
for
the
body
of
Christ
,
and
wee
should
reioyce
in
any
seruice
wee
could
doe
to
the
Church
of
God
.
Secondly
,
such
as
are
called
to
suffer
,
should
labour
to
shew
all
good
faithfulnesse
,
zeale
,
constancy
,
and
holy
discretion
,
seeing
their
sufferings
concerne
more
then
their
owne
persons
.
Thirdly
,
this
should
stirre
vs
vp
to
pray
for
such
as
are
in
trouble
for
good
causes
,
since
their
afflictions
are
some
way
for
our
sakes
[
](A89915-e104910-b)t
t
2.
Cor.
1.11
.
.
Fourthly
,
this
may
encourage
poore
Christians
,
that
complaine
they
haue
not
meanes
to
doe
good
;
they
may
be
hence
enformed
,
that
if
God
call
them
thereunto
,
they
may
doe
good
,
yea
,
to
the
whole
Church
,
by
their
sufferings
:
no
wants
can
hinder
,
but
that
the
poorest
Christian
may
profit
others
,
by
prayer
,
fastings
,
counsell
,
admonitions
,
comfort
and
suffering
.
Fiftly
,
since
the
sufferings
of
the
righteous
are
for
our
confirmation
and
encouragement
,
wee
should
vse
the
meditation
of
such
sufferings
,
when
wee
finde
our selues
inclineable
to
discouragement
,
or
impatiency
,
or
doubting
.
Lastly
,
this
greatly
reprooues
carnall
Christians
,
which
are
so
taken
vp
generally
with
the
care
of
their
naturall
bodies
,
that
they
haue
vtterly
neglected
the
care
and
seruice
of
the
mysticall
Body
.
And
in
as
much
as
men
are
generally
so
barraine
in
doing
good
,
it
is
a
plaine
signe
there
is
no
hope
that
euer
they
would
suffer
for
God
.
Secondly
,
further
hence
may
be
noted
,
that
the
Doctrine
or
sufferings
of
the
Saints
,
are
no
priuiledge
or
benefit
to
any
but
the
true
Church
;
and
therefore
Papists
haue
no
cause
to
boast
of
Peter
and
the
Saints
,
so
long
as
they
remaine
a
false
Church
.
Thirdly
,
we
may
also
obserue
hence
,
that
they
only
are
of
the
true
Church
,
who
are
of
the
body
of
Christ
;
and
therefore
we
must
be
sure
,
we
be
members
of
Christ
,
before
we
glad
our
hearts
with
our
priuiledge
in
the
Church
.
And
a
member
of
Christ
thou
art
not
,
vnlesse
,
1.
Who
are
members
of
Christ
.
thou
beleeue
the
remission
of
thy
sinnes
;
for
we
are
ingrafted
onely
by
Faith
:
2.
Vnlesse
thou
haue
had
in
thy
soule
an
influence
of
holy
graces
from
Christ
,
as
from
the
head
:
3.
Vnlesse
thou
worke
the
workes
of
Christ
,
and
bring
foorth
the
fruits
of
a
reformed
life
;
for
thereby
thou
must
try
whether
thou
bee
a
true
plant
in
this
Vine
.
And
lastly
,
if
thou
be
of
this
body
,
thou
hast
some
roome
in
the
affections
of
Gods
Children
,
or
else
it
will
be
hard
to
prooue
that
thou
art
a
fellow
member
.
Fourthly
,
here
wee
may
see
,
that
seldome
comes
there
any
good
to
the
Church
,
but
there
is
suffering
for
it
;
it
cannot
be
redeemed
but
Christ
must
dye
:
and
if
the
merit
of
this
Redemption
be
applied
,
Paul
must
dye
.
It
is
an
ill
signe
thou
hast
no
true
grace
,
when
thou
sufferest
nothing
for
the
grace
thou
trustest
to
:
It
is
an
ill
signe
that
God
is
not
with
the
Watch
men
of
Ephraim
,
when
they
suffer
nothing
for
the
efficacie
of
their
doctrine
.
Neyther
may
any
thinke
this
may
be
preuented
by
meekenesse
or
wisedome
,
for
the
treasures
of
both
these
were
in
Christ
,
and
yet
hee
was
a
man
full
of
sorrowes
.
And
for
conclusion
,
Arguments
against
the
Crosse
.
out
of
the
whole
Verse
wee
may
gather
together
a
number
of
Arguments
against
the
Crosse
:
1.
Paul
suffers
:
2.
One
may
reioyce
,
notwithstanding
afflictions
:
3.
The
longer
wee
beare
the
crosse
,
the
better
able
wee
shall
be
to
endure
it
;
this
may
bee
gathered
out
of
the
word
[
Now.
]
4.
They
are
such
as
Christ
accounts
his
:
5.
They
come
from
the
decree
of
God
:
9.
Their
measure
is
set
by
God
:
7.
Wee
beare
them
but
in
our
course
,
others
haue
gone
before
vs
,
and
after
vs
must
others
follow
:
8.
Christ
suffered
the
great
brunt
of
Gods
wrath
;
our
sufferings
are
but
small
reliques
,
or
parcels
,
that
are
left
behinde
.
9.
The
measure
will
once
be
full
,
and
that
shortly
:
10.
They
are
but
in
the
flesh
for
the
most
part
:
11.
Christ
respects
the
troubles
of
our
flesh
,
as
well
as
the
affliction
of
our
spirit
:
12.
Wee
may
profit
the
Church
by
our
sufferings
.
Verse
25.
Whereof
I
am
made
a
Minister
,
according
to
the
dispensation
of
God
,
which
is
giuen
to
mee
,
for
you
,
to
fulfill
the
word
of
God
.
IN
this
Verse
is
contayned
the
third
generall
Reason
:
and
it
is
taken
from
the
testimonie
of
God
.
Wherein
hee
shewes
,
that
they
ought
to
continue
in
the
Doctrine
they
had
receiued
;
because
God
by
a
speciall
dispensation
,
had
ordained
him
,
and
the
rest
of
the
faithfull
teachers
,
by
their
ministeries
,
to
serue
to
the
good
of
the
members
of
Christ
,
by
fulfilling
and
accomplishing
thereby
whatsoeuer
concernes
the
saluation
eyther
of
Iew
or
Gentile
.
In
this
dispensation
I
consider
fiue
things
:
First
,
who
is
the
Authour
of
it
;
GOD
:
Secondly
,
what
kinde
of
dispensation
it
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
viz.
a
houshold
Administration
,
for
so
the
word
importeth
:
Thirdly
,
what
hee
dispenseth
;
viz.
the
seruice
of
his
Ministers
:
Fourthly
,
how
hee
dispenseth
;
viz.
by
graunting
out
a
Commission
to
them
in
particular
,
vnto
mee
is
giuen
:
Fiftly
,
to
what
end
;
viz.
To
fulfill
the
word
of
God
.
From
the
Coherence
with
the
23.
Verse
,
I
note
,
that
if
men
would
bee
established
in
Faith
and
Hope
they
must
be
subiect
to
the
power
of
the
ministerie
of
Gods
Seruants
.
From
the
Coherence
with
the
former
Verse
,
I
note
that
if
the
Ministers
of
CHRIST
doe
finde
that
their
seruice
is
auaileable
and
powerfull
to
profit
the
soules
of
the
people
,
they
must
not
thinke
it
strange
,
that
they
fall
into
many
tribulations
.
From
the
generall
consideration
of
the
whole
Verse
,
I
obserue
,
both
the
dignitie
and
the
restraint
of
the
Ministery
.
The
dignitie
of
a
Minister
stands
in
three
things
:
first
,
that
hee
is
Gods
Ambassadour
:
Secondly
,
that
by
his
Commission
hee
is
sent
vnto
Gods
people
,
who
are
the
onely
Worthies
of
the
world
:
thirdly
,
that
a
great
part
of
the
efficacie
of
the
word
,
rests
by
Gods
appointment
vpon
him
and
his
Office
.
The
restraint
is
likewise
in
three
things
:
first
,
hee
is
a
Minister
or
Seruant
;
not
a
Lord
or
Sauiour
:
secondly
,
he
receiues
his
commandement
from
God
:
he
must
not
runne
of
his
owne
head
,
nor
hold
his
office
by
meere
humane
ordination
:
thirdly
,
the
word
of
God
must
be
his
ground
and
rule
,
for
all
his
dealing
,
in
dispensing
the
things
of
God
.
Of
God
.
]
God
is
the
dispenser
of
all
good
things
to
the
Church
,
but
in
speciall
of
the
Ministry
of
his
Seruants
,
both
in
respect
of
the
Embassage
,
and
the
calling
of
the
Embassadour
;
and
in
respect
of
the
efficacie
of
the
Embassage
;
both
in
the
preparation
and
power
of
the
Teacher
,
and
in
the
hearts
of
the
hearers
.
Vses
.
Which
should
teach
vs
especially
two
things
:
First
,
in
the
Churches
want
of
able
Ministers
,
to
seeke
to
God
,
the
great
Lord
of
the
Haruest
,
to
send
foorth
more
Labourers
.
And
secondly
,
we
should
reuerence
Gods
Ministers
,
in
as
much
as
they
are
the
Dispensers
of
Gods
Secrets
[
](A89915-e105270-b)a
a
1
Cor:
4.1
.
.
Ministers
also
may
hence
learne
,
to
execute
their
Commission
with
all
diligence
[
](A89915-e105290-b)b
b
2
Tim:
4.1.2
.
:
In
the
declaration
of
the
truth
,
approuing
themselues
to
mens
Consciences
,
in
the
sight
of
God
[
](A89915-e105320-b)c
c
2
Cor:
4.2
.
&
2.17
.
:
with
discretion
[
](A89915-e105350-b)d
d
Math:
24.45
&
13.52
.
,
as
becomes
Seruants
of
God
[
](A89915-e105390-b)e
e
Tit:
1.7
.
&c.
,
rebuking
sinne
with
all
zeale
and
power
[
](A89915-e105420-b)f
f
Mich:
3.8
.
.
Lastly
,
hence
ariseth
the
wofull
estate
of
such
Ministers
as
preach
not
the
Gospell
[
](A89915-e105440-b)g
g
1
Cor:
9.16
.
,
and
of
such
People
as
heare
not
Gods
Ministers
[
](A89915-e105460-b)h
h
1
Iohn
4.6
.
,
eyther
for
want
of
meanes
[
](A89915-e105480-b)i
i
Pro:
26
:
18.
,
or
through
wilfull
vnbeliefe
[
](A89915-e105500-b)k
k
Luke
16
:
31.
.
Thus
of
the
Person
dispensing
.
This
kinde
of
dispensation
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
God
gouerneth
his
Church
with
a
houshould
gouernment
,
as
a
Father
gouerneth
his
familie
,
not
as
a
Tyrant
,
that
rules
what
by
right
hee
ownes
not
;
nor
as
a
Monarch
,
that
knowes
not
the
thousand
part
of
what
he
rules
;
nor
as
a
Captaine
,
that
traines
his
Souldiers
onely
to
labour
and
danger
while
their
treasures
are
at
home
;
nor
as
a
Schoole-master
,
that
rules
children
that
are
not
his
owne
:
but
as
a
most
prouident
and
louing
Father
,
that
keepes
none
but
hee
ownes
them
,
and
knowes
them
particularly
,
and
prouides
for
them
,
and
all
at
home
[
](A89915-e105550-b)l
l
Math.
20.1
.
Gal.
6.10
.
Ephes:
3.16
.
&
2.19
.
Math:
13.27
.
&
21.33
.
Vses
.
How
we
may
know
whether
we
be
of
Gods
househould
.
.
The
vse
is
:
first
,
for
Instruction
;
If
wee
would
haue
God
to
rule
vs
,
with
this
most
familiar
and
fatherly
prouidence
,
wee
must
then
be
sure
,
that
wee
be
of
his
Houshould
.
And
that
wee
may
try
,
first
,
by
the
manner
of
Gods
taking
possession
of
vs
:
for
before
he
comes
thus
to
rule
vs
,
there
is
a
strong
combate
betweene
Christ
and
the
Diuell
,
that
strong
man
.
And
if
sinne
and
Sathan
rule
still
in
our
hearts
,
the
Lord
is
not
there
,
neyther
can
wee
serue
two
Masters
[
](A89915-e105640-b)m
m
Mat
:
12
:
29
Luke
16.13
.
.
Secondly
,
by
our
affection
to
Gods
glory
and
his
people
:
if
wee
be
right
,
the
zeale
of
Gods
house
will
eate
vs
vp
.
Thirdly
,
by
the
gifts
of
Gods
Spirit
:
as
namely
,
by
the
spirit
of
prayer
;
for
Gods
house
is
a
House
of
Prayer
,
and
all
his
houshould
can
and
doe
pray
.
Fourthly
,
by
the
priuiledge
of
the
house
;
for
if
we
be
admitted
of
God
,
the
Sonne
doth
make
vs
free
[
](A89915-e105700-b)n
n
Iohn
8.35
.
.
Fiftly
by
the
soueraignty
of
Christ
,
for
as
many
as
haue
this
●●nour
,
they
doe
submit
themselues
to
be
ruled
,
by
the
word
,
and
spirit
of
Christ
[
](A89915-e105720-b)o
o
Luke
1.33
.
.
If
the
Sonne
cannot
rule
vs
,
the
Father
will
not
owne
vs
.
And
further
,
if
we
finde
our selues
to
be
of
this
houshold
,
wee
should
liue
in
the
houshould
of
God
;
shewing
all
faithfulnesse
in
vsing
our
talents
,
and
carefulnesse
in
dispensing
those
earthly
things
that
God
hath
trusted
vs
withall
:
And
also
obseruing
the
orders
of
Gods
house
;
and
not
receiuing
appointment
from
the
example
,
will
,
custome
,
or
traditions
of
men
[
](A89915-e105750-b)p
p
Gal:
4.8.9
.
What
good
men
get
by
their
ministers
.
The
third
thing
is
,
what
hee
dispenseth
,
viz.
The
ministry
of
his
seruants
,
whereof
I
am
a
Minister
.
]
The
Church
hath
great
need
of
Ministers
Quest.
But
what
good
doe
they
to
vs
?
Ans.
They
are
Gods
Embassadours
,
to
reconcile
vs
to
God
[
](A89915-e105830-b)q
q
2
Cor:
5
:
20.
:
they
are
the
arme
of
the
Lord
,
to
collect
vs
out
of
the
world
[
](A89915-e105860-b)r
r
2
Thes:
2.14
.
Esay
53
:
1.
:
they
are
the
light
of
the
world
[
](A89915-e105900-b)s
s
Mat
:
5
:
15.
,
and
the
Salt
of
the
earth
[
](A89915-e105930-b)t
t
Matth:
5.13
.
:
they
are
our
spirituall
Fathers
to
beget
vs
to
God
[
](A89915-e105960-b)u
u
1
Cor:
4.15
.
1
Pet:
1.23
.
,
and
Nurses
after
wee
are
begotten
[
](A89915-e106000-b)x
x
1
Thes:
2.7
.
:
they
are
our
Intercessours
to
God
,
being
our
mouth
in
publike
and
in
priuate
,
rising
vp
in
the
gap
,
praying
to
stay
Gods
anger
:
they
are
Stewards
ouer
Gods
house
[
](A89915-e106030-b)y
y
Luke
12
:
42.
,
and
the
Keyes
of
heauen
are
deliuered
to
them
[
](A89915-e106060-b)z
z
Math:
16.
Iohn
20.23
.
Math:
18.18
.
.
All
which
should
stir
vs
vp
to
honour
and
loue
them
,
with
a
singular
loue
for
their
workes
sake
.
Which
is
giuen
to
mee
.
]
Ministers
must
bee
called
by
speciall
commission
from
God
,
as
well
as
by
outward
calling
from
man
.
To
fulfill
the
word
of
God
.
Diuers
things
may
be
hence
obserued
.
First
,
the
Word
is
that
speciall
treasure
,
and
the
chiefe
portion
that
God
hath
left
,
both
to
Ministers
and
People
.
Secondly
,
whatsoeuer
the
word
seemeth
to
be
vnto
carnall
men
,
yet
it
is
certaine
,
God
will
see
to
it
,
that
all
that
is
in
it
shall
be
fulfilled
.
Thirdly
,
the
Preachers
of
the
Gospell
,
are
the
meanes
to
set
the
word
a
working
.
And
therefore
no
wonder
,
though
troupes
of
people
that
are
not
subiect
to
the
ministery
of
the
word
,
finde
little
power
it
it
.
Besides
,
it
euidently
confutes
those
that
thinke
by
reading
at
home
,
to
get
enough
both
for
knowledge
and
saluation
:
for
it
is
preaching
that
by
Gods
blessing
and
ordination
doth
put
life
into
the
word
,
and
brings
it
into
accomplishment
.
Fourthly
,
Quest.
How
may
wee
conceiue
of
it
,
How
the
Ministers
fulfill
the
Word
.
that
Gods
Ministers
do
fulfill
the
word
?
Ans.
The
word
is
said
by
them
to
bee
fulfilled
foure
waies
:
1.
if
we
respect
preaching
it selfe
:
2.
if
wee
respect
the
manner
of
preaching
:
3.
if
we
respect
the
suffering
that
followes
preaching
:
4.
if
we
respect
the
efficacie
of
preaching
.
For
the
first
:
Paul
may
be
said
to
fulfill
the
word
,
in
that
he
doth
preach
,
as
he
was
by
his
commission
appointed
;
he
was
charged
by
God
to
preach
,
and
in
obedience
to
Gods
word
or
will
,
hee
did
preach
it
.
It
is
not
enough
for
Ministers
to
receiue
commission
to
preach
,
but
they
must
fulfill
it
:
and
therefore
woe
to
those
Loyterers
,
and
Non-sidents
,
that
care
more
to
fill
their
barnes
,
then
to
fulfill
their
ministration
.
For
the
second
:
Ministers
are
said
to
fulfill
the
word
,
when
they
execute
their
Commission
in
a
due
manner
:
and
this
they
doe
;
first
,
when
they
preach
with
all
diligence
:
secondly
,
when
they
hold
out
to
the
end
,
not
taking
paines
for
a
Sermon
or
two
,
or
a
yeere
or
two
,
till
they
can
get
preferment
,
but
with
all
constancy
,
perseuering
in
the
labour
and
worke
of
their
Ministry
,
till
their
course
be
ended
,
and
the
fight
finished
[
](A89915-e106250-b)*
*
2
Tim:
4.8
.
:
thirdly
,
when
they
reueale
all
the
counsell
of
God
,
that
is
needfull
for
their
hearers
:
thus
Paul
fulfilled
the
word
,
Act.
20.18
.
Thirdly
,
Ministers
fulfill
the
Word
by
afflictions
,
for
thereby
they
confirme
the
hearts
of
their
hearers
:
as
also
,
thereby
is
fulfilled
vpon
them
that
which
is
in
Scripture
so
oft
fore-told
,
should
befall
the
faithfull
dispensers
of
the
word
[
](A89915-e106310-b)a
a
Ioh.
15.
&
16
&
17.
.
Quest.
Can
all
Ministers
shew
their
b●nds
for
the
Gospell
?
Answ.
Nay
,
some
can
shew
the
liuings
they
haue
lewdly
gotten
,
their
ease
,
their
dignities
,
their
resisting
of
the
word
,
faithfully
taught
by
others
,
the
disgraces
they
haue
cast
vpon
their
Brethren
;
but
alas
,
their
paines
or
sufferings
may
easily
be
reckoned
.
But
w●e
vnto
them
;
for
,
for
all
the
euill
they
haue
done
,
they
haue
brought
euill
vpon
their
owne
soules
:
the
Lord
Iesus
shall
consume
them
with
the
breath
of
his
co●●ing
.
Lastly
,
in
respect
of
the
efficacie
of
the
word
,
it
is
fulfilled
by
them
;
for
many
great
things
,
threatned
or
promised
in
the
word
,
were
to
bee
accomplished
by
them
,
some
extraordinary
,
some
ordinary
.
The
extraordinary
,
were
bound
to
certaine
times
,
such
as
were
heretofore
,
the
calling
of
the
Gentiles
,
and
the
induration
or
obstinacie
of
the
Iewes
;
and
such
as
are
now
in
doing
,
or
to
be
done
,
as
the
reclayming
of
the
world
,
by
the
euerlasting
Gospell
,
the
downefall
of
Antichrist
,
and
the
gathering
of
the
Iewes
:
These
things
haue
beene
promised
in
the
word
,
and
haue
,
are
,
and
shall
be
,
wonderfully
fulfilled
by
the
ministry
of
Preachers
.
The
ordinary
are
fulfilled
in
the
Church
at
all
times
:
and
thus
the
Word
is
fulfilled
in
the
elect
,
and
in
the
reprobate
.
In
the
elect
,
Ministers
fulfill
the
Word
;
1.
In
conuerting
those
by
the
word
,
which
were
fore-ordained
of
God
[
](A89915-e106410-b)b
b
Rom:
1
:
16.
&
15.19
.
.
2.
In
conueying
Christ
to
their
soules
:
so
as
the
word
is
not
a
bare
history
of
the
merit
,
and
grace
of
Christ
,
but
is
fulfilled
in
the
application
of
Christ
[
](A89915-e106440-b)c
c
Rom.
8.4
.
2
Cor:
2.14
.
1
Cor.
1.17
.
Gal:
3
:
1
:
3
:
5.
.
3.
By
diuiding
the
word
amongst
them
,
as
the
food
of
their
soules
,
to
preserue
them
.
4.
By
the
application
of
the
Promises
,
which
are
effectually
in
the
Ministery
fulfilled
in
the
hearts
of
the
hearers
[
](A89915-e106500-b)d
d
Luke
4
:
21.
.
Lastly
,
in
causing
the
Elect
to
fulfill
the
Word
,
both
in
obeying
the
Word
[
](A89915-e106520-b)e
e
Rom.
15.18
.
,
and
in
perseuering
in
the
doctrine
to
the
end
.
In
the
Reprobate
they
fulfill
the
Word
:
1.
In
hardening
them
,
2
Cor.
2.15
.
2.
By
making
them
inexcusable
by
illumination
:
3.
In
occasioning
many
sinnes
through
their
owne
wilfull
corruption
,
Rom.
7.8
.
4.
In
slaying
them
,
or
by
sentence
cutting
them
off
,
Esay
11.3
.
Mat.
16
16.
2
Cor.
10.6
.
The
Vse
of
all
this
is
:
1.
To
shew
the
necessitie
of
continuall
preaching
,
seeing
by
it
,
the
word
must
be
fulfilled
:
many
are
still
to
be
conuerted
,
and
all
to
be
comforted
,
directed
,
strengthened
,
reproued
,
&c.
2.
To
iustifie
the
continuall
trauaile
of
faithfull
Ministers
,
that
will
neuer
giue
ouer
to
exhort
,
reproue
,
conuince
,
&c.
They
are
enioyned
to
see
the
word
of
God
fulfilled
,
and
therefore
no
wonder
though
they
will
not
let
men
rest
in
their
sinne
and
securitie
.
3.
To
teach
vs
in
all
temptations
or
afflictions
,
to
run
to
the
word
preached
,
for
thereby
God
will
certainely
performe
all
needfull
consolation
,
or
direction
,
or
humiliation
.
4
To
informe
Ministers
,
that
they
must
adde
indefatigable
paines
,
since
so
much
is
to
be
fulfilled
by
them
.
5.
To
admonish
stubborne
sinners
,
to
take
heed
of
prouoking
God
,
for
if
the
word
may
not
be
fulfilled
in
their
saluation
,
it
shall
be
fulfilled
in
their
induration
.
Verse
26.
Which
is
the
Mysterie
hid
since
the
world
beganne
,
and
from
all
ages
,
but
now
is
made
manifest
to
his
Saints
.
THese
words
are
the
fourth
generall
Reason
,
taken
from
the
excellencie
of
the
Gospell
:
which
is
here
described
in
foure
things
:
1.
By
the
nature
of
it
,
a
Mysterie
:
2.
By
the
antiquity
of
it
,
since
the
world
beganne
,
or
from
ages
and
generations
:
3.
By
the
time
of
the
full
reuelation
of
it
,
viz.
Now
,
in
the
new
world
by
Christ
:
4.
By
the
persons
to
whom
it
is
reuealed
,
viz.
the
Saints
.
The
Mysterie
.
]
The
Gospell
is
a
great
Mysterie
[
](A89915-e106730-b)a
a
1
Tim:
3
:
16.
,
a
●idden
Mysterie
[
](A89915-e106750-b)b
b
Rom.
16.25
.
,
hidden
in
God
[
](A89915-e106780-b)c
c
Ephes:
3.9
.
2
Tim:
1.9
.
:
because
it
was
a
secret
in
the
purpose
and
grace
of
the
Father
,
before
the
world
began
.
Hidden
in
Christ
,
because
hee
was
that
store-house
in
which
the
Father
laid
vp
all
his
treasures
[
](A89915-e106820-b)d
d
Col.
2.3
.
,
that
concerne
mans
life
and
immortalitie
:
and
because
he
was
the
me●itorious
ca●●●
of
all
our
happines
.
Hi●●●●
in
the
Word
[
](A89915-e106850-b)e
e
Rom:
16.26
.
,
because
the
Scriptures
of
the
Prophets
and
Apostles
,
are
the
sacred
fountaines
of
knowledge
;
and
originals
,
from
the
bowel●
of
which
flow
the
comforts
of
the
Gospell
to
the
Church
.
Hidden
also
in
the
darke
shadowes
of
the
Ceremoniall
Law
.
Hidden
from
Adam
himselfe
in
Paradise
,
so
long
as
he
acknowledged
his
happines
by
the
Couenant
of
workes
.
Hidden
from
the
Gentiles
many
hundred
yeares
,
while
they
serued
dumbe
Idols
,
and
had
not
the
Sunne
of
righteousnesse
shining
among
them
.
Hidden
from
the
Iewes
in
part
and
comparatiuely
,
because
in
a
manner
all
the
Iewes
were
ignorant
of
the
manner
of
Christs
Kingdome
,
and
of
the
calling
of
the
Gentiles
,
and
such
like
:
comparatiuely
,
in
respect
of
vs
;
they
had
the
light
of
a
Candle
,
but
we
haue
the
light
of
the
Sunne
:
and
therefore
Iohn
is
said
to
be
least
in
the
Kingdome
of
God
.
Hidden
from
the
naturall
man
still
,
who
cannot
perceiue
the
spirituall
things
of
God
[
](A89915-e106910-b)f
f
1
Cor:
2
:
7
:
14
;
no
,
though
otherwise
he
abound
with
wit
and
learning
.
Hidden
also
from
the
very
faithfull
,
comparatiuely
,
in
respect
of
what
they
shall
know
in
the
kingdome
of
glory
;
and
in
respect
of
the
differences
of
degrees
among
themselues
now
.
Quest.
But
why
is
the
doctrine
of
mans
happinesse
so
obscure
to
many
,
Quest.
euen
in
the
Church
,
in
these
dayes
?
Answ.
Ans.
Man
is
by
nature
couered
with
the
vaile
of
originall
blindnesse
[
](A89915-e106990-b)g
g
Esay
25.8
.
;
and
besides
,
hee
is
bewitched
with
the
deceitfulnesse
of
his
actuall
sinnes
[
](A89915-e107020-b)h
h
Heb:
3
:
13.
,
the
God
of
this
world
,
with
his
wiles
and
subtilties
,
his
deepenesse
and
his
methodes
,
blindeth
many
thousands
,
to
their
destruction
,
that
he
may
hide
the
Gospell
from
them
[
](A89915-e107080-b)i
i
2
Cor:
4
:
3.
Ephes:
6.
Reuel
.
2.
2
Cor.
10.4
.
.
Also
euill
thoughts
nursed
and
fortified
,
as
thicke
clouds
,
hide
the
light
from
diuers
:
to
some
,
in
iudgement
,
Christ
speakes
in
Parables
[
](A89915-e107130-b)k
k
Math:
13.
:
others
shall
neuer
haue
the
light
was
offered
,
because
they
vsed
not
the
light
they
had
.
The
enuious
man
in
many
places
sowes
the
tares
of
corrupt
doctrine
.
And
vnto
many
congregations
for
want
of
sincere
preaching
,
Immortalitie
and
life
is
not
yet
brought
vnto
light
[
](A89915-e107170-b)l
l
2
Tim:
1
:
10.
T
it
1.3
.
,
besides
,
the
transplendencie
of
the
doctrine
it selfe
is
such
as
exceedes
the
capacity
of
the
most
.
Quest.
But
how
comes
it
,
that
euen
the
godly
themselues
in
all
places
,
Quest.
attaine
to
so
small
a
measure
of
knowledge
in
the
Gospell
?
Ans.
Ans.
There
are
remnants
of
naturall
blindnesse
,
euen
in
the
best
:
and
the
sinne
that
hangs
on
so
fast
,
is
not
without
pollution
,
and
an
obscuring
propertie
.
Faith
also
,
that
should
haue
principall
vse
in
conueying
this
light
,
is
not
without
some
mixtures
of
doubts
and
other
drosse
.
Affections
are
not
without
their
fumes
,
which
becloud
the
vnderstanding
:
sometimes
they
want
the
meanes
,
sometimes
they
are
negligent
in
the
vse
of
them
;
and
to
see
perfectly
is
the
onely
priuiledge
of
the
new
Ierusalem
,
that
is
aboue
.
The
Vses
Vses
.
are
for
reproofe
,
for
Information
,
for
Instruction
,
and
for
Consolation
.
First
,
it
reproues
the
horrible
prophanenesse
of
those
that
so
securely
contemne
the
Gospell
,
so
sacred
a
Mysterie
:
and
fearefull
is
the
curse
with
which
God
doth
auenge
the
quarrell
of
his
word
,
euen
this
,
that
vnto
these
men
,
the
Scriptures
both
read
and
preached
,
are
a
sealed
Booke
[
](A89915-e107300-b)m
m
Esay
29.11
.
.
And
is
the
Gospell
a
Mysterie
?
then
singular
is
their
dotage
and
madnesse
,
that
say
,
they
know
as
much
as
any
of
them
all
can
teach
them
.
Secondly
,
wee
may
hereby
bee
informed
concerning
the
necessitie
of
preaching
:
the
greater
the
Mysterie
is
,
the
greater
need
of
laborious
and
studious
men
,
that
are
thereunto
set
apart
,
to
make
manifest
those
secrets
of
the
Kingdome
:
for
this
is
the
appointment
of
God
our
Sauiour
,
that
by
preaching
committed
to
certaine
men
,
thereunto
sanctified
,
(
as
the
Apostle
saith
,
)
the
word
promised
before
the
world
beganne
,
should
be
manifested
in
due
time
[
](A89915-e107350-b)n
n
Tit:
1.2.3
.
.
Thirdly
,
this
should
teach
vs
diuers
duties
:
1.
Let
euery
man
account
of
faithfull
Teachers
,
as
the
Ministers
of
Christ
,
and
such
as
dispence
the
Mysteries
of
God
[
](A89915-e107400-b)o
o
1
Cor:
4.1
.
.
2.
Wee
must
bring
Faith
to
the
Gospell
,
else
it
will
not
profit
[
](A89915-e107420-b)p
p
Tit.
1.1.3
.
Heb:
4.2
.
:
Reason
and
Sense
are
no
competent
Guides
or
Iudges
in
these
diuine
Mysteries
.
And
the
Lord
hath
commanded
these
secrets
to
be
manifested
and
reuealed
by
the
Scriptures
,
for
the
triall
of
his
Elect
,
and
for
the
exercise
of
their
obedience
,
in
beleeuing
as
well
as
in
doing
[
](A89915-e107450-b)q
q
Rom:
16.25.26
:
.
3.
As
we
should
bring
a
resolution
to
beleeue
Gods
word
in
all
things
,
though
it
be
neuer
so
contrary
to
sense
,
and
to
common
reason
of
the
world
.
So
when
the
Lord
doth
reueale
his
promises
and
statutes
to
vs
,
wee
should
hide
them
in
our
hearts
as
great
Iewels
and
worthy
Treasures
,
meete
to
bee
kept
in
our
secretest
remembrance
,
and
the
very
bowels
of
our
Affections
[
](A89915-e107470-b)r
r
Jer:
31.34
.
.
4.
This
Doctrine
vrgeth
the
necessitie
of
obseruing
the
rules
of
preparation
:
and
to
this
purpose
wee
may
finde
fiue
things
charged
vpon
vs
,
all
drawne
from
this
consideration
of
the
mysterie
of
the
Gospell
.
First
,
wee
must
be
sure
wee
be
turned
to
the
Lord
by
true
repentance
;
for
till
then
,
the
vaile
cannot
bee
taken
away
[
](A89915-e107510-b)s
s
2
Cor.
3.16
.
:
though
the
word
were
neuer
so
plaine
in
it selfe
,
yet
wee
cannot
discerne
it
,
by
reason
our
vnderstandings
are
couered
with
a
vaile
,
and
no
man
can
looke
vpon
this
bright
Sunne
,
till
his
eyes
bee
annointed
with
eye-salue
[
](A89915-e107540-b)t
t
Reuel
:
3.18
.
.
Secondly
,
in
as
much
as
the
Booke
is
sealed
with
seauen
seales
,
and
no
man
nor
Angels
is
able
powerfully
to
vnfold
and
open
Gods
eternall
comforts
to
the
conscience
of
man
for
his
saluation
,
saue
onely
the
Lyon
of
the
Tribe
of
Iudah
,
which
is
also
the
Lambe
slaine
,
hauing
seauen
eyes
,
which
are
the
seauen
spirits
of
God
:
therefore
in
acknowledgement
of
his
wisedome
and
power
,
wee
must
go
vnto
him
,
importunately
begging
this
Blessing
,
for
his
glory
,
that
the
Booke
may
be
opened
,
euen
to
enrich
vs
[
](A89915-e107610-b)u
u
Reu
:
4.1.3.4.5.6.12
.
;
and
that
to
this
end
hee
would
make
acceptable
the
odours
of
our
desires
and
prayers
to
God
.
Thirdly
,
wee
must
remoue
lets
;
for
if
it
be
a
mysterie
in
it selfe
,
wee
had
not
neede
to
bring
hardnesse
of
heart
with
vs
,
or
worldly
cares
,
or
troubled
affections
,
or
a
sluggish
spirit
,
or
preiudicate
opinions
,
or
inordinate
lusts
,
or
any
such
impediments
.
Fourthly
,
wee
must
bring
with
vs
the
loane
and
aduantage
of
former
doctrine
communicated
to
vs
:
for
to
him
that
hath
for
practise
and
increase
,
shall
be
giuen
;
but
from
him
,
that
hath
not
for
imployment
and
conscionable
vse
,
shall
be
taken
away
that
which
he
hath
[
](A89915-e107670-b)x
x
Math:
13.11.12
.
.
Fiftly
,
wee
must
bring
a
pure
Conscience
,
as
a
holy
vessell
,
to
receiue
this
mysterie
of
faith
in
[
](A89915-e107710-b)y
y
1
Tim.
3.9
.
:
and
the
conscience
is
then
pure
,
when
it
is
purified
by
the
bloud
of
Christ
,
and
doth
daily
excite
the
desire
of
puritie
of
heart
and
life
,
bearing
with
the
loue
and
liking
of
no
sinne
.
Ministers
must
also
here
learne
,
with
all
reuerence
and
painefulnesse
,
to
behaue
themselues
as
becommeth
those
great
Mysteries
:
they
must
not
only
be
cleane
themselues
by
holinesse
of
heart
and
life
,
but
must
in
compassion
to
the
people
,
and
the
holy
feare
of
the
Maiestie
of
Gods
truth
and
presence
,
teach
with
power
,
frequencie
,
perspicuitie
and
authority
,
and
since
the
Lord
hath
made
them
his
Stewards
of
his
Mysteries
,
and
holy
Iewels
,
and
Treasures
,
it
is
required
of
them
that
they
be
faithfull
[
](A89915-e107750-b)z
z
1
Cor.
4.1
.
,
both
in
applying
them
to
the
right
owners
,
and
in
setting
them
out
according
to
their
truth
.
Lastly
,
the
meditation
hereof
may
serue
for
singular
comfort
to
all
those
that
finde
mercy
from
the
Lord
in
the
reuelation
of
his
Mysterie
:
blessed
are
their
eyes
that
see
it
,
and
their
eares
that
heare
it
[
](A89915-e107790-b)*
*
Math.
13.16
.
.
They
are
more
happy
then
many
millions
of
men
besides
.
Hid
since
the
world
beganne
,
and
from
ages
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
first
of
these
words
is
diuersly
accepted
,
sometimes
it
is
translated
from
Eternitie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
as
Psal.
52.1
.
The
goodnesse
of
the
Lord
hath
endured
from
all
eternitie
,
as
Beza
thinkes
,
writing
on
Luke
1.70
sometimes
,
Since
the
world
beganne
,
as
Luke
1.70
.
Acts
3.21
.
sometimes
it
signifieth
but
of
old
,
or
a
long
time
agoe
:
as
the
Hebrew
word
(
which
is
thought
to
answer
it
)
is
rendred
,
Psal.
119.52
.
sometimes
it
is
taken
for
the
space
of
a
mans
life
,
as
Peter
said
;
Thou
shalt
not
wash
my
feet
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
neuer
while
I
liue
:
and
in
the
3.
Eph.
vlt.
there
is
such
a
phrase
as
this
,
Glory
to
God
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
as
if
it
should
be
rendered
vnto
or
throughout
all
the
generations
of
the
world
of
worlds
,
that
is
,
of
the
world
to
come
.
And
2.
Pet.
3.
vlt.
hee
saith
,
glorie
to
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
that
is
,
hencefoorth
,
to
the
day
of
eternity
.
There
is
vnto
man
two
worlds
:
the
one
begins
with
his
life
,
the
other
with
his
death
.
But
some
would
haue
it
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
à
seculis
,
i.
à
filijs
seculi
huius
,
from
the
men
of
this
world
:
sometimes
the
word
notes
the
state
of
things
in
the
world
,
as
Rom.
12.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Bee
not
conformed
to
this
World
:
and
Ephes.
2.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
According
to
the
course
of
this
world
;
but
other
render
it
Ages
;
and
so
from
ages
,
may
note
the
time
of
the
Gentiles
,
or
the
time
since
the
world
began
:
so
that
is
well
rendred
,
in
the
last
Translation
,
[
Hid
from
ages
and
from
generations
,
]
And
if
any
will
haue
the
two
words
distinguished
,
then
it
may
be
from
ages
,
quoad
Tempora
;
from
generations
,
quoad
successiones
hominum
;
but
howsoeuer
it
is
,
it
fully
imports
the
great
antiquity
of
the
Gospell
.
If
the
Papists
will
plead
antiquity
,
let
them
haue
recourse
to
the
Word
,
or
if
their
Trumpery
will
not
beare
the
triall
of
this
antiquity
,
it
is
because
there
is
no
truth
in
them
;
and
let
this
bee
a
sufficient
stay
to
all
godly
mindes
,
that
our
Doctrine
is
grounded
vpon
the
Doctrine
of
the
Prophets
,
Patriarkes
,
and
Apostles
,
which
are
the
best
ancients
:
but
this
is
generall
.
Ages
and
generations
.
]
From
the
particular
consideration
of
these
words
diuers
things
will
arise
.
First
,
the
transitory
estate
of
the
world
may
heere
be
noted
:
the
things
of
the
world
in
their
best
frame
are
so
mutable
,
that
they
expire
and
are
altered
with
varieties
,
and
the
men
of
the
world
haue
but
their
short
time
,
and
then
they
goe
out
and
leaue
their
roomes
to
their
succeeding
generation
;
which
may
serue
for
diuers
vses
,
if
it
be
seriously
thought
on
.
First
,
it
should
cause
vs
to
feare
him
that
cannot
onely
change
vs
,
but
mowe
downe
with
his
Sithe
whole
generations
of
men
,
before
whom
the
nations
are
but
a
little
dust
of
the
ballance
,
or
drop
of
the
Bucket
:
and
we
should
also
magnifie
and
adore
that
God
,
that
is
of
himselfe
subiect
to
no
change
,
and
liues
for
euermore
[
](A89915-e108310-b)a
a
Reuel
.
4.10
.
.
Secondly
,
it
should
make
vs
in
loue
with
the
world
of
worlds
:
and
to
admire
the
blessed
estate
of
such
as
shall
be
accounted
worthy
to
obtaine
that
world
,
and
the
resurrection
from
the
dead
[
](A89915-e108350-b)b
b
Luke
20.25
.
,
to
such
an
Angelicall
and
vnchangeable
condition
;
and
to
this
end
we
should
be
quickened
to
a
serious
preparation
for
the
world
to
come
,
seeing
wee
haue
but
our
turne
and
course
vpon
earth
,
wee
should
not
fashion
our selues
to
this
world
[
](A89915-e108380-b)c
c
Rom.
12.2
.
:
wee
should
refuse
to
square
our
actions
according
to
the
lusts
and
humors
of
men
[
](A89915-e108400-b)d
d
1
Pet.
4.2
.
:
let
vs
serue
,
not
the
time
nor
the
fancies
of
men
,
but
the
King
of
times
[
](A89915-e108430-b)e
e
1
Tim.
1.17
.
.
Secondly
,
wee
should
looke
to
it
,
that
neither
the
cares
of
this
world
choake
,
nor
the
GOD
of
this
world
hide
or
take
from
vs
,
the
word
of
the
kingdome
[
](A89915-e108480-b)f
f
Matth.
13.
2
Cor.
4.4
.
.
Thirdly
,
and
if
wee
must
not
serue
the
men
of
the
world
,
nor
the
things
of
the
world
,
much
lesse
may
wee
serue
sinne
:
for
if
any
man
bee
a
seruant
to
sinne
,
hee
shall
not
abide
in
the
house
to
the
next
world
[
](A89915-e108530-b)g
g
Iohn
8.34
.
.
Fourthly
,
this
may
abate
the
great
opinion
of
the
wisedome
of
this
world
:
for
what
shall
it
profit
mee
to
haue
great
skill
to
get
money
and
meanes
for
this
life
,
if
I
haue
no
skill
or
wisedom
for
the
sauing
of
my
soule
?
What
shal
it
aduantage
me
to
haue
a
nature
and
carriage
,
tilled
and
fitted
for
the
winning
of
friends
for
this
world
,
if
I
know
not
how
to
make
mee
friends
for
a
better
world
?
what
auaileth
it
to
haue
gifts
for
an
eminent
place
in
mans
Common-wealth
,
and
for
want
of
grace
bee
not
acknowledged
of
the
Common-wealth
of
Israel
?
to
what
purpose
is
it
to
be
a
Disputer
of
this
world
,
and
in
the
day
of
Christ
to
be
swallowed
vp
with
amazed
silence
,
as
not
hauing
a
word
to
say
for
thy
poore
soule
?
And
yet
prouidence
for
our
future
estate
may
be
learned
from
these
Children
of
this
world
.
For
if
the
Children
of
sinne
,
be
so
industrious
to
make
shift
for
their
time
,
how
much
more
should
the
hearts
of
the
Children
of
eternitie
be
enlarged
to
an
inflamed
care
of
large
prouision
for
their
immortall
estate
?
Fiftly
,
this
should
embolden
vs
to
a
willing
forsaking
of
our selues
,
in
the
worst
of
all
outward
trialls
,
which
is
,
to
forgoe
euen
all
for
Christs
sake
and
the
Gospells
,
if
wee
be
put
to
it
.
What
great
thing
is
it
to
part
with
that
little
All
that
we
haue
in
this
world
,
seeing
it
could
serue
vs
but
for
a
little
time
;
and
at
length
wee
must
leaue
all
?
and
besides
,
by
a
voluntary
abnegation
wee
shall
be
aduantaged
in
the
gaine
of
an
eternall
recompence
of
reward
a
hundred-fold
better
.
Againe
,
in
that
the
Gospell
is
hid
from
whole
Ages
and
Generations
of
men
,
wee
may
see
that
whole
multitudes
may
be
in
a
miserable
estate
;
and
that
it
is
no
priuiledge
for
any
in
sinning
,
that
many
are
such
sinners
.
Neither
is
multitude
,
or
succession
of
men
,
in
one
minde
for
matters
of
Religion
,
any
note
of
the
true
Church
.
For
here
are
whole
ages
,
and
many
successions
of
men
,
that
all
liued
and
died
without
the
knowledge
of
the
Gospell
:
it
is
a
slender
prop
for
Faith
to
rest
on
,
to
say
our
Fathers
,
and
fore-fathers
liued
and
died
in
this
or
that
minde
or
opinion
.
Further
,
wee
may
obserue
hence
the
infectiousnesse
of
sinne
:
how
naturally
it
will
spread
,
euen
to
the
poisoning
of
whole
Worlds
of
men
.
If
sinne
but
once
get
a
fountaine
,
if
the
Lord
stoppe
it
not
,
into
what
riuers
of
contagion
will
it
defuse
it selfe
?
Also
,
we
may
see
how
fearefull
a
thing
it
is
to
fall
into
the
hands
of
an
angry
God
,
since
the
liues
of
so
many
millions
cannot
finde
pitty
or
pardon
with
him
.
And
the
insensiblenesse
of
sinners
may
hence
be
noted
also
.
When
would
those
ages
and
generations
of
men
haue
awaked
out
of
their
idolatrous
sleepe
,
if
the
Lord
by
the
voice
of
his
Sonne
,
and
his
Seruants
,
had
not
awaked
them
?
Moreouer
,
it
may
be
manifest
from
hence
,
that
the
Lord
in
dispencing
his
grace
,
is
not
moued
by
any
outward
things
:
for
what
can
any
person
or
people
haue
to
commend
them
by
to
God
,
which
those
Nations
had
not
?
Lastly
,
we
may
here
see
it
verified
,
that
Gods
iudgements
are
like
a
great
deepe
:
it
is
not
for
man
to
conceiue
that
hee
should
be
able
to
search
into
them
.
Yet
least
any
should
stand
still
,
and
be
swallowed
vp
with
amazement
,
at
the
fall
and
ruine
of
those
worlds
of
men
,
let
him
consider
of
these
things
following
.
First
,
that
these
people
were
instructed
by
the
Creatures
,
Note
.
and
had
a
Law
written
in
their
hearts
[
](A89915-e108670-b)q
q
Rom.
1.
&
2.
.
Secondly
,
that
these
terrible
desertions
,
and
exquisite
iudgements
,
were
deserued
by
an
infinite
measure
of
horrible
sinnes
:
which
if
wee
could
soundly
consider
of
,
our
Obiections
about
their
falls
would
be
much
dulled
.
Thirdly
,
that
it
is
God
that
prescribes
and
describeth
Iustice
:
and
therefore
things
are
iust
,
because
he
doth
them
;
not
that
first
man
must
pronounce
them
iust
,
and
then
God
will
doe
them
.
Fourthly
,
that
the
reasons
of
this
dealing
may
bee
iust
,
though
not
exprest
vnto
vs
.
Fiftly
,
that
Christians
are
charged
to
be
wise
to
sobrietie
:
they
may
not
let
their
thoughts
runne
as
farre
as
they
will
,
but
must
let
God
alone
with
his
secret
iudgements
.
Sixtly
,
that
the
things
are
now
strange
and
obscure
,
shall
be
more
fully
reuealed
in
the
day
of
Christ
,
when
all
shall
bee
cleered
and
made
manifest
.
Obiect
.
Obiect
.
But
some
Papist
may
say
,
it
is
plaine
by
these
words
,
that
the
Scripture
is
hard
,
and
not
fit
for
the
common
people
,
seeing
it
is
called
a
mystery
.
Solut.
Answ.
This
place
cannot
helpe
them
;
because
it
is
said
,
that
now
it
is
reuealed
;
and
so
their
cauill
comes
out
of
season
.
2
Because
it
is
,
and
was
hidden
from
carnall
men
,
not
from
Gods
seruants
:
wee
doe
not
wonder
though
the
Scriptures
bee
as
a
sealed
booke
vnto
such
carnall
wretches
as
they
are
.
Now
reuealed
.
]
God
hath
reuealed
the
mysterie
of
his
Will
diuers
wayes
:
How
the
mysterie
is
reuealed
.
first
,
by
Dreames
:
by
Day-visions
:
by
Types
and
Sacraments
:
by
Angels
:
by
Prophets
,
and
extraordinary
Men
:
by
CHRIST
,
appearing
in
our
Nature
:
by
his
Spirit
:
by
the
Scriptures
,
and
by
the
ordinarie
Preaching
of
the
Ministers
,
Dreames
,
Visions
,
and
Types
,
were
peculiar
in
a
maner
to
the
olde
Testament
:
the
ministerie
of
Christ
,
in
his
owne
person
:
of
the
Prophets
,
and
extraordinary
Men
,
and
Angels
,
is
now
ceased
:
so
as
vnto
vs
this
Mysterie
is
reuealed
,
by
the
Spirit
,
in
the
ministerie
of
Gods
Seruants
,
and
in
the
vse
of
the
Scriptures
.
Quest.
But
was
not
the
Gospell
reuealed
till
now
,
since
CHRIST
?
Quest.
Answ.
Yes
,
it
was
:
as
these
places
may
proue
,
Iohn
8.56
.
Ans.
Abraham
saw
his
daies
,
and
Moses
wrote
of
him
.
All
the
Prophets
gaue
witnesse
vnto
Christ
,
1
Pet.
1.10
.
Act.
10.43
.
Rom.
1.2
.
Christ
is
the
same
yesterday
,
and
to
day
,
and
for
euer
,
Heb.
13.8
.
but
the
Gospell
was
hidden
in
respect
of
the
time
of
the
manifestation
of
the
glory
of
Christ
(
especially
to
the
Gentiles
)
and
diuers
things
in
the
manner
of
Christs
kingdome
were
not
reuealed
vnto
them
[
](A89915-e108940-b)h
h
1
Pet.
1.10
.
:
as
also
in
respect
of
cleerenesse
of
reuelation
,
and
the
more
ordinary
life
and
power
of
the
graces
of
the
Messias
,
and
the
more
plentifull
efusion
of
the
gifts
of
the
spirit
.
Fiftly
,
that
it
was
not
reuealed
before
,
viz.
as
it
is
now
,
they
had
before
Christ
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
the
promise
of
the
Messias
to
bee
exhibited
,
and
wee
haue
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
tidings
of
the
Messias
exhibited
.
Two
things
may
be
here
obserued
.
First
,
That
Gods
Seruants
may
know
their
owne
particular
blessednesse
for
he
saith
,
it
is
reuealed
to
the
Saints
.
Secondly
,
that
the
seasons
of
the
reuelation
of
the
Gospell
,
in
the
power
of
it
,
are
singular
priuiledges
,
and
greatly
to
be
heeded
,
and
therefore
woe
is
to
those
soules
that
neglect
such
dayes
of
grace
,
it
is
double
condemnation
.
It
is
damnable
to
sit
in
darkenesse
,
and
haue
no
meanes
of
life
,
but
it
is
much
more
the
condemnation
of
these
worlds
of
prophane
persons
,
that
light
is
come
into
the
world
:
yea
,
into
the
Countrie
:
yea
,
Ioh:
3.
euen
to
their
owne
Townes
and
Congregations
;
and
yet
they
will
loue
darkenesse
rather
then
light
.
And
on
the
other
side
,
it
should
teach
men
that
know
the
time
of
such
visitation
,
both
to
beare
witnesse
to
the
light
,
by
presence
,
countenance
,
maintenance
,
and
establishing
of
it
for
them
and
theirs
;
and
also
to
walke
as
the
children
of
the
light
,
euen
as
a
people
exceedingly
priuiledged
,
and
blessed
of
God
.
To
his
Saints
.
]
The
word
Saint
is
somtime
giuen
to
Christ
[
](A89915-e109140-b)i
i
Psal.
16.10
.
,
somtimes
to
Angels
[
](A89915-e109160-b)k
k
Iob
15.15
.
,
somtimes
to
the
blessed
in
heauen
[
](A89915-e109180-b)l
l
Math
27.52
.
,
somtimes
to
the
faithful
on
earth
[
](A89915-e109200-b)m
m
Psal.
16.3
.
.
The
Pope
hath
his
Saints
,
and
such
are
the
choyse
of
the
most
desperate
Traitors
,
as
he
ordereth
his
Canonisations
in
our
daies
:
And
the
world
hath
his
Saints
to
;
and
they
are
ciuill
honest
men
:
but
here
,
by
Saints
,
hee
meaneth
the
faithfull
on
Earth
;
and
they
are
Saints
,
that
are
holy
by
the
righteousnesse
of
Faith
[
](A89915-e109220-b)n
n
Act:
26
:
18.
:
that
haue
the
spirit
of
Sanctification
[
](A89915-e109240-b)o
o
1
Cor:
3
:
16.17
.
:
that
are
separate
from
sinners
by
a
holy
calling
[
](A89915-e109260-b)p
p
Rom:
1
:
6.
1
Cor:
1
:
2.
:
that
are
reformed
from
the
principall
euils
of
their
former
conuersation
[
](A89915-e109290-b)q
q
1
Cor:
6
:
11.
:
that
call
vpon
the
name
of
the
Lord
[
](A89915-e109310-b)r
r
1
Cor.
1
:
2.
:
that
are
consecrate
to
God
in
speciall
holinesse
of
life
.
Quest.
But
if
a
man
liue
ciuilly
in
the
world
,
will
not
that
serue
the
turne
?
Quest.
Answ.
It
will
not
:
Ans.
The
defects
of
the
ciuill
honest
man
.
our
righteousnesse
must
exceede
the
righteousnesse
of
the
Scribes
and
Pharises
.
And
it
may
be
profitable
oft
to
recount
the
defects
of
the
ciuill
honest
man
.
First
,
he
wants
sinceritie
in
the
first
Table
.
Secondly
,
hee
sticks
not
at
the
inward
corruptions
of
the
second
Table
.
Thirdly
,
his
praise
is
of
men
,
in
his
best
actions
,
or
else
some
other
corrupt
ends
.
Fourthly
,
hee
is
wholy
voide
of
the
inward
worship
of
God
,
and
in
the
outward
hee
is
either
secure
or
superstitious
.
Fiftly
,
hee
neuer
trauelled
in
the
new
birth
for
his
honesty
.
Sixtly
,
he
wants
the
righteousnesse
of
Faith
.
Seuenthly
,
for
the
most
part
his
heart
is
not
sound
nor
vpright
in
his
family
,
especially
for
matter
of
Gods
worship
.
Verse
27.
To
whom
God
would
make
knowen
what
is
the
riches
of
his
glorious
mysterie
among
the
Gentiles
,
which
riches
is
Christ
in
you
for
hope
of
glory
.
THese
words
containe
the
fifth
generall
reason
,
taken
from
the
excellency
of
the
subiect
the
Gospell
in
the
preaching
of
it
propounds
vnto
men
:
and
that
is
Christ
.
And
in
this
reuelation
of
Christ
,
consider
,
1.
to
whom
:
viz.
to
the
Saints
:
2.
by
whom
:
viz.
God
:
3.
what
is
the
cause
,
viz.
the
Will
and
good
Pleasure
of
God
.
Hee
would
.
4.
the
manner
:
1.
if
we
respect
the
vnregenerate
world
,
it
is
in
a
Mysterie
.
2.
if
we
respect
the
grace
communicated
,
it
is
a
glorious
and
rich
mystery
.
3.
if
wee
respect
the
place
where
Christ
as
a
Sunne
of
righteousnesse
riseth
:
it
is
in
you
:
that
is
,
in
the
heart
of
man
.
4.
if
wee
respect
the
persons
hee
makes
choyce
of
,
it
is
the
miserable
Gentiles
.
Amongst
the
Gentiles
.
5.
if
wee
respect
future
things
,
he
is
reuealed
as
the
hope
of
glory
.
To
whom
.
]
Of
the
persons
to
whom
,
I
haue
spoken
in
the
end
of
the
former
verse
,
onely
this
Doctrine
may
be
added
.
That
only
the
Saints
,
that
is
,
holy
men
,
find
Treasures
&
Riches
in
the
power
of
the
glorious
Gospel
of
Christ
.
The
Lords
secret
is
onely
with
them
that
feare
him
[
](A89915-e109590-b)a
a
Psal.
25.14
.
:
till
faith
be
reuealed
men
are
shut
vp
[
](A89915-e109620-b)b
b
Gal.
3.23
.
,
as
in
a
dungeon
or
prison
;
the
Lord
speakes
peace
onely
to
his
people
and
his
Saints
[
](A89915-e109660-b)c
c
Psal.
85.8
.
.
The
righteousnesse
of
God
is
reuealed
to
the
iust
man
that
will
liue
by
faith
[
](A89915-e109700-b)d
d
Rom.
1.17
.
.
Flesh
and
bloud
,
till
there
be
a
new
birth
,
is
not
capable
of
this
reuelation
[
](A89915-e109740-b)e
e
Matt.
16.17
.
,
men
that
hate
to
be
reformed
haue
nothing
to
doe
with
Gods
Couenant
[
](A89915-e109780-b)f
f
Psal.
50.
.
Hence
we
may
see
where
the
fault
is
when
men
be
so
auerse
,
and
vnteachable
,
when
people
haue
the
meanes
and
cannot
vnderstand
to
profit
and
doe
good
,
it
is
onely
in
their
owne
hearts
lusts
,
and
wickednesse
of
life
:
and
therefore
let
euery
one
that
would
grow
rich
in
knowledge
,
labour
to
bee
abundant
in
practise
,
for
the
sauing
knowledge
of
this
mystery
encreaseth
,
as
grace
and
holinesse
groweth
.
God
.
]
Doct.
God
is
the
author
of
all
sauing
knowledge
:
he
is
the
Father
of
lights
.
The
vse
is
therefore
:
First
,
if
any
man
lacke
wisdome
,
let
him
aske
it
of
God
[
](A89915-e109850-b)g
g
Iames
1.5
.
.
Secondly
,
let
all
that
would
haue
knowledge
vse
good
means
.
Those
people
that
are
too
wise
to
vse
reading
,
hearing
,
conference
and
prayer
,
are
but
in
a
miserable
case
,
those
they
account
silly
people
,
euen
as
babes
&
sucklings
[
](A89915-e109880-b)h
h
Matt.
11.25
,
in
comparison
of
them
,
carry
away
the
blessing
,
while
they
liue
and
die
in
their
sinnes
.
Thirdly
,
in
the
ministery
of
men
,
we
must
beleeue
them
no
farther
then
they
bring
warrant
from
the
word
of
God
:
it
is
Gods
word
,
and
not
mens
sayings
or
precepts
,
must
be
our
guide
:
a
feare
of
God
bred
by
mans
precepts
will
be
in
vaine
[
](A89915-e109920-b)i
i
Matth.
15.
.
Fourthly
,
wee
should
prize
euery
dramme
of
true
knowledge
got
from
the
Word
,
at
a
high
rate
,
euen
to
excell
all
other
things
,
as
being
the
peculiar
gift
of
God
.
Would
.
]
The
reasons
of
the
dispensation
of
spirituall
fauours
in
Christ
,
are
not
in
vs
,
neither
in
will
nor
worke
,
but
in
the
good
pleasure
of
GODS
will
;
which
should
teach
vs
with
so
much
the
more
thankefulnesse
to
expresse
our
admiration
of
Gods
loue
,
that
could
finde
nothing
in
vs
but
cause
of
hate
,
euen
for
euer
;
what
are
wee
,
or
what
are
our
fathers
houses
,
that
wee
should
bee
thus
exalted
in
the
Courts
of
our
God
?
and
withall
,
wee
should
in
all
things
resigne
our selues
ouer
to
Gods
will
,
as
the
highest
cause
of
all
things
:
wee
should
rest
in
his
approuing
will
,
as
our
cheefest
happinesse
,
and
obey
his
prescribing
will
,
as
the
absolutest
and
perfectest
forme
of
holinesse
,
and
be
subiect
to
his
disposing
will
,
being
patient
in
all
trialls
and
troubles
,
because
hee
did
it
[
](A89915-e109990-b)k
k
Psal:
39.9
.
.
Lastly
,
this
might
breake
to
powder
carnall
hopes
:
how
canst
thou
plead
,
thou
hopest
that
God
will
saue
thy
soule
,
seeing
there
is
simply
nothing
in
thee
that
the
Lord
cares
for
;
and
thou
hast
not
sought
his
grace
by
sound
Repentance
and
true
Faith
?
Make
knowne
.
]
Diuers
things
haue
beene
noted
before
,
concerning
this
manifestation
and
reuelation
of
the
Gospell
:
that
which
onely
I
will
here
adde
is
the
effects
of
it
.
The
proper
effect
of
the
powerfull
publication
of
the
Gospell
is
,
to
bring
life
and
immortalitie
to
light
[
](A89915-e110040-b)l
l
2
Tim:
1.10
.
:
But
the
accidentall
effect
,
is
to
make
variance
and
oppositions
amongst
men
.
When
CHRIST
comes
in
this
manner
,
hee
comes
not
to
bring
peace
:
as
the
Fanne
scattereth
the
Chaffe
from
the
Wheat
,
so
is
the
word
,
powerfully
preached
.
I
need
go
no
further
then
this
Citie
for
an
instance
;
though
matters
of
controuersie
haue
beene
wholy
forborne
,
and
differences
in
matters
about
Church-gouernement
and
ceremonies
haue
not
beene
so
much
as
touched
with
publike
preachings
;
and
that
matter
of
regeneration
,
faith
,
and
sanctification
,
hath
beene
almost
onely
vrged
:
yet
see
what
stirres
;
what
differences
of
censures
;
what
indignation
at
the
reformation
of
any
soules
that
haue
beene
wrought
vpon
by
the
word
;
what
inuectiues
;
what
strange
reports
,
what
abhominable
lies
,
and
slanders
haue
beene
almost
weekly
raised
,
and
divulged
throughout
all
the
Country
round
about
?
What
is
the
riches
of
the
glory
.
]
The
Apostles
varie●ie
,
and
effectuall
tearmes
are
to
be
noted
,
though
he
haue
spoken
much
,
yet
hee
is
not
drawne
drie
;
but
speakes
still
with
great
feeling
and
efficacie
,
both
of
words
and
matter
.
And
indeed
as
any
men
are
more
holy
,
they
haue
the
more
deepe
and
tender
Affections
in
the
meditation
of
the
glory
of
the
things
of
the
Gospell
.
This
holy
man
cannot
fall
vpon
the
mention
of
the
Gospell
,
but
his
affections
burst
out
into
great
tearmes
of
Admiration
,
as
if
he
thirsted
after
varietie
of
words
to
expresse
his
inward
estimation
:
and
as
it
is
a
signe
of
a
sanctifying
disposition
to
be
so
affected
;
so
,
when
we
see
holy
men
striuing
for
wordes
to
expresse
the
glory
of
spirituall
things
,
it
may
secretly
condemne
the
coldnesse
and
barrainnesse
of
our
dull
spirits
,
that
vsually
through
the
deceitfulnesse
of
sinne
,
proue
to
haue
the
dullest
affections
,
where
wee
should
bee
most
stirred
:
and
the
Apostle
doth
well
in
seeking
these
affecting
tearmes
,
that
so
hee
might
excite
affection
and
appetite
in
the
hearers
;
for
people
will
no
longer
profit
by
the
word
,
then
they
admire
it
,
and
long
after
it
with
estimation
:
and
therefore
it
should
be
a
holy
discretion
in
Ministers
,
to
study
by
all
meanes
to
teach
in
such
a
manner
as
might
most
stirre
affection
and
iust
admiration
at
the
power
and
fitnes
of
the
Word
.
But
here
a
question
may
be
asked
.
Say
that
we
haue
gotten
a
great
affection
to
the
Word
,
Quest.
What
wee
must
do
to
keepe
affection
in
the
admiration
of
the
word
.
and
that
wee
doe
highly
esteeme
of
it
,
and
long
after
it
,
what
must
wee
doe
to
keepe
this
appetite
,
that
wee
lose
it
not
,
and
that
it
die
not
in
vs
by
little
and
little
?
I
answere
:
thou
must
looke
to
thy selfe
in
fiue
things
.
First
,
take
heede
of
euill
company
:
the
people
that
cried
out
,
for
very
admiration
,
Hosanna
,
blessed
be
he
that
commeth
in
the
name
of
the
Lord
;
Ans.
when
they
were
gotten
among
the
Scribes
and
Pharises
,
had
altered
their
note
,
into
Crucifie
him
,
crucifie
him
.
Secondly
,
thou
must
purge
often
,
that
is
,
thou
must
,
by
mortification
,
be
oft
in
humbling
thy
soule
,
by
confession
and
sorrow
to
God
in
prayer
;
else
fulnesse
and
satietie
will
ouer-charge
this
appetite
,
for
so
must
hee
doe
that
hath
a
stomacke
apt
to
be
filled
with
ill
humours
:
as
experience
,
both
in
body
and
soule
shewes
.
Thirdly
,
if
thou
wouldest
not
despise
prophesying
,
thou
must
try
all
things
,
and
keepe
that
which
is
good
;
which
thou
doest
if
thou
obserue
these
two
rules
:
1.
if
in
hearing
such
Ministers
as
haue
either
their
hearts
,
or
the
doctrine
vnsound
,
thou
separate
the
pretious
from
the
vile
.
2.
If
in
hearing
the
best
men
,
thou
be
especially
carefull
to
keepe
that
part
of
Doctrine
,
as
did
particularly
touch
thee
,
and
so
was
in
a
speciall
manner
good
for
thee
.
Fourthly
,
thou
must
looke
to
thy selfe
,
that
the
profits
,
pleasures
,
or
lusts
of
the
world
,
steale
not
away
thy
heart
from
communion
with
God
,
in
the
meanes
.
Whoredome
and
Wine
,
and
the
cares
of
this
life
,
&c.
will
take
away
any
mans
heart
[
](A89915-e110180-b)m
m
Hos:
4.11
.
Luke
21.34
.
.
Fiftly
,
thou
must
exercise
thy selfe
in
the
rest
of
Gods
Ordinances
,
else
disvse
in
one
,
will
in
time
breede
contempt
of
all
,
and
God
will
not
haue
all
the
honour
giuen
to
one
of
his
ordinances
;
and
doth
of
purpose
many
times
withdraw
his
blessing
,
(
which
is
the
bellowes
of
affection
and
estimation
)
from
one
of
his
ordinances
,
because
hee
will
be
sought
in
all
.
Againe
,
out
of
the
Apostles
tearmes
,
we
may
obserue
the
great
excellencie
of
the
Gospell
:
for
wit
,
it
is
a
mysterie
most
deepe
:
for
worth
,
it
is
riches
:
and
for
credit
,
it
is
glory
.
True
knowledge
,
is
a
rich
knowledge
.
Riches
.
]
Doct.
The
true
knowledge
of
Christ
is
a
rich
knowledge
.
Hence
the
Corinthians
are
said
to
be
rich
in
knowledge
[
](A89915-e110260-b)n
n
1
Cor:
1.5
.
:
and
Paul
compares
it
with
,
and
commends
it
beyond
,
all
earthly
riches
[
](A89915-e110290-b)o
o
Phil:
3.9
.
:
and
it
is
so
both
in
respect
of
the
Obiect
,
which
is
CHRIST
,
the
fountaine
of
all
Treasure
;
and
in
respect
of
the
nature
of
it
,
being
a
part
of
eternall
life
[
](A89915-e110310-b)p
p
Iohn
17.3
.
;
and
in
respect
of
the
effects
,
because
it
makes
a
man
rich
in
grace
.
And
it
appeares
by
the
contrary
;
Vses
.
for
to
be
blinde
is
to
be
poore
,
and
naked
,
and
miserable
[
](A89915-e110340-b)q
q
Reuel
:
3.17
.
:
and
Vse
.
1
therefore
they
are
farre
wide
that
thinke
all
this
studying
of
the
Scriptures
,
and
following
Sermons
,
will
make
Men
beggars
;
they
remember
not
that
to
take
the
Gospell
from
Ierusalem
,
was
to
leaue
their
houses
,
as
well
as
Gods
House
,
desolate
[
](A89915-e110380-b)r
r
Mat
:
23.37.38.39
:
and
the
want
of
the
knowledge
of
GOD
in
the
Land
,
was
the
cause
the
Lord
contended
with
them
by
so
many
iudgements
[
](A89915-e110400-b)s
s
Hos:
4.1.2
.
:
and
if
any
Nation
vnder
Heauen
may
auouch
the
truth
thereof
,
this
English
Nation
may
:
for
wee
may
well
say
,
the
Gospell
hath
beene
a
rich
Gospell
vnto
vs
:
it
hath
brought
vs
Peace
,
and
Prosperitie
within
our
walles
,
and
abundance
Vse
.
2
into
all
the
quarters
and
corners
of
the
Land
.
Hence
also
wee
may
gather
a
tryall
of
our
faith
:
for
if
wee
haue
faith
,
wee
are
carefull
to
seeke
,
and
as
glad
to
finde
,
sauing
knowledge
,
as
the
carnall
man
is
to
finde
his
earthly
wealth
.
Parents
also
may
hence
know
which
way
to
go
about
to
make
their
children
happy
,
euen
by
stirring
vp
in
their
hearts
the
instruction
and
nurture
of
the
Lord
.
Glorious
.
]
Doct.
This
mysterie
is
glorious
;
and
it
is
so
,
First
,
if
we
respect
the
originall
of
it
:
it
was
begotten
and
conceiued
in
the
bosome
of
Eternitie
.
Secondly
,
if
wee
respect
the
persons
imployed
in
the
ministery
of
it
,
viz.
GOD
himselfe
,
CHRIST
,
Angels
,
and
the
choyse
of
men
.
Thirdly
,
if
wee
respect
the
effects
:
It
brings
glory
to
God
;
for
vpon
the
opening
of
the
Booke
by
the
Lambe
,
there
followeth
Himnes
to
God
[
](A89915-e110470-b)t
t
Reuel
:
5.
.
It
brings
a
glorious
rest
to
the
hearts
of
Christians
,
when
they
are
satisfied
in
the
assurance
of
the
tidings
of
Gods
loue
,
and
purged
of
those
vnruly
affections
,
that
so
tormoiled
their
hearts
before
.
[
](A89915-e110490-b)u
u
Esa:
1.10
.
Besides
,
the
glorious
priuiledges
which
after
men
are
called
out
of
darkenesse
,
they
enioy
in
this
maruailous
light
[
](A89915-e110510-b)x
x
1
Pet:
2.9
.
.
Finally
,
it
shewes
a
Christian
the
glory
of
Heauen
:
this
should
comfort
Gods
Seruants
against
the
scornes
of
the
world
,
and
troubles
of
life
.
The
Gospell
with
disgrace
and
much
want
,
is
a
great
portion
;
and
it
matters
not
how
wee
be
esteemed
in
the
eyes
of
the
world
,
if
wee
be
made
glorious
by
the
Gospell
in
Gods
eyes
;
and
in
the
eyes
of
the
Saints
:
they
are
glorious
times
when
the
Gospell
workes
openly
in
the
life
and
power
of
it
.
Nine
Vses
of
the
Doctrine
of
the
calling
of
the
Gentiles
.
Among
the
Gentiles
.
]
In
the
calling
of
the
Gentiles
,
wee
may
informe
and
instruct
our selues
many
wayes
.
First
,
it
should
settle
vs
in
the
assurance
of
the
truth
of
Gods
promises
.
Neuer
any
promises
more
vnlikely
:
and
besides
,
they
lay
dead
for
a
long
time
.
That
which
Noah
foretolde
,
is
come
to
passe
:
for
Iaphet
is
perswaded
to
dwell
in
the
Tents
of
Sem
[
](A89915-e110590-b)x
x
Gen.
9.27
.
.
That
sea
of
knowledge
,
which
Esay
spake
of
,
is
likewise
gloriously
accomplished
among
the
Churches
of
the
Gentiles
[
](A89915-e110620-b)y
y
Esa:
11.10
.
.
Ieremie
said
,
the
Gentiles
should
come
vnto
God
from
the
ends
of
the
earth
,
and
it
is
fulfilled
[
](A89915-e110650-b)z
z
Ier:
16.19
.
.
The
concourse
to
the
preaching
of
the
word
,
which
Micha
and
Zacharie
foretold
,
is
likewise
verified
[
](A89915-e110690-b)a
a
Mich:
4.1
.
Zach:
8.20
.
.
Secondly
,
wee
may
hence
see
that
the
word
will
make
great
alterations
where
it
comes
.
Thirdly
,
that
God
is
tied
to
no
place
nor
people
:
if
the
Iewes
will
not
bring
forth
fruits
worthy
of
the
Gospell
,
but
despise
it
;
the
Lord
will
prouoke
them
to
enuy
:
euen
calling
to
himselfe
a
people
that
sought
him
not
.
Fourthly
,
that
they
that
are
last
may
be
first
,
and
that
they
that
now
are
not
vnder
mercy
,
may
go
to
heauen
before
vs
.
Fiftly
,
that
as
any
people
are
more
sensible
of
their
miserie
without
grace
,
they
more
see
the
riches
of
their
calling
.
The
Gentiles
that
wallowed
in
sinne
,
and
wickednesse
,
see
a
wonderfull
glory
in
Religion
,
when
by
the
Gospell
they
are
conuerted
.
And
that
may
be
the
reason
why
Publicanes
and
Sinners
are
so
deepely
affected
,
and
inwardly
touched
,
when
ciuill
honest
men
are
scarsely
moued
with
any
sense
of
the
need
of
their
conuersion
.
Sixtly
,
their
conuersion
may
assure
vs
,
that
none
are
so
miserable
but
the
Gospell
can
make
them
happy
.
Seauenthly
,
wee
may
see
cause
to
bewaile
the
hardnesse
of
our
hearts
.
Can
the
Gospel
conquer
so
mightily
and
effectually
,
these
worlds
of
people
,
to
the
obedience
of
faith
,
and
such
a
tender
sense
of
the
glorious
riches
thereof
:
and
are
our
hearts
no
more
melted
and
stirred
within
vs
?
Though
the
Lord
cry
and
roare
,
and
stirre
vp
himselfe
in
his
iealousie
,
as
a
man
of
warre
,
yet
are
wee
deafe
,
and
heare
not
;
and
blind
,
and
see
not
.
Eightly
,
in
that
he
saith
,
that
this
mysterie
is
glorious
among
the
Gentiles
,
it
shewes
,
that
the
Monarchy
of
CHRIST
ouer
these
conquered
Gentiles
,
is
truely
glorious
.
Which
may
iustly
confound
our
Statists
and
Politicians
,
that
can
see
no
glory
but
in
earthly
kingdomes
.
Ninthly
,
let
vs
that
are
abiects
of
the
Gentiles
,
that
haue
no
true
honour
but
by
Gods
couenant
,
draw
water
with
ioy
out
of
these
Wels
of
Saluation
[
](A89915-e110810-b)b
b
Esa:
12.3
.
:
and
lastly
,
our
calling
,
that
are
Gentiles
by
nature
,
should
make
vs
in
compassion
of
the
Iewish
nation
,
pray
heartily
for
their
restoring
;
since
they
were
cut
off
,
that
wee
might
be
grafted
on
[
](A89915-e110840-b)c
c
Rom.
11.
:
and
the
Law
came
out
of
Sion
,
and
the
word
of
the
Lord
out
of
Ierusalem
[
](A89915-e110870-b)d
d
Esa:
2.
.
Which
riches
is
Christ
in
you
.
]
Out
of
these
words
4.
things
may
be
obserued
.
First
,
that
there
is
one
and
the
selfesame
happines
,
conferred
by
the
Gospell
to
all
the
faithfull
;
the
same
I
say
,
in
nature
and
qualitie
,
though
not
the
same
in
quantitie
,
the
same
spirituall
meate
,
and
the
same
spirituall
drinke
;
the
same
GOD
,
and
Father
,
the
same
CHRIST
,
and
Sauiour
;
the
same
meanes
,
and
the
same
merits
,
the
same
graces
,
and
the
same
glory
.
Which
may
serue
for
good
vse
.
For
if
the
Lord
giue
vs
the
same
wages
hee
did
his
best
Seruants
,
wee
should
striue
to
doe
the
same
worke
:
wee
should
bewaile
our
sinnes
with
the
same
sorrowe
,
and
watch
ouer
our
liues
with
the
same
care
,
and
abound
in
the
same
fruites
of
righteousnesse
,
and
liue
by
faith
in
all
tryalls
and
tentations
,
as
they
did
.
And
againe
,
it
may
be
comfortable
for
penitent
sinners
.
For
the
same
God
that
had
mercy
on
Dauid
,
will
confirme
vnto
them
(
if
they
truly
desire
his
fauour
,
and
will
forsake
their
owne
imaginations
)
by
an
euerlasting
couenant
,
the
sure
mercies
of
Dauid
[
](A89915-e110950-b)e
e
Es:
55
1.4
8.
.
And
if
by
faith
we
proue
our selues
the
children
of
faithfull
Abraham
,
we
shall
be
blessed
with
Abraham
[
](A89915-e110980-b)f
f
Rom:
4.24
.
Gal:
3.9.12
.
.
Christ
the
only
true
riches
of
the
Christian
.
Secondly
,
that
Christ
is
the
onely
true
riches
of
the
Christian
,
2
Cor.
8.9
.
Eph.
1.7
.
&
2.7
.
&
3.8
.
Heb.
11.26
.
This
may
serue
for
diuers
vses
.
1.
To
warne
vs
,
that
we
despise
not
poore
Christians
,
seeing
they
are
made
rich
in
the
faith
of
Christ
,
and
heires
of
the
Kingdome
[
](A89915-e111060-b)g
g
Iam:
2.5
.
.
They
are
truly
rich
men
,
though
they
be
neuer
so
meane
in
the
world
.
2.
Let
vs
all
looke
to
our selues
,
that
wee
despise
not
this
riches
of
the
bountifulnesse
of
God
,
when
in
the
Gospell
it
is
offered
vnto
vs
:
though
wee
may
goe
on
with
the
hardnesse
of
our
not
repenting
hearts
,
yet
if
by
speedy
repentance
wee
preuent
not
our
ruine
,
we
shall
heape
vp
wrath
against
the
day
of
wrath
,
euen
the
day
of
the
declaration
of
the
iust
vengeance
of
God
vpon
such
obstinate
and
secure
sinners
[
](A89915-e111090-b)h
h
Rom:
2.4.5.6
.
3.
Let
not
worldly
rich
men
glory
in
their
riches
[
](A89915-e111120-b)i
i
Jer:
9.24
.
,
but
rather
vse
their
outward
riches
as
helpes
to
further
them
vnto
this
true
treasure
:
else
their
riches
shall
not
shelter
them
in
the
day
of
Gods
wrath
against
the
woes
denounced
against
them
[
](A89915-e111140-b)k
k
Iob
:
36.18.19
Luke
6.12
.
.
Lastly
,
would
any
man
know
some
sure
way
how
to
thriue
with
great
successe
in
these
spirituall
riches
?
let
him
then
amongst
other
things
,
especially
,
remember
to
pray
hard
:
for
the
Lord
is
rich
to
all
them
that
call
vpon
him
[
](A89915-e111170-b)l
l
Rom:
10.12
.
.
Thirdly
,
CHRIST
is
in
the
faithfull
[
](A89915-e111200-b)m
m
2
Cor.
13.5
.
:
hee
liues
in
them
[
](A89915-e111220-b)n
n
Gal.
2.20
.
:
hee
dwels
in
them
[
](A89915-e111240-b)o
o
Ephes:
3.18
.
:
but
that
this
doctrine
may
be
more
fully
vnderstood
,
I
propound
fiue
things
.
-
1.
How
Christ
is
conueied
into
the
soule
of
the
faithfull
.
-
2.
By
what
effects
he
discouereth
himselfe
to
be
there
.
-
3.
What
they
get
by
his
comming
.
-
4.
What
intertainement
they
ought
to
giue
him
.
-
5.
Who
haue
not
Christ
in
them
.
How
Christ
is
conueied
into
the
faithfull
.
For
the
first
,
there
is
this
order
.
First
,
God
secretly
giues
Christ
to
the
beleeuer
,
and
the
beleeuer
to
Christ
[
](A89915-e111340-b)p
p
Rom:
8.32
.
Esa:
9.6
.
Iohn
17.6
.
:
then
Christ
begins
to
manifest
himselfe
,
riding
in
the
Chariot
of
the
word
[
](A89915-e111380-b)q
q
2
Cor:
2.14
.
The
word
(
that
before
was
a
dead
letter
)
receiueth
life
by
the
presence
of
Christ
,
and
that
both
in
the
Law
and
the
Gospell
.
The
law
being
made
aliue
,
attacheth
the
particular
sinner
,
and
playeth
vpon
him
the
part
of
a
Sergeant
,
accuser
,
Iaylor
,
or
Iudge
.
And
the
sinner
putting
in
baile
,
the
Law
brings
him
to
Christ
,
and
will
not
let
him
goe
to
another
[
](A89915-e111400-b)r
r
Gal:
3.24
.
:
then
the
Gospell
gets
aliue
,
and
crucifies
Christ
before
his
eyes
[
](A89915-e111420-b)s
s
Gal:
3.1
.
:
and
propounds
varietie
of
sweet
promises
.
The
sinner
being
beaten
,
and
wounded
almost
to
death
before
hee
would
yeelde
to
the
arrest
of
the
Law
;
seeing
now
whither
he
is
brought
,
laments
with
vnspeakeable
groanes
his
owne
sinnes
,
and
the
horrible
torments
hee
sees
the
Sonne
of
God
put
to
,
for
his
sake
:
and
at
the
same
time
the
spirit
of
the
Sonne
working
saith
,
a
wide
doore
is
opened
,
Christ
enters
in
with
vnvaluable
ioyes
,
wrought
in
the
heart
of
the
sinner
.
How
we
may
know
that
Christ
is
in
our
hearts
.
Now
if
you
aske
by
what
effects
Christ
discouers
himselfe
to
bee
there
.
I
answere
there
is
a
light
(
when
Christ
comes
in
)
that
giues
the
Knowledge
of
the
glory
of
God
,
in
the
face
of
Christ
[
](A89915-e111480-b)t
t
2
Cor:
4.6
.
.
And
being
rauished
,
they
behold
as
in
a
mirrour
,
the
glory
of
God
,
and
are
transformed
into
the
same
Image
,
the
spirit
of
God
making
them
suddainely
new
Creatures
[
](A89915-e111510-b)u
u
2
Cor:
3
:
18
.
2.
The
conuert
now
findes
a
sauour
of
the
things
of
the
spirit
:
and
his
heart
is
bowed
to
be
subiect
to
the
law
of
God
[
](A89915-e111540-b)x
x
Rom:
8.5
7.
.
3.
Hee
is
baptized
with
the
fire
of
zeale
,
and
holy
affections
,
and
desires
[
](A89915-e111570-b)y
y
Math:
3.11
.
.
4.
There
appeares
a
battell
and
combat
in
the
soule
,
and
much
lusting
on
either
side
,
the
spirit
resisting
with
teares
,
and
strong
cries
.
5.
In
this
combat
Christ
vndertaking
the
battell
,
sends
out
by
his
ordinances
,
his
arrests
,
and
apprehends
one
by
one
,
euery
imagination
that
rebelliouslie
puts
it selfe
forward
in
the
opposition
,
and
exalts
it selfe
,
and
will
not
leaue
till
it
be
brought
in
subiection
,
so
as
the
obedience
of
Christ
may
haue
the
vpper
hand
[
](A89915-e111610-b)z
z
2
Cor:
10.5
.
.
6.
The
spirit
of
the
Sonne
discouers
himselfe
as
a
spirit
of
supplications
,
by
which
the
tender
infant
beginnes
to
learne
with
holy
desires
,
and
secret
incouragements
to
speake
in
Gods
language
,
and
by
prayer
to
make
knowne
his
griefes
and
wants
,
in
the
best
manner
,
vttering
his
affiance
in
God
,
as
a
Father
[
](A89915-e111650-b)x
x
Gal:
4.6.7
.
.
7.
The
loue
of
God
,
and
of
Christ
,
and
of
Gods
Word
,
and
Gods
people
,
is
shed
abroad
in
his
heart
,
and
it
now
constraineth
him
to
holy
dueties
[
](A89915-e111710-b)a
a
Rom:
5.9
.
2
Cor:
5.14
.
.
8.
The
body
growes
dead
in
respect
of
sinne
,
and
the
spirit
is
life
for
righteousnesse
sake
[
](A89915-e111750-b)b
b
Rom:
8.10
.
:
resolution
more
and
more
increasing
,
both
for
reformation
of
sinne
,
and
new
obedience
.
9.
Hee
findes
himselfe
proclaimed
free
,
the
prison
doore
set
open
,
his
fetters
knocked
off
,
his
wounds
made
by
the
law
healing
apace
,
his
depts
paid
,
&
himselfe
in
a
new
world
,
inioying
a
true
Iubile
[
](A89915-e111780-b)c
c
2
Cor.
3.17
.
Esa:
61.1.2
.
.
10.
He
liues
thenceforward
by
the
faith
of
the
Sonne
of
God
,
for
Saluation
,
for
Iustification
,
and
for
preseruation
[
](A89915-e111820-b)d
d
Gal:
2.20
2
Cor:
13.14
.
11.
The
heauenly
dewes
of
spirituall
ioyes
,
often
water
and
refresh
his
heart
in
the
vse
of
the
meanes
,
with
delightfull
peace
and
tranquility
in
his
heart
and
conscience
[
](A89915-e111850-b)e
e
Hos:
14.6
Rom:
14.17
.
Lastly
,
in
a
holy
couenanting
with
God
,
his
daily
purposes
and
desires
are
to
cleaue
vnto
God
,
deuoting
and
consecrating
himselfe
and
his
vowed
sacrifices
vnto
God
,
in
the
mediation
of
Christ
.
Thirdly
,
the
benefites
hee
hath
by
the
inhabitation
of
CHRIST
,
The
benefits
come
by
Christ
dwelling
in
vs
.
are
such
as
these
.
1.
GOD
is
in
Christ
,
reconciling
him
,
not
imputing
his
sinnes
[
](A89915-e111910-b)f
f
2
Cor.
5.19
.
.
2.
Christ
is
made
vnto
him
Wisedome
,
Sanctification
,
Righteousnesse
,
and
Redemption
[
](A89915-e111940-b)g
g
1
Cor:
1.30
.
.
3.
All
the
promises
of
Christ
are
to
him
,
Yea
,
and
Amen
:
hauing
the
earnest
giuen
in
the
spirit
,
and
the
same
sealed
by
the
same
spirit
[
](A89915-e111980-b)h
h
2
Cor.
1.20.22
.
.
4.
Hee
is
not
destitute
of
any
heauenly
gifts
[
](A89915-e112010-b)i
i
1
Cor:
1.6.7
.
,
but
hath
the
seeds
and
beginnings
of
all
sauing
graces
.
5.
The
grace
of
Christ
shall
be
sufficient
[
](A89915-e112040-b)k
k
2
Cor.
12.9
.
against
all
temptations
,
by
the
power
of
Christ
that
dwels
in
him
,
and
as
his
outward
afflictions
doe
abound
,
so
shall
the
consolations
of
Christ
abound
also
[
](A89915-e112080-b)l
l
2
Cor:
1.5
.
.
6.
Paul
is
his
,
and
Apollo
is
his
;
yea
,
all
things
are
his
,
as
he
is
Christs
[
](A89915-e112120-b)m
m
1
Cor:
3.22.23
.
,
he
hath
his
interest
in
all
the
means
of
saluation
.
7.
God
hath
giuen
him
Christ
,
how
shall
hee
not
with
him
giue
him
all
other
things
also
[
](A89915-e112150-b)n
n
Rom:
8.34.35
.
?
Finally
,
eternall
life
is
the
gift
of
God
,
in
,
and
with
Iesus
Christ
[
](A89915-e112180-b)o
o
Rom:
6.23
.
.
For
the
fourth
,
if
you
aske
what
you
must
doe
when
you
finde
Christ
in
your
hearts
.
I
answere
,
if
you
liue
in
the
spirit
,
walke
in
the
spirit
[
](A89915-e112220-b)p
p
Gal:
5.24
.
,
let
olde
things
passe
,
and
all
things
be
new
:
for
if
you
be
in
Christ
Iesus
,
you
must
be
new
Creatures
[
](A89915-e112270-b)q
q
2
Cor:
5.16.17
.
,
the
olde
conuersation
in
times
past
will
not
now
serue
turne
,
but
the
olde
man
with
his
deceiueable
lusts
must
be
cast
off
[
](A89915-e112300-b)r
r
Ephes:
4.22
.
:
Now
thou
must
learne
also
to
liue
by
Faith
,
and
not
by
sence
,
and
carnall
hopes
as
thou
hast
done
.
For
CHRIST
keepes
his
residence
in
our
hearts
by
faith
[
](A89915-e112330-b)s
s
Ephes:
3.16
.
:
for
in
that
wee
henceforth
liue
in
the
flesh
,
wee
must
resolue
to
liue
by
the
faith
of
the
Sonne
of
God
that
liueth
in
vs
[
](A89915-e112360-b)t
t
Gal.
2.20
.
:
beeing
assured
that
in
him
are
all
the
treasures
of
holinesse
and
happinesse
.
And
to
this
end
thou
must
pray
constantly
to
God
,
that
thou
mayest
bee
able
to
discerne
the
length
,
bredth
,
depth
,
and
height
of
this
loue
and
louing
presence
of
Christ
[
](A89915-e112400-b)u
u
Ephes:
3.18
.
.
For
otherwise
it
is
a
knowledge
passeth
all
naturall
vnderstanding
,
and
his
working
in
vs
is
aboue
all
wee
can
aske
or
thinke
.
Why
should
a
Christian
feare
any
want
,
that
carrieth
a
Mine
of
treasure
within
his
owne
breast
?
And
what
a
shame
is
it
that
wee
grow
not
exceeding
rich
,
seeing
there
is
nothing
but
Faith
and
Prayer
will
get
it
[
](A89915-e112450-b)x
x
Rom:
10.12
.
?
and
why
should
we
feare
eyther
tribulation
,
or
persecution
,
or
paine
,
or
perill
,
seeing
this
is
our
victory
,
euen
our
faith
,
and
wee
are
assured
that
in
the
end
wee
shall
be
in
all
these
things
more
then
conquerours
through
him
that
loueth
vs
,
and
liues
in
vs
[
](A89915-e112500-b)y
y
Rom:
8.35.37
?
Further
,
doth
the
spirit
of
meekenesse
,
and
of
Christ
,
dwell
in
thee
?
Oh
then
,
aboue
many
things
learne
lowlinesse
and
humility
[
](A89915-e112540-b)z
z
Mat.
12.29
.
,
and
if
the
Lord
giue
thee
a
tender
and
a
harmelesse
heart
,
watch
with
all
carefulnesse
that
thou
bee
not
beguiled
from
the
innocent
simplicity
that
is
in
Christ
Iesus
[
](A89915-e112580-b)*
*
1
Cor.
11.3
.
.
Lastly
,
thou
must
labour
for
inward
sinceritie
,
both
of
thoughts
and
affections
:
thy
heart
is
Christs
chamber
of
presence
,
where
hee
alwaies
resides
,
and
as
thou
art
carefull
to
looke
to
thy
behauiour
because
of
mans
presence
,
so
must
thou
much
more
looke
to
thy
heart
,
to
keepe
it
cleane
,
and
pure
,
and
chast
,
and
euery
day
to
dresse
it
new
,
since
the
King
of
glory
is
come
in
to
dwell
with
thee
.
Men
would
bee
very
carefull
to
looke
to
that
roome
where
they
would
giue
their
best
entertainement
.
Alas
,
wee
haue
no
better
roome
then
our
hearts
to
welcome
our
Sauiour
into
:
And
shall
not
wee
keepe
them
with
all
diligence
?
woe
be
to
vs
,
if
wee
tempt
or
grieue
him
by
our
inward
vncleannesse
.
5
Seauen
ill
signes
that
Christ
dwels
not
in
a
mans
heart
.
Now
for
the
fift
point
,
there
are
seauen
ill
signes
that
Christ
dwells
not
in
a
mans
heart
.
First
,
when
a
man
sauours
nothing
but
carnall
things
.
Secondly
,
when
a
man
hath
,
or
desires
,
or
esteemes
,
or
labours
after
no
other
knowledge
,
but
what
is
ordinary
or
naturall
.
Thirdly
,
when
a
man
makes
no
conscience
of
inward
sinnes
.
Fourthly
,
when
a
man
hath
no
zeale
in
Gods
worship
,
or
holy
affections
towards
God
,
and
his
people
,
and
his
word
.
Fiftly
,
when
a
man
hath
not
a
faith
that
he
can
liue
by
.
Sixtly
,
when
a
man
neuer
feeles
the
heauenly
ioyes
of
Christ
in
his
heart
.
Seauenthly
,
when
a
man
can
liue
in
any
grosse
sinne
,
without
trouble
and
anguish
of
spirit
or
desire
,
and
indeauour
to
breake
it
off
by
repentance
.
The
hope
of
glory
.
]
The
riches
of
a
Christian
are
either
in
this
life
,
and
so
it
lies
in
the
grace
of
IESVS
CHRIST
;
or
else
in
the
world
to
come
,
and
so
it
is
glory
,
euen
a
most
glorious
and
admirable
excellency
of
felicitie
;
which
shall
haue
in
it
eternall
righteousnesse
,
and
the
continuall
blessed
vision
of
God
,
eternall
ioyes
,
and
perfection
of
all
things
round
about
,
euerlasting
honour
,
and
singular
esteeme
,
most
sweete
societie
with
holy
Angels
,
and
blessed
Saints
,
with
vnspeakeable
peace
,
and
rest
;
together
,
with
that
admirable
clarification
of
the
very
bodies
of
the
righteous
.
Vses
.
Phil
:
3.21
.
Col:
3.1.2
.
Rom:
5.3
.
2
Cor:
4.18
.
1
Pet.
4.13
.
The
consideration
hereof
should
allure
vs
to
the
continuall
thought
of
Heauen
,
and
to
a
feruent
affection
after
it
,
striuing
to
expresse
our
hope
of
Heauen
,
by
a
conuersation
that
tends
to
glory
and
immortalitie
:
and
to
this
end
wee
should
be
importunate
with
the
Lord
,
to
shew
vs
this
glory
by
the
spirit
of
reuelation
,
that
we
may
be
able
profitably
to
solace
our
soules
in
the
middest
of
the
tentations
and
afflictions
of
this
world
,
with
a
serious
contemplation
of
our
right
,
in
Iesus
Christ
,
to
this
admirable
glory
,
that
is
to
be
reuealed
.
Jam
:
2.5
.
Rom:
15.7
.
And
the
meditation
of
the
glory
poore
Christians
shall
one
day
haue
,
should
teach
vs
to
honour
them
now
,
and
receiue
them
into
our
heartie
and
inward
societie
,
and
to
vse
them
as
such
,
as
we
are
assured
are
the
heires
of
more
glory
then
this
world
is
worth
:
and
lastly
,
doe
we
looke
for
glory
from
God
in
another
world
,
then
wee
should
seeke
to
glorifie
GOD
in
all
things
,
with
all
our
might
in
this
world
.
Secondly
,
wee
may
in
these
words
note
,
that
where
Christ
will
glorifie
in
another
world
,
there
he
is
the
hope
of
glory
in
this
world
.
A
Christian
holds
his
glory
by
this
Tenure
.
Now
concerning
this
hope
,
many
things
haue
beene
noted
already
vpon
the
fourth
verse
,
and
vpon
the
23.
verse
:
and
therefore
thither
I
referre
the
Reader
.
Verse
28.
Whom
we
preach
,
admonishing
euery
man
,
and
teaching
euery
man
in
all
wisedome
,
that
we
may
present
euery
man
perfect
in
Christ
Iesus
.
IN
this
verse
is
contained
the
sixt
generall
Reason
,
taken
from
the
end
and
profitable
effect
of
the
Gospell
.
If
they
continue
constant
,
by
the
power
of
the
word
,
they
will
be
made
fit
to
be
presented
in
some
measure
of
ripenesse
and
perfection
,
vnto
God
,
in
Iesus
Christ
.
Two
things
are
in
the
verse
to
be
obserued
:
the
Meanes
,
and
the
End
:
the
meanes
is
preaching
;
which
is
amplified
by
the
parts
of
it
,
admonishing
and
teaching
,
and
by
the
manner
of
it
,
in
all
wisedome
.
Whom
we
preach
.
]
The
reason
why
the
Apostle
falls
so
often
into
the
mention
and
praise
of
their
preaching
,
is
to
rescue
it
from
the
contempt
,
vnder
which
many
times
it
lay
disgraced
.
There
are
foure
things
may
be
obserued
here
,
The
honour
of
Ministers
.
which
tend
to
expresse
the
honour
of
the
ministery
in
this
place
.
1.
They
are
as
it
were
,
the
Lords
high
treasurers
,
to
dispense
the
riches
of
the
kingdome
of
Iesus
Christ
.
And
if
such
an
office
bee
in
such
request
vnder
earthly
Princes
,
what
is
it
to
be
so
honoured
of
the
Prince
of
all
Princes
?
All
the
world
is
beholding
to
the
ministery
,
for
they
shew
that
Mine
of
incomparable
Treasure
;
they
dig
it
vp
;
they
offer
it
as
spirituall
Merchants
:
yea
,
the
Lord
by
them
doth
as
it
were
,
particularly
inrich
all
Christians
.
2.
This
honour
of
publishing
the
Gospell
,
is
now
taken
from
the
very
Angels
,
and
giuen
to
them
:
now
Wee
,
not
the
Angels
,
preach
vnto
you
.
3.
They
haue
the
best
subiect
that
euer
men
had
to
intreat
of
:
all
other
Sciences
are
b●
〈◊〉
comparison
of
them
,
they
intreat
of
Christ
,
and
grace
,
and
glory
for
euer
by
him
:
nay
,
4.
herein
differs
preaching
from
all
other
relations
whatsoeuer
,
that
they
doe
not
preach
of
Christ
,
but
they
preach
CHRIST
,
that
is
,
they
giue
what
they
speake
of
.
And
these
three
little
words
expresse
diuersly
the
duty
of
Ministers
.
1.
The
dutie
of
Ministers
.
they
must
preach
,
that
is
plaine
.
2.
they
must
preach
diligently
,
which
may
bee
gathered
from
the
expressing
of
it
in
the
present-tence
:
It
was
not
a
sufficient
excuse
,
wee
haue
preached
as
diligently
as
any
in
our
young
times
,
or
before
we
came
to
such
preferment
:
No
,
this
must
be
the
comfort
of
a
Minister
,
and
his
continuall
plea
;
wee
doe
preach
;
not
,
wee
haue
preached
.
3.
They
must
preach
CHRIST
,
that
is
,
that
part
of
Diuinitie
that
concernes
Redemption
,
Iustification
,
and
Sanctification
.
4.
They
must
labour
in
preaching
,
to
expresse
as
much
as
lies
in
them
,
consent
.
Consent
,
I
say
,
with
the
Prophets
,
and
Apostles
,
and
consent
with
their
fellow
Ministers
;
Wee
,
not
I
,
there
is
one
only
truth
for
all
Ministers
to
teach
.
5.
They
must
resolue
to
winne
the
honour
and
reputation
of
their
ministery
,
for
the
worke
of
it
,
not
from
the
reward
of
it
:
they
must
get
their
credit
by
preaching
,
not
by
their
great
liuings
.
And
from
hence
also
is
impliedly
to
bee
collected
the
iust
reproofe
of
many
Ministers
.
1.
Such
as
preach
not
:
some
would
preach
and
cannot
:
The
reproofe
of
Ministers
.
some
can
preach
but
will
not
:
some
neither
can
nor
will
,
all
shall
be
iudged
accordingly
in
the
day
of
Christ
,
when
he
shall
call
for
an
account
of
their
Stewardship
.
2.
Such
as
preach
,
but
not
Christ
;
and
these
are
not
all
of
a
sort
:
for
1.
some
preach
themselues
,
not
Christ
:
or
if
they
paint
out
Christ
,
it
is
in
their
owne
likenes
;
so
as
vnder
his
name
they
commend
themselues
to
the
world
2.
some
preach
,
but
it
is
beside
Christ
:
in
raking
together
mens
inuentions
.
And
surely
,
that
so
great
affecting
of
human
authorities
in
preaching
,
when
it
is
with
a
kinde
of
neglect
of
the
search
of
Scriptures
,
as
if
they
wanted
wit
or
power
,
cannot
be
iustified
.
3.
Some
preach
,
but
it
is
against
Christ
:
and
such
are
they
that
care
not
couertly
to
contradict
the
maine
Doctrines
of
Christ
,
or
else
bend
themselues
in
their
whole
ministery
to
strengthen
the
hands
of
the
wicked
,
and
make
sad
the
hearts
of
the
righteous
.
Thirdly
,
such
as
preach
Christ
;
but
it
is
for
enuie
:
and
to
increase
the
bonds
&
disgraces
of
others
;
or
it
is
not
diligently
,
or
they
preach
not
Christ
crucified
(
they
teach
not
soundly
the
doctrine
of
mortification
)
or
they
preach
not
Christ
risen
againe
:
they
teach
so
coldly
,
so
barrainely
,
so
insufficiently
,
as
if
Christ
were
still
in
the
graue
:
some
there
bee
that
preach
of
Christ
,
but
it
is
chiefly
of
his
Crowne
and
Scepter
:
they
are
neuer
kindled
,
till
they
get
into
questions
of
Church-gouernment
:
they
teach
their
hearers
the
doctrine
of
reforming
of
Churches
,
when
they
had
more
neede
to
teach
them
how
to
reforme
themselues
,
and
their
housholds
.
Admonishing
and
teaching
.
]
There
is
some
a-doe
among
Interpreters
,
to
put
the
difference
betweene
these
two
words
.
Some
thus
:
Admonishing
them
that
are
out
of
the
way
:
teaching
them
that
are
in
the
way
.
Some
thus
:
Admonishing
them
that
are
ignorant
:
teaching
them
that
haue
knowledge
.
Some
thus
:
Admonishing
those
that
teach
false
doctrine
,
or
contradict
the
truth
:
teaching
such
as
are
desirous
to
learne
the
truth
.
Some
thus
:
Admonishing
about
things
to
be
done
:
teaching
about
things
to
be
knowne
.
Some
thus
:
Admonishing
to
stirre
affection
:
teaching
to
informe
the
vnderstanding
.
But
I
thinke
there
is
no
necessitie
thus
to
restraine
the
senses
,
so
as
it
may
be
thus
.
Admonishing
,
that
is
,
checking
,
rebuking
,
warning
the
ignorant
,
wandring
,
wayward
,
sloathfull
,
dull
,
or
prophane
hearers
both
about
things
to
be
done
and
knowne
:
and
teaching
the
rest
the
whole
doctrine
of
Christ
.
Admonishing
.
]
From
this
word
,
these
things
may
be
obserued
.
First
,
Preachers
must
intend
to
rebuke
sinne
,
as
well
as
to
direct
or
comfort
[
](A89915-e113130-b)a
a
Esa:
58.1
.
2
Tim:
3.17
.
Heb:
9.10
.
Act:
20.31
.
1
Thes:
5.11
.
.
Secondly
,
men
commonly
neuer
care
for
instruction
,
to
grow
in
Christ
,
till
they
be
touched
with
the
rebukes
of
the
word
for
sinne
.
Thirdly
,
preaching
may
be
said
to
admonish
in
diuers
respects
.
1.
the
very
sending
of
the
Word
preached
to
any
place
,
is
a
warning
to
men
to
looke
to
themselues
,
and
repent
[
](A89915-e113210-b)b
b
Act:
17.3
.
:
for
then
is
the
Axe
laide
to
the
roote
of
the
Tree
[
](A89915-e113240-b)c
c
Math:
3
:
11.
.
2.
Because
preaching
doth
set
before
vs
such
examples
as
doe
admonish
[
](A89915-e113260-b)d
d
1
Cor:
10.11
.
.
3.
Because
by
it
Christ
secretly
smites
the
earth
,
that
is
,
the
consciences
of
carnall
men
,
that
are
so
glued
to
the
earth
[
](A89915-e113290-b)e
e
Esa:
11
:
3.
:
many
a
time
is
their
hearts
smitten
,
that
the
world
little
knowes
of
;
but
especially
,
by
preaching
are
the
publike
abuses
in
the
liues
of
men
publikely
reproued
.
Euery
man
.
]
Euery
one
needs
to
be
rebuked
and
admonished
:
and
there
is
no
man
nor
woman
but
they
are
bound
to
stoope
to
the
rebukes
of
the
Word
;
whether
they
be
rich
or
poore
,
learned
or
vnlearned
,
Iew
or
Gentile
,
young
or
old
,
in
authoritie
,
or
vnder
authoritie
,
conuerted
or
vnconuerted
.
Vses
.
The
Vse
of
all
should
be
to
teach
vs
to
know
them
that
are
ouer
vs
,
and
admonish
vs
in
the
Lord
[
](A89915-e113350-b)f
f
Thes:
1.12
.
.
Now
there
are
diuers
reasons
to
perswade
men
to
be
willing
to
suffer
admonition
:
1.
It
is
noted
to
be
in
Gods
account
a
beastly
qualitie
to
rage
,
or
to
be
senselesse
,
when
we
are
rebuked
:
therefore
Dauid
saith
,
be
not
as
the
Horse
or
Mule
[
](A89915-e113390-b)g
g
Psal:
32.9
.
.
2.
If
we
will
not
be
rebuked
,
sinne
lies
at
the
doore
[
](A89915-e113420-b)h
h
Gen:
4
:
12.
:
and
wee
know
not
how
soone
wee
may
be
arrested
with
iudgement
.
3.
Thou
maist
by
stubbornesse
prouoke
the
Lord
so
much
,
that
in
his
very
iudgement
hee
may
set
a
continuall
edge
vpon
the
word
,
to
rebuke
thy
conscience
,
so
as
rebukes
being
now
turned
into
a
punishment
,
the
Lord
may
consume
thee
by
them
,
eating
vpon
thy
conscience
as
a
moth
[
](A89915-e113460-b)i
i
Psal:
39.11
.
,
till
hee
haue
wearied
thee
with
his
secret
buffets
and
terrours
,
and
then
in
the
end
,
cast
thee
off
into
a
reprobate
sense
.
Woe
is
vnto
man
,
when
the
Lord
in
his
Word
,
or
by
his
Spirit
,
sets
himselfe
to
disgrace
and
vexe
him
.
4.
Instruction
is
euill
onely
to
him
that
forsaketh
the
way
,
and
hee
that
hateth
correction
shall
die
[
](A89915-e113500-b)k
k
Prou:
11.10
.
.
It
is
a
brand
of
a
scorner
,
to
hate
him
that
rebuketh
him
[
](A89915-e113530-b)l
l
Prou:
15.12
.
,
and
a
man
that
hardeneth
his
necke
when
hee
is
rebuked
,
shall
suddenly
be
destroyed
,
and
cannot
be
cured
[
](A89915-e113560-b)m
m
Prou:
29.1
.
.
5.
The
Lord
may
be
so
much
incensed
by
sinnes
of
this
kinde
,
that
at
length
there
will
be
no
remedy
:
as
hee
was
by
the
Iewes
,
2
Chron.
36.
[
](A89915-e113600-b)n
n
2
Chron:
36.11.16
.
.
Lastly
,
great
is
the
profit
of
admonition
,
to
such
as
are
wise
to
make
vse
of
it
,
as
these
places
show
,
Psal.
141.5.6
.
Iob.
5.15.16.17
.
&
36.8
.
to
16.
Prou.
28.13
.
Teaching
.
]
This
is
the
second
part
of
preaching
:
What
wee
must
doe
to
profit
by
preaching
.
this
also
is
absolutely
necessary
:
we
shall
not
partake
of
Christs
riches
,
or
be
fit
to
be
presented
to
God
without
it
.
Now
that
wee
may
profit
by
publike
preaching
,
wee
must
pray
God
by
his
Spirit
to
lead
vs
into
all
truth
[
](A89915-e113710-b)o
o
Iohn
14.
:
and
wee
must
striue
to
be
truely
humble
,
for
the
Lord
will
teach
the
humble
his
way
[
](A89915-e113740-b)p
p
Psal:
52.9
.
:
and
wee
must
be
much
in
confessing
our
owne
sinnes
vnto
God
in
secret
[
](A89915-e113760-b)q
q
Psal:
119.26
118.
2
Chron.
6.26.27.28.29.30
.
;
wee
must
take
heede
of
forwardnesse
in
trusting
to
our
owne
reasons
,
and
wils
,
and
affections
,
and
bring
Faith
to
the
word
,
glorifying
it
in
what
wee
vnderstand
,
and
wayting
vpon
God
for
what
yet
wee
want
,
mourning
for
our
owne
vnteachablenesse
,
and
praying
God
to
be
with
the
mouth
of
the
Teacher
,
opening
to
him
a
doore
of
vtterance
.
Euery
man
.
]
This
is
againe
added
,
and
not
without
reason
:
for
it
imports
:
First
,
that
euery
man
is
bound
to
liue
vnder
some
teaching
and
admonishing
Ministerie
.
Secondly
,
that
the
people
,
yea
,
all
Gods
people
,
must
be
instructed
;
contrarie
to
the
doctrine
of
the
Papists
.
Thirdly
,
a
right
perswasion
of
this
,
that
the
word
will
admonish
and
teach
euery
man
,
would
make
men
more
quiet
vnder
rebukes
,
and
more
willing
to
be
taught
.
Hee
saith
not
,
you
,
but
euery
man
;
to
import
that
the
word
hath
not
a
particular
quarrell
at
some
one
man
,
but
will
finde
out
the
sinnes
of
all
men
,
&c.
We
see
by
experience
that
this
is
the
sore
in
many
mindes
,
that
either
the
Preacher
should
meddle
with
no
body
,
or
not
with
such
as
they
:
hee
must
not
meddle
with
great
men
,
or
not
with
Schollers
and
learned
men
,
&c.
In
all
wisedome
.
]
These
words
may
be
vnderstood
either
of
the
subiect
matter
taught
,
or
of
the
instruments
,
the
Teachers
;
or
of
the
effect
in
the
hearers
.
For
the
first
:
the
word
of
God
is
well
called
wisedome
,
Why
the
word
is
called
wisedome
.
eyther
as
it
is
the
patterne
,
or
Image
,
or
resemblance
of
Gods
euerlasting
wisedome
,
which
from
all
eternity
in
his
counsell
hee
had
conceiued
:
or
as
it
portrayeth
out
Christ
,
who
is
the
naturall
wisedome
of
God
:
or
as
it
vnfoldeth
the
depths
of
Gods
wise
prouidence
,
especially
in
his
Church
:
or
comparatiuely
with
all
the
formes
of
Doctrine
,
conceiued
by
the
wisest
of
the
Gentiles
,
or
any
carnall
men
.
For
the
second
:
these
words
may
be
referred
to
the
Teachers
,
What
it
is
to
teach
in
all
wisedome
.
and
then
the
sense
is
,
they
must
teach
in
all
wisedome
.
They
are
called
wise
men
[
](A89915-e113920-b)r
r
Math:
23.
,
and
that
they
may
teach
in
all
wisedome
:
first
,
they
must
be
sure
they
teach
truth
,
and
not
errours
:
neither
errors
of
Doctrine
,
nor
errours
of
fact
.
It
is
a
grieuous
shame
for
Preachers
out
of
the
Pulpit
,
of
purpose
to
disgrace
some
kinde
of
men
,
to
report
of
them
things
vtterly
vntrue
:
especially
to
faile
often
or
vsually
this
way
.
Secondly
,
they
must
labour
to
expresse
the
power
of
the
spirit
,
as
well
as
a
sound
forme
of
Doctrine
.
Thirdly
,
they
must
make
vse
of
all
opportunities
and
aduantages
,
to
worke
vpon
the
people
,
when
a
doore
is
opened
.
To
preach
wisely
,
is
to
preach
seasonably
.
Fourthly
,
they
cannot
preach
in
the
wisedome
of
God
,
if
they
hunt
after
and
effect
that
which
the
Apostle
cals
the
wisedome
of
words
[
](A89915-e113950-b)s
s
1
Cor:
1.17
.
:
or
excellency
of
words
[
](A89915-e113970-b)t
t
1
Cor:
2.1
.
.
Fiftly
,
there
is
a
speciall
wisedome
in
fitting
doctrine
to
the
state
of
the
hearers
,
to
giue
euery
one
his
owne
portion
.
Thirdly
,
it
may
be
said
to
be
in
all
wisedome
,
by
effect
in
the
hearers
;
as
being
such
a
preaching
as
tends
to
worke
true
wisedome
in
the
hearers
,
as
well
as
other
graces
:
a
wisedome
I
say
,
by
which
they
vnderstand
their
owne
way
[
](A89915-e114010-b)u
u
Pro:
14.8.9.15.16
.
,
and
denie
their
owne
reason
,
in
the
things
of
God
:
becomming
fooles
,
that
they
may
be
wise
[
](A89915-e114040-b)x
x
1
Cor:
3.
,
and
know
their
daies
of
peace
,
and
accordingly
,
gather
in
Summer
[
](A89915-e114090-b)y
y
Prou:
10.5
.
,
euen
in
the
seasons
of
Grace
,
while
it
is
yet
called
to
day
;
walking
with
the
wise
[
](A89915-e114120-b)z
z
Prou:
13.20
.
,
preferring
spirituall
things
aboue
all
earthly
,
as
things
that
are
truely
excellent
[
](A89915-e114150-b)*
*
Phil.
1.10
.
,
carefully
watching
ouer
themselues
,
and
with
all
precisenesse
[
](A89915-e114170-b)a
a
Ephes:
5.15
.
or
circumspection
;
auoyding
euen
the
lesser
euils
,
redeeming
the
time
,
with
all
discretion
,
labouring
to
auoid
all
occasions
of
iust
offence
;
and
lastly
,
considering
and
prouiding
for
their
latter
end
[
](A89915-e114220-b)b
b
Deut:
32.22
.
Job
:
4.
vlt.
.
Quest.
Quest.
But
can
all
wisedome
be
attained
?
Ans.
Hee
saith
,
all
Wisedome
,
either
comparatiuely
with
the
knowledge
of
the
heathen
or
carnall
men
:
Ans.
or
else
,
by
all
wisedome
,
hee
meaneth
all
,
necessary
to
saluation
:
or
else
hee
meaneth
wisedome
of
all
kindes
,
though
not
perfect
in
euer
kinde
.
We
present
our
hearers
to
God
in
fiue
respects
.
That
we
may
present
euery
man
.
]
The
hearers
are
said
to
bee
presented
to
God
by
their
Teachers
in
diuers
respects
.
First
,
as
they
gather
them
out
of
the
world
,
into
the
profession
of
the
Faith
of
Christ
.
Secondly
,
by
framing
and
working
vpon
the
hearts
of
their
hearers
,
fitting
them
for
Christ
,
euen
in
the
presence
of
Christ
,
in
his
ordinances
.
Thirdly
,
by
forcing
men
through
the
strength
of
terrour
or
comfort
,
to
runne
and
present
themselues
to
God
.
Fourthly
,
they
may
bee
said
to
doe
it
in
respect
of
their
prayers
,
carrying
the
suites
of
the
people
vnto
GOD.
Fiftly
,
they
shall
present
them
at
the
day
of
Iudgement
,
when
euery
Teacher
shall
say
,
Here
Lord
I
am
,
with
the
Children
thou
hast
giuen
mee
.
Vses
.
This
should
teach
the
people
so
to
order
themselues
towards
their
Ministers
,
that
they
might
haue
incouragement
to
goe
to
God
,
either
for
them
,
or
with
them
.
To
this
purpose
they
should
honour
them
,
maintaine
them
,
obey
them
,
shew
their
hearts
and
states
to
them
,
&c.
And
woe
is
vnto
them
that
despise
Gods
Ministers
,
or
discourage
them
;
that
hate
their
doctrine
,
or
shun
their
society
:
howsoeuer
they
account
of
them
,
yet
these
are
the
men
should
haue
made
way
for
them
to
Christ
,
they
are
of
his
Priuie
Chamber
,
and
the
dust
of
their
feete
shall
witnesse
against
contemners
;
yea
,
the
time
shall
come
,
when
they
would
be
glad
to
haue
them
excuse
them
to
Christ
[
](A89915-e114400-b)c
c
Luk:
14.18.19
.
,
but
it
shall
not
be
granted
.
And
Ministers
also
may
from
hence
both
be
comforted
,
considering
the
honour
Christ
hath
done
them
,
and
instructed
to
looke
carefully
to
their
Flockes
,
and
to
goe
to
God
for
them
,
and
by
all
meanes
to
carry
themselues
,
so
as
they
that
must
once
giue
an
account
for
their
People
.
Perfect
.
]
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
not
in
the
Text
in
some
Copies
:
but
Stephanus
hath
it
in
,
and
it
is
acknowledged
of
the
Translators
and
Expositors
both
old
and
new
;
and
therefore
perfection
cannot
bee
denied
,
onely
the
sense
must
be
inquired
into
.
How
we
are
perfect
.
The
faithfull
are
said
to
be
perfect
,
first
,
comparatiuely
with
wicked
men
,
or
the
Gentiles
vnconuerted
:
Religion
will
make
a
man
perfect
in
comparison
of
that
which
by
nature
man
can
attaine
vnto
:
secondly
,
they
may
be
said
to
be
made
perfect
,
that
is
,
to
want
nothing
that
is
absolutely
necessary
for
saluation
:
thirdly
,
in
righteousnesse
,
there
is
perfection
;
and
so
they
shall
be
absolutely
perfect
at
the
day
of
Iudgement
,
and
are
alreadie
perfect
in
respect
of
Iustification
;
yea
,
this
word
here
vsed
,
is
giuen
to
the
sanctification
of
the
faithfull
,
and
that
two
wayes
:
first
,
as
to
be
perfect
notes
nothing
else
but
to
be
a
strong
man
in
Christ
,
so
Heb.
5.
vlt.
Secondly
,
as
to
be
vpright
is
accepted
with
God
for
perfection
,
by
the
benefit
of
the
Couenant
of
Grace
,
and
the
Intercession
of
Christ
:
Thus
I
thinke
the
very
word
is
vsed
in
these
places
,
1.
Cor.
2.6
,
Phil.
3.15
.
Iames
1.17
.
Heb.
6.1.12.13
.
Thus
there
is
perfection
in
Doctrine
,
Heb.
6.1
.
In
Faith
,
Iames
2.22
.
In
Hope
,
1.
Pet.
1.13
.
In
loue
,
1
Iohn
4.18
.
&
Iohn
17.23
.
In
Vnderstanding
,
1
Cor.
14.20
.
Quest.
Quest.
But
who
is
a
strong
man
in
Christ
,
or
a
perfect
man
,
as
here
?
Ans.
First
,
hee
that
is
a
strong
man
in
Christ
can
forgiue
his
enemies
,
Ans.
Twelue
signes
of
a
strong
Christian
.
and
pray
for
them
,
and
doe
good
to
them
,
Mat.
5.48
.
Secondly
,
hee
doth
finish
his
worke
,
hee
doth
not
beginne
sleightly
,
and
worke
for
a
spirt
,
but
perseuers
.
The
word
vsed
in
that
sense
,
Iohn
17.4
.
Thirdly
,
he
doth
hold
a
constant
amitie
and
holy
communion
with
Gods
Children
,
1
Iohn
4.12
.
Iohn
17.23
.
Fourthly
,
hee
hath
renounced
the
world
,
denied
himselfe
,
and
consecrated
his
life
to
God
,
Rom.
12.12
.
Fiftly
,
he
will
not
be
carried
away
with
euery
winde
of
Doctrine
,
but
will
acknowledge
and
follow
the
truth
,
with
all
constant
vnmooueablenesse
,
Ephes.
4
13.14
.
Sixtly
,
he
presseth
after
perfection
,
forgets
what
's
behinde
,
and
lookes
to
the
marke
of
the
high
price
of
his
calling
,
labouring
to
finde
out
the
vertue
of
Christs
death
and
Resurrection
,
Phil.
3.13.14.15.10.9
.
Seauenthly
,
he
hath
a
Plerophory
or
full
assurance
of
the
will
of
God
towards
him
,
Col.
4.12
.
Eightly
,
he
can
digest
the
stronger
Doctrines
of
Religion
,
Heb.
5.14
.
Ninthly
,
patience
hath
in
him
her
perfect
worke
,
Iames
1.4
.
Tenthly
,
he
sinnes
not
in
word
,
Iames
3
12.
Eleuenthly
,
he
keepes
the
word
,
1
Iohn
2.5
.
Twelfthly
,
he
is
setled
in
the
loue
of
God
,
and
hath
not
feare
but
boldnesse
,
1
Iohn
4.17.18
.
Euery
man
.
]
Euery
true
Christian
might
be
made
a
strong
Christian
,
which
may
serue
for
great
humiliation
to
such
as
hauing
the
meanes
,
haue
neglected
so
great
grace
or
measure
of
it
.
What
knowledge
,
what
power
or
gifts
,
what
abundance
of
faire
fruit
we
might
haue
had
,
and
borne
,
if
wee
had
attended
the
meanes
,
and
seriously
laboured
to
redeeme
the
time
?
wee
might
many
of
vs
haue
beene
Teachers
,
that
now
need
to
be
Catechised
.
In
Iesus
Christ
.
]
All
that
supposed
perfection
that
is
out
of
Christ
Iesus
,
is
not
worth
seeking
after
,
whatsoeuer
carnall
men
propound
vnto
themselues
,
concerning
the
worth
of
their
owne
proiects
,
yet
all
in
the
end
will
proue
vanity
that
is
not
in
Christ
Iesus
.
And
contrariwise
all
true
perfection
is
in
CHRIST
which
should
so
much
the
more
comfort
fearefull
Christians
,
seeing
their
perseuerance
and
the
perfecting
of
grace
begunne
,
is
in
him
,
it
is
his
office
to
see
it
performed
,
and
it
will
bee
accomplished
by
his
power
,
as
it
is
giuen
for
his
merits
:
and
it
should
teach
all
the
faithfull
to
make
much
of
communion
with
Chirst
,
to
keepe
their
hold
,
and
not
let
goe
their
confidence
:
to
preserue
by
all
meanes
tendernesse
,
in
an
holy
intercourse
with
Christ
;
for
if
once
Christ
absent
himselfe
,
the
worke
of
grace
will
stand
still
.
Thirdly
,
this
shewes
how
perfection
can
bee
attributed
to
Christians
;
namely
,
as
in
Christ
Iesus
the
euill
of
their
workes
is
couered
by
him
,
and
what
is
good
is
presented
by
him
to
the
Father
.
Lastly
,
it
should
teach
vs
in
all
our
wants
to
seeke
to
Christ
,
in
the
vse
of
all
meanes
appointed
by
him
,
to
giue
or
confirme
grace
,
waiting
vpon
him
with
Faith
and
Prayer
.
Verse
29.
Whereunto
I
also
labour
and
striue
,
according
to
his
working
that
worketh
in
mee
mightily
.
IN
this
Verse
is
contained
the
seauenth
reason
to
inforce
the
Exhortation
,
and
it
is
taken
from
the
great
paines
of
the
Apostle
,
and
the
great
successe
the
Lord
was
pleased
to
giue
to
his
paines
.
Whereunto
.
]
Some
read
[
in
whom
,
]
viz.
in
which
Christ
,
that
is
,
by
whose
assistance
,
and
blessing
,
and
protection
,
&c.
But
I
take
it
as
it
is
here
,
Whereunto
:
and
so
it
may
bee
referred
either
to
the
Exhortation
in
the
three
and
twentieth
Verse
,
or
to
perfection
in
the
Verse
before
.
It
is
sure
that
the
perfection
of
Ministers
labours
should
be
the
perfection
of
their
hearers
.
It
is
not
enough
to
know
how
to
preach
Sermons
,
but
it
must
tend
nor
onely
to
beget
men
vnto
Christ
but
also
to
build
them
vp
,
which
is
a
wonderfull
hard
worke
,
and
few
Ministers
are
well
skilled
herein
;
and
therefore
Ministers
should
much
consult
with
God
,
and
the
people
should
pray
constantly
,
and
earnestly
for
their
Teachers
.
Labour
.
]
An
effectuall
Ministery
is
a
painefull
Ministery
:
the
Lords
work
must
not
be
done
negligently
[
](A89915-e115110-b)a
a
2
Tim:
4.1.2.3
.
1
Thes.
5.12
.
;
which
may
iustifie
continuall
and
daily
preaching
.
Quest.
Quest.
But
what
needes
all
this
preaching
.
Ans.
It
is
exceeding
needfull
;
for
it
is
the
ordinary
meanes
to
saue
mens
soules
,
Ans.
The
need
of
daily
preaching
.
and
to
beget
Faith
:
and
in
as
much
as
there
are
daily
still
to
be
added
to
the
Church
,
therefore
still
the
meanes
is
to
be
vsed
,
besides
the
secret
iudgement
of
God
in
the
induration
of
the
wicked
,
and
leauing
them
without
excuse
.
And
as
there
needes
daily
foode
for
the
body
,
so
doth
there
for
the
soule
:
and
the
Lord
by
his
word
doth
heale
the
daily
infirmities
of
his
people
[
](A89915-e115270-b)b
b
Psal.
107.
.
Men
thinke
it
needfull
the
Exchequer
should
be
open
all
the
yeere
,
that
their
Law-cases
may
be
determined
:
and
more
neede
it
is
,
the
Lords
spirituall
Exchequer
should
stand
open
for
the
daily
determining
of
the
Cases
of
Conscience
,
which
arise
in
the
soules
of
Gods
people
:
and
wee
need
a
daily
light
for
our
paths
,
and
Lanthorne
for
our
feete
[
](A89915-e115290-b)c
c
Psal.
119.
.
What
shall
I
say
?
our
very
Calling
needes
direction
out
of
the
word
,
and
our
crosses
and
temptations
cause
vs
to
feele
a
daily
neede
of
the
comforts
of
the
word
to
be
applied
to
vs
:
the
godly
are
to
bee
incouraged
in
well-doing
,
and
that
continually
;
and
wee
all
neede
to
be
called
vpon
daily
,
for
reformation
and
preuention
of
sinne
.
Grace
will
not
hold
out
without
meanes
,
and
Knowledge
must
be
encreased
;
and
a
daily
Ministery
is
of
singular
vse
to
prepare
vs
for
death
,
and
weyne
vs
from
the
world
.
These
and
many
other
be
the
reasons
of
daily
preaching
,
which
should
greatly
reproue
such
Ministers
as
labour
not
,
either
for
want
of
gifts
,
or
pluralitie
of
places
,
or
distraction
of
businesse
,
or
for
very
idlenesse
,
or
vnwillingnesse
to
take
paines
.
Woe
vnto
them
,
for
as
they
prouide
euill
for
their
peoples
soules
,
so
they
reward
euill
to
their
owne
soules
.
Note
the
Apostles
affection
in
obseruing
GODS
prouidence
in
the
successe
of
his
labours
.
According
to
his
working
that
worketh
in
mee
mightily
.
]
Before
I
consider
particularly
of
these
words
,
I
note
how
feelingly
the
Apostle
speakes
of
Gods
Prouidence
,
and
with
what
affection
hee
sets
out
the
obseruation
hee
made
of
it
:
which
greatly
shames
the
most
of
vs
,
that
are
so
excessiuely
dull
in
apprehending
,
and
so
affectionlesse
in
the
thought
of
things
.
Now
if
any
would
know
what
should
be
the
reason
wee
are
so
dull
,
and
the
Apostle
so
tenderly
sensible
of
Gods
power
and
prouidence
:
I
may
answere
,
that
a
number
of
vs
are
not
throughly
perswaded
of
Gods
particular
prouidence
:
besides
,
hee
was
excellently
acquainted
with
the
word
of
God
,
and
thereby
,
hee
saw
liuely
,
how
euery
promise
or
threatning
came
into
execution
:
there
could
hardly
any
thing
fall
out
,
but
hee
remembred
some
Scripture
that
fore-told
or
fore-shewed
it
.
And
no
question
hee
knew
how
vnable
the
meanes
was
to
worke
without
Gods
blessing
.
Further
,
it
is
certaine
,
that
such
holy
men
as
hee
,
sought
Gods
blessing
by
prayer
,
and
therefore
now
they
were
affected
,
when
they
obserued
what
followed
their
prayers
.
And
besides
,
the
Apostle
did
walke
with
God
in
a
great
measure
of
sanctitie
and
holy
care
in
all
things
to
keepe
his
communion
with
God
,
whereas
wee
are
estranged
by
our
corruptions
,
and
for
the
most
part
negligent
in
a
daily
walking
with
GOD.
Lastly
,
hee
was
humble
,
and
not
conceited
of
his
owne
gifts
,
and
had
consecrated
himselfe
,
and
deuoted
his
life
to
Gods
glory
,
and
therefore
hee
was
sensible
of
the
glory
of
God
in
his
working
prouidence
.
But
the
maine
particular
Doctrine
is
,
It
is
God
that
workes
in
the
ministery
of
the
Word
.
that
in
the
Ministery
of
the
Gospell
there
is
Gods
speciall
working
:
for
it
is
Gods
worke
to
raise
vp
men
that
will
labour
in
the
Gospell
,
considering
the
ill
successe
in
many
hearers
,
and
the
infirmities
in
themselues
,
and
the
strange
discouragements
from
the
world
:
and
when
the
Lord
hath
gotten
him
Labourers
,
it
is
his
working
,
that
they
can
get
fit
Meditations
and
Affections
into
their
hearts
in
priuate
,
and
fit
vtterance
in
publike
:
it
is
not
Art
and
learning
alone
that
will
furnish
them
with
powerfull
matter
.
And
thirdly
,
it
is
Gods
working
to
extend
the
power
of
the
word
to
the
hearers
,
so
as
the
heate
of
it
goe
not
out
before
it
kindle
in
the
peoples
hearts
.
What
shall
I
say
?
it
is
Gods
mighty
working
that
the
people
are
preserued
and
daily
built
vp
by
the
word
in
Grace
.
All
which
should
teach
vs
to
place
our
Faith
,
not
in
men
but
in
the
power
of
God
.
And
let
wicked
men
bee
aduised
least
by
resisting
the
Ministery
they
bee
found
fighters
against
God
:
and
it
may
bee
a
great
comfort
to
a
Minister
to
;
for
if
God
worke
for
vs
and
by
vs
,
it
matters
not
who
be
against
vs
.
And
lastly
,
Christians
should
make
much
of
,
and
bee
thankefull
for
,
and
greatly
admire
all
Knowledge
and
Grace
gotten
from
the
word
,
for
it
was
wrought
by
the
very
finger
of
God
.
FINIS
.
CHAPTER
II.
VERSE
.
I.
For
I
would
ye
knew
what
great
fighting
I
haue
for
your
sakes
,
and
for
them
of
Laodicea
,
and
for
as
many
as
haue
not
seene
my
person
in
the
flesh
.
THe
exhortation
begun
in
the
23.
The
order
of
the
first
part
of
this
chapter
.
verse
of
the
former
chapter
is
continued
in
the
first
7.
verses
of
this
chapter
:
wherein
the
Apostle
propounds
three
other
reasons
for
confirmation
,
and
answers
diuers
secret
obiections
.
The
reasons
are
in
the
three
first
verses
,
and
the
answer
to
the
obiections
in
the
foure
next
.
The
first
reason
is
taken
from
the
care
the
Apostle
tooke
for
them
in
the
worke
of
his
ministerie
,
in
this
verse
.
The
second
reason
is
from
the
effects
of
the
Gospell
,
viz.
consolation
and
loue
,
vers.
2.
The
third
reason
is
from
certaine
adiuncts
of
the
Gospell
,
viz.
certaintie
,
sublimitie
,
and
perfection
,
vers.
3.2
.
Ob.
But
what
needs
all
this
adoe
,
might
some
of
the
Colossians
say
?
Why
are
we
thus
tediously
vrged
,
and
with
so
many
reasons
?
Sol.
vers.
4.
This
I
say
lest
any
man
beguile
you
.
Ob.
But
you
are
a
stranger
to
vs
,
and
absent
from
vs
,
how
know
you
our
estate
?
Sol.
vers.
5.
Though
I
am
absent
in
the
flesh
,
yet
I
am
present
with
you
in
the
spirit
.
Ob.
But
it
is
vncharitablenesse
to
entertaine
such
conceits
of
vs
,
as
if
wee
were
a
people
corrupt
and
fallen
away
.
Sol.
vers.
5.
For
your
present
condition
,
I
reioyce
in
your
order
,
being
fully
assertained
of
your
present
stedfastnesse
of
faith
in
Christ
.
But
I
write
this
to
keepe
you
as
you
are
,
that
you
may
not
be
drawen
away
.
Quest.
But
what
would
you
aduise
vs
?
Tell
vs
briefly
,
and
at
once
,
what
you
would
haue
vs
to
doe
?
Answ.
As
you
haue
receiued
Christ
Iesus
the
Lord
,
so
walke
in
him
,
&c.
v.
6.7
.
Thus
wee
see
the
order
and
generall
meaning
and
dependance
of
all
these
first
7.
verses
.
In
this
first
verse
the
Apostle
would
stirre
vp
the
Colossians
to
constancy
in
the
Gospell
receiued
,
by
shewing
his
great
care
and
daily
strife
for
them
and
their
good
.
It
is
not
vnlawfull
in
some
cases
to
praise
a
mans
selfe
:
the
Apostle
heere
doth
it
:
nor
is
it
vnlawfull
to
vse
rhetoricall
insinuations
,
to
winne
and
excite
affection
in
the
people
.
Paul
would
perswade
by
shewing
his
owne
care
for
them
.
But
sure
it
is
,
Ministers
shall
hardly
euer
profit
the
people
,
or
powerfully
perswade
with
them
vnto
constancie
in
receiuing
and
retaining
the
care
of
their
doctrine
,
vnlesse
they
shew
their
owne
care
in
teaching
,
and
their
owne
loue
to
the
people
they
would
perswade
.
What
a
greate
conflict
.
]
Paul
shewes
his
great
loue
to
them
:
hee
fighteth
for
them
,
and
this
he
did
when
in
all
likelihood
he
should
imploy
his
cares
for
himselfe
,
being
now
in
such
straits
,
as
it
were
in
the
middest
of
death
,
and
the
rather
they
should
be
affected
with
this
proofe
of
his
loue
in
them
,
because
they
were
absent
from
him
.
For.
]
This
for
shewes
an
aitiologie
;
for
it
points
to
a
dependance
vpon
the
last
verse
of
the
former
chapter
:
there
he
had
shewed
what
paine
hee
tooke
,
and
how
mightily
the
Lord
had
shewed
his
power
in
working
through
his
ministerie
.
Now
he
tels
of
a
fight
and
combat
,
which
euidently
imports
,
that
when
the
Gospell
workes
vpon
mens
consciences
,
and
the
ministerie
of
Gods
seruants
proues
effectuall
and
powerfull
,
there
will
follow
some
stirre
and
opposition
,
there
will
be
a
conflict
and
strife
.
Yet
hence
also
may
begathered
,
that
the
grace
of
the
Gospell
is
excellent
,
and
worthy
the
hauing
,
else
there
would
not
be
so
much
adoe
to
hinder
it
.
What
great
conflict
or
fighting
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
originall
word
is
diuersly
rendred
:
some
render
it
care
or
solicitude
,
some
danger
;
sometimes
it
signifies
a
race
,
as
Heb.
12.1
.
sometimes
it
signifies
only
to
striue
:
but
heare
and
in
diuers
places
it
is
fitly
rendred
a
conflict
,
or
fighting
,
or
wrestling
.
But
leauing
the
signification
,
the
matter
is
plaine
,
that
if
Ministers
execute
their
offices
sincerely
,
they
must
looke
for
a
battle
and
oposition
.
Indeed
the
life
of
faithfull
Ministers
is
but
a
continuall
battle
;
they
must
looke
to
suffer
and
be
shamefully
intreated
[
](A89915-e119650-b)a
a
1
Thess.
2.2
.
:
if
they
be
bold
to
speake
the
Gospell
of
God
,
it
will
be
with
much
contention
:
if
they
discharge
the
trust
God
hath
put
in
them
,
not
pleasing
men
but
God
that
trieth
the
hearts
[
](A89915-e119700-b)b
b
Vers.
3.4
.
,
warre
they
must
,
this
is
their
comfort
,
it
is
a
good
warfare
[
](A89915-e119730-b)c
c
1
Tim.
1.18
.
,
and
a
good
fight
[
](A89915-e119750-b)d
d
2
Tim.
4.7
.
:
to
vndertake
the
ministerie
,
it
is
to
goe
a
warfare
[
](A89915-e119770-b)e
e
1
Cor.
9.7.12
.
Enemies
to
sincere
preaching
.
.
If
any
aske
how
this
fight
should
grow
:
I
answer
:
First
,
it
is
manifest
the
deuill
is
the
enemie
of
all
goodnesse
,
and
will
crosse
the
Gospell
what
he
can
:
Besides
,
the
flesh
both
in
Ministers
and
people
will
lust
and
striue
against
the
spirit
;
a
Minister
should
haue
something
to
doe
to
beate
downe
his
owne
flesh
[
](A89915-e119810-b)f
f
1
Cor.
9.27
.
.
And
in
the
Apostles
times
Tyrants
with
their
ciuill
or
rather
vnciuill
sword
did
fight
against
the
truth
:
so
did
heretickes
with
the
tares
and
poison
of
their
infectious
doctrine
:
so
did
the
Infidels
also
with
slanders
and
outrages
.
And
though
these
cease
,
yet
opposition
will
rise
from
other
sorts
of
men
:
for
in
generall
all
men
of
wicked
life
will
be
contrarie
to
sound
doctrine
[
](A89915-e119840-b)g
g
1
Tim.
1.10
.
;
and
particularly
both
worldlings
and
epicures
doe
in
all
places
discouer
their
dislike
of
the
faithfull
and
diligent
preaching
of
the
Gospell
,
in
as
much
as
the
word
would
restraine
the
excesse
of
their
pleasures
and
cares
of
life
;
yea
the
ciuill
honest
men
of
the
world
,
though
they
giue
heauen
good
words
,
and
can
be
long
more
quiet
then
the
former
,
yet
let
once
their
inward
corruption
bee
ransacked
,
or
their
speciall
euils
powerfully
vnmasked
,
they
will
become
like
horses
and
mules
,
they
wil
strike
at
all
that
crosseth
the
praise
of
their
quiet
estate
.
And
for
temporizers
,
it
is
wonderfull
euident
,
that
in
all
places
they
hold
it
a
point
of
their
care
,
to
se
that
sound
preaching
be
disgraced
.
For
howsoeuer
by
Gods
singular
mercie
amongst
vs
in
this
Nation
,
by
the
lawes
of
the
Kingdome
,
preaching
is
both
established
and
protected
with
honour
,
yet
because
in
practise
people
of
all
degrees
tend
to
libertie
,
and
many
greate
ones
like
not
that
preaching
that
should
discouer
or
restraine
the
greeuous
excesses
of
the
time
:
hence
it
is
that
such
as
serue
the
humours
of
men
,
and
run
in
the
current
or
prophanenesse
,
doe
euery
where
take
all
aduantages
to
disgrace
painfull
and
godly
Preachers
and
preaching
.
Besides
,
such
is
the
hellish
spight
and
rage
of
Papists
and
popish
persons
in
all
places
,
that
in
imitation
of
their
holy
father
,
who
is
noted
to
oppose
and
exalt
himselfe
[
](A89915-e119880-b)h
h
2
Thess.
2.4
.
,
they
,
especially
the
locusts
among
them
are
as
horses
prepared
to
the
battle
[
](A89915-e119920-b)i
i
Reuel
.
9.
,
as
soone
as
the
Gospell
begins
in
any
place
to
be
sincerely
taught
.
Lastly
,
this
opposition
many
times
is
made
by
corupt
teachers
,
men
that
either
are
poysoned
with
vnsound
opinions
,
or
otherwise
be
of
corrupt
and
ambitious
mindes
,
as
Iannes
and
Iambres
resisted
Moses
,
so
doe
these
resist
the
truth
[
](A89915-e119950-b)k
k
2
Tim.
3.8
.
,
and
withstand
the
words
of
faithfull
men
,
and
doe
much
euill
[
](A89915-e119990-b)l
l
2
Tim.
4.14.15
.
,
these
by
cunning
craftines
lie
in
waite
to
deceiue
[
](A89915-e120020-b)m
m
Eph.
4.14
.
.
So
that
there
are
12.
opposites
,
that
set
against
the
sinceritie
of
the
preaching
of
the
Gospell
.
Now
if
any
aske
how
Paul
,
How
many
waies
faithfull
Ministers
fight
.
and
so
euery
faithfull
Minister
doth
fight
against
these
:
I
answere
,
that
as
the
aduersaries
are
diuers
,
so
their
fight
is
diuers
also
.
For
against
there
owne
flesh
they
fight
,
by
renouncing
the
world
,
and
the
care
or
confidence
in
wordly
hopes
,
making
profit
and
credit
stoop
to
the
calling
of
God
.
2.
Against
the
temtations
of
Satan
and
the
many
obiections
by
which
he
labours
to
discourage
or
hinder
them
,
they
fight
by
care
,
that
is
,
by
a
daily
studie
,
deuising
how
to
aduantage
the
good
of
the
Churches
,
deuoting
their
best
desires
for
the
peoples
good
.
3.
They
fight
by
apologie
and
iust
defence
,
and
so
both
against
corrupt
teachers
,
and
the
calumnies
and
slanderous
reproches
of
the
wicked
.
4.
They
fight
against
the
corruptions
and
abuses
of
the
time
,
by
reproofes
and
the
denuntiation
of
the
threatnings
of
Gods
word
.
5.
They
wrestle
and
fight
euen
in
prayer
to
God
,
Col.
4.12
.
and
so
they
fight
by
complaining
against
the
iniuries
of
wicked
men
,
or
else
by
striuing
with
God
himselfe
to
ouercome
him
by
importunitie
.
6.
They
fight
euen
by
their
sufferings
:
they
winne
many
battles
by
their
very
patience
,
and
fayth
in
affliction
,
by
enduring
the
fight
of
affliction
.
The
consideration
of
this
fight
,
may
first
awaken
carlesse
Ministers
,
in
as
much
as
they
proportion
out
such
a
course
of
preaching
as
they
can
escape
blowes
,
it
giues
iust
cause
of
suspition
that
they
are
combined
with
the
enemies
,
in
that
they
are
let
alone
and
not
opposed
.
Againe
,
this
may
both
sound
an
alarme
,
to
all
faithfull
Ministers
to
arme
,
and
prepare
for
a
fight
:
and
it
may
comfort
them
,
in
that
this
hath
beene
the
case
of
the
best
of
Gods
seruants
.
And
withall
the
people
may
learne
how
to
be
affected
to
their
godly
Teachers
:
doe
your
Ministers
so
many
waies
labour
and
striue
for
you
,
and
shall
not
you
striue
for
them
,
by
apologie
,
prayer
,
care
and
all
waies
of
iust
defence
?
I
would
you
knew
]
Q.
Why
was
the
Apostle
so
desirous
they
should
know
,
his
care
,
patience
,
fighting
&c.
for
them
?
Answ.
There
might
be
greate
cause
of
it
.
1.
To
remoue
all
conceit
that
he
did
not
respect
them
.
2.
To
incourage
them
to
constancie
in
that
doctrine
for
which
he
suffered
so
much
.
3.
It
might
arme
them
with
patience
to
suffer
,
if
they
should
be
called
to
it
,
considering
his
example
.
4.
That
so
they
might
be
stirred
vp
the
more
earnestly
to
pray
for
him
.
In
generall
this
shewes
that
it
is
not
enough
,
that
wee
loue
one
an
other
,
but
we
must
manifest
it
,
especially
affection
between
the
Minister
and
his
people
should
not
be
concealed
.
For
you
and
for
them
of
&c.
]
There
were
two
sorts
of
godly
men
in
the
Apostles
times
.
1.
such
as
were
conuerted
mediately
by
the
Apostles
,
in
their
owne
persons
.
2.
such
as
were
conuerted
by
others
sent
of
the
Apostles
,
The
Apostle
here
shewes
he
loues
these
latter
as
well
as
the
former
.
There
is
a
communion
with
the
absent
members
of
Christ
,
euen
with
such
as
we
neuer
saw
in
the
face
,
a
communion
I
say
in
the
same
head
,
and
in
the
same
spirit
,
and
in
the
same
priuiledges
,
of
a
regenerated
life
.
And
we
see
here
we
are
bound
to
desire
and
indeuour
the
good
of
the
absent
Saints
as
well
as
the
present
,
we
may
fight
for
the
absent
,
by
prayer
,
by
apologie
,
by
our
sufferings
,
and
by
vsing
the
meanes
of
consolation
or
information
,
yea
,
herein
is
a
liuely
triall
of
our
true
loue
to
the
brethren
,
if
wee
can
loue
them
wee
neuer
saw
,
for
the
grace
of
God
we
heare
to
be
in
them
.
For
them
of
Laodicea
.
]
Though
there
were
many
Cities
of
this
name
,
yet
I
thinke
this
is
the
Laodicea
mentioned
Reuel
.
3.
If
the
estate
of
these
Laodiceans
be
well
marked
as
it
is
there
described
,
we
may
obserue
,
That
in
matters
of
religion
and
Gods
worship
,
they
were
neither
hot
nor
colde
,
That
they
thought
they
had
as
good
hearts
to
God
as
any
,
that
they
were
in
loue
with
no
sauing
grace
,
that
they
were
vtterly
ignorant
of
the
doctrine
of
their
miserie
,
that
they
would
take
no
paines
either
about
iustification
or
sanctification
,
&c.
yet
no
doubt
God
had
his
remnant
among
these
,
Christ
was
Amen
in
this
Church
,
he
did
faithfully
performe
his
promises
,
and
they
were
such
as
by
a
new
creation
of
God
were
begotten
againe
,
euen
amongst
so
carelesse
a
multitude
.
The
generall
securitie
of
a
people
,
doth
not
simplie
dissolue
the
couenant
with
a
people
,
and
the
Gospell
is
with
all
care
to
be
taught
,
though
but
the
tythe
of
men
be
wrought
vpon
by
it
.
And
for
such
as
neuer
saw
my
face
.
]
Two
things
may
bee
heere
further
noted
.
1.
That
wee
haue
the
profit
of
the
prayers
and
holie
endeuours
of
such
as
we
neuer
saw
in
the
flesh
.
2.
That
it
is
a
great
benefit
to
enioy
the
presence
of
those
that
are
eminent
in
Gods
seruice
,
for
that
is
implyed
in
the
words
.
Certainely
it
is
one
thing
should
make
vs
willing
to
die
,
because
then
wee
shall
see
the
Worthies
of
the
Lord
,
face
to
face
;
if
so
much
greefe
,
Act.
20.
because
they
should
see
Pauls
face
no
more
,
then
what
ioy
shall
it
be
when
we
shall
sit
downe
in
the
kingdome
of
heauen
,
with
Abraham
,
Isaac
and
Iacob
.
VERS.
2.
That
their
hearts
might
bee
comforted
and
they
knit
together
in
loue
,
and
in
all
riches
of
the
full
assurance
of
vnderstanding
to
know
the
mysterie
of
God
euen
the
Father
and
of
Christ
.
IN
the
beginning
of
this
verse
is
contained
the
second
reason
,
taken
from
the
effects
of
the
Gospell
,
which
are
two
:
the
first
,
consolation
;
the
second
,
establishment
of
their
hearts
in
brotherly
loue
;
the
rest
of
the
words
of
this
verse
belongs
to
the
third
reason
,
as
shall
appeare
afterward
.
This
is
the
fruit
of
the
care
and
earnest
strife
of
godly
Teachers
in
their
painefull
labours
of
the
Gospell
,
that
it
breeds
much
comfort
in
the
hearts
of
Gods
people
,
and
likewise
greatly
confirmes
them
,
and
settles
them
in
the
mutall
loue
one
of
another
:
it
knits
their
hearts
together
.
And
contrariwise
we
may
generally
here
note
the
hurt
and
mischeefe
that
false
and
corrupt
teachers
bring
vpon
men
.
They
hinder
the
consultations
of
Gods
people
,
in
that
they
draw
them
away
from
God
the
fountaine
of
all
consolation
:
and
likewise
they
withdraw
them
from
the
societie
and
fellowship
with
the
Saints
.
But
this
is
but
generall
.
I
consider
distinctly
of
each
of
these
effects
.
That
their
hearts
might
be
comforted
]
The
people
whose
harts
are
not
effectually
wrought
vpon
by
the
Gospell
,
Doct.
1
are
voyde
of
the
consolations
of
God
.
They
are
in
comfortlesse
distresse
;
a
naturall
heart
is
a
comfortlesse
heart
;
An
vnregenerate
heart
is
a
comfortlesse
heart
.
and
they
must
needes
be
without
comfort
,
for
they
are
without
God
and
Christ
,
and
the
promises
,
and
communion
with
the
godly
,
which
are
the
wells
of
comfort
:
besides
by
reason
of
the
vaile
of
ignorance
,
their
soules
sit
in
darknes
:
and
what
comfort
can
they
haue
in
such
a
continued
spirituall
night
of
darknes
?
neither
will
the
disorder
of
their
affections
,
passions
or
lusts
,
suffer
their
hearts
to
enioy
any
true
ease
or
rest
,
or
ioy
,
and
how
can
comfort
dwell
,
where
euill
angells
haue
their
throne
?
the
powers
of
hell
preuaile
in
euery
child
of
disobedience
:
and
the
ioyes
of
the
holy
Ghost
are
altogether
restrained
from
them
,
neither
can
there
arise
any
true
consolation
from
outward
things
,
for
in
their
owne
iudgments
most
an
end
they
are
at
a
want
of
contentment
,
they
are
daily
fretted
with
the
interruptions
befall
them
:
and
vanity
and
vexation
of
spirit
,
are
the
inseparable
companions
of
earthly
things
,
or
if
they
were
not
,
what
were
the
possession
of
all
things
,
if
they
be
set
before
the
thoughts
of
death
or
Gods
wrath
,
Note
.
or
the
last
iudgment
,
or
hell
?
Imagine
a
man
driuen
out
of
the
light
by
diuils
,
where
he
should
see
nothing
but
his
tormentors
,
and
that
he
were
made
to
stand
vpon
snares
or
grennes
with
iron
teeth
ready
to
strike
vp
and
grind
him
to
peeces
,
and
that
he
had
gall
powred
downe
to
his
bellie
,
and
an
instrument
raking
in
his
bowels
,
and
the
paines
of
a
trauiling
woman
vpon
him
,
and
an
hideous
noyse
of
horror
in
his
eares
,
and
a
great
gyant
with
a
speare
,
running
vpon
his
necke
,
and
a
flame
burning
vpon
him
round
about
,
do
you
imagine
this
man
could
be
solaced
in
this
destresse
,
with
bringing
him
strawes
or
trifles
to
play
withall
?
Alas
,
alas
,
this
is
the
estate
of
euery
wicked
mans
if
he
had
eyes
to
see
what
belongs
vnto
him
,
and
what
is
his
danger
,
as
these
places
shew
,
whence
these
comparisons
are
taken
,
Iob
18.18.7.8
.
&
20.24.15
.
&
15.20.21.26.30
.
certainely
heauen
and
earth
shall
passe
away
before
one
iote
of
these
miseries
shall
be
remoued
out
of
the
way
so
as
they
should
not
fall
vpon
wicked
men
being
impenitent
:
and
alas
what
then
can
outward
things
doe
vnto
them
?
Oh
then
shall
not
men
be
warned
and
awaken
,
and
stand
vp
from
the
dead
that
Christ
may
giue
them
light
?
and
shall
not
our
bowels
turne
within
vs
,
to
thinke
of
this
comfortles
distresse
of
so
many
thousand
soules
?
And
will
the
rebellious
world
still
rise
vp
against
the
messengers
of
God
,
that
giue
them
warning
of
their
miseries
?
shall
he
still
be
made
to
sinne
in
the
word
,
and
be
taken
in
a
snare
,
that
reproueth
in
the
gate
?
Oh
the
vnexpressible
senselesnesse
and
slumber
that
possesseth
the
hearts
of
some
men
!
But
I
come
to
the
second
doctrine
.
This
is
a
maine
end
of
the
Gospell
to
bring
men
to
true
consolation
and
Doct.
2
contentment
.
The
Gospell
brings
ioy
,
because
it
brings
knowledge
,
The
Gospell
brings
a
man
the
true
consolation
.
which
refresheth
the
minde
,
as
the
light
doth
our
senses
,
it
comforts
as
it
reviues
Gods
fauour
in
Christ
:
how
can
it
be
but
comfort
,
when
it
giues
the
Spirit
,
which
is
the
Comforter
:
and
it
is
a
daily
refreshing
against
the
guilt
of
sinne
and
the
afflictions
of
life
,
it
shewes
mortalitie
and
the
hope
of
glory
to
come
;
it
discouers
the
mines
of
treasure
that
are
in
Gods
promises
,
and
it
shewes
vs
also
our
right
in
earthly
things
,
as
it
is
conferred
vpon
vs
in
Christ
.
The
vse
is
first
for
confutation
,
Vses
.
it
doth
not
make
men
desperate
and
melancholie
:
but
contrariwise
it
easeth
and
solaceth
the
hearts
of
men
.
2.
All
that
are
in
any
distresse
either
inward
or
outward
,
may
here
be
directed
whither
to
goe
for
hearts
ease
and
comfort
,
viz.
to
the
word
,
and
though
any
vse
of
the
word
in
sinceritie
hath
much
life
,
yet
is
the
power
of
the
word
most
auaileable
in
the
sincere
preaching
of
it
.
In
the
19.
Psalme
,
this
is
one
euident
fruit
of
the
word
,
that
it
reioyceth
the
heart
:
Now
if
wee
seriously
consider
the
praises
of
the
word
in
that
place
wee
shall
perceiue
not
only
that
this
truth
is
maintained
,
but
many
obiections
are
answered
too
:
The
solace
that
comes
by
the
word
,
with
the
answers
to
diuers
obiections
Psal.
19.
only
this
we
must
know
,
that
where
the
word
hath
this
effect
,
it
must
first
conuert
vs
to
God
,
for
to
the
vnregenerate
minde
,
it
doth
not
so
worke
:
but
where
mens
hearts
are
turned
to
God
,
it
is
perfect
,
it
is
of
excellent
and
exquisite
vse
,
it
is
good
for
all
occasions
,
it
will
direct
in
all
our
wayes
,
and
comfort
in
all
distresses
.
Ob.
But
may
a
man
trust
vpon
it
,
if
he
subiect
himselfe
to
the
word
,
and
waite
vpon
God
in
it
,
that
he
shall
be
directed
and
comforted
?
Sol.
Yes
,
for
the
testimonies
of
God
are
sure
,
they
neuer
faile
.
Ob.
But
might
one
say
,
it
may
be
great
learned
men
might
finde
so
much
good
by
it
,
but
alas
I
am
vnlearned
and
simple
.
Sol.
It
makes
the
simple
wise
.
The
word
can
help
the
vnlearned
aswell
as
the
learned
.
Ob.
But
can
it
be
that
the
word
should
fit
my
turne
,
to
serue
for
my
particular
occasion
,
of
need
,
of
direction
and
comfort
?
Sol.
Yes
,
the
statutes
of
the
Lord
are
right
,
and
out
of
the
fitnes
they
haue
to
our
estates
,
they
greatly
reioyce
the
heart
.
Ob.
But
I
am
much
troubled
with
euill
thoughts
,
and
continuall
infirmities
,
and
weaknesses
,
besides
many
outward
faults
.
Sol.
The
word
of
the
Lord
is
pure
,
it
is
so
by
the
effect
,
it
will
make
thee
pure
,
it
will
purge
out
those
euills
,
and
greately
help
thee
against
these
corruptions
,
that
molest
,
and
trouble
,
and
annoy
thee
.
Ob.
But
I
cannot
tell
how
to
do
to
order
my
course
for
hereafter
,
if
I
were
now
comforted
.
Sol.
It
giues
light
to
the
eyes
:
it
will
teach
vs
what
to
doe
.
Ob.
But
yet
there
are
many
euills
that
I
am
by
nature
so
addicted
to
,
or
by
custom
so
intangled
in
,
that
I
feare
God
will
neuer
take
any
delight
in
me
&c.
Sol.
The
feare
of
the
Lord
is
cleane
:
That
word
of
God
which
tells
vs
how
to
feare
God
,
is
cleane
by
effect
,
it
will
pull
downe
and
master
any
sinne
,
and
cleanse
our
hearts
and
liues
of
it
.
Ob.
But
how
may
I
know
it
will
worke
this
in
me
,
though
others
haue
found
it
so
:
because
I
know
not
how
I
shall
perseuere
and
hold
out
?
Sol.
The
feare
of
God
endures
for
euer
,
The
word
I
say
which
workes
in
vs
the
true
feare
of
God
,
will
neuer
cease
to
be
effectuall
,
and
there
is
as
much
force
in
it
now
,
as
euer
was
in
it
.
No
time
can
euer
weare
out
the
efficacie
of
Gods
word
in
the
hearts
of
such
as
feare
God
.
If
it
haue
wrought
the
true
feare
of
God
in
thee
,
thou
maiest
be
assured
thou
hast
right
to
the
directions
and
comforts
conteyned
in
it
,
and
it
will
still
be
of
force
to
thee
,
if
thou
waite
vpon
God
in
the
true
vse
of
it
.
Ob.
But
I
see
many
are
otherwise
minded
,
and
some
teach
otherwise
.
Sol.
Yet
the
iudgments
of
the
Lord
are
true
:
Gods
word
must
and
will
stand
howsoeuer
we
are
minded
.
Ob.
But
may
a
man
find
help
against
any
sinne
,
from
the
word
,
and
direction
in
all
things
?
Sol
,
Yes
,
for
Gods
iudgments
are
righteous
altogether
.
They
are
exactly
sufficient
,
to
make
a
man
a
godly
man
,
compleat
in
all
his
wayes
,
and
to
order
him
in
all
that
iustice
he
should
performe
,
either
towards
God
or
man
.
Ob.
But
might
not
the
hearts
of
men
be
delighted
with
other
things
,
and
mans
estates
made
happie
with
other
treasures
?
Sol.
No
,
it
is
more
to
bee
desired
(
the
word
is
)
then
fine
gold
,
yea
then
much
fine
gold
,
sweeter
also
then
hony
and
the
hony-combe
.
Ob.
But
if
I
should
deuote
my selfe
thus
to
the
word
,
the
world
would
account
me
a
very
foole
,
and
that
I
would
grow
to
strange
simplenesse
.
Sol.
By
them
is
thy
seruant
made
circumspect
.
Nothing
teacheth
men
true
discretion
,
but
Gods
word
:
and
if
many
hearers
bee
not
circumspect
,
t
is
either
because
they
attend
not
to
the
word
,
or
because
they
are
not
Gods
seruants
.
Ob.
But
what
profit
will
come
of
all
this
?
Sol.
In
the
sound
practise
of
the
directions
of
the
word
there
is
great
reward
.
Thirdly
,
this
may
comfort
Gods
seruants
in
their
choice
:
they
haue
chosen
the
better
part
,
in
that
they
haue
set
their
hearts
vpon
the
word
,
howsoeuer
the
world
thinke
of
them
.
Fourthly
,
wee
may
heere
see
the
state
of
scorners
and
contemners
of
the
word
,
implyed
:
let
them
mocke
on
,
but
this
they
shall
haue
,
they
shall
neuer
taste
of
the
ioyes
of
God
.
Fiftly
,
Gods
seruants
should
bee
admonished
from
hence
,
to
expresse
the
power
of
the
word
in
their
carriages
,
that
the
world
might
see
and
know
there
is
wonderfull
comfort
and
contentment
in
following
the
Word
.
Lastly
,
this
may
serue
for
the
humiliation
of
all
such
as
haue
long
heard
the
Gospell
,
and
yet
haue
not
gotten
any
sound
contentment
.
Now
that
men
may
not
bee
mistaken
,
it
will
not
be
amisse
to
discouer
the
true
causes
of
this
want
of
contentment
in
many
that
enioy
the
Gospell
.
Causes
why
many
find
no
more
comfort
in
the
Word
.
It
is
true
that
the
proper
effect
of
the
Gospell
is
to
comfort
:
but
it
is
true
also
,
that
it
comforts
only
Gods
seruants
[
](A89915-e121280-b)a
a
Esay
65.15
.
.
Againe
,
if
men
haue
not
mourned
for
their
sinnes
,
no
wonder
though
they
bee
not
comforted
[
](A89915-e121300-b)b
b
Matth.
5.4
.
Esay
61.1.2.3
.
.
Besides
,
many
doe
not
lay
vp
the
word
in
their
hearts
,
and
then
how
can
it
comfort
their
hearts
?
We
must
be
a
people
in
whose
heart
is
Gods
law
[
](A89915-e121340-b)c
c
Esay
15.7
.
,
if
we
would
feele
this
inward
ioy
and
consolation
.
Many
also
are
ensnared
with
grosse
sinne
,
whereas
only
the
righteous
sing
and
reioyce
[
](A89915-e121370-b)d
d
Pro.
29.6
.
.
Many
want
assurance
,
and
therfore
no
wonder
though
they
reioyce
not
with
those
vnspeakable
ioyes
,
which
are
companions
of
faith
and
the
loue
of
Christ
only
[
](A89915-e121400-b)e
e
1
Pet.
1.8.9
.
.
Besides
,
many
haue
but
little
ioy
,
because
they
vse
but
little
praying
:
we
must
pray
much
if
we
haue
our
ioy
full
[
](A89915-e121440-b)f
f
Ioh.
16.14
.
.
Further
,
some
through
vnbeleefe
resist
comfort
[
](A89915-e121460-b)g
g
Psal.
77.3
.
.
There
are
seuen
inconueniences
of
an
vncomfortable
heart
.
1.
Seuen
inconueniences
of
an
vncomfortable
heart
.
It
is
exceeding
liable
to
temptations
.
2.
It
is
vnder
the
raigne
of
continuall
vnthankfulnesse
.
3.
It
is
easily
perplexed
with
euery
crosse
;
and
turned
out
of
frame
and
quiet
.
4.
It
is
a
daily
let
to
the
efficacie
of
all
Gods
ordinances
.
5.
It
is
accompanied
with
strange
infirmities
,
in
doing
good
duties
.
6.
It
is
vsually
barren
in
the
very
disposition
to
doe
good
.
7.
It
prouokes
God
to
anger
,
Deut.
28.47
.
Being
knit
together
in
loue
.
]
Loue
is
in
God
,
in
Christ
,
in
Angels
,
in
Saints
glorified
,
Difference
of
loue
.
in
godly
men
conuerted
,
and
in
carnall
men
also
.
In
the
Trinitie
it
is
infinite
,
in
Christ
without
measure
,
in
Angels
and
men
glorified
perfect
,
but
measured
,
in
godly
men
on
earth
vnperfect
,
but
holy
;
in
carnall
men
vnholy
,
yet
naturall
;
in
the
other
creatures
without
reason
by
instinct
.
T
is
a
religious
&
holy
loue
amongst
the
members
of
Christ
is
here
meant
.
The
author
and
fountaine
of
this
loue
is
God
,
2
Cor.
13.11
.
The
Author
,
Bond
,
Seat
,
Effects
,
The
bond
internall
is
the
spirit
,
externall
is
the
Gospell
:
the
subiect
or
seat
of
it
is
the
heart
,
yet
not
euery
heart
,
but
a
pure
heart
,
1
Tim.
1.5
,
The
effects
are
a
heauenly
comfort
in
the
Gospell
,
with
all
the
fruits
of
it
.
If
thou
as●e
whom
thou
must
especially
loue
;
I
answer
,
the
Saints
,
that
is
,
Objects
,
such
as
thou
seest
to
striue
after
holinesse
of
life
,
making
conscience
of
their
wayes
.
These
and
all
these
are
to
be
loued
.
Neither
will
bare
affection
to
them
serue
,
Properties
of
loue
.
but
thou
must
seeke
to
haue
fellowship
with
them
in
the
Gospell
,
Phil.
1.5
.
and
2
,
1.
If
thy
loue
to
Gods
children
be
right
,
1.
it
is
diligent
[
](A89915-e121660-b)h
h
1
Thess.
1.3
.
,
2.
in
things
indifferent
it
doth
not
willingly
offend
[
](A89915-e121690-b)i
i
Rom.
14.15
.
Gal.
5
13.
,
3.
it
will
couer
a
multitude
of
sinnes
[
](A89915-e121730-b)k
k
1
Pet.
4.8
.
,
and
it
will
forgiue
great
offences
vpon
repentance
[
](A89915-e121760-b)l
l
2
Cor.
2.7.8
.
,
4.
it
is
compassionate
and
liberall
[
](A89915-e121780-b)m
m
1
Joh.
3.17
.
2
Cor.
8.24
.
Rules
for
preseruing
loue
.
,
lastly
,
it
hath
the
properties
mentioned
1
Cor.
13.4.5.6.7
.
That
this
holy
and
religious
loue
might
be
preserued
amongst
Christians
,
diuers
rules
must
be
obserued
.
1.
Men
must
not
so
much
respect
their
owne
earthly
things
[
](A89915-e121830-b)n
n
Phil.
2.4
.
.
2.
Men
should
labour
with
all
meeknesse
for
vnion
in
iudgement
,
without
all
contention
and
vaine
glorie
[
](A89915-e121850-b)o
o
Phil.
2.2.3
.
.
3.
Men
must
take
heede
of
reioycing
in
the
euils
one
of
another
[
](A89915-e121880-b)p
p
1
Cor.
13.
.
4.
Men
must
get
more
patience
to
suffer
longer
,
and
vpon
more
occasion
[
](A89915-e121910-b)q
q
1
Cor.
13.
.
5.
Wee
should
with
all
possible
care
endeuour
to
encrease
in
knowledge
,
and
sense
of
Gods
loue
,
for
that
enflames
to
the
loue
one
of
another
[
](A89915-e121940-b)r
r
Phil.
1.9
.
.
6.
We
must
studie
to
be
quiet
,
and
meddle
with
our
owne
businesse
[
](A89915-e121980-b)s
s
1
Thess.
4.11
.
.
Lastly
,
wee
must
much
and
often
thinke
of
our
liuing
together
in
heauen
,
for
the
hope
of
heauen
and
the
loue
of
the
Saints
are
companions
.
The
restraint
of
this
loue
.
Yet
that
wee
may
not
mistake
,
there
are
diuers
sorts
of
people
with
whom
we
may
not
hold
open
and
professed
loue
,
and
vnion
,
and
amity
,
and
societie
.
1.
With
such
as
are
open
enemies
to
the
truth
,
by
Infidelity
or
Idolatrie
[
](A89915-e122020-b)t
t
1
Cor.
6.
.
2.
With
men
that
liue
in
notorious
wickednesse
and
prophanenesse
,
such
as
are
Atheists
,
swearers
,
drunkards
,
adultererers
,
vsurers
,
&c.
[
](A89915-e122040-b)u
u
Psal.
26.5.6
.
Ephes.
5.6
.
Phil.
3.18
.
3.
With
scandalous
brethren
,
that
make
shewes
of
religion
,
and
yet
are
lewd
in
conuersation
[
](A89915-e122080-b)*
*
1
Cor.
5.
.
4.
With
corrupt
teachers
and
seducers
,
that
would
draw
men
from
the
sinceritie
that
is
in
Christ
,
and
speake
euill
of
the
way
of
righteousnesse
[
](A89915-e122100-b)x
x
Phil.
3.2
.
.
5
,
With
those
members
of
the
Synagogue
of
Satan
,
whose
tongues
are
set
on
fire
with
the
fire
of
hell
,
in
respect
of
slandering
and
disgracing
such
as
truely
feare
God
[
](A89915-e122120-b)y
y
Reuel
.
2.9
.
.
6.
With
such
professors
of
religion
that
liue
idly
,
and
in
that
respect
walke
inordinately
,
and
will
not
be
reclaimed
,
but
in
that
respect
liue
offensiuely
[
](A89915-e122150-b)z
z
2
Thess.
3.6
.
.
7.
With
such
as
openly
refuse
to
obey
the
sayings
and
censures
of
Gods
seruants
[
](A89915-e122180-b)a
a
2
Thess.
3.14.15.16
.
.
As
the
knitting
together
of
Gods
people
is
wonderfull
comfortable
,
and
a
gracious
effect
of
the
Gospell
:
so
to
disturbe
the
loue
and
vnity
of
the
Church
and
people
of
God
,
is
most
execrable
and
abominable
.
It
is
a
greeuous
sinne
to
disquiet
and
disioyne
Gods
seruants
.
Now
if
we
obserue
in
our
owne
times
who
they
are
that
are
that
are
disturbers
of
the
Church
and
vnitie
amongst
true
Christians
,
Foure
sorts
of
disturbers
of
the
Church
.
wee
shall
finde
foure
sorts
of
men
may
bee
iustly
taxed
with
this
greeuous
fault
.
1.
Papists
and
halfe-Papists
,
these
in
all
places
labour
to
hinder
the
progresse
of
the
Gospell
,
and
the
vnitie
of
the
Church
:
2.
Ambitious
temporizers
:
Diotrephes
had
his
hand
deepe
in
this
sinne
.
Too
many
there
are
that
scarce
know
any
readier
way
to
couer
their
damned
Simoniacall
practises
,
and
to
aduance
their
owne
aspiring
ends
,
then
to
blaze
and
enlarge
,
and
with
bitter
exaspirations
to
proclaime
that
heauie
rent
and
dissent
of
opinion
,
that
hath
diuided
the
sonnes
of
the
same
mother
.
3.
Men
of
flagitious
and
wicked
life
:
for
wicked
men
disturbe
Gods
Church
,
both
by
their
sinnes
vexing
the
righteous
,
and
by
their
rayling
opposing
the
truth
,
and
cause
God
by
his
iudgement
to
afflict
his
owne
Israel
.
4.
Sectaries
and
humorous
persons
,
that
out
of
their
hellish
pride
,
despise
all
the
assemblies
of
Gods
people
,
because
they
fauour
not
the
fantasticall
proiects
.
These
many
of
them
diuide
from
vs
both
in
Church
and
habitation
.
Thus
of
the
affection
it selfe
.
But
I
must
more
specially
yet
consider
of
the
manner
in
the
word
knit
together
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Knit
together
.
]
The
originall
word
,
when
it
is
taken
properly
,
it
signifies
to
set
in
a
frame
of
building
,
but
vsually
it
is
taken
in
the
new
Testament
in
a
b●rrowed
sense
:
sometimes
it
is
to
demonstrate
a
thing
by
euident
testimonie
[
](A89915-e122290-b)b
b
Act.
9.22
.
,
sometimes
to
assure
[
](A89915-e122310-b)c
c
Act.
16.10
.
,
sometimes
to
instruct
[
](A89915-e122330-b)d
d
1
Cor.
2.16
.
,
but
most
frequently
to
knit
together
as
the
members
are
knit
in
a
bodie
[
](A89915-e122350-b)e
e
Ephes.
4.16
.
;
and
so
it
may
well
be
taken
heere
:
and
so
wee
are
considered
as
ioyned
together
in
the
mysticall
bodie
of
Christ
.
And
wee
may
hence
obserue
,
1.
That
our
vnion
one
with
another
must
be
sanctified
in
one
head
;
if
we
be
not
ioyned
to
Christ
,
we
doe
in
vaine
pleade
our
loue
to
men
.
2.
Our
affections
must
carrie
vs
to
a
thirst
and
constant
desire
to
procure
the
good
of
the
bodie
;
the
bodie
of
Christ
must
bee
dearer
to
vs
then
our
particular
good
.
3.
That
wee
must
respect
all
that
feare
God
,
and
not
contemne
the
meanest
Christian
.
We
are
knit
to
the
whole
bodie
,
and
not
to
some
one
member
onely
.
Thus
of
the
second
reason
,
viz.
from
the
effect
of
the
Gospell
.
And
vnto
all
riches
of
the
full
assurance
of
vnderstanding
.
]
The
third
and
last
reason
is
taken
from
the
adiuncts
of
the
Gospell
,
which
doe
more
and
more
appeare
by
the
power
of
it
,
in
the
paines
of
Gods
faithfull
seruants
:
and
thefe
are
three
;
1.
certaintie
,
2.
sublimitie
,
3.
perfection
.
The
first
is
in
these
words
.
The
Gospell
is
certaine
two
wayes
:
1.
In
it selfe
,
2.
The
Gospell
is
certaine
two
waies
.
in
the
infallibility
&
stedfastnesse
of
the
perswasion
of
the
Elect.
In
it selfe
the
Apostle
had
good
reason
to
say
so
;
for
it
was
no
new
deuice
lately
broached
,
but
long
before
from
the
beginning
propounded
to
Gods
seruants
,
and
confirmed
in
all
ages
by
the
Prophets
,
&c.
But
in
this
place
it
is
considered
in
the
certainty
of
the
perswasion
of
the
godly
,
by
faith
laying
hold
vpon
it
and
beleeuing
it
.
This
he
expresseth
in
the
word
full
assurance
or
plerophorie
.
A
twofold
fulnesse
.
The
fulnesse
of
a
Christian
is
either
generall
or
speciall
:
the
generall
is
that
fulnesse
which
euerie
member
hath
in
Christ
their
head
,
and
by
influence
from
him
.
The
speciall
is
that
fulnesse
wherin
some
members
excell
.
Thus
some
are
full
of
the
spirit
[
](A89915-e122470-b)f
f
Ephes.
5.18
.
,
of
loue
[
](A89915-e122500-b)g
g
1
Thess.
3.12
.
,
of
ioy
[
](A89915-e122530-b)h
h
Rom.
15.13
.
2
Cor.
7.4
.
,
some
in
obedience
and
good
workes
[
](A89915-e122570-b)i
i
Acts
9.36
.
Phil.
1.11
.
Reuel
.
3.1
.
2
Cor.
10.6
.
,
some
in
faith
and
knowledge
.
So
Rom.
15.14
.
So
heere
.
Quest.
But
is
full
assurance
essentiall
vnto
true
faith
?
Answ.
Some
seeme
to
say
so
:
but
I
see
no
reason
so
to
thinke
.
And
experience
shewes
vs
many
worthie
in
the
praises
of
the
Gospell
,
and
yet
haue
not
gotten
full
assurance
.
Full
assurance
is
in
the
greatest
faith
,
but
faith
may
be
true
in
the
least
measure
,
though
it
be
not
so
confirmed
:
it
is
essentiall
to
a
strong
faith
,
not
to
a
litle
faith
.
Quest.
May
this
plerophorie
or
full
assurance
be
had
in
this
life
?
Answ.
Full
assurance
may
be
had
.
It
may
without
all
doubt
,
as
these
Scriptures
euidently
proue
,
1
Thessal
.
1.5
.
Heb.
6.11
.
and
10.22
.
Rom.
4.21
.
Quest.
But
are
we
bound
to
labour
for
this
full
assurance
?
Answ.
We
are
,
It
must
bee
sought
.
Heb.
10.
he
saith
,
let
vs
draw
neere
in
the
full
assurance
of
faith
[
](A89915-e122810-b)k
k
Heb.
10.22
.
:
and
in
the
sixth
chapter
they
are
exhorted
to
shew
their
diligence
vnto
the
full
assurance
of
hope
to
the
end
[
](A89915-e122840-b)l
l
Heb.
6.12
.
.
We
make
no
question
but
we
ought
to
make
sure
our
houses
and
lands
,
&c.
and
shall
life
and
happinesse
lie
vnassured
?
There
are
7.
things
wherein
this
assurance
hath
been
imployed
.
1.
Seuen
things
of
which
we
should
be
assured
.
There
is
a
full
assurance
of
the
things
done
by
Christ
,
mentioned
Luk.
1.1
.
2.
There
is
a
full
assurance
required
in
the
knowledge
of
our
libertie
in
things
indifferentm.
3.
There
is
a
full
assurance
requisite
vnto
the
perswasion
of
the
truth
of
their
ministeries
to
whom
we
subiect
our
soules
,
as
the
originall
word
imports
,
2
Tim.
4.5.17
.
4.
We
must
be
fully
assured
of
the
doctrine
of
the
Religion
that
we
professe
.
5.
There
is
a
full
assurance
of
the
hope
of
a
better
life
[
](A89915-e122910-b)n
n
Heb.
6.12
.
.
6.
There
is
a
full
assurance
sometimes
in
speciall
and
particular
persons
,
as
that
to
Abraham
about
his
sonne
,
Rom.
4.21
.
Lastly
,
there
is
a
full
assurance
of
faith
in
Gods
fauour
,
vpon
the
warrant
of
Gods
word
and
spirit
.
This
is
chiefly
to
be
laboured
for
.
Now
there
are
seuen
properties
or
signes
of
a
plerophorie
or
full
assurance
of
faith
.
1.
It
will
receiue
the
word
in
affliction
with
much
ioy
[
](A89915-e122970-b)o
o
1
Thess.
1.6
.
.
2.
Seuen
signes
of
full
assurance
.
It
will
not
bee
carried
about
with
every
winde
of
doctrine
[
](A89915-e123010-b)p
p
Ephes.
4.14
.
.
3.
It
is
industrious
and
laborious
in
the
duties
of
loue
to
Gods
children
[
](A89915-e123030-b)q
q
Heb.
6.11.12
.
4.
It
is
vnrebukeable
and
full
of
innocencie
and
integritie
of
life
:
it
cannot
possibly
stand
with
any
presumptuous
sinne
[
](A89915-e123060-b)r
r
Heb.
10.22.23
.
.
5.
It
will
giue
glorie
to
God
against
all
sense
and
reason
[
](A89915-e123090-b)s
s
Rom.
4.20
.
.
6.
It
mortifies
and
extinguisheth
all
headstrong
affections
[
](A89915-e123110-b)t
t
Esay
11.7.9
.
.
7.
It
is
carried
with
full
sailes
vnto
holy
duties
(
for
so
the
word
signifies
)
and
is
fruitfull
in
good
workes
.
8.
It
is
able
to
admonish
[
](A89915-e123130-b)u
u
Rom.
15.14
.
What
we
must
doe
to
get
full
assurance
.
.
If
wee
would
obtaine
this
plerophorie
,
wee
must
bee
much
in
hearing
and
prayer
,
for
they
doe
both
exceedingly
settle
faith
:
especially
wee
must
attend
much
vnto
the
promises
of
God
,
and
the
testimony
of
the
spirit
of
adoption
:
and
we
must
get
calme
and
quiet
affections
,
we
must
grow
in
grace
,
and
striue
to
be
strengthened
in
the
inner
man
.
But
especially
we
must
begge
it
often
of
God
by
prayer
,
and
striue
against
hardnesse
of
heart
,
and
vnbeleefe
,
carefully
discerning
and
reiecting
the
obiections
of
Sathan
and
the
flesh
,
consulting
daily
with
such
as
haue
the
ouersight
of
our
soules
.
Vse
.
The
consideration
hereof
may
both
confute
the
Papists
,
that
plead
so
earnestly
against
the
assurance
of
faith
,
and
it
may
serue
also
to
scourge
the
wanton
distempers
of
carnall
Protestants
,
that
against
a
principle
of
their
owne
Religion
,
will
so
commonly
disgrace
the
assurance
of
faith
,
by
saying
men
cannot
be
so
certaine
of
their
owne
saluation
.
And
it
may
excite
all
that
feare
God
to
labour
after
it
,
and
the
rather
considering
the
worth
of
it
,
as
the
word
riches
of
full
assurance
imports
.
Riches
of
full
assurance
.
]
There
are
two
sorts
of
rich
men
:
there
is
a
worldly
rich
man
,
Wherein
our
spirituall
riches
lie
.
and
a
spirituall
rich
man
.
Now
our
spirituall
riches
lie
,
1.
in
the
word
of
Christ
dwelling
in
vs
[
](A89915-e123250-b)*
*
Col.
3.16
.
,
2.
in
the
spirit
of
Christ
[
](A89915-e123270-b)x
x
Tit.
3.6
.
,
3.
in
works
of
mercy
and
liberality
[
](A89915-e123290-b)y
y
Ephes.
2.4
.
2
Cor.
8.1
.
&
9.11
.
,
4.
in
sufferings
and
patience
,
5.
in
praiers
[
](A89915-e123330-b)z
z
Rom.
10.11
.
,
6.
in
good
works
[
](A89915-e123350-b)a
a
1
Tim.
6.18
.
,
7.
in
vtterance
and
all
holy
knowledge
[
](A89915-e123370-b)b
b
1
Cor.
1.5
.
;
lastly
,
it
lies
in
our
faith
[
](A89915-e123390-b)c
c
Iam.
2.5
.
:
and
so
the
more
full
assurance
we
haue
,
the
more
rich
we
are
.
Now
this
in
generall
may
informe
how
to
conceiue
of
rich
men
,
and
who
are
to
bee
accounted
indeede
great
rich
men
;
and
it
may
lesson
worldly
rich
men
not
to
swell
in
the
thoughts
of
their
greatnes
,
but
rather
reioyce
that
God
hath
made
them
low
:
and
withall
it
should
teach
them
to
thinke
more
highly
of
poore
Christians
,
that
haue
the
true
grace
of
Christ
,
whom
God
hath
enriched
with
faith
and
holy
graces
of
his
spirit
.
Assurance
is
riches
in
many
respects
.
Worthily
is
full
assurance
of
faith
called
riches
,
for
it
doth
all
that
riches
can
doe
vnto
men
.
It
comforts
the
heart
,
it
defends
from
dangers
,
much
better
then
outward
riches
can
,
for
the
iust
liue
by
their
faith
.
It
gaines
the
godly
more
true
reputation
,
then
houses
,
or
land
,
or
money
could
doe
.
It
abounds
more
to
spirituall
mercy
and
well-doing
with
more
sufficiency
then
outward
riches
can
,
and
it
buyes
for
the
soule
all
necessaries
:
it
is
vnto
Gods
seruants
according
to
their
faith
,
and
vnto
faith
all
things
are
possible
:
yea
,
it
doth
that
that
all
the
riches
in
the
world
cannot
do
,
for
it
will
settle
a
mans
heart
against
all
earthly
mutations
,
yea
it
will
make
a
man
stand
vndaunted
against
the
rage
of
tyrants
,
yea
of
death
it selfe
;
yea
in
some
sense
it
will
fence
a
man
against
the
weapons
of
God
himselfe
:
though
God
kill
Iob
in
the
battell
,
yet
he
will
not
let
goe
his
hold
,
but
hee
will
still
trust
in
him
,
yea
the
Lord
is
pleased
many
times
to
yeeld
the
victorie
to
the
wrestlings
of
faith
,
and
accounts
it
no
disparagement
to
bee
ouercome
of
the
faith
of
his
seruants
,
and
to
let
them
binde
his
hands
,
that
he
should
not
doe
,
what
otherwise
he
might
and
would
haue
done
:
how
can
it
be
but
great
riches
,
when
it
brings
a
man
the
assured
pardon
of
all
his
offences
?
and
how
doth
it
establish
the
heart
of
a
man
in
his
religion
,
more
then
ten
thousand
arguments
or
volumes
of
controuersies
?
Thus
of
the
adiunct
certainty
;
the
sublimity
of
the
Gospell
followes
.
To
the
acknowledgement
of
the
mysterie
of
God
,
euen
the
Father
and
of
Christ
]
The
Gospell
is
a
diuine
mysterie
,
both
for
the
admirable
depth
of
it
,
for
it
is
a
secret
only
God
can
reueale
,
and
for
the
excellency
of
the
subiect
it
entreats
of
,
which
is
God
the
Father
and
Christ
.
How
the
Gospell
is
a
mysterie
,
and
to
whom
,
hath
been
shewed
in
the
former
chapter
:
onely
let
vs
from
the
repetition
of
it
here
,
be
confirmed
in
this
,
neuer
to
trust
the
iudgement
of
carnall
persons
,
in
matters
of
godlinesse
and
saluation
,
for
they
pronounce
of
things
they
neuer
effectually
vnderstand
,
they
cannot
perceiue
the
things
of
God
;
and
withall
we
should
be
excited
to
a
daily
care
of
faith
,
for
reason
will
not
reach
heere
.
Further
we
may
here
obserue
,
That
when
the
Lord
doth
reueale
this
mysterie
vnto
vs
,
we
must
not
only
beleeue
it
,
but
we
must
acknowledge
it
,
euen
by
an
outward
profession
of
our
faith
in
Christ
,
and
our
consecration
of
our selues
,
to
the
worship
and
knowledge
of
God
.
The
world
wonderfull
hardly
brooks
acknowledgement
:
most
men
aske
what
needs
this
profession
?
they
will
not
vnderstand
that
we
must
beare
about
,
and
hold
out
the
light
of
the
truth
receiued
,
labouring
to
winne
glorie
to
God
by
the
power
of
confession
and
obedience
.
Of
God
euen
the
Father
and
of
Christ
.
]
Diuers
things
may
bee
from
these
words
particularly
obserued
.
1.
We
may
see
here
the
glorie
of
the
Gospell
,
and
the
studies
of
Christians
,
they
haue
the
onely
excellent
subiect
in
the
world
:
other
sciences
consider
of
the
creature
,
but
Theologie
of
the
Creator
.
2.
Heere
is
a
plaine
proofe
of
the
diuine
nature
of
Christ
,
for
God
is
sayd
to
be
the
Father
of
Christ
.
3.
From
coherence
wee
may
know
,
that
as
men
grow
in
faith
and
loue
,
so
they
will
be
more
and
more
settled
in
the
doctrine
of
the
persons
of
the
Trinitie
,
t
is
such
a
mysterie
as
is
reuealed
by
degrees
,
as
holinesse
and
other
sauing
knowledges
increase
in
vs
.
4.
That
wee
neuer
rightly
know
God
till
we
know
Christ
,
Matth.
11.27
.
1
Ioh.
2.23
.
5.
Wee
may
hence
obserue
the
miserie
of
all
vnregenerate
men
,
they
neither
know
God
nor
Christ
aright
.
6.
That
howsoeuer
we
be
ignorant
in
many
other
knowledges
and
that
of
matters
of
religion
too
,
yet
it
is
a
glorious
riches
to
know
God
to
be
our
father
in
Christ
,
and
to
be
fully
assured
of
Gods
loue
in
Christ
.
VERS.
3.
In
whom
are
hid
all
the
treasures
of
wisdome
and
knowledge
.
IN
whom
]
In
quo
,
is
referred
either
to
Christ
or
the
Gospell
,
it
is
true
either
way
:
or
rather
both
are
conioyned
together
in
one
sense
;
In
Christ
who
is
the
subiect
of
the
Gospell
,
is
all
treasures
&c
,
or
in
the
Gospell
as
it
entreats
of
Christ
,
is
all
treasures
&c
,
so
that
these
words
containe
a
third
adiunct
of
the
Gospell
,
and
that
is
singular
perfection
of
wisdome
.
Note
heere
with
what
feeling
the
Apostle
speakes
,
when
he
fals
vpon
the
mention
of
Christ
,
and
the
Gospell
:
hee
abounds
in
powerfull
affections
and
admirations
of
these
things
,
which
may
wonderfully
abase
and
humble
vs
,
for
our
barrennes
both
in
thoughts
,
and
affections
,
and
words
,
when
we
haue
to
deale
with
the
things
that
belong
to
the
kingdome
of
God
.
Againe
,
if
there
bee
any
such
treasures
in
Christ
and
the
Gospell
,
wee
may
conclude
it
is
not
in
vaine
to
deuote
our selues
to
the
knowledge
of
Christ
in
the
Gospell
,
though
it
cost
vs
neuer
so
much
pains
,
or
care
,
or
cost
,
and
though
we
be
neuer
so
much
opposed
by
the
flesh
and
the
world
.
Further
,
wee
neede
not
doubt
but
that
all
things
needfull
to
saluation
and
happinesse
,
are
contained
in
the
word
,
heere
are
treasures
of
wisdome
and
knowledge
,
wee
neede
no
traditions
nor
inuentions
of
men
,
nor
decrees
of
Popes
&c.
The
vbiquitaries
abuse
this
place
,
Answer
to
the
vbiquitaries
.
to
prooue
a
reall
communication
of
the
properties
of
the
diuine
nature
to
the
humane
.
Now
for
answer
to
their
cauill
,
diuers
things
may
be
propounded
.
1.
If
the
words
bee
vnderstood
of
the
Gospell
,
then
their
conceit
wholly
fals
to
the
ground
.
2.
If
they
bee
vnderstood
of
Christ
,
yet
there
is
no
necessitie
to
vnderstand
them
,
as
these
treasures
are
in
Christ
himselfe
only
,
but
as
they
are
in
his
members
by
communication
.
3.
If
as
it
is
in
him
,
yet
it
is
not
necessarie
to
vnderstand
it
of
all
knowledge
in
generall
,
but
of
that
which
is
needfull
for
the
saluation
of
the
Elect.
4.
If
of
all
knowledge
,
yet
the
Apostle
saith
not
that
it
is
in
the
soule
of
Christ
,
but
in
Christ
.
5.
If
in
the
soule
,
what
wisdome
?
not
increate
and
infinite
,
but
created
wisdome
.
Thus
in
generall
.
In
whom
]
Wisdome
and
knowledge
are
in
Christ
,
in
Angels
,
in
Men
,
but
indifferently
:
The
difference
of
knowledge
in
Christ
and
Angels
and
men
.
in
Christ
,
by
vnion
;
in
Angels
,
by
vision
;
in
men
,
by
reuelation
.
There
are
diuers
gifts
conferred
vpon
the
humane
nature
of
Christ
,
the
gift
of
personall
vnion
,
the
gift
of
office
of
mediator
,
and
head
of
the
Church
,
the
gift
of
adoration
,
with
his
diuine
nature
,
and
the
gifts
they
call
habituall
,
which
aboue
the
measure
of
men
or
angels
are
conferred
vpon
him
.
Which
may
comfort
vs
against
all
our
defects
in
our selues
,
for
though
we
haue
so
many
wants
,
yet
wee
haue
an
head
in
whom
wee
haue
all
fulnesse
,
and
it
should
bee
our
course
to
make
vse
of
this
doctrine
,
by
stirring
vp
our selues
daily
to
lay
holde
vpon
Christ
for
the
supply
of
our
wants
out
of
the
riches
of
his
grace
.
Are
hidden
]
The
admirable
excellencies
of
wisdome
and
knowledge
in
Christ
are
sayd
to
be
hidden
,
1.
In
respect
of
our
apprehensions
,
because
we
can
neuer
reach
to
the
depth
of
them
,
2.
In
respect
of
the
crosse
,
that
followed
Christ
and
his
members
:
for
the
crosse
like
a
vaile
obscured
the
glorie
of
Christs
perfections
,
both
in
himselfe
,
and
the
communication
of
his
gifts
to
his
members
.
And
may
not
this
teach
vs
singlenes
of
heart
,
and
humility
,
euen
more
to
seeke
to
bee
good
then
to
seeme
to
be
so
?
Christ
was
contented
his
treasures
should
bee
hidden
,
and
shall
wee
fret
ourselues
when
our
drops
of
grace
are
not
admired
?
shall
it
not
be
enough
to
vs
that
we
shall
appeare
in
glory
,
when
his
glorie
shall
be
reuealed
?
All
treasures
]
Wisdome
and
knowledge
in
Christ
is
called
treasures
,
not
for
the
quantitie
only
,
but
for
the
worth
also
,
for
grace
and
knowledge
are
the
best
treasures
.
Which
may
shew
the
miserie
of
all
wicked
persons
,
for
in
as
much
as
they
are
not
of
Christ
,
they
are
destitute
of
the
treasures
of
God
:
and
contrariwise
,
they
are
most
happy
that
haue
Christ
,
for
in
him
they
find
all
true
treasure
&
riches
,
he
cannot
be
poore
that
hath
Christ
,
nor
can
he
be
rich
that
wāts
Christ
Quest.
But
what
is
the
cause
that
so
many
Christians
want
treasures
,
and
yet
professe
Christ
?
Answ.
Either
they
want
workmen
,
to
digge
for
the
mine
,
through
want
of
Preachers
:
or
else
they
digge
for
this
treasure
in
a
wrong
earth
,
by
seeking
it
,
but
not
in
the
Scriptures
:
or
else
men
know
not
the
mine
,
when
they
finde
it
:
or
else
they
let
the
earth
fall
vpon
their
worke
,
after
they
haue
begun
,
through
negligence
in
sleightly
working
in
their
entrance
.
Of
knowledge
and
wisdome
.
]
The
different
termes
may
note
but
the
same
knowledge
in
Christ
,
but
for
our
capacities
varied
:
It
is
true
that
there
is
in
Christ
a
most
admirable
perfection
,
both
of
the
knowledge
of
contemplation
,
and
of
the
wisdome
and
discretion
of
working
and
practise
,
and
thus
it
was
in
him
,
in
his
owne
obedience
,
and
is
still
by
participation
to
his
members
to
make
them
wise
and
discreet
,
as
well
as
full
of
vnderstanding
and
iudgement
:
sure
it
is
that
Christ
would
be
rich
vnto
vs
,
in
the
gift
of
holy
discretion
,
aswell
as
in
the
gift
of
holy
vnderstanding
,
if
wee
would
seeke
it
of
him
,
for
hee
is
made
vnto
vs
of
God
wisdome
[
](A89915-e123930-b)a
a
1
Cor.
1.30
.
,
neither
can
true
wisdome
bee
found
in
any
men
vnder
the
sunne
,
that
haue
not
the
true
grace
of
Christ
,
neither
can
any
Christian
be
found
without
the
grounds
of
heauenly
wisdome
,
such
wisdome
I
meane
as
none
of
the
wisest
men
in
the
world
could
euer
attaine
,
for
though
it
bee
true
,
that
there
may
bee
and
are
many
deficiencies
in
such
as
otherwise
truely
feare
God
,
yet
if
the
best
wisdome
be
enquired
after
,
the
meanest
and
simplest
Christian
doth
exceed
the
greatest
and
exactest
politician
,
or
disputer
of
this
world
.
For
what
wisdome
can
it
be
for
a
man
to
haue
excelling
skill
to
know
the
secrets
of
nature
,
or
the
order
of
ciuill
affaires
,
or
the
wayes
to
aduance
his
own
outward
estate
,
and
yet
know
no
certaine
and
safe
way
how
to
saue
his
owne
soule
?
VERS.
4.
And
this
I
say
lest
any
should
beguile
you
with
inticing
words
.
WHereas
the
Colossians
might
aske
,
why
the
Apostle
is
so
large
in
vrging
them
to
constancie
,
he
shewes
in
this
verse
,
that
it
is
to
preuent
the
inticements
of
seducers
.
1.
It
is
the
dutie
of
euery
Minister
to
labour
by
all
possible
meanes
,
to
preserue
his
people
,
that
they
be
not
beguiled
:
t
is
not
enough
to
teach
them
true
doctrine
,
but
they
must
be
watchfull
,
that
neither
Sathan
nor
euill
men
infect
and
corrupt
them
.
2.
It
is
the
vsuall
practise
of
the
deuill
,
when
the
word
hath
wrought
with
any
power
in
any
place
,
to
assay
by
all
meanes
,
to
draw
away
and
deceiue
the
mindes
of
the
people
:
let
men
looke
to
themselues
,
and
not
liue
securely
▪
for
certainly
the
deuill
will
attempt
them
with
all
cunning
and
fraud
.
3.
If
these
words
be
compared
with
the
Apostles
exhortation
in
the
23.
verse
,
of
the
former
chapter
,
it
will
appeare
manifestly
,
that
one
reason
why
many
are
deceiued
,
is
there
vnsetlednes
,
in
the
doctrine
of
faith
and
hope
:
if
they
had
been
established
in
their
assurance
of
Gods
fauour
in
Christ
,
and
the
hope
brought
by
the
Gospell
,
they
could
not
haue
been
so
deceiued
,
and
beguiled
,
or
not
so
easily
.
4.
The
way
by
which
men
are
in
points
of
religion
deceiued
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
What
Pithanalogie
is
.
is
not
by
apparant
falshoods
,
but
by
probabilities
of
truth
:
the
Apostle
calls
them
paralogismes
of
pithanologie
.
Pithanalogie
,
which
the
Apostle
condemns
is
a
speech
fitted
of
purpose
,
by
the
abuse
of
Rhetoricke
,
to
intice
and
by
tickling
the
affections
of
men
,
to
please
and
seduce
;
and
heerein
properly
lyes
the
abuses
of
Logick
or
Rhetorick
in
matters
of
Diuinitie
,
when
out
of
affection
,
&
some
subtle
purpose
to
deceiue
,
vaine
and
false
arguments
are
varnished
and
coloured
ouer
,
and
made
probable
to
the
mindes
of
the
simple
▪
yea
though
the
matter
taught
be
sometimes
truth
,
yet
many
mindes
are
beguiled
,
from
the
power
and
profit
of
it
,
by
placing
their
respects
and
affections
,
vpon
the
wisedome
of
the
words
and
the
affected
artificiall
frame
:
otherwise
there
is
singular
vse
both
of
Logicke
and
Rhetoricke
,
when
they
are
applied
to
set
out
the
wisedome
of
God
in
his
word
,
vpholding
the
hidden
depths
of
the
power
of
the
word
of
God
:
the
very
preaching
of
the
Gospell
is
exceeding
effectuall
,
when
without
affectation
,
men
vse
their
arte
,
to
expresse
the
natiue
force
and
life
of
the
words
of
the
holy
Ghost
in
scripture
:
but
the
chiefe
thing
in
generall
,
is
for
vs
hence
to
learne
,
that
heresie
and
error
,
was
neuer
so
vnclothed
,
but
it
was
presented
to
the
world
with
greate
colours
and
probabilities
;
many
simple
people
wonder
that
Papists
or
Brownists
should
be
able
to
say
so
much
for
their
idolatrie
or
schisme
:
but
we
must
know
,
that
any
heretikes
that
euer
were
,
haue
brought
greate
probabilities
for
there
heresies
as
well
as
they
.
The
deuill
were
wonderfull
simple
,
if
he
should
thinke
,
to
bewitch
men
so
far
,
as
to
beleeue
with
any
confidence
,
things
that
had
manifest
apparance
of
falshood
,
that
cannot
be
.
Thus
in
generall
.
Now
in
particular
,
concerning
the
corrupting
or
deceiuing
of
the
soules
of
men
,
wee
may
consider
three
things
.
1.
The
miserabel
estate
of
the
soule
,
that
is
deceiued
,
or
beguiled
,
or
corrupted
.
2
How
the
soule
is
corrupted
.
3.
The
meanes
to
preuent
it
.
For
the
first
,
looke
what
the
carcase
is
when
it
is
putrified
,
such
is
the
soule
when
it
is
corrupted
,
it
is
spiritually
loath
some
,
and
wonderfully
vnpleasing
vnto
God
,
and
cast
out
of
his
sight
:
and
the
more
is
the
miserie
of
such
soules
,
because
to
pleade
th●t
they
were
deceiued
,
will
not
serue
turne
;
wee
may
deceiue
or
be
deceiued
,
but
God
will
not
be
mocked
.
For
the
second
,
if
we
aske
by
whome
or
how
the
soule
is
deceiued
or
corrupted
?
It
is
to
be
answered
generally
,
wee
must
take
notice
of
it
to
beware
:
the
two
greate
deceiuers
,
Who
are
deceiuers
.
are
the
deuill
and
Antichrist
[
](A89915-e124120-b)a
a
2
Cor.
11.3
.
2
Thess.
2.
.
It
is
true
that
by
the
malice
of
Sathan
,
and
frowardnesse
of
wicked
men
,
Gods
faithfull
seruants
are
euerie
where
called
deceiuers
[
](A89915-e124150-b)b
b
2
Cor.
6.
.
They
that
most
labour
to
preserue
mens
soules
from
corrupting
,
are
most
charged
with
seducing
;
but
these
are
so
called
and
are
not
.
The
most
ordinarie
deceiuers
,
are
1.
carnall
friends
,
2.
the
Profits
and
pleasures
of
life
,
3.
euill
companie
,
this
corrupts
like
leauen
,
4.
carnall
reason
,
5.
sinne
[
](A89915-e124180-b)c
c
Heb.
3.13
.
,
6.
but
especially
corrupt
and
false
teachers
[
](A89915-e124200-b)d
d
Ier.
23.14
.
Ezech.
13.10
.
Mich.
3.5
.
Gal.
5.9
.
3.
Rules
to
preuent
beguiling
.
.
Thirdly
,
if
we
would
not
be
beguilde
and
deceiued
,
we
must
looke
to
three
things
,
1.
we
must
get
a
stedfast
faith
in
Iesus
Christ
,
plerophorie
or
full
assurance
of
Gods
fauour
is
a
wonderfull
preseruatiue
against
corruption
of
doctrine
or
life
.
2.
we
must
constantly
cleaue
to
the
meanes
,
vnto
which
God
hath
giuen
testemonie
by
the
power
of
his
presence
,
and
blessing
;
wee
should
get
vnder
the
shelter
of
a
powerfull
ministerie
,
and
this
will
be
a
rocke
of
defence
.
3.
we
must
preserue
vprightnes
of
life
,
and
our
care
of
innocencie
in
what
we
know
to
be
required
:
contrariwise
,
so
long
as
we
are
vnsetled
,
and
want
assurance
,
especially
if
we
liue
not
vnder
the
power
of
the
word
,
we
are
in
continuall
danger
to
be
drawne
away
:
and
so
it
is
with
vs
too
,
if
wee
fall
vnto
the
loue
of
any
sinne
,
of
knowledge
;
for
corruption
of
life
is
many
times
scourged
with
corruption
of
doctrine
and
opinions
.
But
if
we
would
haue
more
aboundant
caution
for
our
preseruation
,
then
I
will
follow
the
similitude
of
beguiling
amongst
men
,
from
whence
by
comparison
,
we
may
learne
many
things
,
for
our
caucion
and
observation
.
Men
that
would
thriue
in
their
estates
,
and
would
not
be
beguiled
in
the
world
or
wronged
,
obserue
most
an
end
,
these
rules
.
1.
They
will
buy
such
things
as
are
durable
,
not
toyes
or
trifles
:
so
should
we
,
we
should
set
our
hearts
vpon
eternall
things
,
and
not
minde
earthly
things
,
which
will
last
but
for
a
short
time
,
and
when
death
comes
,
if
we
trust
vpon
earthly
things
,
wee
shall
finde
our selues
deceiued
.
2.
They
will
know
their
commodities
themselues
that
they
sell
or
buy
:
so
should
we
both
for
the
sinnes
wee
would
part
with
,
and
the
opinions
,
or
duties
,
we
would
purchase
.
3.
They
will
know
the
persons
,
with
whome
they
deale
:
so
should
wee
try
the
spirits
.
4.
They
will
haue
all
the
securitie
may
be
had
:
so
should
we
see
all
warranted
by
the
scriptures
,
for
other
securitie
we
cannot
haue
put
in
that
is
sufficient
if
the
diuell
or
the
world
or
corrupt
teachers
,
tempt
and
intice
vs
,
wee
must
put
them
to
it
,
to
put
vs
in
securitie
from
the
scriptures
,
which
because
they
cannot
doe
,
we
must
wisely
reiect
them
.
5.
Men
that
deale
for
much
,
are
glad
to
seeke
the
protection
of
some
greate
men
:
so
should
we
seeke
the
protection
of
the
great
God
.
6.
If
men
doubt
in
any
thing
about
their
estate
,
they
will
presently
consult
with
their
friends
,
and
in
difficult
cases
they
will
haue
opinions
of
Lawyers
too
:
so
should
we
doe
if
we
would
haue
our
states
safe
,
wee
must
propound
our
doubts
one
to
a
nother
,
especially
to
our
Teachers
,
that
they
may
resolue
vs
out
of
the
word
of
God
.
VERS.
5.
For
though
I
be
absent
in
the
flesh
,
yet
am
I
with
you
in
the
spirit
,
reioycing
and
beholding
your
order
,
and
the
stedfastnes
of
youre
faith
in
Christ
.
THese
words
depend
vpon
the
former
,
as
the
answer
of
two
obiections
;
First
,
they
might
say
,
How
doth
he
know
our
estates
?
to
which
he
answers
in
the
first
words
,
That
though
it
were
true
,
that
he
were
absent
,
in
respect
of
the
flesh
,
yet
it
was
also
true
,
that
he
was
present
in
the
spirit
,
both
in
that
his
affection
,
carried
him
to
a
daily
thought
of
them
,
and
so
to
a
willinges
vpon
all
occasions
to
take
notice
of
their
estate
:
and
besides
,
as
some
thinke
,
hee
was
acquainted
with
their
estate
extraordinarily
,
by
reuelation
of
the
spirit
.
And
thus
also
he
secretly
giues
them
notice
to
looke
to
their
wayes
:
for
hee
takes
notice
of
all
that
passed
amongst
them
.
How
carefull
should
we
be
in
all
our
courses
,
as
well
as
they
?
For
we
haue
the
spirit
of
God
in
vs
,
and
the
people
of
God
round
about
vs
.
Heere
also
Ministers
may
take
notice
of
their
duties
:
their
spirits
should
cleaue
to
their
people
,
and
their
daily
thoughts
and
cares
should
runne
vpon
them
,
they
should
still
obserue
them
,
and
watch
ouer
them
in
the
Lord
.
Ob.
2.
But
might
some
one
say
,
Is
it
charitie
in
the
Apostle
,
being
thus
absent
,
to
entertaine
surmizes
and
hard
thoughts
of
vs
,
as
if
wee
were
falling
away
,
&c.
Now
to
this
he
answers
,
that
though
he
wrote
this
to
exhort
them
and
to
warne
them
,
yet
he
did
greatly
reioyce
to
know
so
much
as
hee
did
of
their
order
of
life
,
and
stedfastnesse
of
faith
.
Many
are
so
diseased
,
that
they
thinke
,
if
a
man
reprooue
them
or
admonish
them
,
that
then
hee
hates
them
altogether
,
and
likes
nothing
in
them
:
but
the
Apostle
to
preuent
that
,
acknowledgeth
the
praise
of
their
life
and
faith
.
A
holy
minde
can
reioyce
in
the
good
things
of
those
he
warneth
or
reprooueth
.
Your
order
]
Order
hath
originall
in
God
,
he
is
the
God
of
order
[
](A89915-e124420-b)a
a
1
Cor.
14.33
.
,
as
all
disorder
and
confusion
is
of
the
Diuell
.
Order
is
that
wonderfully
commends
whatsoeuer
it
is
in
.
There
is
a
kinde
of
seede
of
order
sowen
in
the
creatures
.
This
order
in
man
is
their
eutaxie
or
well
disposing
of
themselues
.
The
Apostle
might
commend
their
order
generally
,
both
in
relation
to
the
common-wealth
,
and
to
the
Church
,
and
in
their
families
,
as
also
in
their
particular
conuersation
.
That
there
might
be
order
in
Common-wealths
,
Of
order
in
the
common-wealth
.
God
hath
set
man
in
authoritie
,
(
for
by
him
Kings
raigne
and
haue
their
power
[
](A89915-e124480-b)b
b
Prou.
8.
Rom.
13.
)
and
hath
communicated
a
part
of
the
honour
of
his
owne
diuine
lawes
to
their
ciuill
lawes
,
viz.
That
they
should
binde
mens
consciences
so
farre
as
they
are
not
disagreeing
from
his
word
.
Besides
,
hee
hath
recorded
threatnings
against
the
disobedient
,
and
acknowledgeth
Magistrates
to
beare
his
image
,
to
be
as
it
were
Gods
by
representation
,
and
hee
guides
them
by
his
spirit
for
the
time
,
many
times
qualifying
them
with
gifts
,
and
guiding
their
mouthes
in
iudgement
,
(
for
a
diuine
sentence
is
in
the
mouth
of
a
King
)
yea
hee
himselfe
drew
a
plat-forme
of
rules
for
Common-weales
,
to
giue
them
a
taste
of
gouernment
.
Now
that
men
may
attaine
to
this
Eutaxie
and
good
order
in
Common-weales
,
they
must
reade
the
law
of
God
,
and
let
that
bee
a
generall
guide
to
them
,
and
they
must
propound
sanctitie
as
well
as
felicitie
,
as
the
end
of
their
gouernment
;
and
in
calling
to
office
,
they
must
be
carefull
not
to
set
the
feet
where
the
head
should
be
,
but
to
chuse
men
that
feare
God
and
hate
couetousnesse
,
and
are
men
of
courage
.
The
feare
of
God
and
courage
is
wonderfully
wanting
in
all
sorts
of
Magistrates
.
And
as
for
courage
,
in
respect
of
the
people
,
what
are
they
the
better
if
they
haue
a
good
man
,
that
will
doe
no
good
,
then
if
they
had
euill
men
,
that
would
doe
no
euill
?
Yet
in
truth
Magistrates
,
whether
good
or
euill
men
,
doe
much
euill
by
suffering
euill
to
be
vnpunished
.
But
to
returne
to
the
point
,
Magistrates
that
would
preserue
order
,
must
giue
good
example
themselues
,
and
mend
the
disorders
of
their
one
households
,
and
bring
such
a
sympathie
and
loue
of
the
people
,
as
they
should
both
preserue
their
authoritie
,
and
yet
remember
that
they
rule
their
brethren
.
And
in
their
gouernment
they
cannot
obserue
order
,
vnlesse
they
punish
vice
as
well
as
command
or
prouide
for
vertue
and
wealth
.
Besides
,
they
must
take
away
the
persons
or
places
that
are
occasions
of
disorder
,
and
they
must
charge
and
remunerate
as
well
as
punish
.
Finally
,
the
people
out
of
the
obligation
of
conscience
must
striue
to
liue
in
order
,
with
reuerence
and
feare
yeelding
ready
obedience
and
furtherance
to
those
that
are
placed
in
authority
ouer
them
.
Order
in
the
Church
.
There
is
order
also
in
the
Church
:
and
thus
there
is
order
in
doctrine
,
for
milke
must
be
propounded
before
strong
meat
,
or
with
sufficient
reference
to
the
parties
to
be
taught
.
There
is
order
also
to
be
obserued
in
the
time
,
places
,
and
manner
of
celebration
of
Gods
worship
.
There
is
order
also
to
be
respected
in
the
vse
of
things
ecclesiastically
indifferent
.
There
is
order
in
the
subordination
of
persons
,
in
the
ministery
,
some
to
rule
,
some
to
teach
,
some
to
exhort
,
some
to
distribute
.
There
is
order
also
to
be
obserued
in
the
discipline
of
the
Church
,
proceeding
by
degrees
with
offenders
,
so
long
as
they
are
cureable
.
Order
in
the
family
.
Neither
may
our
families
be
without
order
;
order
I
say
,
not
only
in
the
duties
that
concerne
the
maintenance
of
the
familie
,
but
also
in
the
exercises
that
concerne
religion
and
the
seruice
of
God
in
the
familie
.
In
families
there
must
be
a
care
also
of
reformation
:
especially
that
openly
prophane
persons
,
only
for
temporall
aduantage
,
bee
not
retained
or
admitted
there
.
In
the
familie
also
there
must
bee
a
daily
exercise
of
patience
,
humilitie
,
knowledge
,
and
all
other
Christian
graces
,
that
concerne
mutuall
edification
.
What
should
I
say
?
There
is
a
mutuall
relation
in
all
the
members
of
the
familie
one
to
another
,
and
the
discharge
of
their
seuerall
duties
one
to
another
is
charged
with
a
daily
care
of
order
.
But
I
thinke
the
Apostle
commends
the
order
of
holy
life
vnto
which
euery
Christian
is
bound
.
It
is
certaine
we
can
neuer
soundly
proceed
in
godlinesse
without
a
care
of
a
settled
frame
and
order
of
liuing
.
Wee
may
not
liue
at
a
venture
in
religion
.
T
is
not
enough
to
doe
good
now
or
then
,
by
flashes
.
There
is
an
order
in
holy
conuersation
.
We
must
walke
by
rule
[
](A89915-e124600-b)d
d
Gal.
6.16
.
.
There
is
an
holy
disposing
of
our
waies
required
[
](A89915-e124620-b)e
e
Psal.
50.
vlt.
.
It
is
required
of
vs
that
we
should
ponder
the
pathes
of
our
feet
[
](A89915-e124650-b)f
f
Pro.
4.26
.
.
Wee
must
order
our
affaires
with
discretion
[
](A89915-e124680-b)g
g
Psal.
112.5
.
.
This
is
called
the
way
of
prudence
or
vnderstanding
.
There
is
a
guiding
of
our
feet
vnto
the
wayes
of
peace
[
](A89915-e124720-b)i
i
Luke
1.79
.
.
T
is
a
wonderfull
curse
to
be
left
to
our
securitie
to
walke
in
darke
and
vncertaine
wayes
:
and
contrariwise
the
vision
of
the
saluation
of
God
is
promised
to
such
as
dispose
of
their
wayes
aright
[
](A89915-e124750-b)k
k
Psal.
51.
vlt.
.
And
to
bee
carefull
of
an
orderly
course
of
life
,
is
to
keepe
our
soules
[
](A89915-e124780-b)l
l
Pro.
19.16
.
,
and
peace
shall
be
vnto
such
.
But
alas
,
men
haue
corrupted
their
wayes
,
and
their
vnderstandings
are
darkned
,
and
they
are
strangers
from
the
life
of
God
:
neither
will
men
cease
from
their
rebellious
wayes
.
The
ciuillest
men
walke
after
the
way
of
their
owne
hearts
,
yea
the
most
men
hate
those
that
are
right
in
their
wayes
,
and
are
like
Dan
,
that
would
bite
the
heeles
of
such
as
endeuour
to
walke
in
sincerity
.
Some
hypocrites
there
are
that
will
know
the
way
of
the
Lord
,
and
aske
of
him
the
ordinance
of
iustice
,
as
if
they
would
bee
carefull
to
please
God
;
but
alas
they
were
neuer
washed
from
their
olde
sinnes
,
and
they
quickly
returne
with
the
dogge
to
their
vomit
,
and
corrupt
their
waies
,
being
of
purpose
set
on
by
the
Diuell
,
to
make
a
clamorous
profession
,
that
so
their
fall
might
more
dishonour
the
glorie
of
an
exact
and
circumspect
conuersation
.
Alas
,
what
should
I
say
?
There
is
wonderfull
want
of
order
in
the
very
liues
of
Gods
children
.
Scarce
the
tithe
of
professours
of
sinceritie
of
the
Gospell
,
that
haue
gathered
a
catalogue
of
holy
duties
,
and
obserued
out
of
the
word
that
frame
and
order
of
settled
holy
conuersation
.
Ten
helpes
of
order
in
conuersation
.
There
are
10
helpes
of
order
in
holy
life
:
1.
knowledge
,
2.
vprightnesse
,
that
is
,
an
vnfained
resolution
to
shew
respect
to
all
Gods
Commandements
;
3.
constant
diligence
,
4.
watchfulnesse
,
5.
contemplation
or
meditation
,
6.
prayer
,
7.
reading
the
word
daily
,
8.
frequent
hearing
of
the
Gospell
preached
in
the
power
of
it
,
9.
a
tender
conscience
,
10.
societie
and
fellowship
with
gracious
Christians
in
the
Gospell
.
There
are
many
impediments
of
an
orderly
conuersation
:
Nine
lets
of
order
.
1.
Men
are
not
reconciled
to
God
,
and
so
not
being
in
Christ
,
they
receiue
not
influence
of
grace
from
Christ
to
enable
them
to
walke
in
an
holy
course
.
2.
In
others
t
is
negligent
mortification
;
the
staine
of
former
sinnes
being
not
washed
away
,
there
remaines
in
them
an
ill
disposition
to
sinne
.
3.
Many
are
ensnared
with
euill
opinions
,
either
in
doctrine
,
(
and
so
errour
of
life
is
the
scourge
of
errour
in
opinion
)
or
else
about
practise
,
as
that
such
strictnesse
is
not
required
,
or
it
is
impossible
,
or
none
doe
liue
so
.
4.
Many
know
not
what
order
to
appoynt
vnto
themselues
.
5.
Many
are
confirmed
in
a
heart
accustomed
to
euill
,
and
they
loue
some
one
sinne
,
wherein
they
especially
breake
order
.
6.
Sathan
striues
aboue
all
things
to
keepe
men
in
a
dead
sleepe
,
that
they
might
not
awake
to
liue
righteously
,
or
expresse
the
power
of
godlinesse
.
7.
Many
are
so
set
in
the
way
of
the
vngodly
,
that
their
very
euill
society
chains
them
downe
to
a
necessitie
of
dissolutenes
.
8.
Many
are
put
out
of
all
order
by
their
daily
distempers
and
disorders
in
their
families
.
Lastly
,
some
faile
and
fall
through
very
discouragement
,
receiued
either
from
opposition
,
or
contempt
,
or
scandall
.
Now
if
any
be
desirous
to
know
in
generall
what
he
should
do
to
bring
his
life
into
order
,
I
shall
profitably
aduise
fiue
things
:
First
,
Rules
for
bringing
our
liues
into
order
.
that
hee
doe
resolutely
withdraw
himselfe
from
the
sinnes
of
the
times
,
and
keepe
himselfe
vnspotted
of
the
world
,
in
respect
of
them
.
Now
the
sinnes
of
the
times
are
apparant
,
pride
of
life
,
contempt
of
the
Gospell
,
coldnesse
in
faith
and
religion
,
swearing
,
profanation
of
the
holy
Sabbath
,
domesticall
irreligiousnesse
,
contention
,
vsury
,
whoredome
,
drunkennesse
,
and
drinkings
,
oppression
and
speaking
euill
of
the
good
way
.
Secondly
,
that
hee
obserue
the
more
vsuall
corruptions
of
the
calling
of
life
hee
liues
in
,
and
with
all
heedfulnesse
shun
them
,
whether
he
be
Magistrate
,
Minister
,
or
priuate
person
.
Thirdly
,
that
he
especially
striue
against
and
subdue
the
euils
that
by
nature
hee
is
most
prone
vnto
.
Fourthly
,
he
shall
doe
wonderfully
profitably
,
Vse
of
catalogues
.
if
hee
would
get
a
catalogue
of
duties
out
of
the
whole
law
,
that
directly
concerne
himselfe
in
particular
,
which
is
very
easie
(
especially
by
the
helpe
of
some
that
are
experienced
)
to
be
distinctly
gathered
,
labouring
to
shew
all
good
faithfulnesse
in
duties
of
pietie
as
well
as
righteousnesse
,
and
to
striue
for
inward
pietie
as
well
as
outward
,
resoluing
to
continue
,
as
well
as
once
to
begin
.
Hence
it
is
,
if
wee
marke
it
,
that
the
holy
Ghost
in
diuers
Scriptures
drawes
for
the
people
of
those
times
diuers
catalogues
,
either
of
grace
which
specially
tended
to
their
praise
,
or
of
duties
that
most
fitted
their
state
,
or
of
sinnes
that
they
must
most
carefully
auoyd
,
as
being
most
commonly
committed
:
yea
,
it
could
not
but
be
of
excellent
vse
,
if
we
did
taske
our selues
to
the
more
strict
obseruation
of
some
of
those
catalogues
,
either
of
grace
,
or
sinnes
,
or
duties
,
as
wee
might
perceiue
they
most
fitted
vs
.
But
if
euer
we
would
goe
about
the
order
of
our
liues
,
More
rules
.
wee
must
in
generall
1.
labour
to
weaken
the
loue
of
earthly
things
.
2.
We
must
resolue
to
keepe
our
hearts
with
all
diligence
,
I
meane
we
must
with
all
care
and
conscience
striue
against
inward
sinnes
.
3.
We
must
put
on
a
minde
to
liue
by
faith
,
whatsoeuer
befall
vs
.
4.
If
we
fall
,
we
would
speedily
recouer
our selues
by
confession
and
prayer
▪
and
not
accustome
our selues
to
sinnes
either
of
omission
or
commission
.
Vpon
the
consideration
of
all
this
,
what
should
we
doe
,
Vses
.
but
euen
pray
the
Lord
that
he
would
make
his
way
plaine
[
](A89915-e125060-b)m
m
Psal.
5.8
.
before
our
face
,
and
direct
the
workes
of
our
hands
[
](A89915-e125100-b)n
n
Psal.
90.
vlt.
,
and
hold
vp
our
goings
in
his
pathes
[
](A89915-e125130-b)o
o
Psal.
17.5
.
●
,
that
our
steps
doe
not
slide
?
And
to
this
end
we
should
euery
one
be
p●●cing
and
amending
his
waies
,
making
his
paths
straight
,
being
ashamed
and
confounded
for
all
the
disorder
of
our
liues
past
.
But
if
thou
goe
about
this
,
bee
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
man
that
hath
two
hearts
,
for
then
thou
wilt
be
vnstable
in
all
thy
wayes
;
either
goe
about
it
with
all
thy
heart
,
or
else
let
it
alone
.
What
shall
I
say
but
this
,
let
vs
all
learne
the
way
of
God
more
perfectly
.
Thus
of
order
.
The
second
thing
hee
commends
is
their
faith
,
which
hee
praiseth
for
the
stadfastnesse
of
it
.
The
stedfastnesse
of
their
faith
.
]
Concerning
stedfastnesse
of
faith
,
I
propound
fiue
things
to
be
considered
of
.
1.
That
it
may
bee
had
,
and
ought
to
be
sought
.
2.
What
the
nature
and
properties
of
it
are
.
3.
What
is
the
cause
why
the
faith
of
many
is
not
stedfast
.
4.
What
we
must
doe
to
attaine
it
.
And
lastly
concerning
vnstedfast
faith
.
The
stedfastnesse
of
faith
may
be
had
.
For
the
first
,
that
it
may
be
had
,
is
manifest
:
for
God
that
giueth
the
earnest
of
his
spirit
,
and
sealeth
and
annoynteth
vs
in
Christ
,
doth
stablish
vs
in
him
[
](A89915-e125250-b)p
p
2
Cor.
1.21.22
.
.
There
is
a
sure
foundation
of
God
[
](A89915-e125280-b)q
q
2
Tim.
2.19
.
Matt.
7.24
.
,
vpon
which
we
may
found
our
affiance
.
And
God
willing
more
abundantly
to
shew
vnto
the
heires
of
promise
the
immutabilitie
of
his
counsell
,
interposed
himselfe
by
an
oath
to
confirme
his
promise
,
that
by
two
immutable
things
,
in
which
it
was
impossible
for
God
to
lie
,
we
might
haue
strong
consolation
,
which
flie
for
refuge
to
lay
hold
vpon
the
hope
set
before
vs
:
which
hope
wee
haue
as
an
anchour
of
the
soule
both
sure
and
stedfast
[
](A89915-e125320-b)r
r
Heb.
6.17.18
.
And
we
are
commanded
to
resist
stedfast
in
the
faith
[
](A89915-e125350-b)s
s
1
Pet.
5.9
.
.
And
wauering
is
secretly
threatned
and
disgraced
by
the
Apostle
Iames
,
after
he
had
charged
that
wee
should
pray
in
faith
without
wauering
[
](A89915-e125390-b)t
t
Iam.
1.6
.
The
properties
of
the
man
stedfast
in
faith
.
.
Now
for
the
second
,
there
are
many
excellent
properties
and
praises
in
a
stedfast
faith
:
for
a
man
that
is
indeed
settled
and
stedfast
in
his
faith
,
knowes
both
the
truth
and
the
worth
of
the
loue
of
Christ
[
](A89915-e125420-b)u
u
Eph.
3.17.19
;
hee
is
able
to
contemne
and
denie
the
allurements
,
examples
,
customes
,
and
glorie
of
this
world
[
](A89915-e125440-b)*
*
1
Ioh.
5.4
.
Gal.
6.14
.
;
hee
can
beare
aduersitie
with
singular
firmnesse
of
heart
,
without
hasting
to
euill
meanes
[
](A89915-e125470-b)x
x
Rom.
5.4
.
Isa.
26.16
.
,
or
limiting
God
for
the
manner
,
or
time
,
or
instruments
of
deliuerance
:
hee
can
stand
in
the
combat
against
frequent
and
fierie
tentations
,
and
goe
away
without
preuailing
infection
;
he
can
beleeue
without
feelings
[
](A89915-e125500-b)y
y
Rom.
4.
.
The
promises
of
God
are
not
yea
and
nay
[
](A89915-e125530-b)z
z
2
Cor.
1.18.19
.
,
but
alwayes
a
sure
word
and
vndoubted
.
He
hath
a
kinde
of
habituall
peace
and
contentation
in
his
conscience
,
with
easefull
delights
and
refreshings
in
the
ioyes
of
Gods
fauour
.
Hee
hath
a
kinde
of
spirituall
boldnesse
and
confidence
when
hee
approacheth
to
God
and
the
throne
of
his
grace
.
Lastly
,
he
can
looke
vpon
death
and
iudgement
,
with
desire
to
be
dissolued
.
The
causes
of
vnsettlednes
.
And
for
the
third
thing
,
the
reasons
why
many
men
shew
not
this
vnmoueablenesse
,
and
stedfastnesse
,
are
diuers
:
some
haue
not
faith
at
all
[
](A89915-e125570-b)a
a
2
Thess.
3.2
.
,
some
haue
not
a
true
iustifying
faith
,
but
either
rest
vpon
common
hope
,
or
an
historicall
or
temporarie
faith
.
In
many
the
presumption
of
certaintie
doth
hinder
stedfastnesse
it selfe
.
Some
want
powerfull
meanes
,
that
should
establish
them
;
and
some
hauing
the
publike
meanes
,
are
iustly
blasted
in
their
faith
because
of
their
daily
neglect
of
the
priuate
meanes
.
And
this
reason
may
be
giuen
also
why
some
of
the
better
sort
are
not
yet
stablished
,
namely
because
they
are
so
hardly
excited
and
perswaded
seriously
to
trie
their
owne
estates
,
by
the
signes
of
Gods
fauour
,
and
markes
of
saluation
.
And
for
the
worser
sort
,
they
shun
triall
,
because
they
know
before
hand
their
state
is
not
good
,
and
besides
they
liue
in
some
one
master
sinne
or
other
,
which
they
cannot
be
perswaded
to
forsake
,
and
therefore
resolue
at
least
for
a
time
to
liue
at
a
venture
,
and
referre
all
to
the
vnknowen
mercy
of
God
.
The
means
of
stedfastnesse
.
4.
If
we
would
be
established
in
beleeuing
,
1.
we
must
be
much
in
the
meditation
of
the
promises
of
God
.
2.
we
must
be
much
in
prayer
,
and
the
acknowledgment
of
secret
sinnes
,
obseruing
the
comforts
of
Gods
presence
,
and
keeping
a
record
of
the
wonders
of
his
presence
,
and
striuing
to
retaine
constantly
the
assurance
,
we
sometimes
feele
in
prayer
.
3.
wee
must
cast
about
,
how
to
be
more
profitable
in
well
doing
:
An
orderly
life
,
especially
fruitfullnesse
in
our
places
,
doth
maruellously
though
secretly
,
establish
and
settle
a
mans
heart
in
faith
1.
Cor.
15.58
.
whereas
it
is
almost
impossible
,
that
a
barren
life
should
haue
much
stedfastnes
,
of
assurance
;
againe
,
would
wee
yet
further
know
,
how
it
comes
to
passe
,
that
some
men
get
such
a
stedfastnesse
aboue
many
others
?
Obserue
then
and
you
shall
finde
,
that
when
they
finde
the
pearles
of
grace
,
and
the
meanes
,
they
will
sell
all
to
buy
them
:
Now
the
loue
to
the
meanes
,
is
like
death
or
Ielousie
;
that
cannot
be
resisted
,
there
is
in
them
a
constant
coueting
of
the
best
things
,
with
a
true
hunger
and
thirst
after
them
,
and
if
they
offend
God
they
cannot
be
quiet
,
till
they
returne
and
confesse
their
sinne
,
and
get
fauour
:
they
will
not
liue
dayes
and
weekes
in
a
voluntarie
neglect
of
communion
with
God
,
and
therefore
reape
this
unmoueablenesse
,
as
the
fruit
of
their
daily
conuersing
with
God
.
Thus
of
stedfastnesse
in
it selfe
.
Now
in
the
contrarie
,
concerning
an
vnstedfast
faith
,
I
propound
two
things
to
be
considered
,
1.
The
effects
or
consequences
,
and
concomitants
of
it
:
And
then
the
kinds
of
vnsetled
faith
.
Not
Scripture
onely
,
but
vsuall
experience
shew
the
many
inconueniences
that
attend
such
as
are
not
stablished
in
the
faith
.
1.
They
want
the
many
comforts
,
the
stedfast
faith
feeleth
.
The
inconueniences
of
an
vnstedfast
faith
.
2.
They
are
disquieted
with
euery
crosse
.
3.
They
are
tost
with
the
winde
of
contrarie
doctrine
,
yea
the
very
truth
is
sometimes
yea
with
them
and
sometimes
nay
:
sometimes
,
they
are
perswaded
,
and
sometimes
they
are
not
.
4.
They
finde
a
secret
shunning
of
the
ordinances
of
God
,
when
any
aproach
should
be
made
vnto
God
.
5.
The
feare
of
death
is
almost
inseperable
.
6.
They
are
sometimes
frighted
with
feares
of
perseuerance
,
besides
their
daily
danger
to
be
foyled
,
by
the
baits
of
Sathan
and
the
world
.
Vnstedfastnesse
may
be
considered
three
wayes
.
Vnstedfastnes
of
faith
three
wayes
.
1.
as
faith
is
weake
.
2.
as
faith
is
weakned
.
3.
as
stedfastnes
is
lost
.
For
the
first
,
in
the
first
conuersion
of
a
man
vnto
God
,
while
they
lye
yet
in
the
cradle
of
godlinesse
,
They
are
assayled
with
much
doubting
and
many
feares
,
&c.
Quest.
But
what
might
some
one
say
,
How
weake
faith
may
be
discerned
.
How
can
faith
then
be
discerned
in
the
midst
of
so
many
doubts
and
feares
?
Answ.
The
truth
of
their
faith
and
grace
appeares
,
1.
By
their
earnest
and
constant
desire
of
Gods
fauoure
.
2.
By
the
tendernes
of
the
conscience
in
all
their
actions
,
and
their
daily
feare
of
sinning
.
3.
By
their
frequent
complaints
of
vnbeleefe
,
and
secret
mourning
for
it
.
4.
By
the
lowlinesse
of
their
cariage
,
even
towards
the
meaner
sort
of
those
that
truly
feare
God
.
5.
By
their
desire
after
the
sincere
milke
of
the
word
.
Lastly
,
by
their
indeuour
to
walke
inoffensiuely
.
Quest.
But
seeing
their
faith
is
true
,
Causes
of
the
vnsetlednes
of
faith
weake
.
what
is
the
cause
of
the
vnsetlednesse
of
it
?
Answ.
They
are
vnsetled
,
partly
because
they
haue
yet
but
a
small
measure
of
sauing
knowledge
:
and
partly
because
they
descerne
not
the
consolations
,
offered
to
them
:
and
partly
for
want
of
application
of
particular
promises
,
that
belong
vnto
them
:
and
sometimes
it
is
for
want
of
some
of
the
meanes
:
and
in
some
it
is
,
because
they
see
a
greater
power
in
some
of
their
corruptions
,
then
they
thinke
can
stand
with
true
grace
.
Now
for
the
remedies
of
this
vnsetlednes
;
Remedies
for
faith
weake
.
This
weake
faith
will
grow
setled
more
and
more
,
if
they
continue
vpright
in
the
vse
of
the
meanes
,
especially
as
their
reformation
and
victorie
ouer
sinne
increaseth
,
and
as
they
grow
more
and
more
confirmed
in
the
diuorce
from
the
world
,
and
carnall
companie
,
and
they
grow
more
expert
in
the
word
of
righteousnesse
,
especially
after
the
Lord
hath
refreshed
them
with
the
frequent
comforts
of
his
promises
,
and
presence
,
besides
conuersing
with
the
faithfull
and
established
Christians
:
And
all
this
the
sooner
,
if
they
doe
propound
their
doubts
,
and
by
asking
the
way
,
seeke
daily
derection
,
especially
if
they
resigne
ouer
their
soules
to
the
ministerie
of
some
faithfull
and
mercifull
man
of
God
,
who
as
a
nurse
shall
daily
feed
them
,
with
distinct
and
particular
counsell
and
comfort
.
Thus
of
the
vnstedfastnes
that
acompanieth
faith
weake
.
Now
there
is
an
vnstedfastnes
accompanieth
faith
weakened
,
that
is
such
a
faith
as
was
sometimes
stronger
;
For
the
clearer
vnderstanding
hereof
,
I
consider
three
things
.
1.
The
causes
of
this
weaknes
of
faith
.
2.
The
signes
to
discerne
it
.
3.
The
remidies
.
Causes
of
faith
weakned
There
may
be
diuers
causes
or
meanes
to
weaken
strong
faith
.
1.
Losse
of
meanes
.
2.
secret
sinnes
ordinarily
committed
,
not
lamented
not
reformed
.
3.
Presumptiously
to
vse
ill
meanes
to
get
out
of
aduersitie
.
4.
Relapse
to
the
loue
of
the
world
.
Signes
of
faith
weakned
.
The
signes
to
discerne
it
,
are
1.
the
sleepinesse
of
the
heart
.
2.
feare
of
death
.
3.
constant
neglect
or
secret
contempt
of
fellowship
with
the
godly
.
4.
The
ceasing
of
the
sensible
working
of
Gods
spirit
within
.
5.
Raigning
discontentment
.
6.
Securitie
vnder
knowne
sinne
.
Remedies
for
faith
weakned
.
The
remedies
are
1.
A
serious
and
sound
examination
of
the
wants
and
faults
,
which
by
this
weaknes
they
are
fallen
into
.
2.
A
constant
and
daily
iudging
of
themselues
,
for
their
corruptions
,
till
they
recouer
tendernesse
of
heart
,
and
some
measure
of
godly
sorrow
for
them
.
3.
It
will
be
expedient
that
they
plant
themselues
vnder
the
droppings
of
a
daily
powerfull
ministerie
.
4.
The
meditation
of
their
former
feelings
.
5.
The
vse
of
the
Sacrament
of
the
Lords
Supper
;
this
is
a
meanes
to
confirme
faith
both
weake
and
weakned
.
Lastly
,
they
must
hold
a
most
strict
watch
ouer
their
hearts
and
liues
,
till
they
be
re-established
in
a
sound
course
of
reformed
life
.
Thus
of
faith
weakned
.
3.
Stedfastnes
may
be
lost
,
note
that
I
say
stedfastnes
of
faith
may
be
lost
,
I
say
not
that
faith
may
be
lost
that
is
true
faith
;
this
stedfastnes
was
lost
in
Dauid
,
Salomon
,
and
it
is
likely
in
Iob
too
.
Causes
of
the
losse
of
stedfastnesse
.
The
causes
of
this
losse
of
stedfastnes
are
diuers
;
in
some
it
is
the
inundation
of
afflictions
,
violently
and
vnresistably
breaking
in
vpon
them
,
especially
raising
the
fierce
perturbation
of
impatiencie
,
thus
it
was
in
Iob.
2.
In
some
,
it
is
some
horrible
sinne
,
I
say
horrible
sinne
,
either
because
it
is
some
foule
transgression
,
as
in
Dauid
and
Salomon
;
or
made
horrible
by
long
continuance
in
it
.
Steps
in
falling
away
.
Now
into
this
euill
estate
,
some
fall
suddenly
,
some
by
degrees
,
commonly
it
begins
at
spirituall
pride
,
and
proceeds
after
from
the
carelesse
vse
of
the
meanes
,
to
the
neglect
of
them
,
and
from
thence
to
a
secure
disregard
of
the
inward
daily
corruptions
of
the
heart
,
ioyned
with
a
bold
presumption
of
some
infolded
mercie
of
God
,
till
at
length
they
fall
into
some
speciall
sinne
or
wilfull
relapse
.
The
effects
The
effects
.
and
concomitants
of
this
relapse
,
and
losse
of
stedfastnes
,
are
diuers
,
and
fearefull
,
as
1.
The
ceasing
of
the
comforts
of
the
spirit
,
the
spirit
being
a
sleep
,
and
in
a
manner
quenched
.
2.
The
heart
is
excommunicated
from
the
power
of
Gods
ordinances
,
as
they
may
feele
when
they
come
to
vse
them
.
3.
Spirituall
boldnes
or
incouragement
to
come
vnto
God
is
lost
with
it
.
4.
They
are
secretly
deliuered
to
Satan
to
be
whipped
and
buffeted
with
tentations
many
times
of
blasphemie
or
atheisme
,
or
otherwise
through
his
spirituall
wickednesse
,
held
in
internall
vassalage
.
5.
Most
an
end
,
the
outward
prouidence
of
God
is
changed
towards
them
,
yea
some
times
they
are
scourged
with
horrible
crosses
.
6.
Many
times
they
are
giuen
ouer
to
be
punished
with
other
sinnes
.
Yet
for
the
more
full
vnderstanding
heereof
,
Distinctions
about
apostasie
.
it
will
be
profitable
to
consider
of
some
distinctions
,
both
of
the
persons
,
and
the
cause
,
and
the
effects
.
For
of
these
that
fall
from
their
stedfastnes
,
some
are
sensible
of
it
,
some
are
insensible
:
Those
that
haue
their
hearts
wakened
after
this
losse
,
doe
vsually
feele
a
strong
conflict
of
terrours
,
the
conscience
being
wearied
with
the
tortures
that
their
wounded
spirit
is
tormented
withall
,
vnder
the
sence
of
Gods
fierce
anger
,
and
in
many
of
these
their
terrour
is
renued
vpon
euery
crosse
,
yea
almost
at
euery
word
of
God
,
so
doth
the
conceit
of
Gods
fighting
against
them
preuaile
with
them
.
Now
in
the
insensible
,
the
speciall
effect
is
a
spirituall
slumber
or
lethargy
,
with
the
rest
of
the
ill
effects
before
in
common
propounded
.
Secondly
,
a
distinction
must
bee
made
of
the
cause
,
for
the
sinne
is
sometimes
secret
,
sometimes
open
:
now
the
consequents
or
fruits
of
open
falling
,
by
open
sinne
is
diuers
,
vsually
the
fall
thereof
is
great
,
it
makes
a
wonderfull
noyse
in
the
Church
,
besides
it
wounds
the
hearts
of
Gods
children
,
and
breeds
exceeding
great
distaste
in
them
.
Further
their
fals
makes
them
wonderfull
vile
before
the
world
,
the
mouth
of
euery
beast
will
bee
open
to
raile
against
them
:
wicked
men
will
keepe
the
assise
for
them
,
yea
the
bankes
of
blasphemie
in
wicked
men
will
bee
broken
downe
,
so
as
they
will
with
full
mouth
speake
euill
of
the
good
way
of
God
;
besides
it
cannot
bee
auoyded
but
many
will
bee
defiled
by
it
,
and
wonderfully
fired
and
confirmed
in
sinning
.
Againe
,
wee
must
distinguish
of
effects
or
consequents
,
for
some
are
ordinarie
,
some
extraordinarie
:
for
sometimes
besides
the
ordinarie
euents
,
the
Lord
scourgeth
those
fals
with
Satanicall
molestations
,
either
of
their
persons
or
houses
,
yea
,
sometimes
they
are
smitten
with
death
.
1.
Quest.
But
doe
all
these
come
alwaies
for
sinne
?
Answ.
Not
alwayes
,
but
where
sinne
is
presumptuous
they
doe
.
2.
Quest.
But
doe
all
these
things
befall
all
such
as
fall
into
presumptuous
sinne
?
Answ.
The
iudgements
of
God
are
like
a
great
depth
,
and
he
afflicts
how
hee
will
,
but
these
are
his
rods
,
he
may
vse
all
of
them
,
or
any
of
them
as
pleaseth
him
.
3.
Quest.
But
are
these
things
found
in
those
that
lose
their
stedfastnesse
by
the
violence
of
crosses
?
Answ.
Though
many
of
them
are
,
when
the
crosse
hath
a
mixture
with
any
speciall
impatiencie
,
as
in
Iobs
case
:
yet
properly
they
are
rods
for
presumptuous
sinnes
.
Obiect
.
But
is
it
not
better
may
some
say
,
to
continue
as
we
are
,
then
to
acknowledge
and
make
profession
and
bee
in
this
danger
to
fall
into
so
euill
an
estate
?
Solut.
Is
it
best
to
liue
and
die
a
begger
,
because
some
one
great
heire
through
his
owne
default
hath
ruined
for
a
time
his
house
?
Or
is
the
condition
of
a
begger
better
then
of
a
Prince
,
because
Nabuchadnetzar
was
seauen
yeeres
like
a
beast
?
4.
Q.
But
if
his
losses
be
thus
many
and
miserable
,
is
there
any
thing
left
in
him
?
Answ.
There
is
.
1.
His
seede
abides
in
him
,
the
holy
seede
of
the
word
can
neuer
be
rooted
out
of
him
wholly
.
2.
Hee
hath
faith
though
it
bee
in
a
trance
.
3.
Grace
is
aliue
in
him
,
though
hee
bee
in
the
state
of
a
palsie
man
,
or
as
one
that
hath
a
dead
palsie
,
and
yet
is
aliue
.
4.
Hee
hath
the
spirit
of
God
in
him
,
but
he
is
locked
vp
and
taken
prisoner
.
Now
for
the
remedies
of
this
losse
of
stedfastnesse
,
Remedies
for
the
losse
of
stedfastnesse
.
they
must
know
that
there
is
required
of
them
,
a
speciall
humiliation
,
note
that
I
say
a
speciall
humiliation
:
For
they
must
in
priuate
afflict
their
soules
before
the
view
of
their
speciall
sinnes
,
and
Gods
fierce
wrath
,
with
strong
cries
and
sighes
vnspeakable
making
their
moane
before
God
,
They
must
cry
vnto
God
out
of
the
deepe
,
as
the
Psalmist
saith
.
Besides
they
must
shame
themselues
openly
by
making
themselues
vile
before
the
people
of
God
,
so
did
Dauid
,
and
Salomon
,
and
Paul
;
yea
they
must
voluntarily
resigne
ouer
themselues
vnto
Gods
scourging
hand
,
being
so
desirous
to
be
cleansed
of
their
sins
,
as
to
bee
contented
God
should
wash
them
throughly
though
it
were
with
many
crosses
.
And
further
they
must
bee
reuenged
of
their
owne
flesh
,
by
straitning
and
curbing
themselues
in
their
lawfull
desires
and
delights
.
Thus
of
their
speciall
humiliation
:
Now
secondly
,
they
must
take
speciall
paines
to
recouer
their
faith
in
God
,
and
to
get
pardon
of
their
sinnes
,
They
must
crie
daily
vnto
God
,
they
must
search
againe
and
againe
in
the
records
of
Gods
promises
,
especially
waiting
vpon
the
preaching
of
the
Gospell
,
to
see
when
the
Lord
will
returne
and
haue
mercy
by
reuiuing
of
their
hearts
with
the
comforts
of
his
presence
.
And
for
this
they
must
be
wonderfull
carefull
of
the
spirit
of
grace
,
to
stir
it
vp
by
daily
prayer
,
and
to
obserue
with
all
watchfulnesse
the
stirring
of
it
,
resoluing
with
all
thankfulnesse
to
acknowledge
any
measure
of
the
reuiuing
of
the
spirit
.
Lastly
,
when
they
are
in
any
measure
recouered
,
they
must
looke
to
two
things
.
1.
They
must
forsake
all
appearance
of
euill
.
2.
They
must
vse
a
continuall
watchfulnesse
,
and
with
feare
and
iealousie
looke
to
their
hearts
,
euen
in
their
best
actions
:
least
Sathan
beguile
them
,
and
they
reuolt
againe
,
and
then
their
case
of
reciduation
be
worse
then
the
former
,
blessed
is
the
man
that
feareth
alwayes
.
Thus
of
the
losse
of
stedfastnesse
,
especially
,
as
it
is
in
the
cureable
,
for
there
is
a
losse
of
stedfastnes
,
and
the
ioy
of
Gods
saluation
euen
in
the
Elect
,
which
in
this
life
is
incureable
;
Of
this
I
can
say
little
,
because
the
Scripture
is
in
this
poynt
exceeding
sparing
,
and
because
the
iudgements
of
God
,
especially
of
this
kinde
are
exceeding
deep
,
who
can
wade
into
them
?
only
a
word
or
two
of
it
.
This
losse
is
incureable
two
wayes
,
sometimes
in
the
crosse
or
iudgement
it
brought
vpon
the
offender
,
sometimes
in
the
vnstedfastnesse
it selfe
;
for
sometimes
though
the
Lord
restore
inward
ioy
and
assurance
,
yet
hee
will
not
remooue
the
outward
signe
of
his
wrath
,
sometimes
hee
drawes
backe
the
outward
affliction
,
but
doth
not
restore
the
inward
comfort
,
or
not
in
so
great
a
measure
,
so
as
some
of
Gods
children
,
may
die
without
the
sense
of
the
ioy
of
Gods
saluation
till
they
come
to
heauen
,
yea
they
may
die
in
greate
tērror
and
despaire
:
yet
the
Lord
may
be
reconciled
,
and
they
may
truely
repent
,
though
these
terrors
or
iudgements
be
not
released
:
because
God
many
times
will
thereby
purge
the
publike
scandall
and
cleere
his
owne
iustice
:
Besides
,
such
spectacles
doe
giue
warning
to
a
carelesse
world
,
to
let
them
know
that
God
hath
treasures
of
wrath
for
sinne
if
they
repent
not
.
Thus
of
the
doctrine
of
stedfastnesse
of
faith
,
and
vnstedfastnesse
also
;
now
briefely
for
some
vses
of
it
.
Vses
.
It
may
serue
for
great
reproofe
,
of
the
great
neglect
of
seeking
this
stedfastnesse
of
faith
.
We
may
complaine
aswell
of
the
common
Protestant
,
as
of
the
Papists
heerein
,
for
they
are
alike
aduersaries
to
the
assurance
of
faith
;
let
such
as
are
touched
with
feare
of
God
and
desire
to
beleeue
,
trauell
more
and
more
for
attainement
heereof
,
and
to
this
end
cleaue
to
the
sure
word
of
the
Prophets
and
Apostles
,
and
labour
in
the
practse
and
excercise
of
all
holy
and
Christians
graces
.
And
for
particular
consideration
of
the
troubles
and
losses
of
Gods
children
,
we
may
note
.
1.
That
it
is
a
wonderfull
fearfull
thing
to
fall
into
Gods
hands
,
and
that
the
promises
of
God
yeeld
no
protection
to
a
willing
offender
:
woe
vnto
prophane
beasts
;
if
sinne
make
God
angry
towards
his
owne
children
,
and
make
them
also
vile
before
men
,
then
where
shall
those
beasts
that
wallow
in
sinne
appeare
;
if
they
be
iustly
abased
that
fall
once
into
one
sinne
,
what
shall
be
the
confusion
of
face
and
heart
in
those
men
,
when
all
the
sinnes
they
euer
committed
,
shall
be
reueled
before
Gods
Angels
,
and
men
at
the
last
day
?
2.
They
that
stand
haue
great
reason
to
take
heede
lest
they
fall
from
their
stedfastnesse
,
and
bee
carried
away
with
the
errour
of
the
wicked
.
Psal.
56.9
.
&
116.7
.
3.
We
should
be
wonderfull
thankfull
,
if
God
hath
kept
vs
from
f●lling
,
it
is
his
singular
grace
to
keepe
the
feet
of
his
Saints
.
VERS.
6.7
.
As
yee
haue
therefore
receiued
Christ
Iesus
the
Lord
,
so
walke
yee
in
him
.
7.
Rooted
and
built
vp
in
him
,
and
stablished
in
the
faith
,
as
yee
haue
beene
taught
,
abounding
with
thankesgiuing
.
IN
these
two
verses
the
Apostle
concludes
the
exhortation
begun
in
the
23.
verse
of
the
former
chapter
3
for
whereas
after
all
these
reasons
and
the
answer
of
sundry
obiections
,
they
might
finally
haue
sayd
,
tell
vs
then
at
once
what
it
is
you
would
haue
vs
to
doe
?
the
Apostle
answers
summarily
,
that
concerning
holy
life
,
hee
would
haue
them
walke
as
they
haue
receiued
the
Lord
Iesus
Christ
:
and
concerning
faith
,
hee
would
haue
them
to
bee
rooted
and
soundly
edified
and
established
in
the
faith
,
especially
to
abound
in
thankfulnesse
to
God
for
their
happy
estate
in
Christ
Iesus
.
The
6.
verse
containes
a
precept
concerning
holy
life
,
viz.
to
walke
on
in
Christ
,
and
a
rule
by
which
that
precept
is
to
be
squared
,
and
determined
,
viz.
as
they
haue
receiued
Christ
Iesus
the
Lord
.
As
yee
haue
receiued
Christ
Iesus
the
Lord
,
&c.
]
These
words
may
bee
diuersly
vrged
vpon
them
,
according
to
the
diuers
sences
may
be
conceiued
of
them
,
For
1.
To
walke
as
we
haue
receiued
Christ
,
may
beare
this
sence
,
namely
,
to
frame
our
obedience
according
to
the
measure
of
the
knowledge
of
Christ
we
haue
receiued
,
it
shall
be
to
vs
according
to
what
we
haue
,
to
whom
God
hath
giuen
much
,
of
them
hee
requireth
much
;
and
iudgement
certainely
abideth
for
him
that
hath
receiued
the
knowledge
of
his
masters
will
,
and
doth
it
not
,
if
our
practise
bee
according
to
the
knowledge
wee
haue
,
this
may
bee
our
comfort
,
God
will
accept
of
vs
:
and
otherwise
they
are
but
in
a
miserable
case
that
are
barren
and
vnfruitfull
in
the
knowledge
of
our
Lord
Iesus
Christ
[
](A89915-e126580-b)a
a
2
Pet.
1.9
.
.
2.
Such
a
sense
as
this
may
be
gathered
,
viz.
So
liue
with
care
of
a
godly
life
,
as
ye
neglect
not
to
preserue
the
doctrine
,
concerning
Christ
,
ye
haue
receiued
.
Certainely
it
ought
to
bee
the
care
of
euery
godly
minde
,
to
doe
his
best
to
preserue
the
purity
of
the
doctrine
hee
receiued
together
with
Iesus
Christ
;
great
is
the
generall
neglect
of
many
sorts
of
people
heerein
.
3.
Or
thus
,
Let
the
doctrine
you
haue
receiued
from
Christ
Iesus
be
your
onely
rule
both
for
life
and
manners
,
So
liue
and
walke
as
you
haue
receiued
;
The
Apostle
commandeth
to
separate
from
euerie
brother
that
walketh
inordinately
,
and
not
after
the
traditions
which
they
had
receiued
of
the
Apostle
[
](A89915-e126630-b)b
b
2
Thess.
3.6
.
.
By
tradition
he
meaneth
the
holy
word
of
God
deliuered
by
liuely
voice
vnto
the
Churches
,
while
yet
it
was
not
written
,
euen
the
same
which
now
is
written
:
The
elect
Lady
and
her
children
are
commended
for
walking
in
the
truth
,
as
they
had
receiued
commandement
of
the
Father
[
](A89915-e126660-b)c
c
2
Ioh.
4.
.
Yea
so
must
wee
sticke
vnto
the
word
receiued
,
as
if
any
man
teach
otherwise
he
should
be
accounted
accursed
[
](A89915-e126690-b)d
d
Gal.
1.9
.
1
Cor.
15.1.2
.
.
For
the
Apostles
receiued
it
not
of
men
,
but
by
the
reuelation
of
Iesus
Christ
[
](A89915-e126730-b)e
e
Gal.
1.12
.
.
And
as
they
haue
receiued
of
the
Lord
,
so
haue
they
deliuered
vnto
vs
[
](A89915-e126760-b)f
f
1
Cor.
11.23
.
.
Therefore
wee
must
conclude
with
the
Apostle
,
These
things
which
wee
haue
learned
and
receiued
,
and
heard
out
of
the
holy
word
,
those
things
we
must
doe
[
](A89915-e126790-b)g
g
Phil.
4.9
.
.
4.
The
sence
may
bee
thus
;
as
yee
were
affected
when
yee
first
receiued
Christ
,
so
walke
on
and
continue
,
at
first
men
receiue
Christ
with
singlenesse
of
heart
,
with
great
estimation
of
the
truth
,
with
wonderfull
ioy
,
with
feruent
loue
to
Gods
children
,
with
a
longing
desire
after
spirituall
things
,
with
endeauour
to
beare
fruit
,
and
without
the
mixtures
of
mens
traditions
and
inuentions
.
Now
then
they
are
exhorted
to
take
heede
that
they
lose
not
what
they
haue
wrought
[
](A89915-e126840-b)h
h
2
Io●
.
9.
,
but
preserue
those
holy
affections
and
desires
still
;
striuing
against
the
witchcrafts
of
Sathan
and
the
world
,
that
they
be
not
beguiled
from
the
simplicity
that
is
in
Christ
Iesus
.
The
doctrines
hence
to
be
noted
are
.
1.
That
Christians
doe
receiue
Christ
,
and
that
not
onely
publikely
into
their
countries
and
Churches
(
which
yet
is
a
great
priuiledge
,
for
Christ
bringeth
with
him
many
blessings
,
and
stayes
many
iudgements
,
brings
a
publike
light
to
men
that
sit
in
darknesse
and
shadow
of
death
,
and
raiseth
immortalitie
as
it
were
to
light
and
life
againe
)
but
priuately
and
particularly
into
their
hearts
and
soules
.
The
priuiledges
of
such
as
receiue
Christ
This
is
the
happiest
receiuing
of
Christ
.
Oh
the
glory
of
a
Christian
in
receiuing
Christ
!
[
](A89915-e126900-b)i
i
Phil.
3.9
.
for
he
that
receiueth
Christ
into
his
hart
,
receiueth
excellent
illumination
,
vnspeakably
ioy
[
](A89915-e126930-b)k
k
1
Pet.
8.
,
sure
attonement
[
](A89915-e126960-b)l
l
Rom.
5.11
.
&
3.25
.
,
hid
Manna
[
](A89915-e127000-b)m
m
Reu.
2.17
.
,
eternall
graces
[
](A89915-e127020-b)n
n
1
Cor.
1.6
.
&
4.7
.
,
yea
the
very
spirit
of
Christ
[
](A89915-e127060-b)o
o
Rom.
8.9
.
,
to
make
him
know
the
things
giuen
of
God
,
to
set
the
soule
at
liberty
[
](A89915-e127100-b)p
p
2
Cor.
3.17
.
,
to
mortifie
the
deeds
of
the
flesh
[
](A89915-e127130-b)q
q
Rom.
8
13.
,
to
be
a
spirit
of
prayer
[
](A89915-e127160-b)r
r
Zach.
12.12
.
,
to
giue
answer
concerning
our
adoption
[
](A89915-e127180-b)s
s
Rom.
8.15
.
,
to
furnish
the
soule
with
gifts
[
](A89915-e127200-b)t
t
Gal.
5.22
.
,
to
seale
vs
vp
to
the
day
of
redemption
[
](A89915-e127230-b)u
u
Eph.
1.14
.
,
to
be
an
eternall
comforter
[
](A89915-e127260-b)*
*
Ioh.
14.
,
to
be
life
for
righteousnesse
sake
[
](A89915-e127290-b)x
x
Rom.
8.10
.
,
to
helpe
our
infirmities
[
](A89915-e127320-b)y
y
Rom.
8.26
.
,
and
to
raise
vp
our
dead
bodies
at
the
last
day
[
](A89915-e127350-b)z
z
Rom.
8.11
.
.
Lastly
,
he
that
receiueth
Christ
,
receiueth
with
him
the
promise
of
an
eternall
inheritance
,
into
which
hee
is
presently
acknowledged
an
heire
,
yea
,
a
Co-heire
with
Christ
Iesus
.
2.
The
second
doctrine
.
It
is
not
enough
to
receiue
Christ
,
but
wee
must
walke
in
him
;
to
walke
in
Christ
,
is
not
only
so
to
liue
,
as
we
be
sure
that
Christ
liueth
in
vs
[
](A89915-e127420-b)c
c
Gal
2.20
.
,
or
to
walke
after
the
appoyntment
of
his
will
expressed
in
his
word
,
but
it
is
cheefely
to
continue
a
daily
care
of
holy
perseuerance
in
the
graces
and
duties
of
holy
life
,
holding
fast
our
communion
with
Christ
,
this
the
Apostle
thinks
wonderfull
needfull
to
bee
often
vrged
and
pressed
by
all
meanes
vpon
vs
,
[
](A89915-e127440-b)a
a
Heb.
9.15
.
[
](A89915-e127460-b)b
b
Rom
8.17
.
so
shamefully
doe
many
fall
away
,
and
so
cursedly
is
the
sinceritie
that
is
in
Christ
Iesus
pursued
by
the
Diuel
,
and
the
flesh
and
the
world
,
and
so
necessary
is
the
endeauour
to
preserue
the
glory
of
perseuerance
in
all
well
doing
to
the
end
.
Oh
this
perseuerance
,
it
is
a
wonderfull
thing
,
and
where
is
the
man
that
doth
not
lose
something
of
what
hee
had
?
Oh
that
wee
could
bee
soundly
awakened
to
the
care
of
it
,
or
that
wee
had
mindes
that
would
bee
willing
to
doe
any
thing
wee
could
to
further
it
:
but
alas
there
is
not
a
heart
in
vs
,
there
are
diuers
excellent
directions
in
the
word
to
confirme
vs
heerein
,
if
we
were
not
ouercome
with
sluggishnesse
.
There
are
diuers
things
which
if
they
were
looked
to
at
our
first
setting
out
,
we
were
sure
to
hold
out
and
continue
walking
in
Christ
.
As
,
Rules
for
perseuerance
to
bee
obserued
in
our
first
conuersion
.
If
men
did
at
first
put
their
hearts
to
these
questions
of
abnegation
,
so
as
they
would
bee
throughly
aduised
,
if
thou
haddest
asked
thine
owne
heart
these
questions
;
Canst
thou
take
vp
thy
crosse
and
follow
Christ
?
Canst
thou
suffer
aduersity
with
the
righteous
?
Canst
thou
professe
Christ
admidst
the
different
opinions
of
multitudes
of
men
?
Canst
thou
bee
content
to
denie
profit
and
reason
,
and
thy
desires
,
and
pleasures
,
and
credit
,
and
all
for
Christs
sake
?
if
not
,
thou
wilt
certainely
fall
away
,
and
therefore
better
neuer
beginne
.
2
,
At
mens
first
setting
out
they
must
take
heede
they
bee
not
sleightly
in
their
reformation
and
mortification
:
but
doe
it
throughly
,
not
sparing
to
afflict
their
Soules
with
sensible
and
sound
godly
sorrow
:
for
else
they
will
afterward
repent
of
their
repentance
:
whereas
if
it
were
done
with
sound
aduice
,
and
serious
humiliation
,
this
would
be
an
vnmooueable
foundation
of
rest
and
encouragement
to
faith
and
well-doing
.
It
is
a
great
question
,
whether
such
will
hold
out
that
come
in
without
sorrow
for
sinnes
.
3.
Men
must
at
first
looke
to
their
kinde
of
faith
:
we
see
many
are
grossely
deceiued
:
temporary
faith
maketh
such
a
shew
,
that
vnlesse
it
be
throughly
tried
it
will
deceiue
many
:
and
there
is
a
maruellous
lothnesse
in
our
nature
to
abide
the
triall
,
though
wee
know
it
be
plainly
here
required
[
](A89915-e127530-b)d
d
2
Cor.
13.5
.
;
whereas
if
wee
did
get
a
continuing
faith
at
first
,
wee
might
haue
the
more
assurance
of
holding
out
.
4.
It
would
much
further
perseuerance
,
if
wee
did
at
first
endeuour
,
that
knowledge
and
affection
might
be
inseparable
twinnes
:
not
to
bee
much
proud
of
knowledge
without
affection
,
nor
to
trust
much
to
zeale
without
knowledge
:
either
of
these
may
be
alone
in
men
that
will
fall
away
shamefully
.
5.
When
men
goe
about
reformation
,
they
should
doe
it
throughly
,
and
be
sure
their
hearts
are
renewed
:
for
the
old
heart
will
not
hold
out
long
to
endure
the
hardship
of
a
reformed
life
:
and
if
some
sinnes
haue
beene
fauoured
and
spared
,
though
they
lie
still
for
a
time
,
yet
afterwards
they
will
reuiue
and
shew
themselues
.
Wee
see
in
some
,
what
a
doe
there
is
to
leaue
some
corruptions
and
faults
;
they
are
seauen
yeeres
many
times
before
they
can
bee
perswaded
to
forgoe
them
,
resting
in
the
reformation
of
other
faults
:
whereas
there
is
no
assurance
that
they
walke
with
a
right
foot
in
the
Gospell
,
till
they
make
conscience
of
a
ready
reformation
of
euery
knowne
sinne
;
and
till
they
reforme
throughly
they
are
like
to
fall
away
,
whatsoeuer
faire
shew
of
zeale
and
forwardnesse
they
make
.
6.
In
particular
diuers
men
are
to
be
warned
of
passion
and
violent
affections
;
if
thou
meane
to
prosper
in
thy
perswasion
of
reformation
,
then
speedily
cease
from
anger
,
and
leaue
off
wrath
,
else
there
will
be
little
hope
that
thou
wilt
not
returne
to
doe
euill
[
](A89915-e127600-b)e
e
Psal.
37.8.9
.
:
the
promise
of
constant
protection
is
with
such
as
are
sheepe
[
](A89915-e127620-b)f
f
Ioh.
10.28
.
,
and
are
so
farre
humbled
,
as
they
haue
left
their
wooluish
qualities
and
passions
.
7.
To
make
thy
standing
more
sure
,
acquaint
thy selfe
with
such
as
feare
God
,
and
ioyne
thy selfe
to
them
by
all
engagements
of
a
profitable
fellowship
in
the
Gospell
:
there
is
a
secret
tie
vnto
constancie
in
the
communion
of
Saints
;
he
is
not
like
to
walke
long
that
walketh
alone
,
Ier.
32.39.40
.
especially
if
he
might
walke
with
good
company
;
and
this
is
a
cleere
marke
of
a
temporarie
faith
in
such
as
for
many
things
goe
farre
,
when
men
see
they
shunne
societie
with
the
godly
.
8.
It
is
an
excellent
helpe
also
,
at
first
,
to
striue
by
all
meanes
to
get
the
testimonie
of
Iesus
confirmed
in
vs
[
](A89915-e127680-b)g
g
1
Cor.
1.6
.
1
Tim.
2.6
.
:
Christ
giues
testimonie
especially
three
wayes
:
1.
By
the
promise
of
the
word
.
2.
By
the
graces
of
his
spirit
.
3.
By
the
witnesse
of
the
spirit
of
adoption
.
Now
if
we
did
studie
the
promises
diligently
,
especially
recording
such
as
we
had
interest
in
vpon
our
conuersion
to
God
,
and
did
withall
trie
our selues
diligently
and
particularly
concerning
those
sauing
graces
,
which
are
markes
and
signes
of
regeneration
and
saluation
,
and
did
also
begge
the
witnesse
of
the
spirit
,
waiting
for
those
vnspeakable
and
glorious
ioyes
of
the
holy
Ghost
,
and
with
all
thankfulnesse
acknowledging
Gods
seale
for
our
confirmation
,
when
hee
is
pleased
so
to
set
it
to
;
mee
thinkes
this
threefold
coard
could
neuer
be
broken
.
Oh
the
heauie
slumber
and
sluggishnesse
of
our
natures
:
how
wonderfull
rich
is
God
in
compassion
?
how
ready
is
he
to
forgiue
and
multiplie
pardon
?
how
willingly
doth
he
lift
vp
the
light
of
his
countenance
vpon
vs
?
and
yet
men
haue
not
the
heart
answerably
to
wait
vpon
him
,
or
to
be
at
the
labour
of
this
confirmation
.
How
are
many
that
seeme
somewhat
vnto
many
,
how
are
they
,
I
say
,
bewitched
with
securitie
,
so
as
they
cannot
be
fired
out
of
it
,
but
liue
at
a
venture
,
and
neither
seeke
nor
esteeme
the
testimonie
of
Iesus
?
9.
Would
we
be
set
in
a
safe
condition
,
and
stablished
?
then
wee
must
striue
for
a
free
spirit
,
remembring
Dauids
praier
,
stablish
mee
with
thy
free
spirit
[
](A89915-e127790-b)h
h
Psal.
51.12
.
What
a
free
spirit
is
.
.
Now
if
any
aske
what
a
free
and
ingenuous
spirit
is
:
I
answer
,
1.
It
is
a
minde
that
will
not
be
in
bondage
to
the
corruptions
of
the
times
,
it
acknowledgeth
no
such
bonds
or
relations
to
any
,
as
to
sinne
for
their
sakes
.
2.
It
is
a
minde
that
apprehends
libertie
in
Christ
,
a
minde
that
will
not
be
in
bondage
to
legall
perfection
,
but
discernes
his
release
from
the
rigour
and
curse
of
the
law
:
it
will
not
be
subiect
,
neither
to
a
corrupt
conscience
,
nor
yet
to
a
conscience
erring
or
ouer-busie
,
but
sees
his
prerogatiues
hee
enioyes
in
Christ
,
either
in
the
hope
of
glory
,
or
sense
of
grace
,
or
vse
of
outward
things
,
or
his
libertie
in
things
indifferent
;
there
is
a
kinde
of
seruilenesse
or
spirit
of
bondage
in
many
,
that
wonderfully
holds
them
downe
,
and
if
they
be
not
better
lightned
of
their
daily
feares
and
burdens
,
the
flesh
will
lighten
it selfe
by
rebellion
and
apostacie
.
3.
It
is
a
minde
not
chained
downe
to
the
loue
of
or
lust
after
earthly
things
.
4.
It
is
a
minde
ready
prest
to
doe
good
,
full
of
incitations
to
good
things
,
and
carefull
to
preserue
it selfe
from
the
occasions
of
euill
:
as
resolued
so
to
stand
vpon
the
sinceritie
of
his
heart
,
as
rather
to
lose
his
life
then
his
integritie
:
as
neither
caring
for
those
things
which
the
common
sort
seeke
after
,
as
praise
,
profits
,
outward
shewes
,
&c.
nor
fearing
their
feares
.
10.
Men
must
at
first
labour
to
get
a
sound
and
heartie
loue
of
the
truth
,
desirous
to
store
and
furnish
themselues
with
the
treasures
of
holy
knowledge
:
if
the
law
be
written
in
the
hearts
and
bowels
[
](A89915-e127830-b)i
i
Ier.
31.33
.
Psal.
37.31
.
of
men
,
they
will
hold
out
to
the
end
.
Lastly
,
men
must
be
sure
that
they
be
good
and
true
in
their
hearts
[
](A89915-e127880-b)k
k
Psal.
125.1.2.4
.
,
as
the
Psalmist
saith
,
for
then
they
shall
be
as
the
mount
Sion
that
cannot
be
moued
,
and
the
Lord
will
alwayes
doe
well
vnto
them
.
Signes
of
a
true
heart
.
Now
the
signes
of
a
good
and
true
heart
are
such
as
these
:
1.
A
true
heart
is
a
new
heart
,
that
must
be
taken
for
granted
,
else
in
vaine
to
inquire
any
further
,
if
there
be
not
a
newnesse
of
the
heart
to
God
.
2.
It
loues
God
with
vnfained
and
vndiuided
loue
;
though
it
cannot
accomplish
all
it
would
,
yet
it
hath
holy
desires
without
hypocrisie
,
after
God
,
aboue
all
things
.
3.
It
labours
for
inward
holinesse
as
well
as
outward
,
both
seeking
the
graces
that
should
be
within
,
and
mourning
for
inward
sinnes
as
well
as
outward
.
4.
It
will
smite
for
small
sinnes
,
as
well
for
numbring
the
people
,
as
for
murther
and
whoredome
:
hee
hath
not
a
good
and
true
heart
,
that
is
vexed
onely
for
great
euils
and
offences
.
5.
A
true
heart
is
a
constant
heart
,
it
is
not
fickle
and
mutable
,
as
many
are
in
all
their
wayes
,
but
that
it
is
once
,
it
desires
to
be
alwayes
.
6.
It
desireth
the
power
of
godlinesse
more
then
the
shew
of
it
:
and
is
more
affected
with
the
praise
of
God
then
of
men
.
7.
It
quickly
findes
the
absence
of
Christ
,
and
cannot
be
at
rest
till
he
returne
.
8.
It
constantly
pronounceth
euill
of
sinne
and
sinners
,
and
well
of
godlinesse
and
good
men
.
Now
on
the
other
side
,
the
reason
why
many
fall
away
,
was
because
they
were
not
true
in
their
hearts
at
first
:
they
set
vp
a
profession
of
repentance
with
carnall
ends
,
and
through
hypocrisie
beguiled
themselues
and
others
.
Secondly
,
if
men
finde
that
they
haue
beene
rightly
formed
in
the
wombe
and
birth
of
their
change
,
then
there
are
other
directions
for
them
to
obserue
,
throughout
their
liues
,
that
they
might
continue
in
this
holy
walking
with
God
and
his
Saints
.
Rules
to
bee
looked
vnto
after
our
calling
.
Wouldest
thou
be
sure
not
to
fall
away
?
Then
looke
to
these
things
.
1.
Be
sure
thou
continue
in
the
carefull
vse
of
the
meanes
,
as
the
word
,
praier
,
conference
and
Sacraments
,
else
know
that
when
once
thou
giuest
way
to
a
customarie
hardnesse
of
heart
in
the
vse
of
the
meanes
,
or
neglect
of
them
,
thou
art
neere
either
some
great
sinne
or
temptation
,
or
some
great
iudgment
and
apostacie
;
and
therefore
concerning
the
meanes
principally
looke
to
two
things
,
1.
preserue
appetite
.
2.
practise
that
thou
hearest
,
without
omission
or
delay
.
2.
If
thou
discerne
any
spirituall
weaknesse
or
decay
,
or
feele
any
combat
with
the
flesh
,
or
the
tentations
of
Satan
,
be
sure
thou
complaine
betimes
,
and
resist
at
the
first
,
for
then
the
grace
of
God
will
be
sufficient
,
and
the
weapons
of
our
warfare
mightie
through
God
:
praier
will
easily
master
sinne
at
the
first
through
the
victorie
in
Iesus
Christ
.
3.
Resolue
with
thy selfe
not
to
let
goe
thy
assurance
,
or
cast
away
the
confidence
of
thy
hope
whatsoeuer
befall
thee
:
or
at
least
,
Heb.
10.36
.
not
till
thou
maiest
see
wonderfull
euident
reason
.
It
is
a
maruellous
great
fault
,
to
call
the
loue
of
God
into
question
vpon
euery
occasion
,
whereas
men
cannot
glorifie
God
more
then
to
liue
by
faith
,
and
to
be
vnmoueable
in
it
:
God
takes
little
delight
in
a
soule
that
will
withdraw
it selfe
vpon
euery
occasion
by
vnbeleefe
.
Are
they
not
strangely
foolish
,
that
will
weare
their
helmets
when
there
is
no
stirre
,
and
as
soone
as
they
see
an
aduersarie
,
or
any
blowes
towards
,
then
to
cast
away
their
helmet
,
and
doe
it
so
vsually
?
Such
are
we
and
worse
,
that
stand
bragging
of
our
faith
and
hope
in
prosperitie
and
ease
,
and
when
affliction
and
temptation
comes
,
then
most
childishly
we
cast
away
both
faith
&
hope
,
and
till
reason
and
sense
are
satisfied
,
we
will
not
be
perswaded
.
4.
Set
perfection
before
thine
eyes
,
to
striue
after
it
;
and
to
this
end
acquaint
thy selfe
with
the
rules
of
holy
life
,
Phil.
3.
and
consider
the
examples
of
such
as
haue
walked
therein
,
and
the
wofull
euents
that
befall
the
contrary
minded
,
especially
thinke
much
of
the
great
recompence
of
reward
,
euen
the
price
of
our
high
calling
in
Iesus
Christ
.
5.
Take
heed
of
the
occasions
of
falling
,
such
as
are
spirituall
pride
,
knowne
hypocrisie
,
desire
to
be
rich
,
discord
with
the
godly
,
and
vaine
ianglings
,
without
discretion
,
neglect
of
our
particular
callings
,
and
vngodly
company
.
Hitherto
of
pe●seuerance
in
life
.
Now
in
the
next
verse
hee
intreateth
of
perseuerance
in
faith
.
Vers.
7.
Rooted
&
built
vp
in
him
,
&
stablished
in
the
faith
,
as
you
haue
been
taught
.
IN
these
words
is
both
a
precept
and
a
rule
;
a
precept
,
to
be
rooted
,
built
,
stablished
:
a
rule
,
as
ye
haue
beene
taught
.
The
substance
of
the
precept
is
but
to
counsell
them
to
increase
more
and
more
,
that
they
might
be
stedfast
in
the
assurance
of
Gods
fauour
in
Iesus
Christ
.
Of
this
stedfastnesse
I
haue
at
large
intreated
in
the
5.
verse
.
Onely
wee
may
here
againe
be
instructed
and
informed
.
1.
Of
the
necessitie
and
excellencie
of
stedfastnesse
:
The
Apostle
would
not
thus
often
peale
vpon
it
,
but
that
hee
knew
it
to
be
of
singular
worth
in
the
life
of
man
,
and
of
great
necessitie
vnto
our
consolation
;
besides
it
implies
that
people
are
for
the
most
part
slow-hearted
herein
,
and
hardly
drawne
to
the
vnfained
and
diligent
labour
after
the
establishing
of
their
faith
and
assurance
.
2.
That
all
this
stedfastnesse
of
assurance
is
not
the
worke
of
a
day
;
a
great
tree
is
not
growne
or
rooted
but
successiuely
;
a
great
house
is
not
built
all
at
once
;
we
must
be
euery
day
adding
something
to
Gods
worke
,
that
the
building
of
grace
may
be
in
due
time
finished
:
none
are
so
established
,
but
they
may
grow
in
faith
;
none
haue
such
great
roots
,
but
they
may
take
root
yet
more
:
many
men
striue
hard
to
make
their
trees
shew
in
branches
and
leaues
,
I
meane
in
outward
profession
in
the
world
,
but
alas
what
should
this
great
bulke
,
and
so
many
branches
and
leaues
doe
,
vnlesse
there
were
more
roots
within
?
Yea
many
deare
children
of
God
mistake
wonderfully
;
they
euery
day
carry
together
heapes
of
precepts
for
life
,
but
alas
poore
soules
so
great
a
building
will
not
stand
,
vnlesse
they
lay
their
foundation
sure
,
I
meane
that
they
get
their
faith
in
Christ
(
the
only
sure
foundation
)
more
confirmed
and
established
.
As
ye
haue
beene
taught
.
Note
here
the
Apostles
candor
,
he
doth
not
arrogate
the
glory
of
their
establishment
to
himselfe
,
but
sendeth
them
to
their
Minister
,
and
teacheth
them
to
depend
vpon
him
,
to
wait
vpon
the
blessing
of
God
vpon
his
labour
,
and
to
acknowledge
the
good
they
haue
,
to
haue
receiued
by
his
ministerie
.
Here
diuers
things
may
be
noted
.
1.
That
the
people
should
labour
for
a
reuerend
estimation
of
the
doctrine
they
receiue
from
their
faithfull
teachers
.
2.
That
as
faith
commeth
by
hearing
,
so
doth
the
establishment
of
faith
also
.
3.
That
it
is
wonderfull
dangerous
to
neglect
either
the
charge
of
our
teachers
when
they
vrge
vs
to
assurance
,
or
the
rules
by
which
they
guide
vs
out
of
the
word
of
God
,
for
the
attainment
of
it
;
if
wee
would
goe
about
it
when
our
teachers
call
vpon
vs
,
the
Lord
would
be
with
his
ordinance
to
blesse
it
to
vs
;
wee
should
be
afraid
to
delay
,
when
we
are
taught
how
to
confirme
our
soules
in
faith
and
grace
.
4.
The
faithfull
Ministers
doe
greatly
labour
to
establish
their
hearers
in
the
assurance
of
Gods
fauour
,
and
the
duties
of
holy
life
.
Abounding
therein
with
thankesgiuing
.
In
these
words
the
Apostle
shuts
vp
all
,
wherein
his
intent
is
to
stirre
them
vp
to
thankfulnesse
,
that
as
they
did
thriue
in
the
meanes
or
matter
of
faith
and
holy
life
,
so
they
should
glorifie
God
by
all
possible
thankfulnesse
for
it
:
as
he
would
haue
them
abound
in
faith
and
holinesse
,
so
also
in
thankfulnesse
to
God
.
This
may
wonderfully
smite
our
hearts
:
for
if
we
obserue
our
wretched
euill
dispositions
,
wee
may
finde
that
wee
are
wonderfully
bent
to
the
very
habit
of
vnthankfulnesse
:
and
therefore
it
is
iust
with
God
many
times
,
that
we
doe
no
more
thriue
in
victorie
ouer
our
corruptions
,
or
in
the
power
of
diuers
graces
,
or
in
the
progresse
of
duties
,
because
wee
doe
not
more
tenderly
and
constantly
acknowledge
the
goodnesse
of
God
we
haue
had
experience
of
.
Oh
that
it
were
written
vpon
our
hearts
,
and
grauen
deepe
in
our
memories
,
that
nothing
becomes
vs
more
then
to
abound
in
thankfulnesse
,
no
fairer
sight
then
to
see
the
Altar
of
the
Lord
couered
with
the
calues
of
our
lips
;
neuer
can
the
estate
of
a
childe
of
God
be
such
,
but
hee
hath
exceeding
great
cause
of
thankfulnesse
for
his
happinesse
in
Christ
.
VERS.
8.
Beware
lest
there
be
any
man
that
spoile
you
through
philosophie
and
vaine
deceit
,
through
the
traditions
of
men
,
according
to
the
rudiments
of
the
world
,
and
not
after
Christ
.
The
order
of
the
rest
of
the
chapter
.
HItherto
of
the
exhortation
.
From
this
verse
to
the
end
of
this
chapter
is
contained
the
dehortation
,
wherein
the
Apostle
labours
to
disswade
the
Colossians
from
receiuing
any
corrupt
doctrine
,
or
any
vaine
obseruations
,
either
borrowed
from
philosophie
,
or
from
humane
traditions
,
or
from
the
abrogated
law
of
Moses
.
The
dehortation
hath
three
parts
.
-
1.
He
setteth
downe
the
matter
from
which
he
doth
dehort
,
vers.
8.
-
2.
He
giues
7.
reasons
to
strengthen
the
dehortation
,
to
vers.
16.
-
3.
He
concludes
against
the
things
from
which
he
dehorts
,
and
that
seuerally
,
from
vers.
16.
to
the
end
.
In
this
verse
he
dehorts
from
three
things
.
1.
From
Philosophie
,
that
is
,
doctrines
taken
out
of
the
bookes
of
Philosophers
,
not
agreeing
to
the
word
of
God
,
which
though
it
had
a
shew
of
wisdome
,
yet
indeed
was
but
very
deceit
.
2.
From
traditions
,
i.
obseruations
and
externall
rites
and
vaine
superstitions
,
concerning
either
ordinary
life
,
or
else
Gods
seruice
,
deuised
by
men
,
whether
learned
or
vnlearned
,
and
imposed
as
necessary
vpon
the
consciences
of
men
.
3.
From
the
elements
of
the
world
,
i.
from
the
ceremonies
of
Moses
now
abrogated
,
and
so
from
Judaisme
.
In
generall
,
wee
see
in
the
Church
of
God
,
men
must
beare
the
words
of
dehortation
,
as
well
as
of
exhortation
:
men
are
in
a
strange
case
,
that
loue
to
eat
poison
,
and
yet
cannot
abide
to
receiue
any
antidote
.
Againe
,
from
the
coherence
wee
may
note
,
that
the
best
way
to
be
sound
against
the
hurt
of
corrupt
doctrines
or
traditions
,
is
,
so
to
cleaue
to
the
doctrine
of
the
Gospell
,
as
wee
grow
settled
in
the
assurance
of
faith
,
and
experienced
in
the
way
of
a
holy
life
:
he
cannot
be
hurt
that
mindes
holinesse
and
assurance
.
Beware
.
]
When
we
finde
these
caueats
in
the
Scripture
,
we
must
thinke
of
them
as
more
then
bare
notes
of
attention
,
for
they
shew
some
great
euill
or
deceiuings
,
and
withall
it
imports
,
that
we
of
our selues
are
inclinable
to
fall
;
as
in
this
place
,
this
[
Beware
]
imports
,
that
men
naturally
are
inclined
to
falshood
more
then
truth
,
to
euill
more
then
good
,
to
wise
men
more
then
the
wise
God
,
to
traditions
more
then
the
written
word
,
to
their
owne
deuices
more
then
Gods
precepts
,
to
false
teachers
more
then
the
true
Apostles
,
to
ceremonies
more
then
the
weightie
things
of
the
Law
.
Any
man
.
]
See
here
the
vanitie
and
leuitie
of
mans
nature
:
many
men
either
by
word
or
example
cannot
reduce
vnto
order
or
vnto
truth
,
yet
any
man
may
seduce
vnto
sinne
and
error
.
All
sorts
of
men
may
be
fountaines
of
euill
,
but
in
case
of
returning
,
an
obstinate
sinner
or
superstitious
person
is
vsually
wiser
then
seuen
men
that
can
giue
a
reason
.
Spoile
you
.
]
This
word
is
various
in
signification
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
it
signifieth
as
some
take
it
,
to
make
bare
,
or
to
prey
vpon
,
or
to
circumuent
,
or
to
deceiue
,
or
to
driue
away
as
a
prey
,
or
to
leade
away
bond
and
captiue
,
or
as
here
,
to
spoile
;
it
is
so
to
seduce
,
or
to
carry
away
as
a
spoile
:
for
the
matter
expressed
in
this
word
,
wee
may
note
,
1.
That
a
Christian
stands
in
danger
of
a
combat
,
and
if
hee
looke
not
to
himselfe
,
may
be
spoiled
and
carried
captiue
:
for
the
word
seemes
to
be
a
militarie
word
,
and
so
imports
a
battell
.
2.
That
there
are
worse
losses
may
befall
vs
,
then
the
losse
of
goods
or
children
:
a
man
is
neuer
worse
spoiled
then
when
his
soule
suffers
spirituall
losses
.
Iobs
losses
by
the
Sabaeans
was
great
,
yet
theirs
were
greater
.
1.
That
lost
the
good
seed
sowne
in
their
hearts
[
](A89915-e128610-b)a
a
Matth.
13.
.
2.
That
had
those
things
taken
away
that
sometimes
they
had
in
spirituall
things
[
](A89915-e128630-b)b
b
Matth.
13.
.
3.
That
lost
their
first
loue
[
](A89915-e128650-b)c
c
Reuel
.
2.
4.
That
lost
the
kingdome
of
God
in
losing
the
meanes
of
the
kingdome
[
](A89915-e128670-b)d
d
Matth.
21.
.
5.
That
lost
what
they
had
wrought
[
](A89915-e128690-b)e
e
2
Joh.
10.
.
6.
That
lost
the
presence
of
God
[
](A89915-e128710-b)f
f
Hos.
5
vlt.
.
7.
That
lost
vprightnesse
and
sinceritie
.
8.
That
lost
the
taste
of
the
powers
of
the
life
to
come
[
](A89915-e128730-b)g
g
Heb.
6.
.
9.
That
lost
the
ioyes
of
their
saluation
[
](A89915-e128750-b)h
h
Psal.
51.
.
And
lastly
,
much
more
theirs
that
lose
their
crowne
[
](A89915-e128770-b)i
i
Reuel
.
3.11
.
.
3.
We
may
here
see
,
that
corrupt
opinions
may
marre
all
,
and
spoile
the
soule
,
and
make
it
into
a
miserable
prey
to
euill
men
and
angels
.
4.
That
matters
,
that
seeme
small
things
and
trifles
,
may
spoile
the
soule
,
&
bring
it
into
a
miserable
bondage
,
such
as
those
traditions
might
seeme
to
be
.
You.
]
This
word
noteth
the
persons
spoiled
,
and
so
giues
vs
occasion
to
obserue
2.
things
.
1.
That
we
may
be
in
the
sheepfold
of
Christ
,
and
yet
not
be
safe
.
You
,
yea
you
Christians
.
The
Deuill
can
fetch
booties
euen
out
of
the
Temple
of
Christ
.
2.
When
he
saith
you
,
not
yours
,
it
shewes
that
howsoeuer
it
be
true
,
that
most
an
end
false
teachers
seeke
theirs
,
not
them
,
that
is
,
seeke
gaine
,
not
the
soules
of
the
people
;
yet
it
sometimes
fals
out
,
that
euen
the
most
dangerous
and
damned
seducers
may
be
free
from
seeking
great
things
for
themselues
.
It
is
not
any
iustification
to
the
Popish
Priests
,
nor
proofe
of
the
goodnesse
of
their
cause
,
that
they
can
denie
their
owne
preferments
and
libertie
on
earth
,
to
winne
Proselytes
to
their
religion
.
There
haue
alwayes
beene
some
euen
in
the
worst
professions
of
men
,
that
haue
at
least
seemed
outwardly
to
care
for
nothing
but
the
soules
of
the
people
.
Through
Philosophie
.
]
This
is
the
first
kinde
of
corruption
here
condemned
.
Quest.
Answ.
But
is
Philosophie
naught
,
and
here
reiected
?
It
is
not
simply
condemned
,
but
in
some
respects
:
namely
,
as
it
doth
not
containe
it selfe
within
his
bounds
,
or
is
not
to
the
glory
of
God
:
or
as
it
is
vaine
deceit
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
that
vaine
deceit
may
be
here
added
interpretatiuely
:
it
explaines
the
sense
.
Quest.
Answ
.
How
Philosophie
becomes
vaine
deceit
.
But
how
became
Philosophie
to
be
vaine
deceit
?
It
is
vaine
deceit
foure
wayes
.
1.
When
it
propoundeth
and
teacheth
deuillish
things
,
as
the
Philosophie
of
the
Pagans
did
:
As
in
their
Magickes
,
when
they
taught
the
diuers
kindes
of
Southsayings
,
coniurings
,
casting
of
natiuities
,
and
a
great
part
of
Iudiciall
Astrologie
.
2.
When
the
placets
and
opinions
of
Philosophers
that
are
false
,
are
iustified
as
true
:
As
their
doctrine
of
the
worlds
eternitie
,
or
the
soules
mortalitie
,
or
the
worship
of
Angels
,
or
their
Stoicall
fate
and
destinie
,
or
their
vilde
opinions
about
the
chiefe
good
.
3.
When
the
principles
of
philosophie
,
that
in
the
ordinary
course
of
nature
are
in
themselues
true
,
are
abused
to
denie
things
propounded
in
the
Gospell
aboue
nature
:
As
those
maximes
,
that
of
nothing
nothing
is
made
:
And
that
of
a
priuation
to
a
habit
there
is
no
regression
,
and
that
a
Virgin
cannot
conceiue
.
The
first
is
brought
against
the
creation
of
God
,
whereas
it
is
true
of
the
second
cause
only
.
So
the
second
is
brought
against
the
resurrection
,
whereas
it
is
true
only
in
the
ordinary
course
of
nature
.
4.
When
the
truest
and
best
things
in
philosophie
are
vrged
,
as
necessary
to
saluation
,
and
imposed
as
meet
to
be
ioyned
with
the
Gospell
.
Philosophie
may
yet
be
vsed
,
so
as
she
be
content
to
be
a
seruant
,
not
a
mistresse
.
If
when
Gods
word
reueales
any
thing
absurd
in
her
,
that
then
shee
will
humble
her selfe
,
and
acknowledge
her
blindnesse
,
and
bee
admonished
by
diuine
light
.
And
on
the
other
side
,
men
may
be
corrupted
with
philosophie
,
When
men
are
corrupted
by
philosophie
.
and
that
diuers
wayes
.
1.
If
men
vse
any
part
of
philosophie
that
is
deuillish
,
as
too
many
doe
.
2.
If
men
neglect
the
studie
of
the
Scriptures
,
and
spend
their
time
onely
in
those
humane
studies
.
3.
When
men
measure
all
doctrine
by
humane
reason
and
philosophicall
positions
.
4.
When
men
depend
not
vpon
God
,
but
vpon
second
causes
.
5.
When
men
striue
to
yoake
mens
consciences
with
the
plausible
words
of
mens
wisedome
.
Hence
also
we
may
note
,
that
false
doctrine
may
be
supported
with
great
appearance
of
wisdome
and
learning
,
as
was
the
corruption
of
those
false
teachers
.
Wee
may
not
thinke
that
Papists
are
fooles
,
and
can
say
nothing
for
their
religion
:
but
if
the
Lord
should
let
vs
fall
into
their
hands
to
trie
vs
,
wee
must
expect
from
diuers
of
them
great
shewes
of
learning
&
colours
of
truth
.
The
diuers
acceptation
of
the
word
Tradition
.
Thus
of
Philosophie
.
After
the
traditions
of
men
.
]
The
word
Tradition
hath
beene
vsed
3.
wayes
Sometimes
to
expresse
the
doctrine
of
Gods
seruants
by
authoritie
from
God
,
deliuered
to
the
Church
by
liuely
voice
,
but
afterward
committed
to
Scripture
:
so
the
doctrine
of
Christ
,
and
the
Apostles
,
and
of
the
Patriarkes
before
the
Law
,
was
first
deliuered
by
tradition
.
Sometimes
to
signifie
such
opinions
as
are
in
Scripture
,
but
not
expressed
:
they
are
there
,
but
not
spoken
therein
,
that
is
,
are
drawne
but
by
consequence
or
impliedly
.
Sometimes
to
expresse
such
obseruations
,
as
were
neuer
any
way
written
in
the
word
,
Not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
but
altogether
vnwritten
in
the
Scripture
,
as
being
deuised
meerely
by
men
.
So
it
is
taken
ordinarily
,
and
so
traditions
are
to
be
condemned
.
There
is
another
distinction
about
traditions
,
and
that
is
this
.
1.
Some
things
are
founded
vpon
Scripture
,
and
did
alwaies
tend
to
further
godlinesse
,
A
distinction
about
tradition
.
and
are
therefore
Apostolicall
,
and
to
be
obserued
:
as
all
the
doctrines
of
the
word
,
and
the
publike
assemblies
of
praier
and
preaching
.
2.
Some
things
were
founded
in
Scripture
,
and
were
sometimes
profitable
,
but
now
are
out
of
all
needfull
vse
:
and
therefore
though
they
be
Apostolicall
,
yet
they
binde
not
,
as
the
tradition
of
abstaining
from
things
sacrificed
to
Idols
,
and
strangled
and
bloud
.
3.
Some
things
haue
not
foundation
in
the
word
,
yet
may
further
pietie
,
if
vsed
without
superstition
,
and
therefore
not
vnlawfull
,
as
the
obseruation
of
the
Feast
of
the
Natiuitie
of
Christ
,
and
such
like
.
4.
Some
things
haue
no
foundation
in
Scripture
,
nor
doe
at
all
further
pietie
,
but
are
either
light
or
vnnecessary
,
or
repugnant
to
the
word
,
those
are
simply
vnlawfull
.
Traditions
were
both
in
the
Church
of
the
Iewes
,
Traditions
in
the
Church
of
the
Iewes
.
and
in
the
Churches
of
the
Gentiles
;
the
Iewish
traditions
were
called
the
traditions
of
the
Elders
,
not
because
they
were
enioyned
them
by
their
Sanadrim
or
Colledge
of
Elders
,
but
because
they
were
brought
in
by
their
fathers
after
the
captiuitie
,
the
most
of
them
after
the
rising
of
the
sect
of
the
Pharisies
.
For
among
them
was
that
distinction
,
of
the
Law
written
,
and
the
Law
by
word
of
mouth
:
this
Law
by
word
of
mouth
is
the
Cabalisticall
Theologie
,
Cabalisticall
Diuinitie
.
a
Diuinitie
so
greatly
in
request
amongst
the
Pharisies
;
but
how
well
our
Sauiour
Christ
liked
those
traditions
may
appeare
,
Matth.
15.
The
traditions
in
the
Churches
of
the
Gentiles
Traditions
in
the
Churches
of
the
Gentiles
.
may
be
considered
two
wayes
.
1.
As
they
were
in
the
times
of
the
Primitiue
Church
.
2.
As
they
were
in
the
times
after
,
vnder
Antichrist
.
In
the
Primitiue
Church
they
had
by
degrees
one
after
another
a
great
number
of
traditions
:
such
as
these
;
To
stand
and
pray
euery
Sabboth
from
Easter
to
Whitsontide
;
The
signe
of
the
Crosse
;
to
pray
towards
the
East
;
the
anointing
of
the
baptized
with
oyle
;
the
canonicall
houres
;
Lent
and
diuers
kindes
of
fasts
;
the
mixing
of
water
with
wine
;
the
addition
of
diuers
orders
in
the
Church
,
as
Canons
,
Exorcists
,
Ostiaries
,
&c.
Holidaies
;
to
sing
Halleluiah
at
Easter
,
but
not
in
Lent
,
and
such
like
.
Now
if
any
aske
what
we
are
to
thinke
of
those
and
the
like
traditions
then
in
vse
,
I
answer
:
Quest.
Answ.
1.
That
the
Church
had
power
to
appoint
traditions
in
indifferent
rites
,
so
that
the
rules
of
the
Apostles
for
indifferent
things
were
obserued
,
as
that
they
were
not
offensiue
,
nor
against
order
,
or
decencie
,
or
edification
.
As
to
appoint
the
time
and
place
of
publike
praier
,
to
set
downe
the
forme
of
it
,
to
tell
how
often
the
Sacraments
should
bee
administred
,
&c.
2.
We
must
vnderstand
that
the
word
Traditions
vsed
by
the
Fathers
,
Traditions
in
the
times
of
the
Fathers
in
the
primitiue
Church
.
did
not
alwayes
signifie
these
and
such
like
things
deuised
by
men
,
but
sometimes
they
did
meane
thereby
such
things
as
were
warranted
by
Scripture
,
though
not
expressely
.
As
the
baptizing
of
Infants
,
the
obseruation
of
the
Sabboth
,
&c.
3.
There
were
some
Traditions
in
some
Churches
,
in
the
first
hundred
of
yeeres
,
that
were
directly
impious
,
as
the
Inuocation
of
Saints
,
and
Images
4.
Some
other
things
were
then
vsed
that
were
not
euery
way
impious
in
their
owne
nature
,
and
yet
not
greatly
iustifiable
in
their
vse
,
and
such
were
diuers
of
the
aforenamed
obseruations
.
5.
That
diuers
things
at
the
first
brought
into
the
Church
with
good
intents
and
to
good
purpose
,
afterwards
grew
into
abuse
:
as
for
example
;
In
the
Primitiue
order
of
Monkes
.
6.
The
worser
traditions
were
brought
in
by
false
teachers
,
and
too
pertinaciously
obserued
by
the
people
,
the
Fathers
bewailing
it
,
and
sometimes
complaining
of
it
.
7.
The
Fathers
themselues
in
some
things
shewed
leuitie
and
vnconstancie
of
iudgement
:
sometimes
to
please
the
people
,
approuing
things
;
and
againe
,
sometimes
standing
vpon
the
sole
perfection
of
the
Scriptures
.
Lastly
,
it
cannot
well
be
denied
,
but
that
the
libertie
taken
in
the
Primitiue
times
to
bring
in
traditions
,
opened
a
doore
to
Antichrist
.
Traditions
in
Poperie
.
Now
concerning
the
traditions
in
Popery
vnder
Antichrist
,
their
doctrine
is
abominable
,
for
they
say
that
the
word
of
God
is
either
written
or
vnwritten
;
and
they
say
their
vnwritten
verities
are
necessary
as
well
as
Scripture
,
yea
that
they
are
of
equall
authoritie
with
Scripture
.
And
those
traditions
they
would
thus
exalt
,
Scriptures
against
traditions
.
are
for
number
many
,
for
nature
childish
,
vnprofitable
,
impious
and
idolatrous
.
But
that
we
may
be
fully
settled
against
their
impious
doctrine
of
traditions
,
wee
may
profitably
record
in
our
memories
these
Scriptures
,
Deut.
12.32
.
Reuelat.
22.18
.
Matth.
15.
1
Pet.
1.18
.
Galath
.
1.9
.
Isay
8.20
.
2
Tim.
3.16
.
Ier.
19.5
.
Col.
1.28
.
Luk.
16.29
.
1
Cor.
1.5.6.7
.
Ob.
1
Ob.
But
our
Sauiour
told
his
Disciples
,
I
haue
many
things
to
say
vnto
you
,
but
yee
cannot
beare
them
now
,
but
the
spirit
when
he
is
come
shall
leade
you
into
all
truth
[
](A89915-e129500-b)a
a
Ioh.
16.12.13
.
Ergo
,
it
seemes
there
are
diuers
truths
of
Christ
which
were
not
reuealed
in
Scripture
,
but
by
the
spirit
vttered
by
tradition
after
.
Sol.
Sol.
This
may
be
vnderstood
of
the
gifts
of
the
Apostles
,
and
of
the
effects
thereof
,
and
not
of
doctrine
:
for
of
doctrine
hee
had
said
in
the
chapter
before
,
All
things
that
I
haue
heard
of
my
Father
,
I
haue
made
knowne
vnto
you
[
](A89915-e129570-b)b
b
Ioh.
15.15
.
.
2.
If
it
were
vnderstood
of
doctrine
,
yet
he
doth
not
promise
to
leade
them
into
any
new
truths
,
but
into
the
old
,
and
those
Christ
had
already
opened
,
which
should
be
brought
to
their
minde
,
and
they
made
more
fully
to
vnderstand
them
.
For
so
he
saith
of
the
Comforter
in
the
14.
chapter
,
He
shall
teach
you
all
things
,
and
bring
all
things
to
your
remembrance
,
whatsoeuer
I
haue
said
vnto
you
[
](A89915-e129600-b)c
c
Ioh.
14.26
.
.
3.
Be
it
he
had
not
reuealed
all
as
yet
,
what
did
hee
therefore
neuer
reueale
it
?
Why
,
the
very
text
is
against
it
,
for
he
said
,
I
haue
yet
many
things
to
say
vnto
you
[
](A89915-e129630-b)d
d
Ioh.
16.12
.
,
therefore
he
did
say
them
,
namely
after
his
resurrection
[
](A89915-e129650-b)e
e
Act.
2.3
.
.
4.
Let
it
be
noted
that
he
saith
,
ye
cannot
beare
them
now
:
the
things
he
had
to
say
they
could
not
then
beare
,
why
should
wee
thinke
that
they
could
not
then
beare
these
graue
traditions
,
as
the
anointing
and
Christening
of
bels
and
such
like
?
Lastly
,
let
them
proue
it
to
vs
that
those
toyes
are
the
things
Christ
promised
to
reueale
,
and
then
they
say
somewhat
.
Ob.
2
Ob.
But
in
the
20.
of
Iohn
he
saith
,
[
](A89915-e129730-b)f
f
Joh.
21.
vlt.
&
20.30
.
There
were
many
things
which
were
not
written
which
Iesus
did
.
Sol.
Answ.
Hee
saith
that
the
things
which
are
written
are
to
this
end
written
,
that
we
might
beleeue
,
and
beleeuing
might
haue
eternall
life
,
so
that
what
is
needfull
to
faith
and
eternall
life
is
written
.
2.
Hee
saith
there
were
other
things
not
written
,
hee
saith
other
things
,
not
things
differing
from
these
:
other
things
in
number
,
not
in
substance
or
nature
,
much
lesse
contrary
things
.
Ob.
3
Ob.
But
the
Thessalonians
are
charged
to
hold
the
traditions
they
had
beene
taught
.
Sol.
The
Scriptures
were
not
then
all
written
.
2.
The
Apostle
vnderstands
not
traditions
as
the
Papists
doe
.
For
in
the
same
place
hee
calleth
the
things
written
in
Scripture
,
Traditions
,
as
well
as
those
that
were
not
yet
written
.
To
conclude
this
discourse
concerning
traditions
,
we
must
further
vnderstand
,
that
the
traditions
in
any
Church
though
they
be
things
indifferent
in
their
owne
nature
,
become
vnlawfull
,
if
they
be
such
as
be
taxed
in
these
eight
rules
.
1.
If
they
be
contrary
to
the
rules
of
the
Apostles
concerning
such
things
ecclesiastically
indifferent
.
2.
If
they
bee
vrged
and
vsed
with
superstition
.
8.
Wayes
any
tradition
growes
euill
.
3.
Or
as
any
parts
of
Gods
worship
.
4.
Or
with
opinion
of
merit
.
5.
Or
as
necessary
to
saluation
.
6.
Or
if
they
be
equalled
with
the
Law
of
God
,
or
the
weightie
things
of
the
Law
,
neglected
,
and
those
more
vrged
.
7.
If
they
be
light
and
childish
.
Lastly
,
if
by
their
multitude
they
darken
and
obscure
the
glory
of
Christ
in
his
ordinances
.
Thus
of
the
second
thing
.
The
third
thing
from
which
hee
doth
dehort
is
the
Rudiments
of
the
world
.
The
Rudiments
of
the
world
.
]
By
the
Rudiments
of
the
world
he
meaneth
the
lawes
of
Moses
,
What
hee
meanes
by
rudiments
.
especially
concerning
meats
,
washings
,
holidayes
,
garments
,
and
such
like
ceremoniall
obseruations
.
Those
lawes
were
called
Rudiments
or
Elements
,
as
some
thinke
,
Why
called
rudiments
.
because
the
Iewes
and
false
Apostles
held
them
as
needfull
as
the
foure
elements
of
the
world
:
or
else
because
in
their
first
institution
they
did
signifie
the
most
choice
and
fundamentall
principles
of
the
Gospell
,
that
were
necessary
for
all
to
know
that
would
be
saued
;
but
it
is
most
likely
they
are
called
so
by
a
Grammaticall
relation
to
the
Abcedaries
,
that
as
little
children
beginne
at
the
Alphabet
,
and
so
goe
on
to
higher
studies
,
so
did
the
Lord
giue
those
lawes
,
as
the
A.
B.
C.
of
the
Iewes
,
to
be
their
Paedagogie
,
in
the
infancie
of
the
Church
.
Now
they
might
be
said
to
be
of
the
world
,
Why
of
the
world
.
because
they
were
externall
rites
and
subiect
to
the
sight
and
sense
;
and
because
they
consisted
of
a
glory
that
was
more
worldly
then
spirituall
,
and
because
worldly
men
doe
most
stand
vpon
that
which
is
externall
.
T
is
the
drift
of
the
Apostle
to
disswade
from
the
obseruation
of
those
rites
,
because
now
the
Law
of
Moses
was
abrogated
.
Abrogation
is
a
plausible
doctrine
in
popular
estates
.
Proclamation
concerning
immunities
from
tributes
and
taxations
,
or
concerning
Isonomie
,
that
is
,
indifferent
libertie
for
all
to
be
competitors
for
honors
,
or
free
for
profits
of
a
common-wealth
,
those
were
wont
to
be
wonderfull
gratefull
to
the
multitude
:
and
such
is
the
doctrine
of
abrogation
in
Diuinitie
:
yet
because
it
may
be
abused
by
Epicures
,
it
is
to
be
more
carefully
opened
.
The
Law
may
be
said
to
be
abrogated
diuers
wayes
.
The
law
abrogated
4.
wayes
.
1.
When
it
is
antiquated
or
obsolete
,
so
as
men
are
neither
bound
to
dutie
nor
punishment
:
and
thus
the
ceremonies
are
abrogated
.
2.
When
the
punishment
is
changed
,
onely
the
obedience
still
remaining
in
force
,
as
in
the
law
of
stealth
.
3.
It
is
abrogated
to
the
guiltie
,
when
the
punishment
is
transferred
on
another
,
so
as
the
law
cannot
exercise
herforce
vpon
the
guiltie
person
.
4.
It
is
abrogated
,
when
it
is
weakened
and
eneruated
by
transgressors
:
to
breake
the
Law
is
to
loose
or
dissolue
the
Law
;
thus
wicked
men
by
their
liues
abrogate
it
.
Quest.
But
is
the
whole
Law
of
Moses
abrogated
?
Answ.
No
;
for
though
Moses
be
said
to
giue
place
to
Christ
,
that
doth
not
import
a
change
of
the
Law
,
but
of
the
Law-giuer
.
Moses
gaue
three
kindes
of
Lawes
,
Morall
,
Iudiciall
,
Ceremoniall
.
For
the
Morall
Law
,
it
may
in
some
sort
be
said
to
be
abrogated
,
How
the
morall
law
is
abrogated
.
Rom.
8.1.2
.
as
1.
In
respect
of
the
curse
and
malediction
,
as
it
did
worke
anger
and
made
execrable
:
for
so
there
is
no
condemnation
to
them
which
are
in
Christ
Iesus
,
in
as
much
as
the
law
of
the
spirit
of
life
hath
freed
them
from
the
law
of
sinne
and
death
.
Rom.
6.14
.
2.
In
respect
of
the
inexorable
rigour
and
perfection
of
it
:
for
wee
are
not
now
vnder
the
law
,
but
vnder
grace
.
3.
In
some
sense
it
is
abrogated
in
respect
of
iustification
:
for
now
it
is
no
more
required
of
the
godly
,
that
they
should
seeke
iustification
by
the
law
,
but
by
Iesus
Christ
.
Againe
,
we
must
distinguish
of
the
persons
:
for
the
law
still
lieth
on
the
necke
of
the
vnregenerate
,
but
in
the
former
respects
is
abrogated
to
the
faithfull
,
Gal.
5.23
.
1
Tim.
1.9
.
How
the
Iudiciall
Lawes
are
abrogated
for
against
them
there
is
no
law
,
but
the
law
is
giuen
to
the
vnrighteous
.
Now
for
the
Iudiciall
lawes
of
Moses
,
they
were
as
it
were
ciuill
lawes
,
concerning
Magistrates
,
Inheritance
,
order
and
processe
of
Iudgements
,
contracts
,
mariage
,
bondage
,
diuorce
,
vowes
,
vsurie
,
and
trespasse
betweene
man
and
man
.
These
Iudiciall
lawes
must
be
considered
two
wayes
.
1.
As
they
binde
the
Iewes
as
they
were
men
,
that
is
,
in
a
common
and
generall
right
,
and
so
those
lawes
are
perpetuall
in
the
nature
and
equitie
of
them
.
2.
As
they
bound
the
Iewes
as
they
were
Iewes
,
in
a
personall
,
nationall
,
or
singular
right
:
and
thus
where
the
reason
of
a
law
is
particular
,
there
the
law
is
so
,
and
bindes
not
other
people
,
but
as
it
may
fit
their
Common-wealths
.
The
Ceremoniall
lawes
did
concerne
sacrifices
,
and
sacraments
,
and
other
holy
things
,
and
rituall
obseruations
.
Diuines
haue
a
saying
,
that
the
Iudicials
are
dead
,
but
the
Ceremonials
are
deadly
.
That
the
Ceremonies
are
abrogated
,
was
signified
by
the
renting
of
the
vaile
of
the
Temple
,
yea
the
Temple
it selfe
is
destroied
,
as
will
more
fully
appeare
when
I
come
to
the
15.
verse
.
And
thus
of
the
rudiments
of
the
world
.
Hitherunto
also
of
the
matter
of
the
dehortation
.
The
reasons
follow
.
And
not
after
Christ
.
]
These
words
containe
the
first
reason
against
philosophie
,
traditions
and
ceremonies
:
they
are
not
after
Christ
,
and
therefore
to
be
auoided
,
lest
our
soules
be
spoiled
.
These
things
were
not
after
Christ
,
1.
because
they
no
way
tended
to
the
furtherance
of
heauen
and
reconciliation
with
God
,
which
in
Christ
we
should
principally
looke
to
.
2.
Because
they
were
no
way
warranted
,
or
approued
,
or
commanded
by
Christ
:
Christ
when
he
came
imposed
no
such
things
.
3.
Because
they
doe
now
no
way
leade
vs
after
Christ
,
but
from
him
rather
,
inasmuch
as
we
rest
in
those
workes
done
,
and
neglect
the
commandement
of
God
.
Lastly
,
they
feed
the
humours
of
carnall
men
,
and
draw
away
mens
mindes
from
the
spirituall
worship
of
God
in
Christ
.
Hence
we
may
note
an
answer
to
that
question
,
whether
the
Gentiles
may
not
be
saued
without
Christ
by
philosophie
?
The
Apostle
determines
that
the
soule
is
spoiled
by
philosophie
,
if
it
be
not
after
Christ
.
Againe
,
hence
we
may
learne
a
note
of
triall
concerning
the
truth
of
religions
:
that
religion
which
is
not
after
Christ
,
is
a
false
religion
:
for
this
is
a
foundation
,
that
euerlasting
happinesse
must
be
expected
from
Christ
alone
.
Lastly
,
here
we
may
note
,
that
sinnes
against
Christ
will
be
accounted
for
,
though
they
were
not
forbidden
in
the
morall
law
.
We
haue
now
another
law
in
the
Gospell
,
so
as
whatsoeuer
is
not
after
Christ
is
a
great
transgression
:
neither
may
we
thinke
that
we
sinne
not
against
Christ
but
only
by
traditions
and
ceremonies
;
for
there
are
many
other
wayes
of
offending
against
him
,
as
,
To
liue
without
Christ
and
communion
with
him
[
](A89915-e130360-b)a
a
Ephes.
2.12
.
.
To
be
an
enemie
to
the
crosse
of
Christ
[
](A89915-e130380-b)b
b
Phil.
3.18
.
.
To
make
the
doctrine
of
redemption
an
occasion
of
libertie
to
the
flesh
[
](A89915-e130400-b)c
c
1
Pet.
2.16
.
.
To
liue
after
the
lusts
of
men
,
and
not
after
the
will
of
Christ
[
](A89915-e130420-b)d
d
1
Pet.
4.1.2
.
.
To
harden
our
hearts
against
the
doctrine
of
reconciliation
[
](A89915-e130440-b)e
e
2
Cor.
5.20
.
.
To
hold
false
opinions
concerning
the
person
or
office
of
Christ
.
To
peruert
the
Gospell
of
Iesus
Christ
[
](A89915-e130460-b)f
f
Gal.
1.7
.
.
To
persecute
or
despight
Christ
in
his
members
[
](A89915-e130480-b)g
g
Matth.
.
To
trust
in
the
merit
of
our
owne
workes
[
](A89915-e130490-b)h
h
Rom.
10.3.4
.
.
To
denie
him
before
men
[
](A89915-e130510-b)i
i
Matt.
10.33
.
.
To
reproach
the
seruants
of
Christ
[
](A89915-e130530-b)k
k
Heb.
11.26
.
.
Not
to
beleeue
the
report
of
his
messengers
[
](A89915-e130550-b)l
l
Esay
53.1
.
Rom.
10.16
.
.
Not
to
imitate
his
graces
[
](A89915-e130580-b)m
m
Mat.
11.29
.
.
To
offend
one
of
Christs
little
ones
[
](A89915-e130600-b)n
n
Mark
.
9.42
.
.
To
make
diuision
or
schisme
[
](A89915-e130620-b)o
o
1
Cor.
1.12
.
.
Not
to
discerne
his
body
in
the
Sacrament
[
](A89915-e130640-b)p
p
1
Cor.
11.28
.
To
build
againe
things
destroyed
[
](A89915-e130660-b)q
q
Gal.
2.17.18.19
.
.
To
breake
our
vowes
[
](A89915-e130680-b)r
r
1
Tim.
5.11.12
.
.
To
fall
away
from
the
doctrine
of
Christ
[
](A89915-e130700-b)s
s
2
Ioh.
9.
.
To
grieue
the
spirit
of
Christ
[
](A89915-e130720-b)t
t
Ephes.
4.30
.
.
To
be
beguiled
from
the
simplicitie
that
is
in
Christ
Iesus
[
](A89915-e130740-b)u
u
2
Cor.
11.3
.
.
To
cast
away
their
confidence
[
](A89915-e130760-b)*
*
Hebr.
10.
.
Or
to
fashion
our selues
to
the
lusts
of
our
ignorance
[
](A89915-e130780-b)x
x
1
Pet.
1.14
.
.
Thus
of
the
first
reason
.
VERS.
9.
For
in
him
dwelleth
all
the
fulnesse
of
the
Godhead
bodily
.
THese
words
containe
the
second
reason
:
and
it
stands
thus
;
If
in
Christ
there
be
all
diuine
fulnes
&
sufficiencie
,
then
there
needs
no
supply
from
humane
inuentions
,
either
for
doctrine
,
or
worship
,
or
manners
:
but
in
Christ
there
dwels
all
fulnesse
euen
from
the
ocean
of
all
perfection
,
and
therefore
let
no
man
spoile
you
through
philosophie
,
traditions
or
ceremonies
,
&c.
For
the
explication
of
the
Minor
,
wee
may
conceiue
of
the
words
of
the
text
thus
;
There
is
in
Christ
all
fulnesse
of
wisdome
as
the
Prophet
of
the
Church
,
therefore
there
needs
no
philosophie
.
2.
There
is
all
fulnesse
of
merit
in
Christs
satisfaction
as
Priest
of
the
Church
,
therefore
there
needs
no
expiating
ceremonies
.
3.
There
is
all
fulnesse
of
power
and
efficacie
in
Christ
as
King
of
the
Church
,
therefore
there
is
no
need
that
wee
should
helpe
him
with
inuenting
traditions
to
vphold
the
liues
or
godlinesse
of
Christians
,
or
any
way
to
further
the
ordinances
of
Christ
.
This
verse
containes
in
it selfe
an
excellent
proposition
concerning
Christ
,
viz.
That
the
Godhead
is
in
the
body
,
that
is
,
in
the
humane
nature
of
Christ
;
and
this
is
amplified
,
1.
by
the
manner
of
presence
,
hee
dwelleth
there
.
2.
by
the
measure
,
in
all
fulnesse
.
The
word
Corporally
hath
beene
diuersly
interpreted
.
Corporally
,
that
is
,
truly
and
indeed
.
Corporally
,
that
is
,
not
in
shew
or
shadow
onely
,
but
compleatly
,
in
comparison
of
the
shadowes
of
the
law
,
or
prefiguring
signes
.
He
dwelleth
not
in
Christ
as
he
did
in
the
Temple
.
Corporally
,
that
is
,
according
to
the
flesh
.
Corporally
,
in
respect
of
the
manner
of
his
presence
,
not
as
hee
is
in
all
creatures
by
efficacie
or
power
,
nor
as
hee
is
in
the
Saints
by
his
grace
,
nor
as
he
is
in
the
blessed
by
glory
,
but
corporally
,
that
is
,
by
vnion
with
the
person
of
the
word
:
but
I
thinke
it
is
safest
and
plainest
,
to
take
it
in
the
third
sense
,
viz.
corporally
,
that
is
,
in
his
humane
nature
.
Christ
is
commended
in
the
praise
of
his
relation
1.
to
the
Godhead
,
in
this
verse
,
2.
to
Saints
and
Angels
,
vers.
10.
In
him
,
notes
his
person
;
Godhead
,
expresseth
his
diuine
nature
;
corporally
,
imports
his
humane
nature
;
and
dwels
,
tels
vs
of
the
vnion
of
the
natures
.
The
summe
of
all
is
,
that
in
as
much
as
the
Lord
hath
saued
vs
by
so
wonderfull
saluation
in
Christ
,
and
in
that
our
Sauiour
was
true
God
as
well
as
man
,
as
being
the
second
person
in
Trinitie
,
Why
our
Sauiour
was
the
second
person
in
the
Trinitie
,
and
no
other
.
therefore
we
should
wholly
rest
vpon
him
,
and
not
distract
our
thoughts
,
or
faith
,
or
seruices
,
with
either
philosophie
,
or
traditions
,
or
ceremonies
,
as
supposing
that
our
saluation
should
be
any
wayes
furthered
by
those
.
Now
in
that
the
holy
Ghost
is
so
carefull
to
teach
the
diuinitie
of
Christ
,
wee
should
also
learne
to
be
affected
with
the
wisdome
of
God
,
that
hath
designed
the
second
person
in
Trinitie
to
be
our
mediator
:
Thinke
of
it
often
,
and
weigh
with
your selfe
the
glory
of
Gods
wisdome
herein
;
who
is
fitter
to
restore
the
world
then
he
that
made
it
[
](A89915-e131070-b)a
a
Joh.
1.1
.
Col.
1.15
.
?
Incarnation
is
a
mission
;
now
it
was
not
fit
he
should
be
sent
by
another
,
that
was
not
of
another
,
as
the
Father
was
not
.
It
is
wonderfull
sutable
that
the
naturall
sonne
should
make
sonnes
by
adoption
[
](A89915-e131100-b)b
b
Ioh.
1.12
.
.
Who
fitter
to
restore
the
image
of
the
Father
lost
in
vs
,
then
hee
that
was
the
eternall
image
of
the
Father
[
](A89915-e131120-b)c
c
Col.
1.15
.
Heb.
1.3
.
?
Who
was
fitter
to
breake
open
the
fountaine
of
Gods
loue
,
then
hee
that
was
the
sonne
of
his
loue
[
](A89915-e131150-b)d
d
Col.
1.13
.
?
The
personall
word
became
the
enunciatiue
word
,
to
declare
vnto
vs
his
Fathers
nature
and
will
:
he
that
is
the
middle
person
in
the
Trinitie
,
is
fittest
to
be
the
middle
man
,
or
mediatour
betweene
God
and
man
.
Is
our
Sauiour
God
then
?
then
he
is
eternall
[
](A89915-e131180-b)e
e
Reuel
.
1.7
.
,
omnipresent
[
](A89915-e131200-b)f
f
Matt.
28.21
.
,
omniscient
[
](A89915-e131220-b)g
g
Reuel
.
2.23
.
,
and
omnipotent
[
](A89915-e131240-b)h
h
Phil.
3.21
.
.
The
consideration
of
the
diuinitie
of
Christ
,
may
and
ought
wonderfully
to
comfort
vs
against
the
greatnesse
of
our
sinnes
and
Gods
wrath
,
remembring
that
the
Lord
Iehouah
is
he
that
is
our
righteousnesse
[
](A89915-e131270-b)i
i
Jerem.
23.6
.
Matth.
1.21
.
,
and
iustification
from
all
our
sinnes
:
as
also
against
the
greatnesse
of
the
enemies
and
aduersaries
of
our
soules
,
and
the
truth
or
true
grace
of
Christ
in
vs
.
Our
Sauiour
is
the
mightie
God
[
](A89915-e131300-b)k
k
Esay
9.6.7
.
,
and
therefore
can
and
will
easily
subdue
all
our
enemies
vnder
our
feet
:
besides
,
hereby
we
are
assured
of
the
supply
of
all
our
wants
,
seeing
he
that
hath
all
the
fulnesse
of
God
in
him
,
hath
vndertaken
to
fill
all
things
in
the
Church
[
](A89915-e131320-b)l
l
Ephes
1.
vlt.
.
And
as
this
may
comfort
,
so
it
should
instruct
:
why
should
we
not
come
willingly
at
the
time
of
assemblie
[
](A89915-e131350-b)m
m
Psal.
110.3
,
seeing
we
serue
the
God
of
heauen
,
and
haue
all
our
seruice
done
in
the
name
of
the
Sonne
of
God
,
and
presented
by
his
mediation
to
the
Father
?
And
further
shall
wee
not
account
vnbeleefe
to
be
a
monstrous
sinne
,
considering
how
little
cause
wee
haue
to
feare
or
doubt
?
But
especially
shall
we
not
learne
humilitie
of
him
,
that
being
in
the
forme
of
God
humbled
himselfe
for
our
sakes
to
take
vpon
him
the
forme
of
a
man
,
and
to
be
subiect
to
the
very
death
[
](A89915-e131370-b)n
n
Psal.
2.
Matt.
11.29
.
?
Lastly
,
shall
wee
not
learne
hence
the
hatefulnesse
of
sinne
,
and
the
odious
filth
of
it
?
Wee
may
commit
sinne
,
but
God
must
remit
it
,
and
become
a
sufficient
propitiation
for
sinne
.
Corporally
.
]
How
the
diuine
nature
can
be
in
the
humane
.
Quest.
How
can
the
whole
diuine
nature
be
said
to
be
in
the
humane
,
seeing
the
one
is
infinite
,
the
other
finite
?
Answ.
1.
It
is
no
more
then
to
affirme
,
that
the
humane
nature
is
vnited
to
the
diuine
in
the
fulnesse
of
it
.
Or
2.
That
it
is
incorporate
,
or
made
flesh
incarnate
,
or
hath
a
body
ioyned
to
it
.
Or
else
3.
Let
it
be
granted
of
the
inhabitation
in
the
flesh
of
Christ
:
yet
it
followeth
not
that
therefore
it
is
there
included
.
For
it
is
so
in
the
flesh
whole
,
that
without
the
flesh
it
is
euery
where
.
For
the
diuinitie
is
not
only
immense
that
it
can
be
euery
where
,
but
also
most
simple
,
that
it
can
be
and
be
euery
where
whole
,
as
the
soule
in
the
body
,
and
the
light
is
in
the
Sunne
,
and
yet
not
included
there
,
yet
truly
and
whole
there
.
Quest.
But
since
this
text
plainly
affirmes
that
Christ
had
a
body
,
and
so
by
Synecdoche
,
a
true
humane
nature
,
it
may
be
here
enquired
whether
his
humane
nature
was
like
ours
,
and
the
rather
since
the
Godhead
did
dwell
in
him
bodily
.
How
Christ
was
like
vs
,
&
how
vnlike
.
Answ.
That
this
may
be
cleerely
resolued
,
wee
must
know
that
what
is
said
in
this
verse
notwithstanding
,
Christ
in
his
humane
nature
was
like
vnto
vs
.
But
for
euidence
,
I
shew
briefly
in
what
he
was
like
,
and
then
in
what
he
was
not
like
.
He
was
like
1.
in
that
he
tooke
a
true
body
,
not
fantasticall
.
2.
He
tooke
a
true
humane
body
,
and
not
a
celestiall
body
,
and
he
was
endued
with
a
reasonable
soule
.
3.
Hee
had
the
essentiall
faculties
of
both
.
4.
He
had
the
very
infirmities
of
our
nature
,
I
meane
such
as
were
not
sinfull
.
Now
Christ
was
vnlike
vs
in
body
,
in
soule
,
in
both
:
In
body
:
1.
In
his
conception
there
was
a
difference
;
for
we
are
of
Adam
,
and
by
Adam
,
but
he
was
of
Adam
,
and
not
by
Adam
,
for
he
was
not
begotten
,
but
made
:
and
so
originall
sinne
was
auoided
,
and
some
thinke
his
very
body
had
all
the
parts
at
the
first
conception
formed
.
2.
His
body
was
not
corruptible
,
it
saw
no
corruption
.
In
soule
he
differed
two
waies
.
1.
In
that
it
was
without
sinne
.
2.
In
that
it
was
indued
with
gifts
aboue
men
and
Angels
.
In
both
there
was
difference
.
For
1.
They
subsisted
from
the
beginning
in
the
diuine
nature
,
and
did
not
make
a
person
of
themselues
.
2.
They
are
admitted
vnto
the
grace
of
adoration
,
so
as
now
Christ-man
is
worshipped
though
not
properly
as
he
is
man
.
Thus
of
the
natures
of
Christ
:
the
vnion
of
them
followes
,
in
a
double
consideration
.
1.
Of
the
manner
,
in
the
word
dwell
.
2.
Of
the
measure
in
all
fulnesse
.
Dwell
]
There
are
two
kindes
of
vnions
in
Christ
.
1.
Of
the
soule
and
body
.
2.
Of
both
those
with
the
person
of
the
word
,
the
latter
is
here
meant
.
There
are
2.
questions
about
vnion
in
Theologie
,
Distinctions
of
vnions
.
that
are
wonderfull
full
of
difficultie
.
1.
The
vnion
of
three
persons
in
one
nature
.
2.
The
vnion
of
two
natures
in
one
person
.
This
latter
is
in
Christ
,
he
is
begotten
as
God
,
created
in
respect
of
his
soule
,
and
borne
in
respect
of
his
body
.
There
are
diuers
vnions
.
1.
Substantiall
in
the
Trinitie
.
2.
Naturall
in
soule
and
body
.
3.
Carnall
in
man
and
wife
.
4.
Mysticall
in
Christ
and
the
Church
.
5.
Personall
in
Christ
,
for
in
him
as
soule
and
body
are
one
man
,
so
God
and
man
are
one
Christ
.
It
is
much
easier
to
tell
how
this
vnion
in
Christ
is
not
then
to
tell
how
it
is
.
Negatiuely
thus
.
Things
are
vnited
three
waies
;
Some
things
are
compounded
and
made
one
,
yet
the
things
vnited
are
not
changed
,
mingled
,
or
confounded
,
but
remaine
perfect
:
as
many
stones
vnited
in
one
building
.
2.
Some
things
vnited
are
perfect
,
but
yet
changed
and
not
what
they
were
:
as
the
body
of
a
man
made
of
the
vnion
of
the
foure
elements
.
3.
Some
things
remaine
whole
and
not
changed
but
vnperfect
of
themselues
,
as
the
soule
and
body
of
themselues
apart
.
Now
this
vnion
of
Christ
is
not
after
any
of
these
waies
.
Againe
this
vnion
in
Christ
is
.
1.
Not
by
bare
assistance
or
presence
[
](A89915-e131680-b)o
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
2.
Not
by
habituall
vnion
[
](A89915-e131700-b)p
p
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
either
by
affection
,
as
friends
are
one
,
or
by
grace
[
](A89915-e131720-b)q
q
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
as
the
Saints
are
one
with
God
.
3.
Not
by
worthinesse
[
](A89915-e131740-b)r
r
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
or
authoritie
.
4.
Not
by
harmonie
or
consent
of
will
[
](A89915-e131760-b)s
s
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
or
opinion
:
as
the
Angels
are
one
with
God
,
and
as
the
Saints
shall
.
5.
Not
by
ioint
authoritie
[
](A89915-e131780-b)t
t
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
as
two
Consuls
are
one
.
6.
Not
by
homonumie
or
giuing
of
the
same
name
to
each
nature
.
7
Not
of
pleasure
only
[
](A89915-e131800-b)u
u
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
as
if
it
were
so
only
because
God
would
haue
it
so
.
Lastly
,
Not
by
bare
inhabitation
,
for
the
word
is
made
flesh
.
And
therefore
though
the
holy
Ghost
vse
the
similitude
of
dwelling
heere
,
to
note
the
continuall
residence
of
the
diuine
nature
in
the
humane
,
yet
that
similitude
doth
not
expresse
this
vnion
cleerely
.
For
the
housholder
and
the
house
cannot
be
fitly
called
one
.
The
effects
of
this
vnion
may
be
considered
either
as
they
are
in
Christ
or
to
vs
ward
.
In
Christ
,
from
this
vnion
slowes
.
1.
The
predication
of
the
things
of
each
nature
,
to
the
person
and
that
truely
and
really
,
as
when
his
bloud
is
said
to
be
the
bloud
of
the
Sonne
of
God
[
](A89915-e131850-b)*
*
Act.
20.
,
&c.
2.
The
inriching
of
the
humane
nature
with
admirable
gifts
,
as
great
as
could
possibly
be
in
a
created
nature
;
In
respect
of
which
he
came
the
neerest
vnto
God
of
any
that
euer
was
or
could
be
.
Nay
if
all
the
goodnes
of
man
and
Angels
were
conferred
on
one
creature
,
yet
it
were
not
comparable
to
that
that
is
in
one
Christ
.
These
gifts
in
Christ
they
were
either
naturall
or
supernaturall
,
Gifts
naturall
▪
and
supernaturall
in
Christ
.
by
naturall
gifts
I
meane
such
as
these
;
in
the
minde
,
the
best
wit
or
memorie
and
such
like
faculties
,
better
then
euer
were
in
any
man
,
I
except
not
Adam
himselfe
.
In
the
body
,
most
faire
forme
and
a
diuine
face
:
his
very
countenance
did
expresse
a
diuinitie
in
him
.
The
very
temperament
also
of
his
body
was
such
as
nothing
could
be
better
tempered
or
more
excellent
,
as
being
formed
by
the
holy
Ghost
.
His
supernaturall
gifts
were
either
in
body
or
minde
:
in
body
,
as
that
hee
could
with
his
eye
pierce
the
heauens
and
see
there
what
he
would
:
for
Stephen
could
see
into
heauen
as
is
recorded
Act.
7.
much
more
must
we
belieue
of
our
Sauiour
,
for
in
Stephen
there
was
but
a
small
parcell
of
diuine
light
.
Now
I
say
,
those
gifts
were
aboue
nature
in
Christ
,
but
yet
not
against
nature
[
](A89915-e131950-b)x
x
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
non
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
In
minde
there
was
in
him
exceeding
holines
,
goodnesse
,
wisedome
,
and
all
the
gifts
of
the
spirit
.
But
all
these
supernaturall
gifts
both
in
soule
and
body
must
be
considered
in
Christ
two
waies
.
1.
In
the
state
of
humiliation
.
2.
In
the
state
of
exaltation
.
Such
gifts
as
he
receiued
in
the
state
of
humiliation
,
were
properly
the
effects
of
this
vnion
,
the
other
were
giuen
in
respect
of
his
obedience
vnto
death
.
Of
the
first
sort
I
propound
these
,
1.
In
the
whole
soule
so
great
holines
as
can
be
imagined
to
befall
a
creature
.
2.
In
the
minde
,
most
exquisite
wisedome
.
3.
In
the
heart
,
such
bowels
of
charitie
,
loue
,
and
compassion
,
as
was
neuer
in
any
man
or
Angell
;
in
the
whole
man
,
wonderfull
power
.
Now
amongst
all
these
I
only
consider
of
his
wisedome
and
power
.
A
twofold
wisedome
in
Christ
.
There
was
a
twofold
wisedome
in
Christ
.
Increate
,
and
that
was
onely
in
his
diuine
nature
;
and
create
,
and
that
was
in
his
humane
.
This
created
wisedome
in
Christ
was
threefold
.
A
threefold
created
wisedom
in
Christ
.
1.
Knowledge
by
immediate
vision
[
](A89915-e132060-b)y
y
Mat.
11.27
.
.
2.
Knowledge
by
heauenly
habits
infused
[
](A89915-e132080-b)z
z
Esay
11.3
.
.
3.
Knowledge
gotten
by
experience
[
](A89915-e132100-b)a
a
Luk
2
52.
.
By
the
first
knowledge
he
knoweth
immediately
the
word
or
God
,
to
which
his
humane
nature
is
vnited
,
and
in
God
as
in
a
glasse
he
sees
all
other
things
.
Thus
he
sees
God
face
to
face
,
and
this
is
a
certaine
created
light
in
the
soule
by
participation
of
diuine
light
.
Concerning
this
first
sort
of
knowledge
in
Christ
,
strange
things
are
said
by
Diuines
,
but
the
summe
of
all
is
this
:
1.
That
the
soule
of
Christ
by
this
created
light
and
vision
sees
God
,
and
that
first
,
Whole
:
secondly
,
Perfectly
.
2.
That
in
this
vision
he
sees
all
things
.
Obiect
.
Then
might
some
one
say
the
knowledge
of
Christ
in
his
humane
nature
is
made
equall
to
his
diuine
.
Solut.
Not
so
.
For
first
,
though
he
see
God
whole
yet
he
seeth
him
not
wholy
[
](A89915-e132170-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
that
is
,
not
so
much
as
can
be
seene
by
God
himselfe
,
though
more
then
any
creature
can
attaine
vnto
.
2.
Though
hee
know
the
thinges
that
are
and
shall
be
,
yet
,
he
knowes
not
such
things
as
shall
not
be
,
and
yet
God
can
doe
them
.
3.
What
he
doth
know
by
this
finite
light
,
he
knowes
not
so
plainely
as
the
word
doth
.
4.
It
seeth
not
things
at
one
view
or
altogether
,
but
one
thing
after
another
.
Thus
of
his
immediate
or
blessed
knowledge
.
The
second
kinde
of
knowledge
is
habituall
or
infused
knowledge
.
By
this
knowledge
,
he
knowes
all
that
can
be
knowne
of
man
or
Angels
,
yea
of
all
of
them
together
,
of
this
he
speakes
Esay
.
11.3
.
There
are
foure
wordes
to
expresse
it
,
wisedome
,
vnderstanding
,
knowledge
,
and
counsell
;
by
the
first
hee
vnderstandeth
celestiall
&
diuine
things
;
by
the
second
things
separate
from
matter
,
as
the
Angels
;
by
the
third
things
naturall
;
and
by
the
last
things
to
be
done
.
But
this
knowledge
is
much
inferiour
to
the
former
,
for
thus
hee
knowes
not
the
diuine
essence
.
Of
experimentall
knowledge
the
holy
Ghost
spake
Luk.
2.52
.
when
he
said
Iesus
increased
in
wisedome
,
and
that
must
needs
be
in
such
knowledge
as
he
got
by
obseruation
by
degrees
in
the
world
.
Thus
of
the
wisedome
of
Christ
.
Concerning
the
power
of
Christ
Of
the
power
of
Christ
.
many
things
are
controuerted
in
other
Churches
:
and
I
haue
spoken
of
it
before
,
more
then
men
of
wrangling
natures
and
corrupt
and
enuious
mindes
did
well
take
,
though
no
more
then
what
is
ordinarie
in
the
writings
of
learned
men
:
I
shall
not
need
therefore
to
say
much
of
it
in
this
place
.
The
power
of
Christ
is
twofold
,
increate
and
create
.
Increated
power
,
is
the
power
of
his
diuine
nature
,
and
so
he
is
omnipotent
.
Created
power
is
an
admirable
force
in
the
humane
nature
of
Christ
,
aboue
man
or
Angels
,
to
accomplish
that
vnto
which
it
is
directed
.
By
his
diuine
power
,
Christ
worketh
diuine
things
,
and
by
his
humane
power
,
hee
worketh
humane
things
,
thus
is
hee
powerfull
aboue
all
creatures
,
in
vnderstanding
,
memorie
,
will
,
and
in
acting
whatsoeuer
the
Law
of
God
can
will
.
Hitherto
of
the
power
of
Christ
:
and
so
of
the
gifts
in
the
state
of
humiliation
.
In
the
state
of
exaltation
,
there
befell
Christ
4.
things
.
1.
a
wonderfull
excellencie
of
glory
.
2.
the
grace
of
adoration
with
the
diuine
nature
.
3.
the
power
of
administration
of
all
things
in
heauen
and
earth
[
](A89915-e132320-b)d
d
Mat.
28.
.
4.
a
iudiciarie
power
,
viz.
to
be
the
Iudge
of
the
whole
world
[
](A89915-e132340-b)e
e
Acts
17.30
.
.
Thus
of
the
second
effect
.
The
third
effect
of
this
vnion
in
Christ
,
was
his
mediatorship
,
as
remaining
perfect
God
he
became
man
;
so
without
any
mutation
of
himselfe
,
he
is
by
this
vnion
become
perfect
mediator
betweene
God
and
man
,
the
true
high
Priest
,
and
the
only
head
of
the
Church
.
The
fourth
and
last
effect
of
this
vnion
,
is
the
communion
of
the
effects
:
there
are
diuers
operations
of
both
natures
,
yet
they
meet
in
one
work
done
:
the
worker
is
the
person
;
the
fountaines
of
operation
,
are
the
two
natures
according
to
their
properties
:
the
actions
are
some
proper
to
the
diuine
nature
,
some
to
the
humane
,
yet
the
outward
fact
or
thing
effected
is
the
worke
of
both
natures
.
Thus
of
the
effects
of
this
vnion
in
Christ
.
Now
the
effects
that
flow
to
vs
from
hence
,
are
either
in
Christ
for
vs
,
or
in
vs
by
Christ
.
In
Christ
for
vs
,
there
are
two
effects
,
expiation
and
reconciliation
to
the
father
.
In
vs
by
Christ
are
three
effects
,
iustification
,
sanctification
and
glorification
.
In
all
fulnesse
]
The
vbiquitaries
doe
abuse
this
place
,
for
they
alleage
that
this
place
proues
,
that
the
essentiall
properties
of
the
diuine
nature
are
communicated
really
to
the
humane
,
and
so
they
say
Christ
is
in
his
humane
nature
omnipotent
,
euery
where
present
and
omniscient
:
this
they
fall
vpon
to
establish
his
reall
presence
in
the
sacrament
.
But
that
this
place
cannot
fit
their
turnes
,
may
appeare
by
these
reasons
,
1.
He
saith
,
in
whom
,
that
is
,
in
which
person
the
Godhead
dwells
&c.
now
it
is
not
doubted
by
any
,
but
that
the
person
of
Christ
is
omnipotent
,
euery
where
present
&c.
2.
Be
it
,
in
which
body
the
Godhead
dwells
&c.
yet
this
proues
nothing
for
them
,
for
so
hee
dwells
in
the
Saints
,
and
yet
they
doe
not
say
,
they
are
euery
where
present
.
3.
When
he
saith
,
all
fulnes
,
this
fulnes
notes
the
essence
as
well
as
the
properties
:
now
I
hope
they
will
not
say
the
essence
is
wholly
communicated
to
the
body
of
Christ
.
4.
All
fulnesse
imports
all
attributes
as
well
as
some
,
now
all
attributes
are
not
communicated
:
as
for
example
,
the
body
of
Christ
was
not
eternall
.
Lastly
,
the
same
was
cleared
before
,
the
fulnes
of
the
Godhead
is
there
as
the
light
is
in
the
sunne
.
From
the
consideration
of
all
which
doctrine
,
Vses
.
we
may
see
cause
to
be
abased
and
confounded
in
our selues
,
that
we
should
not
more
admire
the
wonderfull
glory
of
the
person
of
Christ
:
and
for
the
time
to
come
,
wee
should
heartily
striue
with
God
by
praier
,
and
the
vse
of
all
good
meanes
,
that
hee
would
be
pleased
to
reueale
his
sonne
in
vs
,
and
shew
this
rich
mysterie
of
God
manifested
in
the
flesh
.
Lastly
,
this
should
confirme
vs
in
the
faith
of
all
the
good
things
promised
in
the
Messiah
,
seeing
hence
wee
know
how
infinitely
compleat
he
is
in
himselfe
.
Thus
of
the
9.
verse
.
VERS.
10
And
yee
are
compleate
in
him
who
is
the
head
of
all
principalitie
and
power
.
THE
third
reason
of
the
dehortation
is
taken
from
our
perfection
in
Christ
:
we
need
not
go
to
traditions
,
or
philosophie
,
or
ceremonies
,
seeing
we
are
so
compleat
in
our selues
as
we
are
in
Christ
.
Obserue
in
the
first
words
,
1.
the
persons
,
yee
.
2.
the
time
,
are
.
3.
the
benefit
communicated
,
compleat
.
4.
the
author
,
Christ
.
5.
the
limitation
,
in
him
:
In
generall
we
may
obserue
,
that
Christ
doth
deriue
of
his
fulnes
to
his
members
,
of
his
fulnesse
haue
we
all
receiued
grace
for
grace
[
](A89915-e132650-b)a
a
Ioh.
1.16
.
:
out
of
his
fulnesse
he
filleth
all
in
all
[
](A89915-e132680-b)b
b
Ephes.
1.23
.
:
he
ascended
farre
aboue
all
heauens
that
he
might
fill
all
things
[
](A89915-e132710-b)c
c
Ephes.
4.10
.
.
Now
if
any
aske
wherein
Christians
are
compleat
,
or
what
it
is
Christ
doth
deriue
vnto
Christians
out
of
his
fulnesse
?
I
answer
,
hee
maketh
them
compleat
,
or
filleth
them
out
of
his
fulnes
,
with
knowledge
[
](A89915-e132750-b)d
d
Math.
11.25
.
Rom.
15.14
.
,
grace
and
truth
[
](A89915-e132790-b)e
e
Ioh.
1.16
.
,
peace
,
power
,
[
](A89915-e132820-b)f
f
Act.
6.8
.
,
ioy
and
righteousnesse
[
](A89915-e132850-b)g
g
Rom.
14.17
.
,
strength
against
temptations
and
death
[
](A89915-e132870-b)h
h
Hebr.
2.
,
abundance
of
blessings
in
the
Gospell
[
](A89915-e132900-b)i
i
Rom.
15.29
.
,
and
he
supplieth
all
their
necessities
out
of
the
riches
of
his
glory
,
but
especially
they
are
compleat
in
the
imputation
of
his
most
perfect
righteousnesse
.
Thus
of
the
Author
and
the
benefit
.
Where
he
saith
,
yee
are
compleat
,
hee
teacheth
them
that
there
must
be
a
particular
application
of
this
fulnesse
of
Christ
:
Though
there
be
water
enough
in
the
sea
,
or
in
the
riuer
or
fountaine
,
yet
it
helps
not
vs
,
vnlesse
it
be
deriued
to
vs
by
conduits
,
&c.
though
there
be
foode
enough
in
the
market
,
yet
we
are
not
filled
with
it
,
vnlesse
it
be
bought
and
drest
and
taken
by
vs
.
Now
for
the
time
,
when
he
saith
,
yee
are
compleat
,
hee
shewes
that
it
is
not
enough
that
mens
hearts
haue
beene
full
of
Christ
,
but
they
must
bee
so
still
.
Quest.
How
can
they
be
said
to
be
already
filled
and
compleat
in
Christ
,
seeing
many
things
for
their
perfection
are
not
yet
giuen
,
and
there
is
a
difference
of
fulnes
in
the
children
of
God
?
Answ.
That
this
point
may
be
more
clearely
vnderstood
,
I
consider
of
this
compleatnesse
more
exactly
,
both
in
what
it
is
,
and
what
it
ought
to
be
,
for
they
may
be
said
to
be
compleat
,
in
that
they
ought
to
labour
after
it
.
The
faithfull
are
compleat
or
impleat
rather
,
either
comparatiuely
or
positiuely
:
Christians
are
compleat
both
comparatiuely
and
positiuely
.
comparatiuely
in
this
sense
,
because
they
are
in
the
absolutest
estate
that
any
kinde
of
people
are
in
,
and
farre
more
happy
then
all
the
world
beside
,
for
the
earth
is
cursed
to
all
other
men
,
the
felicitie
they
would
desire
cannot
be
had
,
or
if
it
were
,
yet
the
wrath
of
God
for
their
sinnes
,
lyeth
like
fire
in
the
mids
of
all
,
and
who
knowes
when
it
will
burne
?
how
can
there
be
any
compleatnes
in
their
estate
,
seeing
the
vnregenerat
heart
cannot
be
filled
,
and
the
things
they
can
get
,
serue
but
for
the
flesh
and
bodily
life
?
thus
they
are
comparatiuely
compleat
.
Now
positiuely
they
are
so
4.
waies
.
1.
In
respect
of
the
fulnes
of
the
body
mysticall
,
it
is
a
glorious
well
compacted
compleat
body
[
](A89915-e133020-b)k
k
Ephes.
1.23
.
&
4.16
.
,
and
so
the
Church
is
the
fulnesse
of
Christ
.
2.
In
respect
of
iustification
,
and
that
2.
waies
:
for
euery
child
of
God
hath
whole
Christ
giuen
him
,
and
his
whole
righteousnes
imputed
:
and
besides
he
hath
forgiuenesse
of
all
sorts
of
sinnes
,
originall
,
actuall
,
of
infirmitie
or
presumption
,
&c.
3.
In
respect
of
sanctification
.
4.
In
respect
of
glorification
.
Now
for
glory
;
we
must
vnderstand
,
that
though
they
are
not
yet
in
heauen
,
yet
they
haue
it
in
respect
of
promise
[
](A89915-e133070-b)l
l
Heb.
9.15
.
,
and
in
hope
[
](A89915-e133090-b)m
m
Heb.
6.14
.
,
and
in
the
means
[
](A89915-e133110-b)n
n
2
Tim.
3.16
.
,
and
in
the
beginning
of
it
[
](A89915-e133130-b)o
o
Ioh.
17.3
.
:
and
for
sanctification
and
grace
,
it
must
be
considered
according
to
the
threefold
degrees
of
it
.
1.
in
inchoation
.
2.
in
ripe
age
.
3.
in
perfect
consummation
in
heauen
.
Now
for
the
first
,
The
compleatnes
of
the
weake
Christian
.
euen
the
weakest
babes
and
infants
in
grace
are
compleat
4.
waies
.
1.
They
haue
compleat
and
perfect
promises
euen
of
compleatnes
it selfe
[
](A89915-e133170-b)p
p
Ezek.
36.
Ier.
42.39
.
.
2.
They
are
compleat
in
respect
of
the
meanes
of
sanctification
,
for
first
they
haue
full
libertie
to
vse
them
as
they
haue
oportunitie
,
and
they
may
make
their
best
profit
of
them
:
besides
the
respect
of
the
efficacie
of
the
meanes
,
their
God
is
the
holy
one
of
Israel
,
Christ
is
the
head
in
all
fulnes
of
vertue
&c.
they
may
pray
for
what
they
will
and
be
heard
,
and
the
word
is
the
arme
and
power
of
God
to
saluation
.
3.
They
are
compleat
in
respect
of
the
parts
sanctified
,
they
haue
grace
in
euery
part
though
not
in
euery
degree
.
4.
They
are
compleat
in
their
desire
and
respect
to
all
Gods
commandements
.
Thus
of
weake
Christians
and
their
compleatnesse
.
Now
the
strong
Christians
compleatnesse
may
be
considered
negatiuely
:
The
compleatnesse
of
strong
Christians
.
and
so
they
are
not
compleat
,
that
are
not
full
of
knowledge
,
that
cannot
beare
hard
sayings
,
that
hath
not
a
plerophorie
of
assurance
,
that
is
not
filled
with
contentation
,
that
cannot
liue
by
faith
,
or
is
not
filled
with
the
fruits
of
righteousnesse
.
The
last
thing
is
the
limitation
,
in
him
.
In
him
]
Nothing
will
be
had
by
Christ
till
we
be
in
Christ
,
1
Ioh.
5.20
.
Things
are
said
to
be
in
Christ
1.
in
respect
of
creation
,
all
things
were
created
in
him
[
](A89915-e133340-b)q
q
Col.
1.16
.
.
2.
In
respect
of
preseruation
,
all
things
consist
in
him
[
](A89915-e133370-b)r
r
Col.
1.17
.
.
3.
In
respect
of
the
mysticall
vnion
,
and
so
the
Church
onely
is
in
him
.
In
him
we
are
elected
[
](A89915-e133410-b)s
s
Eph.
1.4
.
,
in
him
the
righteousnesse
of
God
is
reuealed
from
heauen
[
](A89915-e133440-b)t
t
Rom.
1.17
.
1
Cor.
5.21
.
.
in
him
all
promises
are
yea
and
amen
[
](A89915-e133480-b)u
u
2
Cor.
1.20
.
.
in
him
we
are
made
rich
[
](A89915-e133510-b)*
*
1
Cor.
1.5
.
.
in
him
Iewes
and
Gentiles
are
made
one
[
](A89915-e133540-b)x
x
Ephes.
2.6
.
.
in
him
the
building
is
coupled
together
and
growes
[
](A89915-e133570-b)y
y
Eph.
2.20
.
.
in
him
we
haue
life
[
](A89915-e133600-b)z
z
1
Ioh.
5.11
.
.
Now
men
may
know
whether
they
be
in
Christ
,
if
they
examine
themselues
wether
they
bee
new
creatures
[
](A89915-e133650-b)a
a
2
Cor.
5.17
.
or
no
,
and
whether
they
haue
the
spirit
of
Christ
[
](A89915-e133680-b)b
b
Rom.
8.9
.
,
and
whether
they
loue
the
appearing
of
Christ
[
](A89915-e133710-b)c
c
2
Tim.
4.8
.
2
Thes.
3.5
.
2
Pet.
3.12
.
,
whether
the
world
hate
them
,
whether
they
loue
the
brethren
[
](A89915-e133770-b)e
e
1
Ioh.
3.14
.
Eph.
4.16.17
.
;
and
whether
they
walke
in
the
light
in
all
desire
of
holy
conuersation
[
](A89915-e133810-b)f
f
1
Ioh.
1.6
.
Heb.
9.14
.
1
Ioh.
3.6
.
.
Who
is
the
head
of
all
principalitie
and
power
]
It
is
true
that
Magistrates
be
in
great
place
on
earth
and
haue
principalitie
and
power
,
[
](A89915-e133870-b)d
d
Ioh.
15.18.20
.
and
may
be
so
called
iustly
,
but
that
is
not
meant
here
.
These
principalities
and
powers
are
the
Angells
,
and
so
these
words
containe
the
fourth
reason
:
Christ
is
the
head
of
Angells
,
therefore
whatsoeuer
they
haue
they
haue
it
from
Christ
,
and
therefore
,
what
should
we
doe
to
go
to
Angells
to
helpe
vs
,
when
Christ
the
head
is
giuen
to
be
our
Mediator
?
The
Angells
are
diuersly
called
in
Scripture
:
they
are
called
spirits
to
expresse
their
nature
,
and
Angells
to
expresse
their
office
,
as
messengers
sent
of
God
:
they
are
called
sonnes
of
God
[
](A89915-e133940-b)g
g
Iob.
38.
:
they
are
called
Cherubyms
[
](A89915-e133970-b)h
h
Genes.
3.
from
the
forme
they
appeared
,
viz.
like
youthes
:
they
are
called
Seraphims
[
](A89915-e134010-b)i
i
Esay
6.
for
their
order
and
fiercenesse
in
the
execution
of
God
anger
:
they
be
called
starres
of
the
morning
[
](A89915-e134040-b)k
k
Iob.
38.7
.
from
their
brightnesse
of
nature
:
they
are
called
watchmen
[
](A89915-e134070-b)l
l
Dan.
4.10
.
,
they
are
in
heauen
as
a
watch
tower
,
and
they
keep
the
world
:
they
are
called
flaming
fire
[
](A89915-e134100-b)m
m
Psal.
104.
,
because
God
vseth
their
helpe
to
destroy
the
wicked
:
here
they
be
called
principalities
and
powers
,
which
are
words
of
greatest
excellencie
amongst
men
,
and
are
vsed
here
to
shadow
out
the
glory
of
those
heauenly
creatures
.
Angells
are
most
spirituall
creatures
without
bodies
:
they
moue
like
the
winde
vnresistably
,
easily
without
molestation
,
and
in
an
vnperceiuable
time
:
and
for
their
number
,
I
am
not
of
their
fond
opinion
that
thinke
they
are
meant
in
the
parable
of
the
99.
sheep
,
as
if
they
were
so
infinite
beyond
the
number
of
mankinde
:
yet
without
question
,
their
number
is
exceeding
great
and
almost
incomprehensible
,
and
cannot
be
knowne
of
vs
in
this
world
[
](A89915-e134130-b)n
n
Dan.
7.10
.
Hosea
12.24
.
Math.
26.53
.
.
They
wonderfully
excell
in
knowledge
,
and
that
naturall
,
and
supernaturall
,
and
experimentall
.
But
to
speake
a
little
more
expresly
,
I
consider
in
the
Angels
,
1.
What
they
are
in
themselues
,
here
called
principalities
and
powers
.
2.
What
they
are
in
relation
to
Christ
,
who
is
said
here
to
bee
their
head
.
3.
What
they
be
in
reference
to
the
body
of
Christ
.
The
Angels
in
themselues
are
principalities
,
for
their
excellencie
of
nature
and
estate
.
They
are
called
powers
for
their
wonderfull
force
they
haue
ouer
other
creatures
at
Gods
appointment
.
The
words
doe
not
import
any
hierarchie
among
the
Angels
,
for
howsoeuer
we
are
not
to
thinke
there
is
any
Ataxie
among
those
glorious
creatures
;
so
it
hath
beene
bold
presumption
in
those
either
Iewes
or
Scholemen
or
Papists
that
haue
trauelled
in
it
to
describe
a
fantasticall
number
of
orders
amongst
them
.
For
their
excellencie
of
nature
,
as
they
are
here
called
principalities
,
so
else
where
they
are
called
,
starres
of
the
morning
,
sonnes
of
God
,
yea
Gods
[
](A89915-e134230-b)o
o
Elohim
.
.
And
for
their
power
it
is
exceeding
great
ouer
the
creatures
:
as
when
an
Angell
could
destroy
all
the
first
borne
of
Egypt
,
and
to
ouerthrowe
so
many
thousand
in
Senacharibs
armie
:
an
Angell
set
Peter
out
of
prison
,
an
Angell
caried
Philip
in
an
instant
,
they
can
strangely
winde
themselues
into
mens
imaginations
,
so
as
they
can
appeare
to
men
in
their
dreames
[
](A89915-e134270-b)p
p
Math.
1.
.
As
euill
Angels
can
suggest
tentations
,
so
do
good
Angels
holy
motions
.
They
haue
power
ouer
the
Deuils
to
restrain
them
,
but
worke
miracles
they
cannot
but
by
the
power
of
God
;
the
Angell
in
the
8.
of
Iohn
could
moue
the
waters
,
but
hee
could
not
of
himselfe
cure
the
sicke
.
Thus
of
Angels
in
themselues
.
In
relation
to
Christ
so
they
are
implied
to
be
of
the
body
,
and
Christ
to
be
their
head
.
Now
we
may
not
maruell
at
it
that
Christ
should
be
the
head
of
Angels
,
for
there
be
diuers
distinct
benefits
which
Angels
from
thence
do
receiue
,
The
benefits
Angels
haue
by
Christ
.
which
by
naturall
creation
they
had
not
.
It
is
a
benefit
that
they
are
vouchsafed
a
place
in
the
mysticall
body
vnder
Christ
that
they
might
be
receiued
,
as
it
were
into
the
new
order
in
Christ
.
2.
A
peace
is
made
betweene
them
and
man
in
Christ
.
3.
The
roomes
of
Angels
falne
are
supplied
by
the
elect
,
the
society
of
Angels
being
much
maimed
by
their
fall
.
4.
They
are
refreshed
with
singular
ioy
for
the
conuersion
of
the
elect
,
;
besides
the
inlarging
of
their
knowledge
,
that
they
are
vouchsafed
the
vnderstanding
of
the
secrets
of
the
Gospell
.
5.
They
receiue
from
Christ
confirming
grace
,
and
so
assurance
that
they
shall
neuer
fall
:
which
is
their
cheife
benefit
.
6.
Their
obedience
in
it
owne
nature
is
vnperfect
[
](A89915-e134320-b)q
q
Iob.
4.
,
though
not
sinfull
,
and
therefore
may
need
to
be
couered
by
Christs
perfections
.
Thus
of
the
relation
to
Christ
.
Now
if
any
aske
what
relation
they
haue
to
the
body
of
Christ
,
What
the
angels
doe
for
the
body
of
Christ
.
and
what
they
doe
vnto
it
:
I
answere
,
by
propounding
both
what
seruice
they
do
to
the
body
,
and
in
what
manner
.
For
the
first
,
they
are
like
Masters
and
Tutors
to
whom
the
great
King
of
heauen
sends
out
his
children
to
nurse
.
God
out
of
the
rabble
of
best
men
doth
adopt
ch●ldren
to
himselfe
and
after
commit
them
to
be
kept
by
those
most
noble
citizens
of
heauen
[
](A89915-e134360-b)r
r
Psal.
34.
;
Besides
they
execute
iudgement
vpon
the
enemies
of
the
Church
.
They
attend
vs
at
the
houre
of
death
and
carry
our
soules
to
heauen
[
](A89915-e134380-b)s
s
Luk.
16.
.
They
shall
gather
our
bodies
together
at
the
last
day
[
](A89915-e134400-b)t
t
Math.
24
.
Lastly
for
the
accomplishment
of
all
designments
for
our
good
they
stand
alwaies
looking
on
the
face
of
God
to
receiue
commandements
[
](A89915-e134420-b)u
u
Math.
18.10
.
.
Now
for
the
manner
in
the
old
Testament
they
are
reported
to
haue
sometimes
appeared
vnto
men
,
somtimes
in
their
dreames
,
sometimes
in
visions
,
the
Prophets
being
rauished
,
into
an
extasie
,
without
true
bodies
,
but
not
without
the
forme
of
bodies
.
Sometimes
they
appeared
in
true
bodies
,
either
such
as
were
for
the
time
created
of
nothing
,
or
else
formed
for
the
seruice
of
some
preexisting
matter
,
or
else
they
vsed
the
bodies
of
some
liuing
creatures
:
for
if
the
Deuill
could
speake
in
the
Serpent
,
why
might
not
some
good
Angell
vse
other
Creatures
:
as
some
thinke
the
Angell
spake
in
Balaams
Asse
.
But
for
this
kinde
of
declaring
themselues
to
men
in
the
new
Testament
it
is
ceased
,
especially
since
the
primitiue
times
,
so
as
now
we
cannot
describe
how
the
Angels
doe
performe
their
seruice
to
the
Church
.
Now
for
the
vse
of
the
whole
,
in
as
much
Christ
is
the
head
of
principalities
and
powers
,
we
may
comfort
our selues
diuers
waies
.
If
Christ
fill
the
Angels
,
how
much
more
can
he
out
of
his
fulnesse
fill
vs
,
in
the
supplie
of
all
our
wants
?
againe
,
shall
we
not
reioyce
in
the
grace
here
is
done
to
vs
,
in
that
wee
are
vnited
into
communion
with
Angels
vnder
our
head
?
yea
and
that
such
glorious
creatures
,
are
appointed
to
be
our
attendants
,
why
should
wee
feare
when
Christ
and
his
Angels
will
be
so
ready
about
vs
?
further
this
may
also
instruct
vs
,
we
neede
not
be
ashamed
of
Christs
seruice
,
seeing
the
very
Angels
follow
him
and
depend
vpon
him
.
A
prince
that
kept
great
princes
to
be
his
domesticall
seruants
,
were
like
to
be
much
sought
to
for
preferment
of
such
as
would
follow
him
?
Oh
how
should
we
long
after
Christ
who
is
head
ouer
such
glorious
creatures
as
the
Angels
are
?
VERS.
11.
In
whom
also
ye
are
circumcised
with
the
circumcision
made
without
hands
,
in
putting
off
the
body
of
the
sinnes
of
the
flesh
by
the
circumcision
of
Christ
.
HEere
is
the
fifth
reason
,
and
is
peculiarly
addressed
against
those
Christians
of
the
Iewes
which
ioyned
the
Law
with
the
Gospell
as
necessarie
to
saluation
.
By
circumcision
they
were
initiated
to
the
Law
of
Moses
:
and
if
circumcision
can
adde
nothing
to
vs
nor
perfect
vs
any
way
in
Christ
,
then
neither
can
the
Law
it selfe
.
We
haue
that
in
Christ
of
which
circumcision
,
and
the
law
were
signes
,
we
are
circumcised
in
the
spirit
and
therefore
neede
not
to
be
circumcised
in
the
flesh
,
and
in
Christ
we
haue
the
accomplishment
of
what
was
shadowed
in
the
law
.
Might
some
one
say
the
consequence
is
strange
:
Ob.
we
are
circumcised
in
spirit
therefore
we
need
not
be
circumcised
in
the
flesh
.
Why
Abraham
was
circumcised
in
spirit
as
well
as
we
,
yet
he
needed
to
be
circumcised
also
in
the
flesh
.
For
answere
hereunto
,
Sol.
we
must
know
that
in
the
time
of
the
old
Testament
this
consequence
was
of
no
force
:
yet
now
in
the
new
it
is
exceeding
strong
.
For
now
we
haue
not
onely
accomplished
what
was
signified
by
circumcision
,
but
Christ
hath
appointed
another
signe
in
steed
of
it
,
viz.
Baptisme
,
especially
this
is
cleare
amongst
the
Gentiles
,
which
neuer
were
circumcised
in
the
flesh
.
There
is
imported
vnto
vs
in
this
verse
a
twofold
circumcision
.
A
twofold
circumcision
.
1.
The
circumcision
made
with
hands
[
](A89915-e134570-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
2.
The
circumcision
made
without
hands
[
](A89915-e134590-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
of
circumcision
in
the
flesh
.
.
The
one
externall
,
in
the
flesh
,
by
Moses
.
The
other
internall
,
in
the
spirit
,
by
Christ
.
Concerning
circumcision
made
in
the
flesh
,
there
is
an
obseruation
of
a
fourefold
time
.
1.
There
was
a
time
wherein
it
was
not
,
viz.
from
the
creation
till
Abrahams
daies
.
2.
There
was
a
time
wherein
it
was
necessary
,
viz.
from
Abraham
till
Christ
.
3.
There
was
a
time
wherein
it
was
tolerable
,
viz.
for
some
few
yeeres
after
Christ
.
4.
There
was
a
time
wherein
it
was
in
tollerable
,
and
vtterly
vnlawfull
,
viz.
since
the
Apostles
times
to
the
end
of
the
world
[
](A89915-e134650-b)c
c
Gal.
5.2
.
What
circumcision
signified
.
.
Circumcision
had
a
double
signification
,
for
partly
it
looked
to
Christ
,
and
partly
to
the
members
of
Christ
.
As
it
looked
to
Christ
it
signified
1.
That
they
should
haue
a
Sauiour
that
was
circumcised
,
that
is
free
from
all
sinne
.
2.
That
he
should
come
of
the
seede
of
Abraham
.
3.
That
he
should
satisfie
for
sinne
by
effusion
of
bloud
,
for
all
bloud
in
the
old
Testament
was
tipicall
.
Now
as
it
looked
to
man
,
it
signified
.
1.
That
by
carnall
generation
we
were
vncleane
,
and
out
of
couenant
with
God
.
2.
That
the
faithfull
haue
interest
in
the
blessed
seed
.
3.
That
our
hearts
must
be
circumcised
,
by
the
painefull
mortification
of
sinne
,
and
the
painefull
casting
away
of
sin
,
as
a
wretched
fore-skin
:
and
that
wee
should
suffer
affliction
of
spirit
for
sin
,
till
our
hearts
were
as
sore
,
as
were
the
Shecchemites
bodies
.
4.
That
wee
are
adopted
into
Gods
fauour
and
communion
with
Saints
,
and
distinguished
from
all
other
men
.
5.
That
all
holinesse
of
life
and
forgiuenesse
of
sinne
must
be
had
in
societie
with
the
seed
of
Abraham
.
6.
That
through
bearing
the
crosse
the
first
fruites
of
our
bloud
should
be
ready
to
be
offered
for
him
that
died
for
vs
.
The
end
of
circumcision
.
The
ends
why
circumcision
was
appointed
were
,
1.
To
teach
them
by
signification
the
things
before
mentioned
.
2.
To
be
as
a
sacrament
initiatorie
to
let
them
into
the
Church
.
3.
To
be
a
partition
wall
between
them
and
the
Gentiles
,
and
as
fetters
to
restraine
them
from
society
with
them
.
4.
To
binde
them
to
keepe
the
whole
Law
[
](A89915-e134730-b)d
d
Gal
5.3
.
.
5.
To
be
a
seale
both
of
the
righteousnesse
of
faith
[
](A89915-e134750-b)e
e
Rom.
4.11
.
and
of
their
right
and
possession
of
the
Land
of
Canaan
as
a
type
of
heauen
[
](A89915-e134780-b)f
f
Gen.
17.7
.
.
There
were
three
sorts
of
citizens
in
the
old
Church
of
the
Iewes
,
Isralites
,
proselites
and
religious
men
.
Isralites
were
of
the
seede
of
Abraham
,
those
were
bound
to
circumcision
necessarily
[
](A89915-e134820-b)g
g
Gen.
17.12.14
.
.
Proselites
,
were
Gentiles
conuerted
to
the
Iewish
religion
,
those
for
the
strengthning
of
their
faith
did
subiect
themselues
also
to
circumcision
and
the
ceremoniall
law
.
Now
there
were
certaine
religious
men
of
the
Gentiles
conuerted
,
and
embraced
the
couenant
of
God
,
but
were
not
subiect
to
circumcision
:
such
were
Naaman
,
and
the
Eunuch
and
others
.
Why
it
was
abolished
.
Now
this
circumcision
after
the
comming
of
Christ
was
abolished
.
1.
Because
all
effusion
of
bloud
must
cease
when
Christs
bloud
was
shed
.
2.
The
partition
wall
was
now
taken
downe
,
and
therefore
there
needed
no
signe
of
difference
.
3.
The
priesthood
was
changed
,
and
therefore
the
rites
belonging
to
it
also
.
Obiect
.
But
Christ
himselfe
is
said
to
be
the
Minister
of
circumcision
[
](A89915-e134890-b)i
i
Rom.
15.
.
Solut.
That
was
true
.
1.
As
hee
was
giuen
to
the
Iewes
by
expiation
to
performe
what
was
promised
to
their
fathers
.
2.
Hee
was
a
minister
not
of
the
Law
(
which
he
abolished
and
fulfilled
in
his
comming
)
but
of
the
Iewes
among
whom
he
was
conuersant
:
for
he
preached
not
to
the
Gentiles
.
He
was
a
minister
of
circumcision
,
that
is
,
he
was
a
Preacher
among
the
Iewes
,
as
Peter
was
the
Apostle
of
circumcision
.
Thus
of
circumcision
made
with
hands
.
Now
concerning
circumcision
made
without
hands
,
5.
things
in
this
verse
may
be
noted
.
1.
The
persons
circumcised
,
ye
.
2.
The
time
are
.
3.
The
manner
negatiuely
set
downe
,
without
hands
.
4.
The
forme
of
it
,
putting
off
the
body
of
sinnes
of
the
flesh
.
5.
The
efficient
cause
,
the
circumcision
of
Christ
.
Note
.
In
generall
we
may
note
that
the
case
of
the
Gentiles
is
not
worse
then
the
Iewes
,
we
want
sacrifices
,
types
,
oracles
,
circumcision
&c.
but
wee
haue
the
thing
signified
;
8.
Reasons
why
there
be
such
hard
phrases
and
kindes
of
speech
in
Scripture
.
before
the
law
they
had
the
shadow
,
vnder
the
Law
they
had
the
Image
,
after
the
law
we
haue
the
body
.
Quest.
But
what
should
bee
the
reason
that
the
holy
Ghost
in
this
place
and
in
diuers
others
vseth
such
hard
phrases
and
darke
kindes
of
speech
?
Answ.
The
Lord
of
himselfe
in
many
places
of
Scripture
doth
vse
allegories
or
darke
sayings
.
1.
Thereby
to
execute
vpon
wicked
men
a
strange
and
secret
curse
:
He
speaks
to
them
in
parables
[
](A89915-e135070-b)k
k
Math.
13.
Esay
6.
.
2.
The
maiestie
of
the
matter
sometimes
denieth
to
be
exprest
in
more
ordinarie
termes
.
3.
In
allegories
the
holy
Ghost
doth
not
only
tell
the
thing
,
but
explicate
it
by
comparisons
,
as
here
.
4.
The
hard
places
of
Scripture
are
Gods
chests
,
wherein
he
hides
his
treasure
from
wicked
men
.
5.
God
hereby
prouides
for
the
constant
nourishment
of
the
faithfull
,
that
though
now
they
finde
a
sweet
rellish
in
the
word
,
yet
if
they
come
againe
to
the
same
word
,
there
is
such
depths
in
it
,
they
may
finde
more
food
in
it
.
6.
God
somewhat
aimes
at
the
humbling
of
the
proud
heart
of
man
,
and
will
hereby
make
him
see
his
wants
,
and
many
waies
buffet
him
.
7.
To
excite
in
vs
so
much
the
more
diligence
.
8.
Some
parts
of
Scripture
are
for
an
appointed
time
[
](A89915-e135110-b)l
l
Heb.
2.3
.
,
and
till
then
they
are
sealed
vp
.
So
a
vaile
is
yet
drawne
ouer
some
parts
of
the
Reuelation
in
things
not
yet
accomplished
;
so
it
was
in
Daniels
time
[
](A89915-e135150-b)m
m
Dan.
12.8
.
.
Thus
in
generall
.
Circumcision
without
hands
is
a
wonderfull
worke
of
the
spirit
of
grace
,
What
circumcision
without
hands
is
.
wrought
by
the
word
vpon
the
members
of
Christ
,
vpon
their
receiuing
into
the
mysticall
body
,
by
which
corruption
of
nature
is
wounded
,
beloued
sins
cast
away
with
sorrow
,
and
the
sinner
receiued
into
an
euerlasting
communion
with
God
and
his
Saints
.
Now
that
there
is
such
a
worke
as
this
in
euery
childe
of
God
,
is
apparant
by
these
places
of
Scripture
,
Deut.
10.16
.
&
30.6
.
Ier.
4.4
.
Rom.
2.26
.
and
this
text
.
The
first
thing
here
to
be
considered
is
the
persons
both
in
themselues
,
ye
,
and
in
their
relation
to
Christ
,
in
whom
,
and
to
other
gifts
mentioned
before
,
and
imported
in
the
word
also
.
Ye
]
What
graces
we
heare
to
be
in
Christs
members
,
we
must
looke
to
it
,
that
they
be
in
vs
:
it
was
no
comfort
to
the
Colossians
that
others
were
circumcised
with
circumcision
without
hands
,
vnlesse
it
might
be
truely
so
said
of
them
also
.
Which
serues
for
great
reproofe
of
many
that
neglect
the
power
of
all
doctrine
,
which
is
the
application
of
it
to
themselues
.
but
this
comes
to
passe
either
for
want
of
faith
[
](A89915-e135250-b)n
n
Heb.
2.1
.
,
or
through
preiudice
[
](A89915-e135270-b)o
o
Psal.
2.3
.
2
King
.
9.11
.
Ier.
29.26
.
,
or
the
slumbring
of
the
spirit
,
or
the
loue
of
secret
sinne
;
yea
many
lose
the
power
of
the
doctrine
,
by
wandring
obseruation
how
it
may
sute
vnto
others
.
In
whom
]
Circumcision
without
hands
is
onely
found
in
such
as
are
actually
in
Christ
,
they
only
wound
corruption
of
nature
,
and
cast
away
beloued
sinnes
with
sorrow
,
this
is
the
difference
betweene
temporarie
faith
and
iustifying
faith
.
There
are
three
sorts
of
hearers
in
the
Citie
,
Some
wholly
prophane
,
such
as
will
mend
nothing
,
nor
like
to
heare
of
mending
.
Some
openly
sincere
,
professing
constantly
this
circumcision
without
hands
.
A
third
sort
,
partaking
of
the
properties
of
both
the
former
:
for
they
agree
with
the
best
in
these
things
:
1.
In
the
loue
of
the
ministerie
and
Ministers
that
preach
faithfully
.
2.
In
the
taste
of
the
powers
of
the
life
to
come
,
finding
the
word
often
of
singular
power
,
so
as
they
receiue
it
with
ioy
and
great
admiration
.
3.
In
the
defence
of
the
truth
they
seeme
as
forward
as
any
:
these
are
neere
the
kingdom
of
God
,
as
the
Scribe
was
;
these
are
more
then
halfe
perswaded
,
as
Agrippa
was
;
these
are
fired
with
desire
many
times
to
know
what
to
doe
to
be
saued
,
as
the
young
man
in
the
Gospell
was
;
but
alas
all
this
brings
them
within
the
compasse
of
none
of
Gods
promises
:
and
if
they
looke
not
to
it
,
fearefull
apostacie
will
be
the
end
of
all
this
,
and
they
may
proue
most
spitefull
aduersaries
of
the
same
ministerie
they
admired
,
and
proud
contemners
of
the
same
remorse
,
with
which
themselues
were
often
smitten
,
and
so
their
latter
end
be
ten
times
worse
then
their
beginning
.
Quest.
But
what
doe
these
men
want
,
or
what
are
their
defects
,
that
they
should
not
be
right
for
all
this
,
hauing
such
great
affection
to
the
word
,
yea
euen
when
it
is
most
sincerely
taught
?
Answ.
Alas
there
are
diuers
things
too
apparant
in
their
estate
.
For
first
,
they
ioyne
not
themselues
with
such
as
feare
God
in
fellowship
in
the
Gospel
.
2.
They
shunne
by
all
meanes
the
crosse
for
righteousnesse
sake
.
3.
They
respect
not
all
Gods
commandements
:
there
are
some
sinnes
they
will
not
leaue
:
there
are
some
corruptions
they
are
so
engaged
vnto
,
that
they
will
at
no
hand
leaue
them
.
4.
Some
of
them
forsake
not
the
very
sinnes
they
seem
to
detest
and
sometimes
to
cry
out
against
;
they
cry
out
vpon
swearing
,
and
yet
(
vile
beasts
as
they
are
)
they
will
sweare
still
,
yea
and
that
most
fearefully
,
yea
after
many
remorses
of
conscience
for
it
.
5.
They
will
not
be
perswaded
to
vse
all
Gods
ordinances
:
indeed
they
heare
constantly
,
and
to
any
mans
thinking
,
with
great
attention
,
but
they
pray
not
in
their
families
,
they
will
not
vse
the
helpe
of
conference
,
they
read
not
the
Scriptures
with
any
order
or
conscience
,
&c.
6.
You
see
they
are
not
carefull
of
their
companie
,
they
neither
shunne
the
appearance
nor
the
occasions
of
euill
,
they
giue
not
ouer
their
going
,
nor
their
resort
vnto
vngodly
companie
.
They
haue
not
beene
truely
humbled
by
godly
sorrow
for
their
sinne
.
Lastly
,
they
haue
sinceritie
in
respect
of
persons
;
in
some
they
like
it
,
in
others
they
doe
not
like
it
.
They
loue
not
all
the
Saints
.
Also
]
This
also
leads
vs
to
the
former
priuiledges
in
Christ
,
and
imports
that
the
circumcision
without
hands
here
mentioned
is
to
bee
accounted
a
maruellous
grace
of
God
▪
and
worthily
;
for
our
iudging
of
our selues
,
frees
vs
from
the
condemnation
of
the
world
;
and
our
daies
of
mortification
,
are
as
it
were
the
wedding
daies
of
the
soule
;
and
godly
sorrow
is
accompanied
with
the
spirit
of
prayer
;
and
a
fountaine
of
grace
is
opened
,
when
our
hearts
are
opened
with
true
contrition
.
Thus
of
the
persons
.
Are
]
This
word
designes
the
time
of
this
spirituall
circumcision
;
the
time
for
the
putting
away
and
cutting
off
of
our
beloued
sinnes
is
in
this
life
,
it
must
be
now
done
or
neuer
done
.
besides
till
this
be
done
,
we
can
feele
no
profit
or
benefit
for
Christ
.
Quest.
The
Iewes
in
the
Law
did
know
directly
when
they
should
be
circumcised
in
the
flesh
:
may
not
we
also
gesse
at
the
time
of
the
circumcision
without
hands
,
The
time
of
circumcision
without
hands
.
when
God
would
haue
vs
go
about
it
,
beyond
which
time
it
may
not
be
deferred
without
singular
danger
?
Answ.
There
is
a
time
and
it
may
be
knowne
,
and
it
is
wonderfull
dangerous
to
stand
out
that
time
:
in
generall
,
the
time
to
humble
our selues
by
mortification
for
our
sinnes
,
and
so
to
set
about
this
spirituall
circumcision
,
is
,
when
God
grants
vs
the
meanes
of
saluation
[
](A89915-e135540-b)o
o
Luk.
14.17
.
:
more
specially
when
we
are
pressed
with
Gods
iudgements
[
](A89915-e135560-b)p
p
Ioel.
2.12
.
:
or
when
the
mouthes
of
Gods
seruants
are
in
a
speciall
manner
opened
vnto
vs
,
and
their
hearts
made
large
[
](A89915-e135590-b)q
q
2
Cor.
6.2
.
:
or
when
God
dispenseth
other
graces
,
as
temporarie
faith
,
loue
to
the
word
,
and
ioy
[
](A89915-e135610-b)r
r
2
Cor.
6.2
.
&c.
or
when
we
are
smitten
with
the
axe
of
Gods
word
,
and
remorse
for
sinne
is
wrought
in
vs
[
](A89915-e135630-b)s
s
Math.
3.10
.
:
or
when
hearing
hath
kindled
in
vs
a
desire
and
thirst
after
the
best
things
[
](A89915-e135650-b)t
t
Esay
55.1.6
.
:
or
lastly
,
when
we
first
set
out
to
make
profession
of
our
being
in
Christ
[
](A89915-e135670-b)u
u
Ioh.
15.2
.
.
Quest.
But
may
not
any
man
repent
at
any
time
.
Answ.
No.
1.
A
man
may
tarrie
so
long
till
he
commit
the
sinne
against
the
holy
Ghost
.
2.
Men
that
go
not
so
farre
,
may
yet
by
obstinate
impenitencie
prouoke
God
to
cast
them
into
a
reprobate
sense
[
](A89915-e135720-b)*
*
Rom.
1
&
11.8.9.10
.
Esay
.
6.
Math.
13.13
.
.
We
see
by
experience
that
the
most
men
that
pretend
to
mend
afterwards
,
yet
doe
not
,
but
troops
of
men
that
forget
God
go
into
hell
[
](A89915-e135780-b)x
x
Psal.
9.
.
Obiect
.
But
the
Scripture
saith
,
At
what
time
soeuer
a
sinner
repenteth
him
of
his
sinne
from
the
bottome
of
his
heart
,
God
will
forgiue
him
,
&c.
Solut.
1.
Marke
the
words
,
they
haue
a
limitation
,
thou
must
repent
from
the
bottome
of
thy
heart
,
or
else
they
comfort
not
thee
.
2.
For
the
extent
of
the
time
,
in
so
many
precise
words
;
the
text
in
Ezekiel
is
not
at
what
time
soeuer
,
but
in
the
day
that
a
sinner
repenteth
,
which
is
not
so
vniuersall
,
but
that
it
may
admit
the
exceptions
before
,
and
though
some
men
may
and
do
repent
at
their
latter
end
,
yet
neither
all
nor
the
most
.
Obiect
.
But
yet
the
Theefe
repented
on
the
crosse
.
Sol.
Shall
one
example
make
thee
presume
?
why
thou
maist
know
that
worlds
of
people
when
they
came
to
die
did
not
repent
as
he
did
,
why
shouldest
not
thou
more
feare
the
example
of
so
many
not
repenting
:
what
is
one
to
thousands
?
2.
Thou
readest
that
the
other
Theefe
vpon
the
same
crosse
died
without
repentance
3.
Thou
must
know
that
an
ordinarie
rule
cannot
be
drawne
from
an
extraordinarie
instance
:
his
conuersion
was
miraculous
,
one
of
the
7.
wonders
wrought
by
Christ
in
his
death
.
Christ
made
Peter
walke
on
the
sea
,
will
he
make
thee
doe
so
to
?
will
he
for
thy
pleasure
darken
the
sunne
,
or
shake
the
earth
,
or
cleaue
the
rockes
?
&c.
Thus
of
the
time
.
Without
hands
]
2.
Things
may
here
be
noted
.
1.
That
,
that
is
not
circumcision
which
is
outward
,
made
with
the
hands
of
man
,
but
that
is
true
circumcision
which
is
inward
.
Hence
there
is
two
sorts
of
Israelites
:
the
one
is
a
carnall
Isralite
,
one
outward
;
the
other
is
a
true
Isralite
,
for
he
is
one
inward
in
his
spirit
.
As
it
was
then
so
it
is
now
,
the
carnall
Isralite
hath
the
name
of
Israell
,
and
the
signe
of
true
circumcision
;
as
then
the
circumcision
in
the
flesh
,
so
now
baptisme
:
and
besides
they
professe
to
be
the
seede
of
Abraham
,
and
they
speake
faire
of
God
and
heauen
.
Q.
But
what
are
the
principall
defects
of
the
carnall
Isralite
?
The
defects
of
the
carnall
Isralite
.
Answ.
1.
Hee
rests
in
the
worke
done
,
he
beares
himselfe
vpon
the
externall
worke
of
holines
:
he
serued
God
,
for
he
was
at
Church
:
he
is
regenerated
,
for
he
was
baptised
;
he
hath
praied
to
God
,
for
he
stretched
out
his
hands
.
2.
His
praise
is
of
men
and
not
of
God
.
3.
He
wholly
neglects
the
power
of
godlinesse
and
the
exercises
thereof
.
4.
He
is
disordered
in
his
life
laden
with
iniquitie
.
5.
He
is
senselesse
or
incorrigible
vnder
publicke
iudgements
.
6.
He
vsually
opposeth
and
persueth
him
that
is
borne
after
the
spirit
.
2.
We
may
note
here
that
God
is
not
tied
to
meanes
,
hee
can
worke
without
hands
.
What
is
then
the
estate
of
wicked
men
?
no
hands
of
men
or
Angels
can
make
them
happie
,
it
is
a
worke
done
without
hands
.
Oh
how
honourable
is
the
worke
of
mortification
of
a
sinner
?
it
was
a
glorious
worke
to
make
those
huge
heauens
,
and
this
mightie
earth
without
hands
:
such
is
the
glorie
of
our
spirituall
circumcision
:
we
see
also
here
how
little
beholding
the
kingdome
of
Christ
is
to
this
world
:
their
hands
will
not
be
gotten
to
set
it
vp
,
God
must
doe
it
without
hands
.
Lastly
wee
should
learne
in
all
estates
to
liue
by
faith
and
rest
vpon
God
,
whether
in
affliction
or
tentation
or
mortification
of
sinne
,
though
we
see
not
meanes
,
yet
let
this
comfort
vs
God
can
helpe
vs
without
hands
.
And
thus
of
the
instrument
of
circumcision
,
as
it
is
here
set
downe
negatiuely
.
Putting
off
the
body
of
the
sinnes
of
the
flesh
]
Here
is
the
forme
of
this
circumcision
without
hands
:
it
lies
in
the
mortification
of
the
body
of
sinnes
that
are
in
the
flesh
.
Where
note
1.
the
matter
to
be
mortified
,
the
body
of
sinnes
.
2.
The
manner
,
it
must
be
put
off
.
The
flesh
]
The
flesh
is
one
of
the
three
great
enemies
of
God
and
mans
saluation
,
it
is
a
trecherous
domesticall
enemie
.
As
it
is
trecherous
,
so
it
is
tyrannicall
,
The
practises
of
the
flesh
.
it
will
not
be
pleased
vnlesse
it
raigne
.
A
most
secret
enemie
for
she
sits
at
the
fountaine
and
poisoneth
all
:
most
falsly
she
lets
the
Deuill
,
and
permits
him
to
set
vp
his
holds
and
fortifications
in
the
mindes
of
men
:
and
is
neuer
quiet
till
it
bring
the
soule
into
actuall
high
treason
againg
God
.
It
is
the
flesh
that
causeth
whoredomes
,
murder
,
drunkenesse
,
and
all
disorders
.
She
opposeth
all
the
waies
of
goodnes
,
both
by
obiecting
against
them
,
and
by
making
euill
present
,
she
sauours
not
the
things
of
God
,
nor
can
vnderstand
them
.
It
is
shee
that
makes
the
Law
vnpossible
to
vs
:
what
with
her
vaile
of
ignorance
,
and
the
slownesse
and
hardnesse
she
diffuseth
vpon
our
hearts
and
spirits
,
she
makes
the
seruice
of
God
to
seeme
almost
alwaies
euill
vnto
vs
.
Yea
if
shee
get
into
her
throne
she
dare
exalt
herselfe
against
God
,
and
iudge
euen
God
himselfe
,
and
his
will
,
counsell
,
prouidence
,
and
people
;
her
very
wisedome
is
enmitie
against
God
.
And
so
infectiously
vile
is
she
,
that
she
diffuseth
her
poison
to
our
very
posteritie
,
so
as
we
beget
a
very
race
of
rebels
:
and
in
all
this
,
she
fortifies
her selfe
by
all
aduantages
,
from
euill
example
,
or
by
riches
,
and
worldly
greatnesse
,
or
carnall
wisedome
,
or
successe
in
sinning
,
yea
rather
then
she
will
be
subdued
or
much
pursued
,
she
will
entrench
her selfe
vnder
the
very
colours
of
Christ
,
making
her
pretence
of
following
him
in
words
,
that
she
may
the
more
securely
follow
her
owne
lusts
in
deed
.
This
she
doth
,
and
thus
spoiles
the
image
of
God
in
vs
,
and
makes
vs
most
filthy
and
lothsome
,
and
so
opens
the
doore
of
our
soule
vnto
Sathan
,
that
our
hearts
are
made
a
very
stie
for
vncleane
spirits
to
dwell
in
,
and
thus
she
will
doe
if
she
be
not
mortified
,
till
she
bring
men
to
hell
and
eternall
condemnation
there
.
Courses
for
taming
the
flesh
.
Esay
40.6
.
1
Pet.
1.2.4
.
1
Cor
1.
Now
for
the
taming
of
the
flesh
God
hath
taken
diuers
excellent
courses
,
1.
He
hath
laid
a
necessitie
of
mortalitie
vpon
it
,
all
flesh
must
know
it
is
but
grasse
.
2.
To
crosse
the
glory
of
the
fleshly
,
the
Lord
of
purpose
when
hee
chuseth
heires
of
saluation
,
will
not
take
many
of
those
the
flesh
commends
for
mightinesse
,
or
noblenesse
,
or
wisedome
,
or
the
like
.
3.
God
hath
set
a
standing
curse
vpon
the
chiefe
things
desired
by
the
flesh
,
so
as
they
cannot
be
vsed
,
but
with
a
kinde
of
experience
of
their
vanitie
,
and
loathing
,
and
vexa●ion
of
the
spirit
.
Eccles.
4.
He
hath
enacted
terrible
decrees
against
such
as
walk
after
the
flesh
,
and
giues
proclamation
that
he
will
certainely
iudge
men
for
all
the
practises
of
the
flesh
.
2
Pet.
2.9.10
.
Eccles.
11.9
.
5.
He
placeth
his
spirit
within
vs
to
lust
against
the
flesh
.
6.
He
sent
his
sonne
to
take
the
similitude
of
sinnefull
flesh
,
that
in
the
flesh
he
might
subdue
the
flesh
.
Lastly
,
he
hath
shewed
vs
waies
,
what
we
must
doe
that
we
might
tame
and
subdue
the
flesh
:
as
when
he
telleth
vs
,
first
,
Rom.
8.3
.
that
we
must
be
sober
,
that
is
,
moderate
in
meate
and
drink
,
and
recreation
and
apparell
,
and
what
else
may
hamper
the
flesh
.
2.
That
we
must
put
no
confidence
in
the
flesh
.
3.
That
we
must
mortifie
it
,
by
confession
of
sinne
,
and
godly
sorrow
,
with
strong
cries
calling
vpon
God
for
helpe
against
it
.
4.
That
we
must
search
the
records
of
Gods
promises
,
and
by
faith
lay
hold
vpon
him
.
For
till
we
can
shew
a
better
draught
of
happinesse
then
the
flesh
doth
,
we
doe
in
vaine
go
about
to
charme
it
.
5.
We
must
silence
it
:
not
suffer
it
to
obiect
;
or
excuse
,
or
extenuate
,
or
denie
.
Hitherto
in
generall
of
the
flesh
and
the
mortification
of
it
.
Now
more
specially
we
must
consider
here
,
1.
the
matter
to
be
mortified
,
viz.
the
body
of
sinnes
.
2.
The
manner
,
in
the
words
put
off
.
Sinnes
]
Two
things
may
be
here
noted
;
the
one
is
implied
,
the
other
is
exprest
:
that
which
is
implied
is
,
that
God
doth
not
require
this
circumcision
in
other
things
but
only
in
sinnes
.
1.
Regeneration
doth
not
oppose
the
flesh
in
the
substance
of
it
:
we
are
not
required
to
cut
off
any
parts
of
the
body
,
nor
to
destroy
any
faculties
of
the
soule
;
and
the
same
I
say
of
the
complexion
or
constitution
of
the
body
,
it
doth
not
require
the
melancholy
man
should
be
made
sanguine
.
2.
This
circumcision
reacheth
not
to
the
naturall
desires
of
the
flesh
,
I
meane
such
as
are
needfull
to
the
being
of
nature
,
as
to
eate
,
sleepe
&c.
3.
Nor
to
the
morrall
proiects
.
4.
Nor
to
the
remainders
of
spirituall
light
,
as
sparkles
of
Gods
Image
.
5.
Nor
to
the
outward
necessary
helpes
of
life
,
as
horse
,
land
,
friends
,
&c.
onely
it
restraines
those
when
they
are
hinderances
to
godlinesse
.
The
vse
is
therefore
wisely
to
discerne
between
the
meere
naturall
defects
arising
from
the
constitution
of
our
bodies
,
and
the
sinnes
and
disorders
of
our
soules
:
for
this
spirituall
circumcision
will
not
cure
mens
bodies
,
but
only
sanctifies
mens
mindes
.
Againe
,
we
should
learne
of
God
here
how
to
deale
with
our
enemies
:
he
distinguisheth
betweene
nature
and
the
sinne
of
nature
:
so
should
we
;
wee
should
oppose
their
sinnes
,
but
loue
their
persons
.
The
second
thing
here
to
be
noted
,
is
,
that
our
sinnes
are
from
the
flesh
:
yea
if
the
flesh
did
not
by
defect
,
action
,
approbation
or
consent
,
giue
way
to
sinne
,
the
Deuill
and
the
world
could
fasten
no
sinne
vpon
vs
.
Diuers
persons
should
be
informed
herein
:
when
they
fall
into
grieuous
euill
,
they
cry
out
of
their
ill
lucke
,
or
of
ill
counsell
,
or
ill
company
,
or
of
the
Deuill
;
but
they
should
indeed
cry
out
of
their
owne
ill
nature
,
for
the
rest
could
not
haue
hurt
them
,
but
by
the
wickednesse
of
their
owne
disposition
:
and
we
should
all
grow
suspitious
of
the
flesh
and
his
motions
,
reasons
,
desires
,
&c
:
and
in
time
to
mortifie
her
with
all
her
lusts
.
Bodie
of
sinnes
]
He
saith
not
onely
that
there
are
sinnes
in
the
flesh
,
but
a
body
of
sinnes
:
that
is
,
a
huge
masse
or
lumpe
of
sinnes
,
linked
together
as
the
members
of
our
bodie
are
.
The
sins
of
the
fleshly
may
be
called
a
body
in
diuers
respects
.
1.
In
respect
of
that
harmonie
and
vnion
of
sinnes
one
with
another
in
practise
,
so
as
if
one
sinne
be
practised
,
many
will
accompanie
it
:
as
in
Adams
sinne
,
the
sinne
was
to
eat
the
forbidden
fruit
;
but
that
would
not
be
alone
,
but
was
attended
with
doubting
of
Gods
word
,
with
faith
in
the
deuill
,
with
most
inordinate
pride
or
desire
to
be
like
God
,
with
discontentment
with
their
present
condition
,
with
vile
ingratitude
,
with
apostacie
from
all
righteousnesse
,
with
prophanation
of
the
sacrament
,
with
wilfull
murther
of
all
their
posteritie
,
and
euill
concupiscence
.
Cain
was
angry
that
God
did
not
accept
his
prophane
sacrifice
:
but
would
this
sinne
be
alone
?
no
,
for
there
followes
it
the
hatred
of
his
brother
,
the
falling
of
his
countenance
,
the
reiecting
of
Gods
admonition
,
coloured
hypocrisie
,
murther
,
and
blasphemie
.
When
desire
of
gaine
infects
the
hearts
of
Trades-men
,
we
see
by
experience
,
it
will
not
be
alone
,
a
number
of
transgressions
growes
with
it
,
as
loue
of
the
world
more
then
God
,
neglect
of
sinceritie
in
the
vse
of
Gods
ordinances
,
swearing
,
breach
of
Sabboth
,
rigorous
dealing
with
inferiours
,
vnmercifulnes
to
the
poore
,
selling
by
false
weights
and
measures
,
vsurie
,
if
not
otherwise
yet
in
selling
time
,
deceit
,
lying
,
oppression
by
ingrossing
of
wares
or
incroaching
vpon
the
trades
of
others
.
2.
In
respect
of
vnion
in
continuance
after
they
are
committed
,
thy
sinnes
committed
vanish
not
,
but
by
adding
sinne
vnto
sinne
,
thou
makest
vp
a
very
body
of
sinne
,
and
so
in
Gods
sight
they
stand
compacted
together
as
the
very
limbes
of
a
monster
.
3.
These
sinnes
may
be
called
a
body
,
because
they
are
committed
by
the
body
,
as
the
externall
meanes
of
them
.
4.
The
masse
of
sinne
in
the
fleshly
man
may
be
called
a
body
of
sinnes
,
for
that
it
hath
many
things
like
vnto
the
body
of
man
:
or
many
comparisons
may
be
taken
from
the
body
of
a
man
to
expresse
the
sinnes
of
the
flesh
.
As
the
body
of
man
is
a
faire
substance
made
of
base
matter
:
so
sinne
in
it selfe
is
most
vile
,
Similes
.
though
it
be
coloured
ouer
by
the
deuill
or
the
world
with
the
faire
proportion
of
profit
or
pleasure
.
And
as
there
be
many
members
in
the
body
,
so
there
are
in
the
sinne
of
the
fleshly
man
:
as
some
members
in
the
body
are
outward
,
some
inward
,
so
are
our
sins
.
As
men
would
be
ashamed
of
their
bodies
,
were
it
not
for
their
clothing
,
especially
if
there
be
any
deformitie
:
so
would
men
of
their
sinnes
,
were
it
not
for
their
great
places
,
or
faire
excuses
,
and
wretched
shifts
they
haue
to
hide
their
deformities
.
And
as
the
body
of
the
prisoner
in
a
dungeon
is
alike
a
true
body
,
with
his
that
sitteth
on
the
throne
:
so
sinnes
that
are
secret
,
that
are
neuer
so
closely
committed
,
are
sinnes
,
as
well
as
such
as
are
openly
done
.
As
his
body
is
a
true
body
,
that
yet
wants
a
legge
or
an
arme
:
so
it
is
in
some
,
though
they
be
not
murtherers
or
adulterers
,
yet
they
may
haue
a
bodie
of
sinne
in
them
.
As
the
naturall
bodie
cannot
liue
,
if
you
take
away
foode
and
clothing
:
so
neither
would
sinne
,
if
we
did
not
loue
it
,
approue
it
,
defend
it
,
excuse
it
,
and
if
wee
take
away
carnall
reason
,
and
ill
companie
.
And
as
the
bodie
of
Princes
is
better
clad
,
then
the
bodies
of
poore
men
,
yet
it
is
alike
,
a
bodie
of
clay
and
corruption
:
so
are
the
sinnes
of
great
men
,
though
men
doe
not
speake
so
openly
of
them
.
Vses
.
Now
for
vse
of
all
.
First
,
here
we
may
see
a
difference
between
the
sinnes
of
the
regenerate
,
and
the
sinnes
of
the
vnregenerate
:
in
the
godly
after
calling
,
there
is
not
a
bodie
of
sinnes
,
the
nest
of
sinne
is
scattered
,
sinne
is
not
in
his
full
strength
,
he
doth
not
giue
his
members
as
seruants
to
vnrighteousnes
.
Secondly
,
here
men
may
try
the
truth
of
their
repentance
,
that
is
not
true
repentance
,
that
mortifies
some
one
or
few
sinnes
,
but
that
which
mortifieth
a
whole
bodie
of
sinnes
.
Thirdly
,
this
shewes
the
greatnes
of
Gods
mercies
,
that
can
forgiue
or
take
away
a
whole
body
of
sinnes
and
transgressions
.
Lastly
,
this
may
be
a
great
comfort
to
afflicted
consciences
,
that
cry
out
of
the
multitude
of
their
sinnes
:
if
thy
sinnes
were
as
many
as
the
ioynts
of
thy
body
,
and
as
strong
as
the
body
of
Goliah
,
yet
the
Lord
can
forgiue
,
and
true
repentance
will
pull
them
downe
.
This
is
the
matter
to
be
mortified
,
the
manner
followes
.
How
sinne
must
be
put
off
.
Put
off
]
Sinne
must
be
put
off
as
the
begger
puts
off
his
raggs
,
and
as
the
Master
puts
off
his
false
seruant
,
and
as
the
porter
puts
off
his
burden
,
and
as
the
husband
puts
off
his
vitious
wife
,
and
as
the
serpent
puts
off
his
skin
.
4.
Things
in
mortification
.
There
are
foure
things
in
mortification
distinct
.
The
first
is
the
dislike
of
sinne
:
the
second
is
the
confession
of
sinne
:
the
third
is
the
godly
sorrow
for
sinne
:
the
fourth
is
forsaking
of
sinne
,
this
last
is
here
meant
,
by
putting
off
of
sinne
:
and
this
the
Lord
stands
vpon
,
as
a
thing
he
will
neuer
dispense
with
the
want
of
it
:
as
these
places
shew
,
Prou.
28.13
.
Esay
55.8
.
Ier.
7.3
,
4.
Esay
1.16.17
.
Psal.
199.9
.
Ephes.
4.22
.
&c.
1
Pet.
4.1
,
2
,
3
,
4.
Ezech.
18.33
.
and
there
are
exceeding
comfortable
promises
made
to
such
as
are
vpright
in
the
desire
and
indeuour
hereof
,
Prou.
28.13
.
Esay
55.8
,
&
27.9
.
Ioel
2.12
,
13.
Esay
1.18
.
What
the
flesh
doth
in
the
godly
.
Quest.
But
can
the
flesh
be
so
mortified
,
and
sinne
so
put
off
,
that
it
shall
cease
to
be
any
more
in
this
life
?
Answ.
No
,
for
euen
in
the
children
of
God
,
the
flesh
will
raise
infirmities
,
it
will
let
the
vnderstanding
,
it
will
be
framing
euill
thoughts
,
it
will
lust
against
the
spirit
,
it
will
not
alwaies
allow
what
good
is
done
,
or
to
be
done
;
it
will
present
euill
,
when
good
is
to
be
done
;
it
will
rebell
against
the
law
of
the
minde
;
yea
sometimes
the
soule
of
the
poore
sinner
is
led
captiue
for
a
time
,
by
his
imperious
flesh
.
When
sinne
is
put
off
.
Q.
But
how
can
it
then
be
said
to
be
put
away
?
Answ.
Sinne
is
put
away
,
first
if
it
reigne
not
,
not
hold
a
constant
dominion
ouer
vs
:
it
may
be
put
away
euen
when
it
leads
vs
captiue
,
if
it
be
an
vnwilling
captiuitie
,
if
the
power
of
it
seeme
vnto
vs
,
as
a
most
base
seruitude
.
It
is
put
away
,
if
men
take
no
care
to
fulfill
the
lusts
of
it
.
Secondly
,
if
there
bee
a
constant
cumbat
in
some
degree
against
it
:
if
we
finde
a
striuing
,
and
constant
fighting
against
the
corruptions
of
our
nature
:
if
we
pray
against
it
,
iudge
our selues
for
it
,
and
mourne
ouer
it
,
with
an
vnfeined
desire
to
forsake
it
:
this
desire
to
be
put
off
,
is
one
true
degree
of
forsaking
of
sinne
.
Sinne
is
put
off
fiue
waies
.
That
this
may
yet
be
better
vnderstood
,
we
must
know
that
sinne
is
put
off
fiue
waies
euen
in
this
life
.
1.
Sacramentally
,
in
the
signe
,
couenant
,
and
seale
,
that
is
in
baptisme
.
2.
In
the
guilt
of
it
,
though
not
in
the
act
of
it
;
thus
God
puts
off
,
by
not
imputing
.
3.
In
act
too
,
by
inchoation
,
though
not
perfectly
.
4.
Perfectly
,
though
not
in
vs
,
yet
in
Christ
our
head
it
is
already
put
away
,
in
his
person
,
though
not
in
ours
.
5.
It
is
put
away
in
hope
,
in
that
we
do
by
hope
waite
for
an
absolute
and
full
redemption
from
all
sinne
and
miserie
.
Thus
of
the
forme
of
this
circumcision
:
the
efficient
cause
followes
.
By
the
circumcision
of
Christ
]
There
is
a
twofold
circumcision
of
Christ
.
A
twofold
circumcision
of
Christ
.
First
,
that
which
he
suffered
in
himselfe
.
Secondly
,
that
which
he
works
in
vs
;
the
vertue
of
the
first
is
a
great
cause
of
the
second
.
Quest.
But
why
was
Christ
circumcised
,
Why
Christ
was
circumcised
.
seeing
there
was
no
cause
of
circumcision
in
Christ
:
for
nothing
could
be
signified
by
it
,
seeing
he
was
the
Messias
himselfe
,
perfect
God
and
man
,
nor
was
there
any
impuritie
in
him
,
the
amputation
whereof
should
thereby
be
signified
,
he
was
a
Lambe
without
spot
,
a
high
Priest
separate
from
sinners
,
the
couenant
of
the
promised
seede
was
in
him
fulfilled
,
and
he
came
to
abolish
circumcision
:
and
lastly
,
t
is
he
that
circumciseth
the
hearts
of
others
?
Answ.
1.
Christ
was
circumcised
,
thereby
to
shew
himselfe
to
be
true
man
.
2.
Thereby
to
honour
the
institution
of
circumcision
,
as
he
had
done
other
parts
of
the
Law
.
3.
That
the
Iewes
might
not
cauill
,
and
say
,
they
would
not
receiue
an
vncircumcised
Christ
.
4.
To
commend
the
vertue
of
obedience
by
his
example
.
5.
That
he
might
beare
the
burthens
of
them
,
that
being
vnder
the
law
,
were
not
able
to
beare
the
burthens
of
the
law
:
God
by
this
signe
as
by
an
initiating
rite
,
did
subiect
him
to
the
law
,
he
hereby
professing
himselfe
a
seruant
to
the
Law
to
make
vs
free
.
6.
Hee
was
circumcised
and
baptized
to
signifie
his
vnion
with
both
Churches
,
both
of
the
old
and
new
Testament
,
and
that
he
came
of
twaine
to
make
one
.
7.
To
ratifie
and
sanctifie
the
circumcision
of
the
Fathers
,
as
his
baptisme
now
sanctifieth
ours
.
8.
To
signifie
the
cleansing
of
our
nature
,
especially
by
bearing
of
the
imputation
of
our
impurities
.
9.
He
did
in
his
circumcision
begin
to
satisfie
God
,
by
those
first
fruits
of
his
bloud
,
it
was
as
an
earnest
or
pledge
of
his
bloud
,
to
be
more
plentifully
powred
out
:
it
was
a
part
of
his
humiliation
,
and
of
the
price
of
our
sinnes
.
Lastly
,
he
was
circumcised
,
that
our
hearts
,
by
the
vertue
of
it
,
might
be
circumcised
:
for
as
his
death
killeth
sinne
in
vs
,
and
his
resurrection
raiseth
vs
vp
to
newnesse
of
life
,
so
doth
his
circumcision
,
circumcise
our
hearts
.
Hence
we
may
gather
comfort
against
the
difficulties
of
mortification
,
for
Christ
will
be
pleased
to
deriue
vertue
from
his
owne
circumcision
:
yea
it
is
a
pledge
to
assure
vs
,
that
as
certainly
as
he
was
circumcised
himselfe
,
so
he
will
see
to
it
,
that
our
hearts
be
circumcised
:
if
we
will
cast
our selues
vpon
him
,
and
by
faith
come
vnto
him
,
there
is
no
sinne
so
linked
,
but
in
Christ
we
may
haue
some
deliuerance
from
it
.
On
the
other
side
,
it
shewes
the
miserie
of
all
such
,
as
liue
in
the
loue
of
their
sinnes
,
and
minde
not
mortification
:
this
shewes
they
are
not
in
Christ
yet
,
for
they
cannot
be
in
Christ
,
except
they
be
circumcised
.
Lastly
,
it
may
serue
for
instruction
at
once
to
all
that
hope
for
freedom
in
Iesus
Christ
,
to
shew
the
proofe
of
their
interest
by
their
circumcision
spiritually
;
and
to
speake
distinctly
of
it
,
we
must
vnderstand
that
the
Lord
,
that
requires
this
circumcision
of
vs
,
extends
his
precept
,
both
to
the
heart
[
](A89915-e136970-b)*
*
Jerem.
4.4
.
,
and
the
eares
[
](A89915-e136990-b)x
x
Ierem.
6.10
.
&
7.51
.
,
and
the
tongue
:
and
contrariwise
complaineth
of
vncircumcised
both
heart
,
and
eares
,
and
lips
[
](A89915-e137020-b)y
y
Exod.
6.
The
sinnes
in
the
heart
to
be
circumcised
.
Sinnes
in
the
eares
to
be
circumcised
.
Sinnes
in
the
tongue
to
be
circumcised
.
:
in
the
heart
we
must
especially
looke
to
the
circumcision
,
or
mortification
,
1.
of
ignorance
.
2.
of
wicked
thought
.
3.
immoderate
care
.
4.
prophanenes
in
Gods
seruice
,
in
a
wretched
securitie
,
or
a
neglect
of
inward
worship
.
5.
disordered
affections
,
as
lust
,
anger
,
suspition
.
6.
discontent
with
our
estate
.
7.
vnbeleefe
.
Now
for
our
eares
,
they
must
be
circumcised
,
1.
in
the
vnpreparednes
,
or
want
of
attention
in
hearing
the
word
.
2.
in
receiuing
tales
.
3.
incommunicating
with
the
sinnes
of
others
,
by
a
willing
hearing
of
their
wickednesse
.
Lastly
,
looke
to
the
circumcision
of
the
tongue
,
and
that
in
the
care
to
auoide
,
1.
the
polluting
of
Gods
name
,
either
by
swearing
or
blasphemie
.
2.
rash
censuring
.
3.
rotten
speech
.
4.
lying
.
5.
bitter
and
furious
words
,
and
the
spirit
of
contradiction
.
6.
flattery
.
7.
tale-bearing
.
8.
idle
and
vaine
words
.
And
thus
much
now
of
the
spirituall
circumcision
,
and
of
the
11.
verse
.
VERS.
12.
In
that
yee
are
buried
with
him
through
baptisme
,
in
whom
yee
are
also
raised
vp
together
through
the
faith
of
the
operation
of
God
,
which
raised
him
from
the
dead
.
IN
the
former
verse
the
Apostle
hath
laid
downe
the
first
reason
,
&
directed
it
principally
against
Iudaisme
:
we
haue
spirituall
circumcision
in
Christ
,
and
therefore
we
neede
not
carnall
circumcision
,
and
so
by
consequent
none
of
the
ceremoniall
law
.
Now
in
this
verse
he
meeteth
with
obiections
.
Ob
:
1.
The
reason
seemeth
not
to
follow
,
they
were
spiritually
circumcised
,
therefore
needed
not
the
outward
,
for
so
was
Abraham
,
yet
he
receiued
outward
circumcision
.
Answ.
The
reason
is
of
no
force
now
in
the
new
Testament
,
because
Christ
hath
appointed
another
sacrament
in
stead
of
it
,
for
we
are
buried
with
Christ
by
baptisme
.
Ob
:
2.
But
was
not
Circumcision
a
more
liuely
signe
?
Answ.
It
was
not
;
which
he
sheweth
to
be
true
,
both
in
respect
of
mortification
,
and
in
respect
of
viuification
,
baptisme
liuely
representing
and
sealing
vnto
both
.
Quest.
But
haue
all
that
are
baptised
,
these
things
signified
by
baptisme
?
Answ.
They
are
offered
to
all
,
but
they
are
inioyed
onely
by
such
as
haue
faith
in
the
operation
of
God
.
Quest.
But
how
may
our
faith
be
supported
in
beleeuing
those
things
shadowed
out
in
baptisme
?
Answ.
Two
waies
:
First
,
if
we
consider
Gods
operation
:
Secondly
,
if
we
consider
Christs
resurrection
.
This
is
the
briefe
order
and
dependance
of
this
verse
;
so
that
here
he
intreats
of
baptisme
,
both
by
the
effects
,
and
by
the
causes
:
the
effects
are
spirituall
buriall
,
and
spirituall
resurrection
:
the
causes
are
three
,
faith
,
the
operation
of
God
,
and
the
resurrection
of
Iesus
Christ
.
Buried
together
with
him
]
Three
things
may
be
here
noted
:
1.
the
buriall
of
Christ
.
2.
the
buriall
of
the
Christian
.
3.
the
vnion
of
both
.
For
the
first
,
that
Christ
was
buried
,
was
storied
by
the
Euangelist
[
](A89915-e137290-b)a
a
Ioh.
19.
,
and
fore-signified
by
Ionas
as
a
type
[
](A89915-e137320-b)b
b
Mat.
12.39
,
40
,
and
fore-prophecied
of
by
Esay
the
Prophet
[
](A89915-e137350-b)c
c
Esay
53.9
.
:
he
was
buried
in
Ierusalem
,
the
place
where
the
dying
sacrifices
had
giuen
warning
of
his
death
,
but
it
was
without
the
Citie
,
both
to
answer
the
type
,
Leuit.
16.
and
to
signifie
that
his
sufferings
belonged
to
Gentiles
,
as
well
as
to
Iewes
:
He
was
buried
in
Caluarie
,
the
place
commonly
appointed
for
condemned
men
(
and
not
in
Hebron
,
where
some
thinke
Adam
was
buried
)
to
note
that
his
death
was
to
be
auaileable
for
the
condemned
men
of
Adam
,
as
well
as
for
Adam
himselfe
.
He
was
buried
in
another
mans
graue
,
to
signifie
that
he
died
for
other
mens
sinnes
.
Now
for
the
second
,
viz.
the
buriall
of
Christians
;
they
may
be
said
to
be
buried
euen
whiles
they
liue
(
for
the
buriall
of
the
body
he
cannot
meane
here
)
in
diuers
respects
.
1.
In
respect
of
disgrace
and
reproch
:
the
throats
of
wicked
men
are
often
an
open
sepulchre
[
](A89915-e137440-b)d
d
Psal.
5.
,
into
which
if
the
names
of
the
godly
fall
,
they
are
buried
for
the
extremitie
of
disgrace
and
reproch
with
which
they
couer
them
.
2.
In
respect
of
abnegation
,
or
the
deniall
of
the
loue
and
care
for
earthly
things
:
and
so
we
are
buried
to
the
world
,
when
like
dead
men
we
care
not
for
it
,
but
deuote
our selues
to
the
contemplation
of
heauenly
things
.
3.
In
respect
of
mortification
of
our
sinnes
:
the
scripture
by
diuers
metaphors
expresseth
the
diuers
degrees
of
mortification
.
For
first
there
is
the
wounding
of
sinne
,
when
the
sinner
is
pricked
with
remorse
by
the
law
.
Secondly
,
the
condemning
of
sinne
,
when
the
sinner
keeping
a
spirituall
assise
,
doth
examine
,
confesse
,
and
iudge
himselfe
guilty
before
the
Lord
.
Thirdly
,
the
crucifying
of
sinnes
,
when
the
sinner
racks
his
owne
soule
by
godly
sorrow
,
driuing
in
the
nailes
of
Gods
threatnings
,
with
acknowledgment
of
his
owne
deserts
,
and
restraining
his
flesh
through
a
spirituall
reuenge
,
not
caring
to
expose
himselfe
to
the
shame
of
the
world
,
so
that
in
Christ
he
may
finde
atonement
for
his
sinnes
.
Fourthly
,
the
killing
of
sinne
,
when
the
sinner
puts
off
the
bodie
of
sinnes
,
and
forsaketh
his
euill
waies
.
Now
then
after
this
followeth
the
last
degree
,
and
that
is
here
the
buriall
of
sinnes
.
Of
the
buriall
of
sinne
.
Certainely
there
remaines
euen
after
true
repentance
in
the
very
godly
,
a
great
deale
of
hidden
corruption
of
nature
,
inward
wandrings
,
&
distractiōs
after
the
world
,
sudden
euill
propositions
against
God
,
or
his
word
,
or
prouidence
,
or
presence
,
or
promises
,
or
people
,
impatience
,
secret
pride
,
and
somtimes
hypocrisie
;
a
frequent
rebellion
within
against
good
duties
,
vnthankfulnes
,
frequent
omissions
,
either
of
holy
duties
,
or
the
care
of
the
power
of
them
,
hastines
,
or
anger
,
impure
desires
,
thoughts
of
reuenge
,
besides
a
great
deale
of
disorder
,
he
may
finde
in
himselfe
both
at
home
and
abroad
.
Now
it
is
not
enough
,
nor
may
he
rest
in
the
former
repentance
,
but
he
must
proceed
euen
to
the
remouing
of
these
remainders
of
corruption
:
death
commonly
ariseth
out
of
the
disease
of
some
one
part
,
but
buriall
couers
all
.
The
worke
of
reformation
and
repentance
,
many
times
begins
at
the
care
of
some
few
principall
sinnes
:
but
we
must
neuer
be
quiet
,
till
we
burie
the
whole
old
man
with
his
works
;
so
that
in
one
sense
,
the
buriall
of
sinnes
,
is
nothing
else
,
but
the
progresfe
of
mortification
.
Againe
,
after
we
haue
forsaken
our
sinnes
,
to
burie
them
,
is
to
keep
a
diligent
watch
ouer
our
nature
,
and
to
take
downe
our
flesh
,
yea
sometimes
with
refraining
of
lawfull
delights
or
pleasures
.
Further
the
buriall
of
sinne
,
it
may
import
our
care
,
after
we
haue
left
our
sinnes
,
to
remoue
them
out
of
sight
;
both
out
of
Gods
sight
,
by
suing
out
our
pardon
,
and
out
of
the
sight
of
our
consciences
,
by
quieting
them
in
the
application
of
the
bloud
of
Christ
,
and
the
promises
of
grace
,
and
out
of
the
sight
of
others
(
so
farre
as
our
sinnes
were
scandalous
also
)
by
shewing
forth
our
repentance
,
and
care
to
auoide
all
appearance
and
occasions
of
like
sinning
.
Their
priuiledges
that
haue
attained
to
the
buriall
of
sinne
.
Great
is
the
glory
and
happinesse
of
Christians
,
that
haue
attained
to
this
buriall
of
sinne
,
for
these
serue
God
in
a
neere
acquaintance
with
him
,
these
haue
ouercome
the
world
,
these
can
stand
before
death
and
iudgement
vnapalled
,
these
are
mighty
in
the
power
of
Gods
ordinance
,
these
know
the
secrets
of
the
kingdome
of
God
,
these
are
without
the
reach
of
the
Law
,
and
feele
not
the
sting
of
crosses
,
these
are
had
in
singular
honour
with
God
,
and
the
holy
Angels
of
heauen
,
and
the
prouidence
of
God
is
vsually
eminent
towards
these
.
Now
for
the
third
,
might
some
one
say
,
what
hath
the
Christians
buriall
to
doe
with
Christ
,
How
our
spirituall
buriall
depends
vpon
Christ
.
how
is
there
any
relation
betweene
them
?
Ans.
Our
spirituall
buriall
in
the
progresse
of
mortification
depends
vpon
Christ
diuers
waies
.
1.
In
that
he
hath
required
and
made
gracious
promises
to
it
.
2.
In
that
the
efficacie
of
the
meanes
by
which
it
is
wrought
,
comes
from
Christ
.
3.
In
that
it
is
accepted
of
God
onely
for
Christ
and
through
his
intercession
.
4.
In
respect
of
example
,
he
was
buried
as
well
as
we
.
But
chiefly
in
respect
of
vertue
,
our
buriall
of
sinne
is
wrought
by
a
vertue
arising
from
Christs
buriall
in
the
graue
.
The
Vses
of
all
this
followes
.
First
for
information
;
here
we
may
see
how
God
stands
vpon
mortification
:
Vses
.
The
state
of
such
as
neglect
mortification
.
and
that
men
must
not
thinke
alwaies
they
haue
done
inough
,
when
they
haue
left
their
faults
;
and
withall
we
may
see
how
dangerous
a
course
they
take
,
that
so
soone
giue
ouer
the
exercises
of
mortification
:
for
by
this
meanes
we
cause
the
old
sinnes
many
times
to
breake
out
againe
,
and
their
consolations
are
small
,
and
seldom
;
crosses
daily
trouble
them
,
and
the
heart
is
often
grieued
and
griped
with
feare
and
terrible
doubts
,
or
else
they
are
quickly
ouergrowne
with
a
spirit
of
slumber
.
Secondly
,
for
instruction
,
to
be
carefull
to
burie
our
sinnes
:
but
here
take
heede
of
the
dissimilitude
,
Dissimilitude
in
two
things
.
for
in
some
things
the
comparison
cannot
hold
:
as
here
in
two
things
;
for
first
when
we
burie
the
bodies
of
our
friends
,
we
burie
them
in
hope
they
shal
rise
againe
.
And
secondly
,
we
mourne
because
we
must
part
with
them
:
but
both
these
must
be
denied
here
.
It
is
the
propertie
of
the
wicked
,
to
part
with
their
sinnes
with
sorrow
,
because
they
must
leaue
them
:
or
else
with
hope
that
at
length
they
may
returne
to
them
againe
.
Note
this
rule
But
let
all
such
as
feare
God
be
otherwise
minded
:
especially
let
vs
learne
from
this
comparison
of
buriall
to
aduantage
our selues
in
what
we
may
in
mortification
:
Similitudes
.
if
the
master
be
buried
,
we
know
all
his
seruants
will
attend
the
funerall
:
so
is
it
with
vs
in
the
mortification
of
sinnes
,
if
we
light
vpon
the
master
sins
and
drag
them
to
the
graue
,
we
shall
be
sure
of
all
the
attendants
,
they
will
follow
to
the
funerall
.
The
Iewes
manner
was
to
burie
with
odours
:
so
should
we
,
our
odours
and
sweet
smelling
prayers
offered
vp
in
the
mediation
of
Christ
.
And
howsoeuer
this
worke
may
seeme
difficult
,
yet
God
many
times
strangely
relieues
our
infirmities
.
After
Iezabel
was
cast
downe
and
dead
,
they
had
not
been
long
within
,
but
sending
out
to
burie
her
,
they
found
nothing
but
the
skull
and
her
feet
,
and
the
palmes
of
her
hands
:
so
many
times
would
it
be
with
vs
,
if
we
cast
downe
the
Iezabels
our
sinnes
,
when
we
come
to
finish
our
mortification
,
we
may
by
the
strange
helpe
of
God
finde
the
bodie
of
the
master
gone
we
know
not
how
,
so
as
we
shall
not
be
troubled
,
vnlesse
it
be
with
some
skull
or
feete
,
or
palme
of
sinne
.
But
certainely
though
this
kinde
of
buriall
be
somewhat
difficult
,
yet
it
is
the
true
buriall
place
of
Kings
:
the
most
noble
funerall
that
can
be
.
Thus
of
the
first
effect
.
The
second
is
in
the
next
words
.
How
many
waies
Christ
raiseth
men
vp
.
In
whom
ye
are
raised
vp
together
]
Christ
is
said
to
raise
men
vp
diuers
waies
.
1.
When
he
awaketh
men
out
of
their
naturall
Lithargie
,
or
spirituall
sleepinesse
and
securitie
in
matters
of
religion
,
thus
Ephes.
5.14
.
2.
When
hee
brings
forth
the
minde
of
man
out
of
the
dungeons
of
ignorance
,
and
shewes
them
the
light
,
Esay
60.1
,
2.
3.
When
he
cures
men
of
discouragements
and
discomforts
vnder
their
crosses
,
Psal.
41.10.6
.
4.
When
he
recouers
the
Church
from
securitie
or
relapses
either
ordinarie
or
extraordinarie
,
Cant.
2.10.11
.
&c.
and
5.3.5
.
Prou.
24.15
,
16.
5.
When
he
incourageth
men
to
holy
duties
,
A
fourefold
resurrection
.
Cant.
7.12
.
but
principally
there
is
a
fourefold
resurrection
.
The
first
is
out
of
desperate
crosses
,
Esay
26.19
.
The
second
is
the
lifting
of
men
vp
to
some
speciall
callings
in
the
Church
,
Matth.
11.
The
third
is
the
resurrection
of
our
bodies
at
the
last
day
.
And
the
last
is
the
resurrection
of
the
soule
vnto
holy
graces
and
duties
:
this
is
called
the
first
resurrection
,
and
is
meant
here
in
this
place
,
and
Rom.
6.4
.
but
most
vsually
we
say
there
is
a
twofold
resurrection
:
the
one
from
the
corruption
of
the
flesh
,
the
other
from
the
corruption
of
sinne
;
this
latter
is
here
meant
,
and
this
belongeth
to
viuification
.
Now
this
first
resurrection
must
be
considered
,
either
in
it selfe
,
or
in
the
vnion
or
relation
of
it
.
In
it selfe
,
and
so
there
is
a
double
resurrection
.
First
,
the
resurrection
of
graces
:
The
resurrection
of
graces
secondly
,
the
resurrection
of
duties
.
For
the
first
,
there
are
certaine
graces
,
which
are
not
in
the
heart
of
man
by
nature
,
which
by
the
mighty
power
of
Christ
,
are
wrought
in
the
hearts
of
such
as
are
truly
conuerted
,
A
resurrection
of
13
graces
in
a
childe
of
God
.
and
are
actually
the
members
of
Christ
:
As
first
a
holy
inquirie
after
God
,
Hos.
3.5
.
Ier.
50.4
.
Secondly
,
a
holy
wisdome
in
spirituall
things
,
Iam.
3.17
.
Thirdly
,
a
liuely
faith
in
the
fauour
of
God
in
Christ
.
Fourthly
,
a
holy
delight
,
and
meditation
in
the
word
of
God
,
Psal.
119.10
,
11.128
.
and
27.4
.
Fiftly
,
a
liuely
hope
of
an
eternall
inheritance
,
1
Pet
1.3
.
Sixtly
,
a
holy
loue
of
Gods
children
,
1
Ioh.
3.14
.
such
as
is
required
Ro.
12.9
,
10
,
11.
Seuenthly
,
godly
sorrow
for
sinne
,
2
Cor.
7.10
.
Eightly
,
vnspeakable
and
glorious
ioy
euen
in
affliction
,
Rom.
5.2
.
1
Pet.
1.7
,
8.
Ninthly
,
a
holy
contentempt
of
the
world
,
and
sinne
,
and
sinnefull
persons
,
Psal.
15.4
.
1
Ioh.
2.19
.
Tenthly
,
a
holy
reuerence
and
feare
of
God
and
his
goodnes
,
Hos.
3.5
.
Eleuenthly
,
a
holy
zeale
and
feruencie
of
affections
,
especially
in
the
seruice
and
worship
of
God
.
Twelfthly
,
a
holy
loue
euen
of
enemies
.
And
lastly
,
a
holy
desire
to
be
dissolued
,
and
to
be
with
Christ
.
Now
for
the
effecting
of
these
the
spirit
of
Christ
is
called
in
respect
of
his
wonderfull
working
,
the
spirit
of
God
,
and
of
glory
[
](A89915-e138040-b)g
g
1
Pet.
4.14
.
,
the
spirit
of
power
,
of
loue
,
and
of
a
sound
minde
[
](A89915-e138060-b)h
h
2
Tim.
1.7
.
.
The
spirit
of
praier
or
deprecations
[
](A89915-e138080-b)i
i
Zach.
12.12
.
.
And
the
spirit
of
reuelation
[
](A89915-e138100-b)k
k
Ephes.
1.18
.
The
resurrection
of
duties
in
a
childe
of
God
of
diuers
sorts
,
in
which
he
differs
from
the
wicked
.
.
Thus
of
resurrection
of
graces
.
Now
concerning
resurrection
of
duties
.
We
must
know
that
there
are
diuers
duties
which
the
naturall
man
will
neuer
be
brought
vnto
,
in
which
lieth
the
very
power
of
godlinesse
,
and
the
experience
of
all
sound
and
sauing
consolation
.
Now
these
duties
may
be
three
waies
considered
.
1.
As
they
respect
holy
life
in
generall
.
2.
As
they
respect
piety
to
God
.
3.
As
they
respect
righteousnesse
to
men
.
For
the
first
,
there
are
foure
things
wherein
the
liues
of
Gods
children
differ
from
all
others
.
1.
In
the
manner
.
2.
In
the
matter
.
3.
In
the
meanes
.
4.
In
the
ends
of
holy
life
.
For
the
manner
,
three
things
are
eminent
.
1.
That
they
are
deuoted
and
consecrated
to
holines
[
](A89915-e138130-b)l
l
Reuel
.
12.1
.
.
2.
That
they
delight
and
loue
to
be
Gods
seruants
[
](A89915-e138160-b)m
m
Esay
56.
.
3.
That
they
haue
their
conuersation
in
simplicitie
and
godly
purenesse
[
](A89915-e138190-b)n
n
2
Cor.
1.12
.
&
11.3
.
.
For
the
matter
,
they
haue
respect
to
all
Gods
commandements
[
](A89915-e138240-b)*
*
Psal.
119.31
.
,
and
do
indeuour
after
inward
holinesse
[
](A89915-e138260-b)o
o
Matth.
5.6
.
,
as
well
as
outward
:
besides
they
liue
by
faith
[
](A89915-e138290-b)p
p
Rom.
1.16
.
in
some
measure
,
which
is
a
way
of
holinesse
altogether
vnknowne
in
the
practise
of
wicked
men
.
And
for
the
meanes
of
holinesse
,
the
godly
haue
a
recourse
to
a
threefold
fountaine
of
sanctitie
with
such
a
sinceritie
and
constancie
,
as
no
wicked
man
can
attaine
it
:
viz
the
word
[
](A89915-e138320-b)q
q
Psal.
1.2
.
Luc.
8.15
.
,
prayer
[
](A89915-e138360-b)r
r
Gal.
4.6
.
,
and
the
Sabboth
[
](A89915-e138390-b)s
s
Esay
56.
.
And
for
the
end
of
their
obedience
,
their
praise
is
of
God
,
and
not
of
men
;
hauing
a
maine
respect
alwaies
to
exercise
themselues
,
so
as
they
may
haue
a
conscience
voide
of
offence
,
towards
God
,
or
towards
men
[
](A89915-e138420-b)u
u
Act.
24.16
.
.
[
](A89915-e138440-b)t
t
Rom.
2.26
.
Thus
of
holinesse
of
life
in
generall
.
Now
in
respect
of
piety
to
God
,
it
is
a
very
resurrection
through
the
power
of
Christ
,
to
bring
a
man
to
acknowledge
God
,
and
his
truth
,
and
glory
,
against
reason
,
profit
,
or
pleasure
:
to
make
a
man
walke
with
God
,
setting
the
Lord
alwaies
before
him
:
to
bring
the
will
of
man
to
a
holy
subiection
to
Gods
will
,
in
crosses
,
temptations
,
wants
,
&c
:
but
especially
to
create
in
man
that
sinceritie
of
worshipping
God
in
spirit
and
truth
without
hypocrisie
.
And
as
for
righteousnesse
,
in
that
part
of
it
,
that
concernes
either
mens
owne
soules
,
or
the
soules
of
others
,
how
is
all
the
vnregenerate
mankinde
dead
?
It
is
the
worke
of
a
godly
man
only
to
serue
the
brethren
by
loue
:
onely
the
members
of
Christ
,
can
in
their
calling
denie
profit
and
pleasure
,
and
make
the
particular
calling
serue
the
generall
:
but
especially
in
the
combat
against
concupiscence
,
onely
the
godly
doe
make
conscience
of
it
.
And
howsoeuer
in
the
matter
of
holy
duties
,
there
are
strange
imperfections
in
the
very
godly
,
yet
their
desire
,
prayer
,
purpose
,
and
indeuour
,
is
to
approue
themselues
to
God
herein
,
and
they
do
attaine
to
it
,
in
some
comfortable
beginnings
,
and
they
go
on
with
a
holy
increase
,
both
of
strength
and
desire
.
Whereas
it
is
euident
by
diuers
Scriptures
,
that
wicked
men
are
dead
men
in
the
former
respects
,
as
would
appeare
if
we
should
examine
particularly
:
for
they
seeke
not
God
[
](A89915-e138540-b)*
*
Psal.
14.1
.
.
They
respect
not
the
word
of
God
aright
[
](A89915-e138560-b)x
x
Ier.
6.10
.
:
nor
can
they
loue
the
brethren
[
](A89915-e138590-b)y
y
Joh.
15.19
.
.
Though
they
be
smitten
,
yet
they
will
not
sorrow
after
God
[
](A89915-e138620-b)z
z
Ier.
5.2
.
.
And
for
the
most
part
,
they
are
lukewarme
without
true
zeale
[
](A89915-e138660-b)a
a
Reuel
.
3.
.
Their
mindes
are
couered
with
a
vaile
[
](A89915-e138690-b)b
b
Esay
25.8
.
.
They
are
without
hope
[
](A89915-e138720-b)c
c
Ephes.
2.12
.
.
Neither
haue
all
these
men
faith
[
](A89915-e138750-b)d
d
2
Thess.
3.2
.
.
And
for
the
want
of
holy
duties
,
it
vsually
seems
euill
vnto
them
to
serue
the
Lord
.
They
are
strangers
from
the
life
of
God
[
](A89915-e138780-b)e
e
Ephes.
4.17
.
.
They
call
not
vpon
the
name
of
God
[
](A89915-e138810-b)f
f
Psal.
14.4
.
with
a
pure
heart
:
neither
take
they
heede
of
Gods
sabbaths
.
But
it
were
too
long
to
runne
to
particulars
in
matters
of
dutie
,
seeing
the
scripture
euery
where
paints
out
the
ill
liues
of
all
wicked
men
.
In
whom
]
Doctr.
The
vertue
by
which
Christians
are
raised
is
from
Christ
.
Quest.
But
what
is
therein
Christ
which
distinctly
causeth
this
resurrection
in
the
Christian
,
or
plucketh
vp
his
heart
to
the
care
of
holy
graces
or
duties
?
Answ.
1.
The
vertue
of
Christ
.
2.
The
spirit
of
Christ
.
3.
The
example
of
Christ
.
4.
The
intercession
of
Christ
.
5.
The
louing
inuitations
and
allurements
of
Christ
.
And
6.
The
resurrection
of
Christ
.
And
lastly
,
the
second
comming
of
Christ
is
like
a
loadstone
to
plucke
vp
the
desires
and
affections
of
Christians
vnto
the
studie
of
heauenly
things
.
Thus
of
the
doctrine
of
the
Christians
resurrection
.
Vse
.
For
terror
.
1.
Hence
may
presumptuous
secure
wilfull
sinners
gather
secret
terror
and
anguish
:
where
is
thy
spirituall
buriall
in
this
life
?
where
is
the
first
resurrection
?
It
is
most
certaine
,
if
this
worke
,
this
strange
worke
,
be
not
wrought
in
thee
,
thou
art
in
the
power
of
the
second
death
,
without
God
,
without
Christ
,
without
hope
.
And
here
thou
maiest
see
the
vanitie
of
all
thy
shifts
:
for
dost
thou
say
,
thou
seest
no
such
wretchednesse
in
thy
sinnefull
course
?
why
this
doctrine
tels
thou
art
dead
whiles
thou
liuest
,
and
how
canst
thou
discerne
thine
owne
wretchednesse
?
dost
thou
thinke
that
this
will
serue
thy
turne
,
that
thou
intendest
to
mend
hereafter
?
consider
what
is
here
implied
,
the
worke
of
true
amendment
,
is
a
true
,
but
spirituall
resurrection
.
T
is
then
like
that
resurrection
,
that
shall
be
of
our
bodies
:
and
thou
knowest
when
God
shall
raise
our
bodies
,
at
the
last
day
,
when
the
trump
shall
blow
,
it
will
be
a
silly
pretence
to
say
,
Oh
let
me
alone
now
,
I
will
rise
hereafter
.
So
is
it
with
thee
;
the
trumpet
of
grace
now
bloweth
,
Christ
is
now
comming
in
the
spirit
,
the
dead
in
sinne
must
now
be
raised
,
Christs
voice
still
reacheth
vnto
thee
,
now
if
thou
confirme
thy selfe
in
that
spirituall
graue
of
sinne
,
dost
thou
thinke
thou
hast
reason
to
beleeue
,
that
Christ
will
tarry
thy
leisure
,
and
to
put
off
till
●hou
appoint
the
time
?
For
comfort
to
afflicted
consciences
.
2.
Here
is
singular
comfort
for
such
of
Gods
children
as
are
afflicted
in
spirit
,
especially
about
the
greatnesse
of
the
power
of
sinne
,
and
the
difficulties
of
well-doing
:
they
should
here
consider
,
not
onely
that
it
is
Christs
worke
to
make
them
holy
,
but
that
he
is
pleased
to
resemble
it
to
the
resurrection
of
the
bodie
:
and
can
it
be
a
harder
thing
to
put
downe
thy
sinne
,
or
to
quicken
thee
in
all
well-doing
,
then
to
raise
thy
body
out
of
the
dust
of
the
earth
?
Neither
ought
their
terrors
to
amaze
them
:
for
it
is
Christs
manner
,
to
bring
vs
downe
to
the
graue
,
that
he
may
raise
vs
vp
:
the
feare
of
hell
now
afflicteth
thee
,
that
thou
maist
not
be
hurt
hereafter
.
Besides
,
sinne
doth
so
cleaue
to
vs
,
that
it
will
almost
kill
vs
,
before
we
kill
it
.
Obiect
.
But
I
doe
not
see
,
either
the
graces
,
or
duties
mentioned
,
to
be
wrought
in
this
resurrection
.
Answ.
1.
There
may
be
grace
,
though
thou
see
it
not
.
2.
If
one
sauing
grace
be
in
a
mans
heart
,
it
is
a
signe
the
rest
be
there
,
though
not
so
easily
discerned
.
3.
The
spirituall
age
of
a
Christian
must
be
distinguished
,
thou
must
not
think
that
the
graces
of
Gods
spirit
,
or
the
power
of
holy
duties
,
will
appeare
so
freshly
,
or
so
strongly
in
thee
,
whiles
thou
art
but
an
infant
in
grace
,
as
they
will
doe
when
thou
commest
to
be
of
riper
yeares
.
Lastly
,
thy
indeuour
in
Christ
and
desire
,
is
accepted
and
taken
for
the
deede
:
what
graces
thou
vnfeinedly
desirest
,
and
constantly
vsest
the
meanes
to
attaine
,
thou
hast
;
so
the
sinne
thou
striuest
against
,
thou
hast
not
.
Thus
of
these
effects
,
as
they
are
in
themselues
:
now
as
they
are
in
their
signe
,
which
is
here
called
baptisme
.
By
baptisme
]
Baptisme
is
a
holy
memoriall
of
Christ
baptised
in
the
seas
of
Gods
wrath
for
vs
.
It
is
a
badge
of
distinction
from
vnbeleeuers
.
The
ends
of
baptisme
.
It
is
a
certaine
initiating
rite
by
which
we
enter
into
the
visible
Church
.
It
is
a
seale
of
the
righteousnes
of
faith
.
It
is
a
signe
to
teach
vs
by
representation
,
both
our
deliuerance
and
sanctification
.
Quest.
But
what
hath
baptisme
to
doe
here
with
our
mortification
,
Three
waies
baptisme
respecteth
mortification
,
and
viuification
.
and
viuification
,
or
spirituall
buriall
and
resurrection
?
Answ.
Baptisme
stands
in
a
threefold
relation
,
or
respect
vnto
them
.
1.
In
signification
,
baptisme
doth
represent
them
vnto
vs
,
setting
out
our
dying
to
sinne
,
and
rising
to
newnesse
of
life
.
2.
By
seale
,
for
baptisme
is
a
seale
of
Gods
couenant
,
assuring
vs
that
in
Christ
,
we
shall
be
buried
to
our
sinnes
,
and
raised
vp
with
him
.
3.
It
is
a
band
,
it
ties
vs
to
the
desires
and
indeuours
,
after
the
beginning
and
finishing
of
these
.
There
are
many
other
benefits
signified
and
assured
vnto
vs
by
baptisme
,
The
benefits
signified
in
baptisme
.
then
these
here
mentioned
:
for
baptisme
doth
signifie
&
seale
vnto
vs
,
1.
Our
deliuerance
from
the
seas
of
Gods
wrath
[
](A89915-e139120-b)g
g
Mat.
3.8
.
1
Pet.
3.21
.
.
2.
The
resurrection
of
our
bodies
[
](A89915-e139150-b)h
h
1
Cor.
15.
.
3.
Our
communion
with
the
whole
Trinitie
[
](A89915-e139170-b)i
i
Matth.
28.
.
4.
Our
adoption
[
](A89915-e139190-b)k
k
Gal.
3.27
.
.
5.
Our
communion
with
the
Saints
[
](A89915-e139210-b)l
l
1
Cor.
12.13
.
.
6.
Remission
of
all
sinnes
[
](A89915-e139230-b)m
m
Act.
2.38.39
.
Baptisme
is
auaileable
for
these
respects
;
when
we
amend
our
liues
,
and
confesse
our
sinnes
[
](A89915-e139260-b)n
n
Math.
3.38
.
,
and
gladly
receiue
the
word
[
](A89915-e139280-b)o
o
Cant.
2.41
.
,
and
lay
hold
vpon
the
promises
of
grace
[
](A89915-e139300-b)p
p
Mar.
16.16
.
,
especially
when
the
conscience
maketh
request
vnto
God
[
](A89915-e139330-b)q
q
1
Pet.
3.21
.
,
for
the
application
and
fruition
of
the
things
signified
by
baptisme
.
Hitherto
of
the
effects
.
The
causes
follow
.
1.
Faith
.
2.
The
operation
of
God
.
3.
Christs
resurrection
.
Through
the
faith
of
the
operation
of
God
]
The
faith
that
is
mighty
through
God
,
to
make
baptisme
effectuall
,
and
to
raise
vs
vp
after
the
buriall
of
sinne
,
is
neither
historicall
,
nor
temporary
,
nor
of
miracles
,
but
that
which
is
in
scriptures
called
the
faith
of
Gods
elect
,
and
by
Diuines
iustifying
faith
.
Nor
is
it
enough
to
bring
hither
the
perswasion
of
Gods
mercy
in
Christ
,
which
is
the
first
and
chiefe
act
of
iustifying
faith
:
but
we
must
beleeue
the
power
of
God
in
the
particular
successe
of
the
meanes
for
effecting
both
of
mortification
and
viuification
,
which
as
I
suppose
is
here
meant
,
What
faith
doth
in
baptisme
.
where
he
calleth
it
the
faith
of
the
operation
of
God
.
Quest.
But
shew
vs
how
faith
hath
to
doe
in
baptisme
or
in
sanctification
.
Answ.
In
baptisme
faith
is
needfull
,
not
onely
the
faith
of
explication
,
but
also
the
faith
of
application
:
for
we
are
bound
not
onely
to
beleeue
that
those
things
there
shadowed
out
,
are
so
as
they
import
,
but
that
also
they
are
fulfilled
,
not
onely
to
the
faithfull
in
generall
,
but
to
my
owne
soule
in
particular
.
And
for
sanctification
,
faith
must
needs
be
of
great
vse
;
for
without
faith
,
The
vse
of
faith
about
sanctification
.
nothing
we
do
can
please
God
[
](A89915-e139480-b)r
r
Heb.
11.6
.
.
And
by
faith
Christ
liues
in
vs
[
](A89915-e139510-b)s
s
Gal.
5.20
.
.
It
quencheth
the
fiery
darts
of
the
deuill
[
](A89915-e139540-b)t
t
Ephes.
6.16
.
.
It
lightneth
our
darknes
[
](A89915-e139570-b)u
u
Ioh.
12.46
.
.
It
purifieth
the
heart
[
](A89915-e139600-b)*
*
Act.
15.9
.
.
It
ouercomes
the
world
[
](A89915-e139630-b)x
x
1
Ioh.
5.4
.
.
It
breeds
ioy
and
consolation
[
](A89915-e139660-b)y
y
Rom.
5.2
.
.
And
loue
to
Gods
children
[
](A89915-e139690-b)z
z
Gal.
6.
.
It
maketh
the
Scripture
auaileable
to
saluation
[
](A89915-e139730-b)a
a
2
Tim.
3.15
.
.
And
lastly
,
our
prayers
to
be
such
,
as
God
cannot
denie
[
](A89915-e139750-b)b
b
Mat.
21.22
.
How
we
may
come
to
beleeue
the
effects
of
baptisme
.
.
Quest.
How
may
we
attaine
to
it
,
to
beleeue
that
baptisme
doth
signifie
and
assure
these
things
to
vs
?
Answ.
1.
Labour
to
expresse
that
which
on
thy
part
is
required
,
that
is
,
set
vp
the
confession
of
thy
sinnes
and
amendment
of
thy
life
.
2.
Then
goe
vnto
God
,
and
let
thy
conscience
make
request
for
the
answer
of
the
spirit
of
adoption
,
by
which
the
Lord
may
assure
thee
,
that
in
the
mediation
of
Iesus
Christ
thy
baptisme
is
giuen
to
thee
,
as
a
particular
seale
of
Gods
couenant
and
grace
.
Quest.
But
how
may
I
doe
to
be
assured
,
that
my
sinnes
shall
be
subdued
,
and
that
I
shall
be
raised
vp
in
holy
graces
and
duties
?
Answ.
1.
Acquaint
thy selfe
with
Gods
promises
of
this
kinde
,
and
grow
skilfull
in
them
.
2.
Cry
strongly
to
God
for
the
testimonie
of
Iesus
in
thy
heart
,
that
by
his
spirit
hee
would
settle
thee
in
this
perswasion
.
3.
Waite
vpon
the
word
and
prayer
till
God
doe
effect
it
.
4.
Strengthen
thy selfe
,
both
by
the
experience
of
others
,
as
also
with
due
obseruation
of
successe
in
the
subduing
of
any
sinne
,
or
the
exercise
of
any
graces
or
duties
.
Vses
.
The
vses
may
be
diuers
.
First
for
information
;
we
may
here
see
how
vaine
the
common
faith
of
the
common
Protestant
is
:
shew
me
thy
faith
by
thy
fruits
;
how
canst
thou
beleeue
aright
,
and
yet
thy
sinnes
not
mortified
,
and
thy
heart
and
life
vnsanctified
?
Againe
,
we
see
we
haue
not
comfort
of
our
baptisme
,
till
the
power
of
holinesse
in
some
measure
appeare
in
our
liues
.
Secondly
,
for
instruction
:
we
should
all
examine
our selues
whether
we
haue
faith
or
no
;
and
whiles
we
haue
meanes
of
assurance
,
make
vse
of
all
aduantages
to
settle
our
hearts
in
the
faith
:
and
to
this
end
we
should
deliuer
vp
our
soules
to
be
nursed
vp
in
the
words
of
faith
and
wholesome
doctrine
.
Lastly
,
we
might
here
be
greatly
comforted
,
if
we
had
true
faith
:
we
see
God
can
denie
nothing
vnto
faith
:
it
should
be
to
vs
,
in
the
sacraments
,
in
mortification
,
Three
rules
if
we
would
reason
from
Gods
power
to
the
effect
.
and
in
graces
and
duties
,
according
to
our
faith
.
Of
the
operation
of
God
]
The
doctrine
of
Gods
power
and
working
,
is
of
singular
vse
in
the
Church
;
great
is
the
interest
of
Gods
seruants
in
his
power
,
and
therefore
great
cause
they
haue
to
rest
vpon
it
.
The
elect
onely
can
reason
from
Gods
power
to
the
effect
:
he
is
able
to
doe
it
,
therefore
he
will
do
it
:
but
then
these
three
things
must
be
noted
.
1.
They
must
be
beleeuers
,
that
looke
for
this
priuiledge
.
2.
They
must
bring
a
particular
faith
,
to
draw
out
this
power
of
God
into
operation
.
3.
It
will
not
be
set
a
worke
about
euery
thing
,
but
such
things
for
which
there
is
promise
or
meete
examples
in
the
scriptures
.
[
](A89915-e139940-b)*
*
In
what
things
wee
may
beare
our selues
vpon
Gods
power
.
Now
it
is
a
matter
of
singular
weight
,
to
know
in
what
things
we
may
haue
warrant
to
beare
our selues
vpon
the
power
of
God
.
The
power
of
God
is
engaged
for
operation
in
foure
things
for
the
benefit
of
the
faithfull
.
First
,
in
their
afflictions
.
Secondly
,
in
their
temptations
.
Thirdly
,
in
the
difficulties
of
holy
life
.
Fourthly
,
in
his
ordinances
.
In
afflictions
,
God
hath
bound
himselfe
to
shew
his
power
,
1.
In
giuing
strength
to
endure
them
[
](A89915-e139960-b)c
c
Phil.
4.13
.
Esay
41.10
.
.
2.
In
moderating
the
afflictions
to
their
strength
[
](A89915-e139990-b)d
d
Esay
27.7
.
.
3.
In
guiding
them
to
the
right
ends
[
](A89915-e140010-b)e
e
Job
.
36.22
.
Esay
27.11
.
Zach.
13.9
.
.
4.
In
deliuerance
out
of
them
[
](A89915-e140050-b)f
f
Psal.
71.20
.
Esay
43.
.
If
we
looke
vpon
the
enemies
of
the
godly
in
particular
,
God
shewes
his
power
,
1.
In
restraining
or
disappointing
them
[
](A89915-e140080-b)g
g
Iob
12.16
.
Esay
54.16
,
17.
.
2.
In
rewarding
and
ouerthrowing
them
[
](A89915-e140110-b)h
h
Exo.
15.6
,
7
Esay
42.13
.
&
41.15
.
.
So
likewise
in
temptations
,
the
power
of
God
though
it
be
secret
,
yet
it
is
wonderfull
in
dissoluing
the
works
of
the
deuill
,
and
in
vpholding
his
seruants
,
and
destroying
the
strong
holds
,
and
fortifications
of
Satan
[
](A89915-e140160-b)i
i
1
Cor.
10.12
.
2
Cor.
12.9
.
Esay
27.1
.
.
Thirdly
,
in
the
difficulties
of
holy
life
,
the
Lord
vseth
his
power
,
1.
In
making
his
seruants
able
to
walke
in
his
waies
,
both
by
giuing
them
power
and
strength
[
](A89915-e140210-b)k
k
Eze
36.28
.
Esay
26.12
.
,
and
by
relieuing
and
reuiuing
their
strength
daily
,
and
renewing
it
[
](A89915-e140240-b)l
l
Esay
40.29
.
vlt.
&c.
Esay
57.15
.
.
2.
In
keeping
them
from
euill
[
](A89915-e140270-b)m
m
2
Tim.
4.18
.
.
3.
In
establishing
them
that
they
may
perseuere
and
hold
out
[
](A89915-e140290-b)n
n
Phil.
1.6
.
Iude
24.
1
Pet.
1.5
.
1
Sam.
2
9.
.
Lastly
,
Gods
operation
is
wonderfull
in
the
vse
of
his
ordinances
;
and
this
is
that
is
meant
in
this
place
.
In
respect
of
this
the
Psalmist
saith
,
God
is
greatly
to
be
reuerenced
in
the
assembly
,
by
all
them
that
are
round
about
him
:
O
Lord
God
of
hostes
,
who
is
a
strong
God
like
vnto
thee
[
](A89915-e140360-b)o
o
Psal.
89.7
,
8.
?
Thus
the
Lord
is
mighty
through
the
ministerie
of
his
seruants
[
](A89915-e140380-b)p
p
Galat.
2.8
.
Col.
1.
vlt.
.
Thus
the
Lord
performeth
the
counsell
of
his
messengers
[
](A89915-e140420-b)q
q
Esay
44.26
.
,
his
word
returneth
not
to
him
in
vaine
[
](A89915-e140440-b)r
r
Esay
55.11
.
:
yea
his
ordinances
are
his
power
vnto
saluation
[
](A89915-e140460-b)s
s
Rom.
1.16
.
1
Cor.
1.18
.
:
they
are
all
mighty
through
God
[
](A89915-e140490-b)t
t
2
Cor.
10.4
.
.
Thus
it
is
in
particular
in
the
sacraments
:
though
for
their
outward
shew
they
doe
not
promise
much
,
yet
by
the
maruellous
operation
of
God
,
they
are
auaileable
in
effect
for
all
that
is
promised
in
them
,
onely
if
we
could
get
this
faith
in
this
operation
of
God
here
mentioned
.
The
vse
of
all
is
;
First
for
information
:
Vses
.
we
may
here
take
notice
of
the
difference
betweene
hypocrites
and
the
godly
:
in
matter
of
godlinesse
,
they
can
know
nothing
but
the
forme
of
it
,
the
other
haue
experience
of
the
singular
power
of
God
in
all
the
passages
of
holy
life
,
both
in
the
vse
of
the
meanes
,
and
in
his
preseruation
.
Secondly
,
for
instruction
,
we
should
obserue
and
seeke
out
the
working
of
the
Lord
[
](A89915-e140550-b)u
u
Psal.
111.2
.
:
and
daily
ascribe
power
vnto
God
,
and
pray
for
the
experience
of
it
,
and
that
he
would
establish
that
which
he
hath
wrought
in
vs
[
](A89915-e140590-b)*
*
Psal.
68.28.33.45
.
.
Againe
,
it
may
teach
vs
not
to
despise
the
weake
Christian
,
for
the
Lord
is
able
through
his
operation
to
make
him
stand
.
And
it
should
incourage
vs
all
to
the
works
of
righteousnes
[
](A89915-e140640-b)x
x
Heb.
11.35
.
,
seeing
Gods
operation
is
so
ready
to
be
found
,
and
for
hereafter
in
the
vse
of
all
the
meanes
our
faith
should
be
in
the
power
of
God
[
](A89915-e140670-b)y
y
1
Cor.
2.5
.
.
Thus
of
the
operation
of
God
.
Through
the
resurrection
of
Iesus
Christ
]
Many
are
the
benefits
which
we
reape
from
the
resurrection
of
Iesus
Christ
.
As
first
,
the
resurrection
of
our
bodies
[
](A89915-e140710-b)z
z
1
Cor.
15.16.20
.
.
Secondly
,
the
accomplishment
of
the
promises
made
vnto
the
Fathers
[
](A89915-e140730-b)a
a
Act.
13.33
.
.
Thirdly
,
iustification
and
forgiuenesse
of
sinnes
[
](A89915-e140750-b)b
b
Rom.
4.
vlt.
.
Fourthly
,
a
secret
vertue
vnto
the
ordinances
of
God
[
](A89915-e140770-b)c
c
1
Pet.
3.21
.
.
Fifthly
,
regeneration
.
Sixtly
,
liuely
hope
of
an
immortall
inheritance
[
](A89915-e140790-b)d
d
1
Cor.
15.14
.
1
Pet.
1.34
.
.
Seuenthly
,
the
power
of
viuification
and
raising
of
vs
vp
to
new
obedience
.
And
this
last
is
acknowledged
in
this
place
.
VERS.
13.
And
you
being
dead
in
your
sinnes
,
and
the
vncircumcision
of
the
flesh
,
hath
he
quickned
together
with
him
,
forgiuing
you
all
your
trespasses
.
THe
sixt
reason
of
the
dehortation
is
conteined
in
this
verse
,
and
it
stands
thus
:
That
which
cannot
helpe
vs
when
we
are
in
miserie
,
nor
further
vs
to
happines
when
we
want
it
,
is
not
to
be
followed
nor
rested
vpon
;
but
such
things
are
philosophy
,
traditions
,
and
ceremonies
,
they
cannot
heale
the
corruption
of
our
natures
,
nor
raise
vs
out
of
the
graues
of
sinne
,
nor
any
way
procure
vs
the
pardon
of
our
transgressions
:
or
thus
,
If
in
Christ
we
be
deliuered
from
the
power
of
our
sinnes
by
his
quickning
grace
,
and
from
the
guilt
of
them
,
by
the
free
pardon
which
is
to
be
had
by
his
meanes
,
then
we
need
not
goe
any
whither
else
,
neither
to
philosophie
nor
traditions
,
&c.
but
so
it
is
,
and
so
the
very
Colossians
found
it
in
their
case
,
as
the
words
of
the
text
expresse
,
Ergo.
The
words
in
themselues
expresse
the
twofold
estate
of
Christians
in
this
world
,
what
they
are
by
nature
in
their
vnregenerate
estate
,
and
what
they
are
by
grace
in
the
state
of
grace
.
In
the
state
of
corruption
two
things
are
true
of
them
,
and
are
true
of
all
men
.
1.
They
were
dead
in
actuall
sinnes
.
2.
They
were
then
in
the
vncircumcision
of
the
flesh
,
and
likewise
dead
in
it
.
In
their
estate
of
grace
he
puts
them
in
minde
of
two
benefits
,
1.
Regeneration
.
2.
Remission
of
sinnes
.
Thus
of
the
coherence
and
order
of
the
words
.
Diuers
things
may
be
noted
in
the
generall
.
1.
We
may
from
hence
be
informed
of
the
fruitlesnes
of
philosophie
,
traditions
,
or
ceremonies
of
Moses
,
they
cannot
make
a
miserable
man
happy
,
they
cannot
infuse
the
least
sparke
of
spirituall
life
into
any
.
2.
We
see
the
Apostle
thinks
it
meet
to
put
men
often
in
minde
of
their
miserie
by
nature
,
and
great
reason
,
for
it
exalts
the
praise
of
the
riches
of
Gods
grace
in
Christ
:
And
it
may
serue
to
humble
men
for
their
falls
after
calling
,
and
to
keep
them
still
suspitious
and
watchfull
ouer
a
nature
,
that
hath
been
so
prone
to
sinne
and
securitie
in
sinning
;
it
may
serue
to
eat
down
the
pronenesse
of
our
nature
to
vaine
boasting
,
&
confidence
in
the
flesh
;
and
it
should
much
excite
men
to
the
loue
and
care
of
godlinesse
and
pietie
,
with
all
life
and
power
,
seeing
they
haue
been
so
long
slaues
to
sinne
.
And
lastly
,
the
Apostle
rips
vp
this
matter
of
purpose
to
withdraw
their
mindes
from
traditions
,
and
philosophicall
dreames
.
Dead
in
sinnes
]
They
were
dead
in
sinnes
,
both
if
you
respected
their
publike
estate
,
or
each
particular
person
.
If
you
looke
vpon
publike
states
before
they
are
framed
and
reformed
by
the
word
,
what
are
they
but
heaps
of
men
dead
in
the
graues
of
sinne
,
and
senselesse
in
their
sinfull
courses
?
and
thus
it
is
with
euery
particular
person
,
the
words
import
that
he
is
guilty
of
many
sinnes
,
The
swarmes
of
sinnes
in
vnregenerate
men
.
and
he
is
dead
in
them
also
.
Naturally
euery
man
is
guilty
of
secret
atheisticall
conceits
,
of
vnbeleefe
,
of
ignorance
,
of
hardnes
of
heart
,
of
swarms
of
euill
thoughts
and
affections
,
of
hurtfull
passions
and
lusts
,
besides
his
defects
of
the
knowledge
of
God
,
and
that
warmth
of
the
holy
affections
of
loue
,
feare
,
trust
,
and
ioy
in
God
.
Who
can
sufficiently
rip
open
the
vnthankfulnes
,
lukewarmenes
,
hypocrisie
,
inconstancie
,
and
presumptuous
profanenesse
,
that
is
in
our
hearts
by
nature
,
in
matters
of
Gods
seruice
?
how
do
men
daily
offend
,
either
by
not
calling
vpon
the
name
of
God
,
or
by
taking
it
vp
in
vaine
?
who
can
number
the
othes
,
lyes
,
reproches
,
curses
,
flatteries
,
and
filthy
communication
hath
and
did
daily
infect
the
mouths
of
men
?
Oh
the
world
of
sinnes
we
are
actually
guilty
of
against
God
,
or
men
,
or
our
owne
selues
,
publike
,
priuate
,
secret
,
open
,
inward
,
outward
,
in
prosperitie
and
aduersitie
,
in
the
Church
or
familie
,
or
abroad
in
mens
conuersation
.
Alas
we
can
discerne
but
a
glimpse
of
that
sinne
and
guiltinesse
that
is
in
vs
by
nature
,
and
this
is
the
increase
of
their
misery
in
all
their
sinnes
,
they
are
dead
in
them
.
Dead
]
There
is
a
fourefold
death
;
A
fourefold
death
▪
temporall
,
corporall
,
spirituall
,
eternall
:
The
state
of
man
being
in
misery
,
he
is
dead
temporally
[
](A89915-e141060-b)a
a
Esay
26.19
.
:
The
body
of
man
being
in
the
graue
,
he
is
dead
corporally
:
The
soule
of
man
lying
in
sinne
,
is
dead
spiritually
:
And
both
soule
and
body
being
cast
into
hell
,
are
dead
eternally
.
Death
to
sin
,
for
sinne
,
and
in
sinne
.
The
Colossians
were
dead
spiritually
:
there
is
a
death
to
sinne
,
and
a
death
for
sinne
,
and
a
death
in
sinne
:
a
death
to
sinne
,
and
so
the
godly
die
by
mortification
:
a
death
for
sinne
,
and
so
malefactors
die
by
execution
:
and
a
death
in
sinne
,
and
so
euery
naturall
man
kills
himselfe
by
enliuing
his
sinne
.
What
spiritual
death
in
sin
is
.
The
spirituall
death
in
sinne
is
an
vnutterable
losse
of
the
life
of
God
,
by
which
the
sinner
is
senselesse
,
and
carelesse
in
extremitie
of
misery
,
vnto
his
owne
euerlasting
ruine
,
if
the
Lord
preuent
it
not
by
regeneration
.
Now
that
men
are
in
this
case
by
nature
,
these
Scriptures
proue
,
Eph.
2.1
,
2.
Math.
8.22
.
Ioh.
8.25
.
Rom.
8.10
.
Luk.
15.32
.
Reuel
.
3.2
.
Iud.
12.
1
Tim.
5.6
.
Neither
let
any
deceiue
themselues
,
about
their
estate
,
for
a
man
may
be
dead
in
sinne
,
and
yet
be
aliue
in
the
flesh
:
yea
thou
maiest
be
a
wise
man
in
the
flesh
[
](A89915-e141300-b)b
b
Rom.
8.7
.
,
or
a
prince
of
this
world
[
](A89915-e141330-b)c
c
1
Cor.
2
9.14
.
;
yea
thou
maiest
haue
a
name
that
thou
liuest
spiritually
[
](A89915-e141360-b)d
d
Reuel
.
3.2
.
,
and
yet
be
starke
dead
.
Now
this
spirituall
senselesnes
is
called
a
death
,
because
it
is
a
priuation
of
spirituall
life
from
the
soule
,
as
the
naturall
death
is
from
the
body
.
2.
because
it
tends
to
eternall
death
.
The
vse
may
be
fourefold
.
1.
For
information
:
No
wonder
wicked
men
can
come
and
goe
from
the
word
of
God
,
and
not
be
touched
,
alas
they
are
dead
men
:
and
so
is
it
with
them
in
respect
of
the
iudgements
of
God
;
alas
if
thou
couldest
rowle
a
mountaine
vpon
a
dead
man
,
he
would
not
feele
,
so
is
it
with
a
man
dead
in
sinne
;
and
further
we
may
heere
obserue
,
that
to
liue
yea
to
die
quietly
,
is
no
signe
of
a
man
in
a
happy
case
:
for
if
this
death
in
sin
be
not
cured
,
thousands
of
people
may
die
quietly
,
because
they
die
senselesly
;
they
feele
no
more
of
the
feare
of
hell
,
or
iudgement
,
or
Gods
anger
,
then
if
they
were
already
dead
in
their
bodies
,
they
would
feele
outward
extremities
:
I
know
that
God
many
times
can
lay
terror
vpon
the
flesh
of
wicked
men
,
and
make
their
spirits
drinke
in
,
of
the
bitter
anguish
arising
from
the
feruencie
of
Gods
burning
displeasure
;
but
I
say
if
God
let
them
alone
,
vsually
the
most
would
die
in
a
wretched
senselesnes
,
and
inconsideration
,
being
neither
able
nor
willing
to
entertaine
the
thoughts
of
what
must
presently
and
necessarily
befall
them
.
2.
This
may
serue
for
confutation
;
and
so
1.
of
the
Papists
about
their
freewill
.
How
can
there
be
this
free
will
in
a
dead
soule
?
we
are
dead
in
sinne
,
and
therefore
of
our selues
mooue
not
vnto
life
,
till
God
quicken
vs
by
his
word
and
spirit
.
2.
Of
the
carnall
Protestant
,
that
beares
himselfe
so
strongly
vpon
his
supposed
couenant
with
death
and
hell
,
his
agreement
must
be
disanulled
,
nay
his
very
securitie
imports
his
vnauoidable
destruction
,
if
it
be
not
remooued
by
the
power
of
Christ
.
3.
For
instruction
;
art
thou
a
man
that
hearest
this
▪
that
hast
liued
all
thy
time
without
remorse
for
thy
sinnes
,
and
neuer
yet
entertained
the
care
of
reformation
of
thy
life
,
be
heere
warned
of
thy
miserie
,
let
it
bee
enough
thou
hast
been
dead
in
sinne
,
doe
not
lie
still
rotting
in
the
graues
of
iniquitie
,
but
rise
so
soone
as
thou
hearest
the
trumpet
of
the
Gospell
,
the
voice
of
Christ
sounding
in
thine
eares
,
and
piercing
thy
heart
.
4.
Lastly
,
here
is
consolation
implied
vnto
weake
Christians
;
If
thou
canst
feele
thy
miserie
,
and
struggle
in
any
measure
,
of
true
constancie
,
against
the
corruption
of
nature
,
and
the
transgressions
of
thy
heart
and
life
,
thou
art
not
dead
:
there
is
some
breath
of
life
in
thee
,
there
is
motion
and
therefore
life
.
Thus
of
their
actuall
sinnes
.
Their
miserie
in
respect
of
originall
sinne
,
is
exprest
in
these
words
,
And
in
the
vncircumcision
of
the
flesh
.
]
These
words
be
diuersly
interpreted
;
some
thus
,
In
the
vncircumcision
of
the
flesh
,
that
is
,
in
the
flesh
which
is
vncircumcision
,
that
is
a
thing
hatefull
vnto
God
.
Some
make
these
words
to
bee
the
signe
of
their
death
in
sinne
:
as
if
hee
would
say
,
your
very
vncircumcision
that
is
in
your
flesh
(
which
are
Gentiles
)
is
a
token
that
you
are
strangers
from
the
life
of
God
.
Some
thus
;
And
you
hath
hee
quickned
,
which
were
dead
in
respect
of
your
sinnes
and
carnall
life
,
which
ye
liue
in
the
vncircumcision
,
that
is
,
in
your
estate
of
Gentilisme
.
Some
make
these
words
expresse
the
cause
of
their
death
in
sinne
:
Thus
in
the
vncircumcision
of
the
flesh
,
that
is
,
for
your
fleshly
vices
which
caused
that
death
in
sinne
.
But
I
thinke
with
those
that
vnderstand
by
the
flesh
originall
sinne
,
and
by
the
vncircumcision
,
their
miserie
in
respect
of
it
,
implied
in
the
allusion
to
the
circumcision
literally
taken
.
Originall
sinne
is
called
flesh
,
Why
original
sinne
is
called
flesh
.
because
the
flesh
is
the
instrument
by
which
it
is
propagated
.
2.
Because
it
is
the
subiect
in
which
it
is
.
3.
Because
it
is
the
end
it
driues
vs
to
,
viz.
to
satisfie
the
flesh
and
to
seeke
fleshly
things
.
This
originall
sinne
heere
called
flesh
,
is
a
spirituall
kinde
of
disease
,
gall
,
What
originall
sinne
is
.
leauen
and
poyson
,
which
daily
diffuseth
it selfe
throughout
the
whole
man
,
and
still
infecteth
it
:
though
this
bee
not
the
whole
nature
of
the
sinne
;
for
to
speake
distinctly
,
in
originall
sinne
there
are
three
things
.
1.
3.
Things
in
originall
sin
.
The
guiltinesse
of
Adams
fact
,
deriued
vnto
vs
by
iust
imputation
.
2.
The
want
of
that
originall
iustice
was
in
vs
in
the
creation
.
3.
The
deprauation
and
corrupt
disposition
of
our
natures
.
Our
misery
in
respect
of
originall
sin
.
Here
the
word
vncircumcision
imports
our
miserie
in
respect
of
our
very
corruption
of
nature
,
for
it
imports
1.
That
we
are
hatefull
to
God
,
children
of
wrath
.
2.
That
we
haue
no
portion
in
the
heauenly
Canaan
.
3.
That
wee
haue
no
fellowship
in
the
communion
of
Saints
.
4.
That
wee
haue
no
part
in
the
promised
Messias
,
for
all
these
were
shadowed
out
by
the
want
of
circumcision
in
the
time
of
the
Law
.
Vses
.
The
vses
follow
;
First
,
from
hence
wee
may
enforme
our selues
in
diuers
things
;
as
first
we
may
see
,
why
the
faire
works
of
wicked
men
,
as
their
almes
,
prayers
,
teares
,
sacrifices
,
prophecyings
,
preaching
,
fasting
,
and
professing
,
are
not
accepted
of
God
:
for
the
fountaine
is
poysoned
,
the
flesh
infects
all
;
it
puts
to
,
either
ill
ends
,
or
ill
effects
,
or
ill
meanes
,
besides
that
,
it
keeps
the
person
still
loathsome
to
God
.
Oh
what
cause
haue
ciuill
honest
men
to
know
,
that
though
they
come
to
Church
,
and
pay
euery
man
his
owne
,
and
bee
no
drunkards
nor
adulterers
&c.
yet
their
case
cannot
be
good
,
for
though
they
liued
neuer
so
honestly
outwardly
,
yet
the
very
vncircumcision
of
the
flesh
,
makes
them
miserable
;
the
inward
corruption
of
nature
is
an
abomination
to
God
,
who
searcheth
the
heart
and
reines
:
yea
,
what
cause
haue
all
men
to
be
humbled
and
abased
in
themselues
,
considering
how
vncleane
a
beginning
they
haue
?
how
can
men
bee
so
quiet
,
and
yet
be
so
diseased
,
with
so
filthy
a
leprosie
,
as
is
originall
sinne
?
if
this
disease
were
in
the
body
as
it
is
in
the
soule
,
how
would
men
lament
their
distresse
?
Hence
also
may
we
see
what
a
wofull
estate
all
wicked
men
are
in
,
that
take
care
for
the
lusts
of
this
leprous
flesh
,
and
sow
to
it
.
What
should
I
say
?
may
we
not
see
hence
the
necessitie
of
regeneration
?
assuredly
except
wee
be
borne
againe
,
we
can
neuer
enter
into
the
kingdome
of
heauen
:
this
impure
poysoned
nature
of
ours
,
may
not
enter
into
Gods
holy
place
.
Secondly
,
we
may
here
discerne
the
fountaine
of
all
actuall
transgressions
:
when
we
fall
into
euill
courses
,
wee
must
not
cry
out
of
our
ill
fortune
,
or
of
ill
company
,
or
of
the
Deuill
only
,
but
especially
we
must
lay
the
fault
vpon
our
ill
natures
,
t
was
thy
wicked
disposition
made
thee
so
to
sinne
.
Lastly
,
from
hence
we
may
learne
to
know
our selues
,
and
accordingly
to
keep
a
narrow
watch
ouer
our
wretched
natures
,
and
daily
striue
and
struggle
against
this
infectious
corruption
and
disease
that
hangs
so
fast
vpon
vs
[
](A89915-e141680-b)e
e
Heb.
12.1
.
:
yea
,
we
should
by
confession
and
contrition
endeuour
the
daily
crucifying
of
our
wicked
flesh
,
with
the
lusts
thereof
[
](A89915-e141730-b)f
f
Gal.
5.
,
condemning
our selues
by
a
daily
verdict
and
sentence
,
as
wee
are
men
according
to
the
flesh
[
](A89915-e141770-b)g
g
1
Pet.
4.6
.
,
so
suffering
in
the
flesh
that
wee
may
cease
from
sinne
[
](A89915-e141800-b)h
h
1
Pet
4.1
.
:
yea
,
wee
should
learne
constantly
to
denie
our selues
,
and
not
to
giue
way
to
the
reasons
,
or
obiections
,
or
desires
,
or
excuses
,
or
delayes
of
the
flesh
:
yea
,
and
to
this
end
wee
should
be
willing
to
suffer
afflictions
,
and
to
endure
any
hardship
rather
then
the
flesh
should
preuaile
in
vs
.
You
hath
hee
quickned
]
Hitherto
of
mans
miserie
and
the
state
of
corruption
:
now
of
Gods
mercy
in
the
state
of
grace
.
In
two
things
is
their
happinesse
heere
described
.
1.
In
their
quickning
.
2.
In
their
forgiuenesse
.
We
are
three
wayes
quickned
.
We
are
quickned
two
waies
.
1.
In
Christ
.
2.
In
our selues
;
when
our
head
Christ
Iesus
was
raised
from
the
graue
,
we
were
quickned
in
him
.
In
our selues
we
were
quickned
three
wayes
.
1.
Sacramentally
,
in
baptisme
.
2.
By
inchoation
in
our
conuersion
.
3
,
Perfectly
,
by
hope
of
perfection
in
heauen
;
by
baptisme
,
by
conuersion
,
by
hope
.
The
quickning
he
heere
speaketh
of
,
is
the
quickning
of
conuersion
,
when
we
are
begotten
to
God
.
This
life
is
called
,
the
life
of
God
[
](A89915-e141910-b)i
i
Eph.
4.17
.
,
the
life
of
grace
,
the
life
of
Iesus
[
](A89915-e141950-b)k
k
1
Cor.
4.16
.
,
the
life
of
immortalitie
.
It
is
begotten
in
vs
by
the
whole
Trinity
;
the
Father
calleth
vp
these
generations
[
](A89915-e142000-b)l
l
Isay
41.
;
the
Sonne
giueth
this
life
[
](A89915-e142030-b)m
m
Heb.
7.16
.
,
so
doth
the
Spirit
quicken
also
[
](A89915-e142060-b)n
n
Ioh.
6.
.
[
](A89915-e142090-b)*
*
The
author
,
meanes
,
necessitie
,
titles
,
and
priuiledges
of
spirituall
quickning
.
The
meanes
by
which
we
are
quickned
is
ordinarily
onely
the
word
,
and
that
preached
also
,
which
is
therefore
called
the
word
of
life
,
Psal.
19.8
.
1
Pet.
1.22
.
Phil.
2.15
.
Ioh.
5.
The
necessity
of
this
quickning
is
such
as
without
it
wee
cannot
possibly
enter
into
the
kingdome
of
heauen
,
Ioh.
3.5
.
They
that
are
thus
quickned
and
conuerted
,
are
stiled
by
diuers
names
or
titles
,
they
are
called
the
holy
seede
[
](A89915-e142140-b)o
o
Esay
6.
,
the
called
of
Iesus
[
](A89915-e142170-b)p
p
Rom.
1.6
.
,
the
children
of
the
most
high
[
](A89915-e142200-b)q
q
Luk.
6.
,
the
brood
of
immortalitie
,
they
that
follow
Christ
in
the
regeneration
[
](A89915-e142240-b)r
r
Matt●
.
19.
,
and
the
heires
of
eternall
life
[
](A89915-e142270-b)s
s
Tit
▪
3.7
.
.
Many
are
the
singular
prerogatiues
of
such
as
are
conuerted
and
quickned
in
Iesus
Christ
;
godlinesse
in
generall
hath
the
promises
of
this
life
and
the
life
to
come
.
In
speciall
,
first
,
great
is
the
honour
of
their
birth
,
11.
Prerogatiues
.
greater
then
if
they
were
borne
of
the
greatest
blouds
of
men
[
](A89915-e142340-b)t
t
Ioh.
1.13
.
.
These
prolong
the
dayes
of
Christ
vpon
earth
,
being
begotten
by
the
trauell
of
his
soule
[
](A89915-e142380-b)u
u
Esay
53.
.
2.
They
are
sweetely
comforted
and
tenderly
vsed
in
the
healing
of
all
their
sorrowes
,
Ier.
31.25
.
Hos.
14.5
.
Esay
57.15.16
.
&
61.1.2.3
.
Micha
.
7.18
.
Ezech.
11.19
.
Esay
50.4
.
Act.
3.19
.
3.
All
their
sinnes
are
forgiuen
,
as
the
coherence
shewes
,
and
these
Scriptures
further
confirme
,
Esay
.
44.22
.
Ephes
1.7.6
.
Rom.
3.25
.
1
Cor.
6.11
.
Heb.
8.12
.
1
Ioh.
1.7
.
4.
They
are
in
great
account
with
God
[
](A89915-e142400-b)*
*
Esay
43.4
.
Rom.
1.7
.
.
5.
They
are
deliuered
from
this
present
euill
world
[
](A89915-e142440-b)x
x
Gal.
1.4
.
:
euen
from
bondage
vnder
the
custome
of
it
;
from
the
practise
of
the
vices
of
it
,
from
the
fellowship
with
the
men
of
it
,
and
from
the
plagues
that
belong
vnto
it
.
6.
They
are
blessed
with
the
seedes
of
all
spirituall
blessings
in
heauenly
things
[
](A89915-e142480-b)y
y
Ephes.
1.3
.
Esay
61.10
.
.
7.
They
are
happy
in
their
heauenly
relations
,
to
God
,
to
Iesus
the
mediator
,
to
the
Angels
of
God
,
to
the
spirits
of
the
iust
,
and
to
the
faithfull
euery
where
[
](A89915-e142530-b)z
z
Hebr.
12.22
.
.
8.
They
are
assured
of
the
successe
of
all
the
meanes
of
saluation
,
Esay
12.3
.
&
65.15.23
.
and
56.
1
Cor.
3.21.22.23
.
Esay
55.6
.
9.
They
haue
great
promises
of
comfort
,
audience
,
protection
,
and
deliuerance
out
of
all
their
troubles
,
Esay
4.5.6
.
Rom.
8.17
.
&c.
2
Cor.
1.3.4
.
Esay
41.12
.
&
42.13
.
&
49.14
.
10.
The
spirit
of
God
is
powred
vpon
them
,
to
assure
them
of
Gods
louing
presence
[
](A89915-e142550-b)a
a
Ezec.
39.
vlt.
.
To
bring
them
foorth
into
libertie
[
](A89915-e142570-b)b
b
2
Cor.
3
1.
.
To
enlighten
them
[
](A89915-e142590-b)c
c
2
Cor.
3.18
.
.
To
sanctifie
them
[
](A89915-e142610-b)d
d
R●m
.
1.3
.
.
To
make
intercession
,
and
that
by
making
them
pray
[
](A89915-e142630-b)e
e
Gal.
4.6
.
.
And
by
producing
mighty
successe
in
prayer
[
](A89915-e142650-b)f
f
Rom.
8.26
.
Hos.
12.5
6.
.
And
to
make
them
fruitfull
both
in
graces
and
duties
[
](A89915-e142680-b)h
h
Ezech.
36.27
.
And
to
bee
their
seale
,
and
earnest
of
the
inheritance
purchased
[
](A89915-e142700-b)i
i
2
Cor.
1.22
.
Ephes.
1.14
15.
.
Lastly
,
they
haue
an
assurance
of
a
most
glorious
inheritance
,
reserued
for
them
in
heauen
,
[
](A89915-e142730-b)g
g
Gal.
5.22
.
prepared
from
the
foundation
of
the
world
[
](A89915-e142750-b)k
k
1
Pet.
1.3.4
.
Signes
of
the
new
birth
.
.
Now
if
any
enamoured
with
these
priuiledges
aske
how
we
may
know
whether
we
be
conuerted
and
quickned
or
not
?
I
answer
,
it
may
bee
knowen
by
diuers
signes
:
of
these
signes
some
agree
to
the
weake
Christian
,
and
some
to
the
strong
Christian
.
The
first
signe
,
that
vsually
breaks
out
in
a
conuert
is
affliction
of
conscience
,
which
is
such
an
inward
pricking
in
the
heart
[
](A89915-e142790-b)l
l
Acts
2.41
.
,
as
causeth
him
voluntarily
to
remember
his
euill
wayes
[
](A89915-e142820-b)m
m
Eze.
20.43
.
,
and
iudge
himselfe
daily
for
it
[
](A89915-e142850-b)n
n
Esay
4.4
,
mourning
for
his
sinful
life
[
](A89915-e142880-b)o
o
Esay
61.2
3.
,
&
confounded
in
himselfe
for
his
waies
,
which
were
not
good
.
The
second
is
,
affection
to
the
word
;
such
an
affection
it
is
as
esteemeth
the
word
aboue
all
treasure
[
](A89915-e142920-b)p
p
Matth.
13.
,
and
longs
daily
after
it
[
](A89915-e142940-b)q
q
Iob
23.
:
it
makes
them
flie
as
the
doue
to
Gods
house
,
and
as
doues
to
the
windowes
[
](A89915-e142970-b)r
r
Esay
60.8
.
:
yea
,
their
affections
to
it
are
such
as
heauen
suffers
violence
[
](A89915-e143000-b)s
s
Matth.
11.
.
They
feele
a
sauour
of
life
in
the
word
[
](A89915-e143030-b)t
t
2
Cor.
2.14
.
.
Christs
words
to
them
are
spirit
and
life
[
](A89915-e143060-b)u
u
Ioh.
6.
.
Yea
,
such
is
their
affection
to
the
word
,
they
can
be
content
to
receiue
it
with
patience
,
and
much
afflictions
[
](A89915-e143090-b)*
*
1
Thess.
1.6
.
.
And
if
they
obtaine
a
sanctuary
of
God
,
they
will
endeauour
their
owne
daily
sanctification
by
it
[
](A89915-e143130-b)x
x
Ezec.
37.
vlt.
.
They
will
practise
the
word
and
be
exercised
by
it
.
The
third
signe
that
discouers
it selfe
in
them
,
is
their
loue
to
such
as
feare
God
[
](A89915-e143170-b)y
y
1
Ioh.
3.14
.
,
which
they
shew
by
their
admiration
of
them
[
](A89915-e143200-b)z
z
Isay
61.7
.
,
and
by
their
delight
in
their
fellowship
[
](A89915-e143230-b)a
a
Phil
1.5
.
,
and
by
a
willing
communicating
to
them
in
all
ready
seruice
,
[
](A89915-e143260-b)b
b
Acts
16.14.15
.
Heb.
6.9.10
.
Esay
23.
vlt.
and
well-doing
.
The
fourth
signe
is
their
ceasing
from
sinne
,
euen
their
daily
endeauour
to
subdue
and
forsake
all
sorts
of
sinnes
,
inward
aswell
as
outward
,
secret
aswell
as
open
,
lesser
aswell
as
greater
;
yea
not
sparing
their
most
pleasing
,
gainfull
or
beloued
sinnes
[
](A89915-e143340-b)c
c
2
Tim.
2.19
.
Psal.
14.6.4
.
Esay
55.8
.
Matth.
18.8
.
.
The
fift
signe
is
a
holy
constant
desire
[
](A89915-e143390-b)d
d
Esay
55.1
.
Matth.
5.6
.
after
Gods
fauour
and
remission
of
sinnes
,
as
the
greatest
happinesse
,
reioycing
in
all
the
hopes
and
signes
of
it
.
The
sixt
,
is
that
they
can
loue
and
forgiue
their
enemiese.
Now
there
are
other
signes
in
stronger
Christians
,
such
as
these
.
1.
A
full
assurance
of
faith
in
Iesus
Christ
.
2.
A
longing
and
constant
desire
of
death
,
and
loue
to
the
appearing
of
Iesus
Christ
,
in
a
sensible
and
ardent
measure
,
and
that
in
prosperitie
.
3.
A
greate
conquest
and
victorie
in
ouercomming
the
world
and
the
flesh
.
4.
The
spirit
of
prayer
,
and
such
like
.
Vses
.
The
vse
of
this
point
concerning
the
quickning
of
the
godly
,
by
true
conuersion
to
God
,
is
diuers
:
First
,
since
this
is
the
first
and
common
worke
,
without
which
we
can
neuer
get
out
of
our
naturall
miserie
,
here
may
the
cursed
and
damnable
waiwardnesse
of
the
most
be
reproued
,
who
liue
snorting
in
sinne
,
as
if
they
needed
no
conuersion
to
God
.
How
hath
a
very
spirit
of
spirituall
fornication
intoxicated
men
,
and
besotted
them
that
they
cannot
minde
to
returne
[
](A89915-e143490-b)f
f
Hos.
5.4
.
?
Three
sorts
of
men
greeuously
transgresse
against
this
doctrine
.
1.
The
carelesse
that
freeze
in
their
dregges
,
and
consider
not
whether
God
will
doe
good
or
euill
.
2.
The
inconstant
,
whose
righteousnesse
is
as
the
morning
dew
,
that
by
flashes
and
fits
only
thinke
of
turning
to
God
.
3.
The
profane
scoffer
,
that
speakes
euill
of
the
good
way
of
God
,
and
reprocheth
by
consequent
the
very
bloud
of
Christ
,
without
which
he
can
neuer
be
saued
.
Note
.
2.
Heere
is
an
excellent
comfort
to
weake
Christians
;
note
that
the
text
saith
quickned
,
not
borne
:
to
assure
the
weake
;
that
though
their
strength
be
but
as
the
childs
when
it
lieth
in
the
wombe
,
and
is
first
quickened
,
and
not
so
much
as
the
strength
of
a
childe
new
borne
,
yet
they
are
accepted
with
God
.
The
first
springings
in
the
wombe
of
grace
,
is
precious
before
God
,
though
euery
thing
be
not
yet
so
cleerely
performed
,
yet
if
grace
be
but
conceiued
in
them
,
God
knowes
them
,
and
owes
them
,
and
will
not
denie
his
owne
workes
,
but
annexeth
heere
forgiuenesse
of
sinnes
,
euen
to
this
first
sprouting
and
forming
of
true
grace
.
3.
How
should
the
consideration
of
this
work
and
the
glorious
priuiledges
belonging
to
it
,
euen
compell
all
men
to
awake
and
stand
vp
from
the
dead
,
and
neuer
giue
ouer
till
Christ
bee
formed
in
them
?
labouring
aboue
all
things
to
be
made
new
creatures
;
resoluing
to
begge
this
quickning
at
Gods
hands
,
till
by
his
word
he
be
pleased
to
beget
it
in
them
.
Lastly
,
how
should
they
walke
in
newnesse
of
life
that
are
borne
againe
of
God
?
there
is
a
path
and
it
is
called
holy
and
they
must
walke
in
it
[
](A89915-e143640-b)g
g
Esay
35.8
.
,
seeing
this
grace
hath
appeared
,
how
should
they
deny
vngodlinesse
and
worldly
lusts
,
for
euer
resoluing
to
liue
soberly
,
and
godly
,
and
righteously
in
this
present
world
[
](A89915-e143710-b)h
h
Tit.
2.12
.
.
And
they
should
giue
all
diligence
to
make
vp
their
assurance
of
their
holy
calling
and
election
[
](A89915-e143750-b)i
i
2
Pet.
1.10
.
Heb.
6.12
.
,
Girding
vp
the
loynes
of
their
mindes
,
that
they
might
trust
perfectly
on
the
grace
that
is
brought
vnto
them
,
in
the
reuelation
of
Iesus
Christ
[
](A89915-e143800-b)l
l
1
Pet.
1.13
.
.
And
since
they
are
in
so
happie
an
estate
,
they
should
alwaies
reioyce
,
and
let
their
moderation
of
minde
be
knowen
to
all
men
,
being
in
nothing
carefull
,
but
in
all
things
making
request
vnto
God
,
with
prayers
and
supplications
,
and
giuing
of
thanks
;
so
should
the
peace
of
God
that
passeth
all
vnderstanding
keepe
their
hearts
and
mindes
[
](A89915-e143860-b)m
m
Phil
4.6.4.7
.
.
And
for
our
carriage
towards
others
;
first
,
we
should
for
euer
in
all
places
,
acknowledge
such
as
are
borne
againe
of
God
[
](A89915-e143890-b)n
n
1
Cor.
16.10
.
2
Cor.
1.14
.
.
Secondly
,
we
should
exhort
one
another
,
and
prouoke
one
another
to
loue
and
good
workes
,
and
not
forsake
the
fellowship
of
the
Saints
[
](A89915-e143940-b)o
o
Heb.
10.24.25.26
.
:
praying
one
for
another
,
that
God
would
fulfill
the
good
pleasure
of
his
will
,
and
the
worke
of
our
faith
with
power
,
that
we
might
abound
in
loue
,
and
be
established
in
holinesse
before
God
,
in
the
comming
of
our
Lord
Iesus
Christ
with
all
the
Saints
[
](A89915-e143990-b)p
p
1
Thes.
3.12.13
.
.
Thus
of
our
quickning
;
only
we
may
obserue
,
that
he
saith
,
we
are
quickned
together
with
him
;
which
is
true
diuers
waies
:
men
are
quickned
together
with
Christ
,
1.
Because
we
are
quickned
aswell
as
he
.
2.
Because
being
quickned
we
are
vnited
vnto
him
.
3.
Because
we
are
quickned
by
the
same
spirit
,
and
power
,
that
raised
him
from
the
dead
.
All
which
may
increase
our
consolation
in
this
gratious
worke
,
and
confirme
vs
vnto
the
end
.
Forgiuing
you
all
your
trespasses
.
First
for
the
meaning
of
the
words
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
word
forgiuing
as
it
is
in
the
originall
,
signifieth
to
acquit
them
gratis
,
and
as
a
free
gift
of
his
grace
,
to
send
them
the
newes
of
their
pardon
:
the
word
rendred
trespasses
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
vsually
is
vnderstood
of
actuall
sins
.
But
yet
we
must
not
thinke
that
originall
sin
is
not
forgiuen
,
for
either
it
is
a
Synecdoche
,
and
so
one
sort
of
sinnes
is
named
in
steede
of
all
;
or
else
he
speakes
according
to
the
feeling
of
many
of
the
godly
,
who
euen
after
forgiuenes
are
maruellously
troubled
with
the
flesh
,
and
the
wicked
proanesse
to
daily
sinnes
.
But
for
the
matter
it selfe
,
we
may
here
note
.
1.
That
God
doth
certainly
forgiue
men
their
sinnes
,
when
he
giues
them
repentance
,
and
conuerts
them
by
his
word
.
2.
That
where
God
forgiues
our
sinnes
,
he
heales
our
natures
too
,
therefore
quickning
and
forgiuing
are
here
ioyned
together
;
and
herein
Gods
pardons
differs
from
all
the
pardons
of
Kings
.
Men
may
forgiue
the
treason
or
fellony
,
but
they
cannot
giue
a
nature
that
will
offend
no
more
,
but
now
if
God
forgiue
a
man
,
he
will
certainely
giue
his
good
spirit
to
mend
his
nature
,
and
cleanse
him
from
his
sin
.
3.
That
howsoeuer
iustification
go
before
sanctification
,
yet
it
is
sanctification
first
appeares
,
therefore
quickning
first
named
.
4.
That
it
is
a
singular
happinesse
to
obtaine
of
God
the
forgiuenesse
of
our
sinnes
.
5.
That
if
we
were
vsed
according
to
our
deserts
,
God
must
neuer
forgiue
vs
,
it
is
his
free
grace
.
The
vse
of
all
may
be
first
for
great
reproofe
of
the
generall
carelessenes
of
the
most
men
,
that
will
take
no
paines
at
all
to
get
the
pardon
of
their
sinnes
,
but
wholly
neglect
the
seeking
of
the
assurance
of
it
.
Now
this
monstrous
neglect
of
so
admirable
a
benefit
comes
first
from
ignorance
:
men
know
not
their
wofull
miserie
in
respect
of
their
sinnes
.
2.
From
the
hardnes
of
mans
heart
,
and
their
hearts
in
this
point
of
neglect
of
remission
of
sinnes
are
hardened
both
by
the
effectuall
working
of
Satan
,
and
by
the
example
of
the
carelesse
multitude
,
and
by
the
entertainement
of
false
opinions
about
it
,
as
that
it
need
not
be
sought
,
or
cannot
be
knowne
,
or
hereafter
will
be
time
inough
to
inquire
:
or
else
men
are
conceited
in
false
acquitances
;
either
they
rest
in
this
,
that
Christ
died
for
them
,
or
that
God
makes
promises
of
forgiuenesse
in
Scripture
,
or
that
their
ciuill
course
of
life
,
or
their
works
of
mercie
,
or
piety
,
will
make
God
amends
&c.
Againe
,
this
neglect
ariseth
from
the
forgetfulnesse
of
mans
latter
end
,
if
men
knew
the
time
of
the
day
of
the
Lord
,
they
would
get
their
pardon
confirmed
if
it
were
possible
,
least
it
should
come
vpon
them
vnawares
.
Lastly
,
this
comes
from
the
loue
of
sinne
,
men
are
loath
to
leaue
their
sinnes
,
and
therefore
not
carefull
to
seeke
forgiuenesse
of
them
.
2.
Here
is
a
confutation
of
merit
of
workes
,
for
if
we
pay
the
debt
,
then
it
is
not
forgiuen
vs
;
and
if
it
be
forgiuen
vs
,
then
certainely
we
pay
it
not
:
be
sides
the
word
notes
that
it
is
freely
done
,
as
hath
been
shewed
before
.
3.
Shall
we
not
be
stirred
vp
to
seeke
forgiuenes
of
sinnes
?
Quest.
What
should
we
doe
that
we
might
be
confirmed
in
the
assurance
to
obtaine
forgiuenesse
of
sinnes
?
What
wee
must
doe
to
obtaine
forgiuenesse
of
sinnes
.
Answ.
1.
Thou
must
forgiue
men
their
trespasses
[
](A89915-e144220-b)q
q
Math.
6
16.
.
2.
Thou
must
acknowledge
thy
sinnes
[
](A89915-e144240-b)r
r
1
Ioh.
1.9
.
.
3.
Thou
must
pray
,
and
get
others
to
pray
for
the
forgiuenesse
of
thy
sinnes
[
](A89915-e144260-b)s
s
Iam
5.16
.
.
4.
Thou
must
often
receiue
the
sacrament
of
the
Lords
supper
,
for
this
is
Gods
seale
of
forgiuenesse
of
sins
[
](A89915-e144280-b)t
t
Math.
26.
.
5.
Thou
must
bewaile
thy
sinnes
[
](A89915-e144300-b)u
u
Zach.
12.12.13
.
&
13.1
.
,
and
begge
the
witnesse
of
the
spirit
of
adoption
in
the
intercession
of
Iesus
Christ
,
till
those
vnspeakable
ioyes
of
the
holy
Ghost
fall
vpon
thee
,
and
seale
thee
vp
vnto
the
day
of
redemption
.
And
thus
farre
of
the
thirtenth
verse
.
VERS.
14.
Blotting
out
the
hand-writing
of
ordinances
,
that
was
against
vs
,
which
was
contrarie
to
vs
and
tooke
it
out
of
the
way
,
nailing
it
to
his
crosse
.
THis
verse
and
the
next
containe
the
seuenth
reason
of
the
dehortation
,
it
is
laid
down
in
this
verse
and
amplified
in
the
next
.
The
argument
may
stand
thus
:
If
the
ceremonies
were
a
Chyrographe
or
hand-writing
against
vs
,
when
they
were
in
force
,
and
if
now
Christ
haue
cancelled
that
writing
,
then
we
ought
not
to
vse
them
againe
;
but
such
they
were
,
for
they
were
a
hand-writing
against
vs
,
and
Christ
hath
remoued
them
by
fastening
them
vpon
the
crosse
,
therefore
we
ought
not
to
reuiue
them
againe
:
or
thus
,
if
the
debt
be
paid
and
the
obligation
cancelled
,
then
is
it
a
fond
course
to
cause
the
obligation
wilfully
to
be
of
force
againe
.
Hand-writing
]
This
hand-writing
is
by
diuers
diuersly
referred
,
for
some
thinke
it
is
to
be
referred
to
the
couenant
with
Adam
;
all
mankinde
in
him
was
bound
to
God
,
this
obligation
he
brake
and
so
the
forfeiture
,
lay
still
vpon
our
neckes
till
Christ
paid
the
debt
,
and
cancelled
the
obligation
.
Some
referre
it
to
the
law
of
Moses
in
generall
,
and
say
the
people
did
binde
themselues
vnto
it
,
Exod.
14.
by
the
rites
there
vsed
.
This
bond
was
forfeited
by
the
Iewes
and
lay
vpon
them
.
Some
referre
it
to
the
morrall
law
in
speciall
,
and
therein
we
did
enter
into
bond
which
was
called
the
couenant
of
works
:
the
rigor
and
curse
of
this
law
lieth
vpon
all
mankinde
,
and
when
God
sues
out
this
bond
men
are
carried
to
prison
,
euen
to
the
prison
of
hell
.
Some
referre
it
to
the
conscience
of
men
,
and
say
that
an
euill
conscience
is
a
Chyrographe
,
a
bill
of
debt
,
and
it
accuseth
by
ordinances
,
that
is
,
it
taketh
conclusions
from
the
law
of
God
to
arrest
,
or
condemne
the
sinner
.
But
most
vsually
it
is
referred
to
the
ceremoniall
law
,
by
some
of
them
men
did
enter
into
bond
,
as
by
circumcision
,
so
faith
the
Apostle
,
he
that
is
circumcised
is
bound
to
keepe
the
whole
law
,
Gal.
5.5
.
By
others
of
them
men
made
bils
of
debt
,
circumcision
confesseth
corruption
of
nature
by
propagation
.
The
washings
were
open
confessions
of
the
foulenes
of
our
liues
ˣ
;
in
the
sacrifices
men
subscribed
to
their
owne
death
and
damnation
:
for
they
confessed
they
had
deserued
to
die
in
steed
of
the
beast
.
The
words
may
be
true
of
all
,
but
most
principally
of
the
ceremoniall
law
In
generall
he
here
intreateth
of
deliuerance
from
the
ceremonies
of
Moses
,
then
,
two
things
may
in
particular
be
noted
,
1.
What
the
ceremonies
were
in
themselues
.
2.
The
manner
or
meanes
how
the
Church
was
discharged
of
them
.
For
the
first
,
if
we
require
what
they
were
?
They
were
1.
for
honor
,
ordinances
of
God
.
2.
for
vse
,
hand-writings
.
3.
for
effect
they
were
against
vs
,
or
contrarie
to
vs
.
Ordinances
]
Some
read
for
ordinances
,
some
read
by
ordinances
,
some
with
ordinances
,
and
some
of
ordinances
.
They
that
read
for
ordinances
,
say
the
hand-writing
was
for
ordinances
,
that
is
,
either
in
fauor
of
the
decrees
that
were
against
vs
,
or
for
the
better
assuring
of
the
keeping
of
the
ordinances
;
it
was
by
ordinances
viz
euangelicall
,
for
they
say
the
decrees
of
Christ
did
euacuate
the
lawes
of
Moses
.
They
that
read
with
ordinances
,
say
that
the
hand-writing
was
the
debt
of
death
which
Christ
tooke
away
with
the
ordinance
;
that
is
the
externall
rites
and
rudiments
of
Moses
.
But
I
thinke
the
sense
is
cleare
as
it
is
here
rendred
of
ordinances
.
And
so
the
point
to
be
obserued
is
,
that
the
ceremonies
imposed
vpon
the
Iewes
were
Gods
ordinances
,
which
may
shew
vs
that
God
did
take
vpon
him
the
right
to
binde
the
conscience
,
of
men
,
by
ceremonies
.
2.
Seeing
Christians
are
freed
from
them
by
God
himselfe
,
therefore
the
Apostle
would
haue
them
stand
to
their
libertie
.
3.
This
should
exalt
the
praise
of
the
morrall
law
;
if
they
were
bound
to
obserue
the
very
ceremonies
because
they
were
Gods
ordinances
,
then
much
more
should
wee
bee
carefull
to
keepe
the
morrall
.
Hand-writings
]
This
word
notes
their
vse
,
because
men
are
by
nature
wonderfull
slow
to
acknowledge
their
misery
,
therefore
the
Lord
in
all
ages
did
driue
men
vnder
their
hands
as
it
were
openly
to
make
profession
of
their
owne
sin
guiltinesse
and
fall
,
that
so
Gods
iustice
might
be
cleared
:
Therfore
were
the
sacrifices
required
presently
after
the
fall
;
and
baptisme
now
is
of
like
nature
to
shew
vs
our
naturall
vncleannesse
,
that
need
to
be
washed
.
Against
vs
]
In
effect
they
were
against
vs
.
The
ceremonies
were
against
vs
,
that
is
against
the
Iewes
4.
waieas
,
1.
As
they
were
bills
of
debt
.
2.
As
they
told
the
longing
wife
that
her
husband
was
long
after
to
come
.
3.
As
they
proclaimed
God
infinitely
hating
sinne
,
so
as
he
must
haue
attonement
in
bloud
and
that
daily
.
4.
As
they
were
transgressed
in
respect
of
the
right
manner
of
obseruing
them
.
Now
though
these
ceremonies
belong
not
to
vs
Christians
,
yet
we
are
in
the
same
debt
by
nature
,
that
they
were
,
though
wee
haue
not
that
way
of
expressing
our
debt
.
Quest.
But
how
could
that
which
God
commanded
them
to
do
be
against
them
?
Answ.
Many
waies
,
1.
When
they
failed
in
the
matter
,
as
when
they
offered
strange
fire
or
sacrificed
their
sonnes
.
2
When
they
did
anger
God
by
omissions
,
or
delaies
,
as
when
Moses
trisled
out
the
circumcision
of
his
sonne
.
3.
When
they
did
it
for
wrong
ends
,
as
when
the
whore
would
sacrifice
to
colour
her
whoredomes
,
Pro.
5.
or
when
men
did
thinke
thereby
to
make
amends
for
their
sinnes
,
Ier.
7.
or
when
they
vsed
them
for
the
hurt
of
Gods
children
,
as
Balaam
vsed
his
sacrifice
.
4.
When
they
mingle
their
owne
inuentions
with
Gods
ordinances
;
and
their
feare
towards
God
was
taught
by
the
precepts
of
men
.
5.
When
they
did
vse
them
,
as
a
burthen
,
and
it
was
a
wearinesse
to
them
.
Lastly
,
when
they
that
vsed
them
were
wicked
men
,
and
did
vse
them
without
knowledge
,
or
faith
,
or
repentance
for
their
sinnes
,
or
the
care
of
the
due
manner
,
as
many
places
of
Scripture
shew
.
And
thus
may
the
very
law
of
God
be
against
vs
still
,
aswell
as
against
them
.
The
vse
of
all
this
chiefly
may
be
to
shew
,
the
misery
of
euery
impenitent
sinner
,
his
sinnes
are
vpon
record
,
there
is
the
hand-writing
against
him
,
let
him
looke
vpon
sacrificing
Iewes
,
&
there
he
may
behold
man
daily
in
effect
saying
thus
.
Thus
must
it
be
done
to
the
man
that
repenteth
not
of
his
sins
,
the
obligation
lies
forfeited
,
and
the
Lord
may
call
vpon
him
for
his
debt
of
10000.
talents
when
he
hath
not
a
farthing
to
pay
,
and
then
he
will
be
cast
into
prison
.
Againe
when
he
saith
[
vs
]
he
shewes
that
this
is
the
estate
of
all
men
by
nature
,
there
was
a
hand-writing
against
the
very
Apostle
himselfe
,
and
such
as
were
in
the
visible
Church
,
therefore
he
saith
against
vs
.
Thus
of
what
the
ceremonies
were
in
themselues
.
Now
of
the
discharge
from
them
,
there
two
things
may
be
noted
,
1.
The
manner
,
Christ
put
them
out
,
tooke
them
away
,
fastned
them
.
2.
The
meanes
,
viz.
the
Crosse
.
The
summe
is
,
that
Christ
Iesus
by
his
sufferings
on
the
Crosse
,
paid
our
debt
,
and
freed
vs
from
the
hand-writing
that
was
against
vs
;
the
anger
of
God
conceiued
against
vs
,
for
the
forfeiture
,
was
thereon
by
the
bloud
of
Christ
appeased
[
](A89915-e144790-b)a
a
Rom.
5.9
.
,
and
forgiuenesse
of
sinnes
and
debts
,
therein
merited
[
](A89915-e144810-b)b
b
1
Ioh.
2.7
.
;
And
by
the
bloud
of
Iesus
,
the
faithfull
ouercome
the
deuill
[
](A89915-e144830-b)c
c
Reuel
.
12.11
Heb.
11.28
.
,
that
had
power
to
destroy
,
by
reason
of
the
forfeiture
;
and
because
none
of
the
former
agreements
would
serue
by
reason
of
mans
weaknesse
,
therefore
God
makes
a
new
couenant
,
and
seales
it
by
the
bloud
of
Christ
vpon
the
Crosse
[
](A89915-e144860-b)d
d
Zach.
9.11
.
Heb.
9.18
.
;
and
if
we
would
bee
assured
of
our
release
,
in
particular
,
First
,
for
the
forfeiture
in
Paradice
,
we
receiue
an
attonement
in
the
bloud
of
Christ
[
](A89915-e144890-b)e
e
Rom.
5.11.12.17
;
And
he
that
from
the
curse
in
Paradice
had
power
ouer
death
,
was
now
by
Christ
destroyed
[
](A89915-e144910-b)f
f
Heb.
2.15
.
.
And
for
the
law
of
Moses
,
we
are
by
Christ
deliuered
both
from
the
rigor
of
it
,
and
from
the
curse
of
it
,
his
owne
sacrifice
being
the
propitiatorie
,
to
still
the
crie
of
the
Law
,
and
to
hide
it
from
the
eyes
of
Gods
iustice
ʰ
;
and
as
for
the
writing
of
the
conscience
,
the
bloud
of
Christ
cleanseth
it
from
dead
workes
[
](A89915-e144950-b)i
i
Heb.
9.14
.
,
and
quieteth
it
in
the
declaration
of
forgiuenes
[
](A89915-e144970-b)k
k
Ephes.
1.7.8
.
,
and
it
maketh
intercession
for
sinne
[
](A89915-e144990-b)l
l
Heb.
12.14
.
after
calling
to
keep
it
quiet
;
and
as
for
the
ceremoniall
hand-writings
they
were
both
fulfilled
[
](A89915-e145010-b)m
m
Col.
2.17
.
and
abolished
in
the
sacrifice
of
Christ
on
the
crosse
,
hee
himselfe
saying
,
It
was
finished
.
And
the
more
to
assure
vs
,
of
our
safetie
,
from
these
forfeitures
,
he
vseth
those
diuers
phrases
,
of
putting
out
,
taking
out
of
the
way
,
and
fastning
it
to
the
crosse
.
Vses
.
The
vse
of
all
is
,
1.
For
information
;
wee
may
see
what
a
case
sinne
sets
vs
in
by
nature
,
and
how
hatefull
the
nature
of
sinne
is
:
if
wee
haue
any
thing
to
doe
with
God
,
why
our
sinnes
lie
like
so
many
blocks
in
our
way
,
and
Christ
Iesus
only
can
lift
them
out
of
the
way
;
and
can
our
wretched
hearts
delight
in
sinne
,
seeing
they
nailed
Christ
to
the
Crosse
?
It
is
an
easie
thing
to
rent
an
obligation
amongst
men
,
but
it
was
not
so
easie
,
to
get
ours
cancelled
,
it
could
be
rent
in
no
place
,
but
on
the
Crosse
,
Christ
Iesus
himselfe
must
be
fastned
to
the
tree
,
that
he
might
fasten
our
cancelled
hand-writing
therto
:
and
if
God
spared
not
his
owne
Sonne
,
when
hee
came
about
this
businesse
of
cancelling
the
hand-writing
,
what
thinke
we
shall
be
the
case
of
all
wicked
men
,
that
die
in
their
sinnes
,
and
must
suffer
the
whole
forfeiture
to
fall
on
their
neckes
?
if
what
Christ
endured
on
the
Crosse
were
so
painefull
,
they
must
not
thinke
to
escape
.
Hence
also
we
may
see
what
wonderfull
cause
wee
haue
to
loue
the
Lord
Iesus
,
that
hath
done
all
this
for
vs
,
Oh
how
precious
should
his
memorie
be
amongst
vs
?
Finally
,
here
the
faithfull
should
gather
singular
comfort
against
the
law
,
sinne
,
death
and
hell
,
seeing
here
they
may
be
informed
all
these
were
nailed
vpon
the
crosse
,
and
Christ
hath
openly
declared
that
he
hath
cancelled
whatsoeuer
might
be
to
shew
against
vs
,
for
any
forfeiture
or
debt
of
ours
whatsoeuer
;
And
shall
not
wee
take
heede
of
running
in
debt
againe
,
by
sinning
,
after
the
sprinkling
of
the
bloud
of
Iesus
Christ
?
or
shall
wee
wretchedly
binde
our selues
to
the
law
againe
,
by
pleading
our
iustification
before
God
by
the
workes
of
the
law
?
VERS.
15.
And
hauing
spoiled
principalities
and
powers
,
hee
made
a
shew
of
them
openly
,
triumphing
ouer
them
in
it
.
THese
words
are
an
amplification
of
the
former
,
wherin
he
sheweth
that
not
only
the
Bill
in
which
we
were
made
infinitely
indebted
,
was
cancelled
;
but
the
deuills
also
(
who
had
power
to
serue
executions
vpon
vs
,
and
proofe
from
the
ceremoniall
Law
,
as
is
before
declared
)
mightily
conquered
by
Christ
;
and
therefore
to
reuiue
againe
the
ceremonies
,
was
to
renue
the
bond
,
and
to
stand
still
in
danger
of
the
Diuels
executions
.
The
words
are
a
most
portly
and
deep
allegorie
,
and
they
carrie
newes
of
a
remakable
victorie
:
the
battell
was
fierce
,
cruell
,
prodigiously
difficult
,
bloudie
on
the
best
side
,
and
if
Christ
had
beene
a
iot
lesse
then
he
was
,
there
had
been
no
remedie
,
nor
hope
.
The
battell
was
first
fought
between
Sathan
and
man
,
with
a
depth
of
fraud
and
crueltie
,
and
hellish
inuisible
spight
:
Newes
of
a
strange
victorie
.
the
day
was
lost
,
man
with
the
wofull
issues
of
the
conquest
,
was
either
cast
downe
wallowing
in
bloud
,
or
scattered
with
pursuing
crueltie
:
no
sooner
sprouting
in
the
life
of
nature
,
but
smitten
with
the
venome
of
spirituall
infection
,
plagued
with
the
bondage
of
more
then
cruell
seruitude
,
not
pittied
,
not
helped
:
more
forfeitures
laid
vpon
him
then
hee
could
finde
words
to
acknowledge
.
Now
one
man
commeth
into
the
field
in
the
right
of
millions
,
(
that
could
not
stand
in
their
owne
quarrell
)
challengeth
the
victors
,
with
singular
compassion
calleth
backe
the
scattered
,
raiseth
a
mighty
expectation
,
exposeth
himselfe
to
the
danger
,
with
incredible
fury
is
encountred
,
one
with
millions
or
legions
of
Diuels
,
of
incomprehensible
rage
,
and
long
beaten
experience
,
and
the
infinite
anger
of
God
was
kindled
against
this
one
man
as
a
suretie
for
the
rest
.
Now
in
this
text
is
a
report
of
the
happie
successe
of
the
battell
;
newes
of
a
most
victorious
conquest
:
the
Diuels
spoyled
,
the
Elect
restored
,
with
vnutterable
hymnes
attend
the
conquest
;
the
wretched
spirits
are
in
chaines
,
exposed
to
infinite
shame
,
and
dragged
after
the
chariot
of
triumph
,
as
hee
ascended
into
the
new
Ierusalem
.
In
generall
two
things
may
be
obserued
:
First
,
that
Christ
is
God
;
he
was
brought
in
before
,
quickning
pardoning
,
filling
,
circumcising
the
heart
,
now
heere
spoyling
the
Diuels
,
and
triumphing
ouer
them
.
2.
We
may
heere
comfort
our selues
with
this
,
that
the
Diuell
shall
neuer
haue
successe
against
Christ
,
and
his
kingdom
,
God
hath
cursed
all
his
wayes
:
and
yet
we
finde
by
experience
,
the
Diuell
will
not
giue
ouer
,
though
he
hath
neuer
so
ill
successe
from
day
to
day
:
which
may
awaken
many
wicked
men
,
who
are
herein
like
the
Diuell
,
no
ill
successe
can
make
them
giue
ouer
their
ill
courses
.
Againe
,
would
wee
not
bee
spoyled
and
crossed
in
the
successe
of
that
we
take
in
hand
,
and
be
made
like
the
Diuel
in
ill
successe
,
then
let
vs
take
heed
of
his
qualities
,
be
not
like
him
in
cruelty
,
in
fraud
,
in
lying
,
in
accusing
,
or
enuying
the
children
of
God
:
for
if
thou
be
,
thou
art
sure
with
the
Diuell
,
to
be
accursed
and
rebuked
of
God
.
Now
for
the
particular
opening
of
these
words
,
wee
must
vnderstand
that
they
haue
beene
three
wayes
interpreted
.
First
,
some
Papists
say
this
battell
was
fought
in
hell
,
when
Christ
fetched
the
Fathers
out
of
Limbus
:
This
interpretation
I
reiect
,
not
onely
as
a
fond
conceit
obtruded
vpon
the
world
,
but
because
the
most
popish
writers
could
see
no
such
thing
in
this
place
,
but
expound
it
otherwise
.
Secondly
,
some
Orthodox
writers
say
this
battell
and
triumph
was
both
begun
and
ended
before
Christs
death
.
The
Deuils
encountred
Christ
two
wayes
vpon
the
crosse
:
visibly
and
inuisibly
.
Visibly
,
by
inspiring
wicked
men
with
vile
prouocations
to
vex
him
,
and
molest
him
;
as
the
impenitent
theefe
[
](A89915-e145210-b)a
a
Luk.
23.38
.
,
the
Rulers
of
the
Iewes
[
](A89915-e145230-b)b
b
Luk.
33
38.
,
and
the
souldiers
[
](A89915-e145250-b)c
c
Luk.
23.37
.
.
Inuisibly
,
the
Deuils
themselues
,
with
all
might
,
fury
,
malice
,
and
sleight
encountred
him
vpon
the
crosse
,
in
the
sight
of
God
and
the
holy
Angels
.
The
victorie
is
described
in
this
verse
,
and
it
is
sayd
first
hee
spoyled
them
,
which
is
diuersly
read
and
referred
;
For
some
vnderstand
it
,
hee
spoyled
the
Deuils
:
some
of
the
Fathers
put
in
a
word
,
and
read
it
,
after
hee
had
spoyled
himselfe
of
his
flesh
,
and
so
it
is
a
comparison
borrowed
from
wrestlers
,
or
runners
,
that
first
put
off
all
might
hinder
them
;
and
so
Christ
that
hee
might
ouercome
,
first
layd
downe
his
flesh
vpon
the
crosse
.
And
where
the
text
saith
,
he
made
a
shew
of
them
openly
,
the
Holy
Ghost
alludeth
to
the
trophies
of
great
Victors
:
their
manner
was
,
in
the
place
where
they
did
ouercome
,
either
to
cut
downe
the
armes
of
great
trees
,
and
thereupon
hanged
the
spoyles
or
weapons
of
the
vanquished
:
or
else
they
built
some
stately
pillars
,
and
there
painted
or
wrote
vpon
,
the
conquest
with
other
monuments
of
victorie
;
So
did
Christ
openly
serue
the
Diuels
,
openly
before
God
,
Angels
,
and
the
world
hee
defeateth
them
,
and
by
a
new
way
,
by
suffering
,
gaue
occasion
to
all
to
see
the
shaking
of
the
hellish
kingdome
;
where
he
is
sayd
to
triumph
ouer
them
,
therein
is
an
allusion
to
the
third
degree
of
victorie
,
they
were
wont
to
lead
their
captiues
after
the
chariot
of
triumph
into
the
Citie
with
great
pompe
:
thus
did
Christ
to
the
wicked
spirits
,
either
vpon
the
crosse
,
or
in
his
resurrection
.
Quest.
But
might
some
one
say
,
what
appearance
was
there
of
any
victorie
,
Christs
victorie
.
when
Christ
suffered
?
Answ.
Great
euery
way
:
for
if
wee
obserue
it
in
euery
branch
of
the
processe
,
there
is
euident
signes
of
victorie
;
For
doe
they
attach
him
?
why
first
the
officers
are
smitten
to
the
ground
with
a
very
word
,
1.
In
his
attachment
.
and
Iudas
the
cheefe
leader
is
made
to
goe
and
hang
himselfe
:
the
eare
of
Malchus
was
miraculously
cured
,
and
they
are
suffered
to
doe
no
iot
more
then
will
fulfill
the
Scriptures
[
](A89915-e145370-b)d
d
Mat.
26.26
.
2.
In
his
arraignment
.
.
Will
they
arraigne
him
in
the
Consistorie
?
why
there
sits
a
high
Priest
that
was
made
whether
hee
would
or
no
to
prophesie
of
Christs
death
for
the
people
[
](A89915-e145390-b)e
e
Ioh.
11.50
.
with
18.4
.
;
and
Christ
casts
a
spirit
of
giddinesse
vpon
the
witnesses
,
so
as
their
testimonies
could
not
agree
:
yea
,
he
there
foretels
them
of
his
most
glorious
and
terrible
second
comming
in
the
clowds
of
heauen
,
and
then
miraculously
recouers
Peter
a
lapsed
sinner
.
Will
they
arraigne
him
in
the
common
hall
?
why
there
he
ouercomes
by
patience
,
no
indignities
could
stir
him
,
and
the
Iudges
wife
from
a
dreame
giues
warning
that
hee
was
a
iust
man
,
yea
the
Iudge
himselfe
was
compelled
to
pronounce
him
innocent
.
3.
Vpon
the
crosse
.
Will
they
haue
him
to
the
crosse
?
there
are
wonders
of
victorie
,
a
theefe
without
meanes
saued
,
the
vaile
of
the
Temple
rent
,
signes
in
heauen
and
earth
,
and
a
title
of
victorie
superscribed
by
his
very
aduersaries
,
This
is
the
King
of
the
Iewes
;
besides
his
incorruption
in
the
graue
,
and
glorious
resurrection
,
and
visible
ascension
to
heauen
.
All
this
being
considered
,
where
is
the
ignominie
of
the
crosse
,
seeing
the
Deuils
erected
a
crosse
for
themselues
,
when
they
plotted
to
crucifie
Christ
?
And
why
should
we
be
afraid
of
suffrings
,
seeing
the
crosse
is
Christs
triumph
?
and
let
vs
resolue
also
to
ouercome
by
suffrings
[
](A89915-e145450-b)f
f
Rom.
8.34
.
;
T
is
an
excellent
and
loftie
praise
to
ouercome
by
suffring
.
Lastly
,
let
vs
neuer
iudge
of
Christ
or
Christians
by
their
outward
shew
:
great
things
may
be
done
in
the
kingdom
of
Christ
,
which
are
not
discerned
by
carnall
reason
;
Here
we
see
a
great
adoe
,
trophies
,
triumphs
,
yet
the
world
tooke
no
notice
of
it
:
so
is
there
incomparable
glory
euen
in
this
world
in
the
soules
and
liues
of
Christians
,
which
the
blinde
multitude
neuer
takes
notice
of
.
And
thus
much
of
the
second
interpretation
.
The
third
and
last
interpretation
,
is
of
those
that
limit
not
the
time
of
this
victorie
to
the
crosse
,
but
consider
it
generally
,
and
in
steede
of
the
words
[
vpon
the
same
crosse
]
read
[
in
himselfe
]
and
thus
doe
the
most
Interpreters
new
and
old
read
it
;
And
so
this
victorie
is
vnderstood
not
so
much
of
what
Christ
did
attaine
in
his
person
,
as
what
he
doth
in
vs
:
by
the
conuersion
of
sinners
,
by
the
Gospell
,
hee
daily
spoyles
principalities
and
powers
,
and
triumphs
ouer
them
,
&c.
and
so
these
words
are
a
consequent
of
the
putting
out
of
the
hand-writing
mentioned
in
the
former
verse
.
Foure
things
are
in
these
words
to
bee
considered
:
who
,
whom
,
what
,
and
by
what
meanes
.
For
the
first
,
it
is
the
second
Adam
that
vndertakes
this
battel
,
he
that
is
God
and
man
,
he
of
whom
the
prophesies
ranne
,
he
that
by
a
voice
from
heauen
at
his
baptisme
was
acknowledged
the
only
champion
,
t
was
he
that
sent
the
challenge
by
his
fore-runner
Iohn
Baptist
,
he
it
is
that
foyled
Sathan
in
many
Monomachies
,
this
is
he
that
now
comes
forth
in
the
Gospell
in
the
seuerall
ages
of
the
Church
to
spoyle
these
principalities
and
powers
.
Now
for
the
second
,
the
spoyled
are
called
principalities
and
powers
.
Principalities
and
Powers
]
These
termes
are
giuen
to
the
good
Angels
,
Eph.
3.10
.
and
to
great
Magistrates
and
Princes
on
earth
,
Eph.
1.23
.
In
effect
they
are
giuen
to
Christ
,
Esay
9.6.7
.
but
vsually
they
are
restrained
to
euill
angels
,
and
so
they
are
called
either
considering
them
as
they
were
before
their
fall
,
or
as
it
is
vsually
conceiued
,
it
notes
their
estate
euen
since
their
fall
.
The
two
words
note
two
things
in
the
euill
Angels
,
Excellencie
and
Abilitie
;
Excellencie
,
so
they
are
principalities
;
Abilitie
,
so
they
are
powers
.
Their
excellencie
is
two
waies
to
be
considered
,
1.
in
themselues
.
2.
their
soueraignty
ouer
the
world
.
In
themselues
and
their
owne
nature
,
euer
since
their
horrible
fall
,
they
are
creatures
of
wonderfull
knowledge
,
swiftnesse
,
discerning
,
and
such
like
.
An
in
respect
of
the
vnregenerate
world
they
haue
a
principality
:
hence
called
worldly
rulers
[
](A89915-e145690-b)g
g
Eph.
6.
,
the
prince
of
this
world
[
](A89915-e145720-b)h
h
Ioh.
1
2.
,
yea
and
the
god
of
this
world
[
](A89915-e145750-b)i
i
2
Cor.
4.4
.
.
We
may
obserue
here
in
the
holy
Ghost
a
wonderfull
patterne
of
candor
,
he
praiseth
what
is
praise-worthy
euen
in
his
enemies
;
and
it
may
wonderfully
comfort
Gods
children
in
their
acceptation
with
God
,
for
if
God
can
yeelde
these
titles
and
acknowledge
that
is
yet
good
in
the
very
Deuils
,
sure
then
it
cannot
be
he
should
not
like
what
he
findes
good
in
his
owne
Saints
,
though
they
haue
many
wants
and
sinnes
,
seeing
they
sinne
not
of
malicious
wickednes
,
as
the
Deuils
doe
.
As
they
are
called
principalities
,
so
for
their
abilitie
and
force
of
working
,
The
power
of
the
Deuils
both
in
the
world
and
in
the
Church
.
they
are
called
powers
.
The
wonderfull
power
the
diuels
haue
may
be
considered
either
in
the
world
or
in
the
Church
.
In
the
first
race
of
men
before
the
floud
,
how
soone
had
they
drawne
away
Cains
race
into
apostasie
,
and
not
long
after
Sethes
,
till
they
had
chased
the
light
of
sincerity
within
the
walles
of
one
house
,
and
not
all
sound
there
neither
?
After
the
floud
,
the
world
is
no
sooner
filled
againe
,
but
together
with
the
building
of
Babel
,
a
most
dreadfull
confusion
was
wrought
by
the
Deuils
,
euen
the
beginning
of
a
generall
falling
away
into
gentilisme
and
idolatrie
(
which
will
neuer
bee
vtterly
recouered
againe
while
the
world
stands
)
all
the
families
making
apostasie
in
the
beginning
of
the
Babylonish
Monarchie
,
and
such
an
apostacie
,
as
they
continued
in
for
many
hundred
yeeres
in
the
generalitie
of
them
:
so
as
there
was
onely
a
little
light
left
in
the
race
of
Sem.
Now
leauing
the
whole
world
lying
vnder
this
powerfull
wickednesse
,
come
to
Abraham
,
(
a
brand
taken
out
of
the
fire
of
the
Chaldeans
)
in
whom
the
light
shined
with
great
glory
,
see
the
power
of
these
wicked
spirits
ouer
his
race
:
the
Ismalites
went
quickely
off
to
gentilisme
:
then
the
Edomites
were
easily
gained
after
:
then
in
Aegypt
the
light
that
did
remaine
was
almost
put
out
,
the
bondage
of
the
Israelites
being
as
great
in
soule
[
](A89915-e145880-b)k
k
Ezech.
20.
,
as
it
was
in
bodie
.
In
Moses
time
the
light
was
diffused
in
that
people
all
abroad
againe
,
and
a
kingdom
of
Priests
was
raised
vp
to
God
:
this
light
held
with
various
encreases
and
decreases
,
till
the
captiuitie
,
after
which
time
it
waxed
dimmer
and
dimmer
,
till
Christ
the
Day-starre
arose
,
and
filled
heauen
and
earth
with
the
brightnesse
of
his
comming
.
After
in
the
very
first
hundreds
of
yeeres
,
these
cursed
spirits
not
onely
persecuted
religion
by
incredible
tyranny
,
but
infected
it
with
the
tares
of
strange
errors
,
and
prodigious
superstitions
and
heresies
,
till
all
grew
together
in
one
body
in
Antichrist
.
Vnder
Antichrist
all
sincerity
was
againe
almost
vniuersally
put
out
,
the
face
of
religion
corrupted
,
and
idolatry
brought
into
the
Churches
1260
,
yeeres
.
Lastly
,
in
our
owne
dayes
when
the
prophesies
were
accomplished
,
&
the
euerlasting
Gospell
published
againe
,
alas
yet
consider
the
state
of
the
world
;
one
part
of
the
world
lieth
in
Paganisme
,
another
in
Turcisme
,
another
in
Iudaisme
,
another
in
Papisme
;
and
in
all
these
foure
these
wicked
spirits
raigne
,
and
hold
the
world
captiue
at
their
pleasure
.
Come
we
to
the
visible
assemblies
,
of
the
true
Churches
of
Iesus
Christ
,
&
consider
there
their
power
,
how
mightily
it
extends
,
for
there
they
haue
secret
Atheists
,
Church-papists
,
persons
excommunicate
,
witches
,
and
such
like
diabolicall
practisers
,
Hypocrites
,
Apostataes
,
the
vnmercifull
,
troopes
of
the
ignorant
,
besides
the
swarmes
of
vicious
liuers
,
and
prophane
persons
,
such
as
are
swearers
,
drunkards
,
filthy
persons
of
all
kindes
,
liers
,
vsurers
,
raylers
,
and
such
like
workers
of
iniquitie
.
Why
Sathans
working
is
not
perceiued
by
wicked
men
.
It
is
true
,
worlds
of
men
feele
not
this
power
of
theirs
:
but
alas
this
warre
is
spirituall
,
these
enemies
are
inuisible
,
their
sleights
are
of
infinite
depth
,
their
soules
are
already
in
their
possession
,
and
all
is
couered
with
grosse
darknesse
,
and
done
in
a
spirituall
night
,
and
wicked
men
are
like
dead
men
in
their
sinnefull
courses
,
senselesse
and
secure
.
Vses
.
The
vse
is
to
shew
the
miserie
of
all
impenitent
sinners
,
though
they
go
in
braue
clothes
,
dwell
in
faire
houses
,
possessed
of
large
reuenues
,
abound
in
all
pleasures
of
life
&c.
yet
alas
,
alas
,
for
their
wofull
estate
with
all
this
:
Oh
the
Diuels
,
the
Diuels
,
are
their
masters
,
and
rule
ouer
them
as
effectually
,
as
euer
did
tyrant
ouer
his
slaue
:
Oh
if
men
haue
eares
let
them
heare
,
and
awake
and
stand
vp
from
the
dead
,
and
not
dare
to
continue
in
so
wofull
a
condition
,
and
let
the
righteous
leape
and
sing
for
true
ioy
of
heart
,
whatsoeuer
their
outward
estate
bee
in
the
world
;
Oh
let
them
praise
the
rich
grace
of
God
,
that
hath
translated
them
out
of
this
kingdome
of
darknesse
,
and
giuen
them
a
lot
among
the
Saints
.
The
third
thing
is
the
victory
,
expressed
in
three
degrees
.
He
spoyled
them
]
This
is
to
be
vnderstood
in
the
behalfe
of
the
faithfull
,
for
whose
sake
,
he
hath
and
doth
daily
smite
them
with
his
great
sword
[
](A89915-e146070-b)m
m
Esay
27.1
.
.
Hee
reproueth
them
and
rebuketh
them
[
](A89915-e146100-b)n
n
Zach.
3.1.2.3
.
:
hee
casteth
them
downe
like
lightning
[
](A89915-e146130-b)o
o
Luk.
10.20
.
:
He
breakes
their
head
[
](A89915-e146160-b)p
p
Gen.
3
15.
:
yea
and
sometimes
treades
them
downe
vnder
the
feete
of
his
Saints
[
](A89915-e146190-b)q
q
Rom.
16.20
.
:
making
them
in
many
tentations
and
tribulations
more
then
conquerors
[
](A89915-e146220-b)r
r
R●m
.
8.34
.
:
pulling
downe
their
strong
holds
,
which
they
had
within
[
](A89915-e146250-b)s
s
2
Cor.
10.4
.
,
when
they
compasse
the
righteous
with
their
tentations
,
hee
euer
openeth
a
doore
for
issue
,
and
deliuereth
the
righteous
[
](A89915-e146290-b)t
t
2
Pet.
2.9
.
,
sending
succours
[
](A89915-e146310-b)u
u
Heb.
2.18
.
,
and
making
his
seruants
often
to
lead
Sathan
captiue
.
He
spoyled
them
by
taking
from
them
the
soules
[
](A89915-e146340-b)*
*
Acts
26.18
.
of
the
righteous
,
which
they
possessed
as
their
booty
:
he
spoiled
them
by
loosing
the
workes
of
Satan
[
](A89915-e146370-b)x
x
1
Ioh.
3.8
.
:
he
spoiled
them
by
taking
from
them
altogether
the
power
they
had
ouer
death
[
](A89915-e146400-b)y
y
Heb.
2.14
,
so
farre
as
concernes
the
righteous
.
He
hath
so
farre
spoiled
them
,
that
they
are
not
only
iudged
by
the
word
of
the
Saints
in
this
life
[
](A89915-e146420-b)z
z
Ioh.
16.11
.
,
but
the
Saints
shall
also
sit
vpon
them
,
to
iudge
them
at
the
last
day
[
](A89915-e146440-b)a
a
1
Cor.
6.3
.
.
Vses
.
And
all
this
may
serue
for
constant
comfort
vnto
all
the
godly
,
each
word
being
a
well
of
consolation
if
we
wisely
apply
it
.
And
withall
it
may
encourage
them
against
the
remainder
of
the
power
of
euill
spirits
;
it
is
true
,
they
accuse
still
,
they
hinder
the
word
what
they
can
still
,
they
will
steale
the
seede
still
,
they
will
raise
trouble
and
oppositions
still
,
they
sow
tares
still
,
they
will
bee
casting
their
snares
still
,
they
buffet
them
by
tentations
still
:
but
yet
the
same
God
and
our
Lord
Iesus
Christ
that
hath
thus
farre
subdued
them
,
will
prosper
his
owne
worke
,
and
make
vs
stand
in
all
the
euill
dayes
,
so
as
wee
will
put
on
the
whole
armour
of
God
.
Now
whereas
he
saith
he
hath
spoiled
him
,
it
is
true
of
the
time
past
,
1.
In
the
person
of
Christ
himselfe
.
2.
In
the
merit
of
our
victorie
.
3.
In
our
iustification
,
hee
is
perfectly
foiled
.
4.
In
our
sanctification
,
hee
is
spoiled
by
inchoation
.
And
made
a
shew
of
them
openly
.
]
These
words
containe
the
second
degree
of
victorie
,
and
are
true
in
a
double
sense
:
For
first
hee
hath
made
a
shew
of
them
,
in
that
he
hath
discouered
them
and
made
them
known
to
the
Church
.
This
is
a
dragging
of
them
out
of
their
cels
of
darknesse
in
the
light
of
obseruation
,
by
shewing
their
natures
and
practises
,
by
vnmasking
them
to
the
view
of
the
soule
:
thus
are
they
displaied
in
the
doctrine
of
the
Gospell
,
and
the
soules
of
the
righteous
behold
this
detection
of
Sathan
from
day
to
day
by
the
word
,
with
as
much
admiration
as
euer
the
Romans
did
behold
any
great
rebell
,
or
barbarous
rebell
or
monster
,
subdued
,
and
in
triumph
brought
into
Rome
.
Neither
may
this
detection
of
Sathan
seeme
to
be
the
least
part
of
Christs
victorie
:
for
it
is
certaine
it
is
a
worke
that
euill
men
or
euill
angels
neuer
beare
but
vanquished
.
There
is
a
hot
opposition
in
all
places
before
Sathan
will
abide
this
.
Secondly
,
he
made
a
shew
of
them
,
that
is
,
as
some
thinke
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
he
made
them
to
be
for
examples
,
and
that
three
wayes
.
1.
In
shame
,
making
detestation
to
be
their
portion
.
2.
In
confusion
,
and
an
inexplicable
kinde
of
astonishment
,
and
benummednes
,
and
blindnes
.
3.
In
torments
and
punishments
,
2
Pet.
4.5
.
Iud.
9.
The
vse
may
be
for
increase
of
consolation
:
Vse
.
wee
see
Christ
will
neuer
cease
till
he
hath
finished
this
victorie
.
Why
should
wee
then
faile
through
vnbeleefe
,
or
faint
in
the
resisting
of
the
deuill
?
The
Lord
will
more
and
more
make
a
shew
of
them
,
and
giue
vs
increase
of
experience
of
the
power
of
his
word
and
presence
herein
.
Here
also
mens
waywardnesse
may
be
reproued
,
that
cannot
abide
to
heare
talke
of
the
deuill
or
his
courses
:
this
is
but
a
worke
of
Sathan
in
them
to
hinder
their
saluation
,
for
to
make
an
open
shew
of
them
is
one
part
of
Christs
victorie
.
The
word
rendred
openly
signifieth
sometimes
eminently
[
](A89915-e146660-b)b
b
Joh.
7.4
.
,
sometimes
without
authoritie
[
](A89915-e146680-b)c
c
Act.
4.29
,
sometimes
with
confidence
,
and
vndaunted
resolution
,
with
assurance
or
plerophorie
[
](A89915-e146700-b)d
d
1
Ioh.
5.14
.
,
sometimes
with
plainenesse
and
euidence
[
](A89915-e146720-b)e
e
Ioh
16
25.29
.
,
sometimes
with
libertie
[
](A89915-e146740-b)f
f
●
Tim.
3.13
.
.
But
I
rest
in
the
word
openly
here
vsed
.
And
triumphed
ouer
them
.
]
Here
is
the
third
part
of
the
victorie
.
This
triumph
was
first
begunne
in
the
resurrection
and
ascension
of
Christ
[
](A89915-e146790-b)g
g
Eph.
4.7
.
.
2.
It
was
continued
in
the
publication
of
the
Gospell
[
](A89915-e146810-b)h
h
2
Cor.
2.14
.
,
(
which
is
newes
of
victorie
)
and
in
the
life
of
Christians
;
for
what
is
the
life
of
euery
Christian
,
but
the
shew
of
a
brand
taken
out
of
the
fire
,
or
of
a
soule
preserued
out
of
darknesse
?
The
soule
is
mounted
in
the
chariot
of
the
word
,
praier
and
holy
liuing
;
this
chariot
is
followed
with
the
applause
of
Angels
,
and
the
approbation
of
the
Saints
;
the
place
is
in
the
new
Ierusalem
on
earth
,
in
the
temple
of
their
God
.
The
chariot
is
drawne
with
white
steeds
,
sincere
teachers
;
it
is
prouoked
and
driuen
on
by
the
spirit
of
God
:
and
the
effect
of
all
is
a
heart
inspired
with
heauenly
ioyes
and
refreshings
.
3.
As
it
begun
in
Christ
,
and
is
continued
in
the
life
of
a
Christian
,
so
this
triumph
shall
be
perfected
in
death
,
and
consummate
in
the
resurrection
to
the
eternall
dissolution
and
confusion
of
all
wicked
men
and
deuils
.
Now
for
vse
of
this
;
Vse
.
what
iust
cause
is
there
to
take
vp
bitter
lamentations
for
the
wonderfull
frowardnesse
of
the
natures
of
the
most
men
,
who
had
rather
be
miserable
and
serue
the
deuill
still
,
then
be
made
glorious
by
conquest
in
repentance
for
their
sinnes
:
they
had
rather
be
his
prisoners
,
then
such
princes
:
rather
slaues
to
Sathan
,
then
sonnes
to
God
:
rather
dragged
into
captiuitie
with
the
deuill
,
then
carried
in
the
chariot
of
triumph
with
the
Saints
.
2.
If
such
honors
be
done
to
Christians
,
and
such
ioyes
had
in
a
Christian
estate
,
oh
then
let
it
be
the
praier
of
euery
godly
man
daily
to
God
,
as
Psal.
106.4
.
Remember
me
,
O
Lord
,
with
the
fauour
of
thy
people
,
visit
me
with
thy
saluation
,
&c.
Lastly
,
how
should
it
excite
in
vs
a
desire
to
walke
worthy
of
such
a
victorie
?
yea
how
should
it
inspire
vs
with
spirituall
magnanimitie
to
resist
Sathan
,
and
with
a
holy
scorne
to
disdaine
his
filthy
tentations
,
and
in
all
estates
to
demeane
our selues
so
as
might
become
men
that
know
and
beleeue
that
Christ
hath
spoiled
principalities
and
powers
for
vs
?
&c.
4.
For
the
meanes
of
this
victorie
,
it
is
added
in
these
words
,
In
himselfe
.
]
So
it
is
read
in
the
Greeke
,
and
in
the
most
Interpreters
;
and
this
in
himselfe
,
either
it
notes
his
mysticall
body
,
or
else
it
notes
Christ
himselfe
alone
,
and
in
this
latter
sense
it
is
continually
taken
:
and
so
we
may
here
learne
,
that
it
is
the
Lord
Iesus
Christ
alone
,
euen
himselfe
alone
that
hath
wrought
this
victorie
for
vs
;
there
was
none
other
able
to
stand
in
the
field
against
the
aduersarie
:
there
is
no
name
else
vnder
heauen
by
which
wee
can
be
saued
;
and
therefore
we
should
giue
all
the
glory
to
Christ
alone
,
and
not
to
any
man
or
Angels
,
for
they
neuer
fought
for
vs
,
nor
were
they
able
to
stand
in
this
battell
of
our
redemption
.
VERS.
16.
Let
no
man
therefore
condemne
you
in
meat
or
drinke
,
or
in
respect
of
an
holiday
,
or
of
the
new
Moone
,
or
of
the
Sabboth
dayes
.
17.
Which
are
but
a
shadow
of
things
to
come
,
but
the
body
is
in
Christ
.
HItherto
of
the
seuen
reasons
of
the
dehortation
.
The
conclusion
followes
in
these
words
and
the
rest
to
the
end
of
the
chapter
:
and
it
hath
three
branches
.
For
1.
he
concludes
against
Iudaisme
in
these
words
.
2.
Against
philosophie
,
vers.
18.19
.
3.
Against
traditions
,
vers.
20.
to
the
end
.
In
these
words
is
contained
both
the
conclusion
it selfe
,
vers.
16.
and
the
reason
,
vers.
17.
and
the
drift
is
to
shew
that
the
ceremonies
of
Moses
are
abolished
,
and
therefore
they
should
not
receiue
them
,
or
hold
themselues
bound
vnto
them
.
This
was
foretold
Dan.
9.17
.
it
was
signified
by
the
renting
of
the
vaile
;
and
these
ceremonies
were
solemnly
and
publikely
laid
downe
,
in
the
first
Councell
which
was
held
by
the
Apostles
at
Ierusalem
,
Act.
15.
And
they
were
then
so
laid
downe
,
that
the
Apostle
after
giues
order
to
the
Church
that
those
ceremonies
should
neuer
be
vsed
,
nor
any
other
deuices
,
but
such
as
might
be
to
edification
,
order
and
decencie
,
and
were
without
offence
.
The
ceremonies
named
in
the
text
,
are
the
difference
of
meats
and
drinkes
,
and
the
obseruation
of
times
,
concerning
which
hee
writes
more
sharply
,
Gal.
3.1.3
.
&
4.10
.
&
5.9
.
&
6.12
.
In
the
Law
there
were
three
sorts
of
meats
that
legally
were
required
:
1.
The
meat
offerings
.
2.
The
shew
bread
.
3.
The
cleane
beasts
.
The
meat
offering
was
a
type
of
Christ
our
nourishment
.
The
shew
bread
was
a
type
of
the
Church
in
her
mysticall
vnion
.
And
the
cleane
beasts
(
knowne
by
chewing
the
cud
,
and
diuiding
the
hoofe
)
were
types
of
the
Christians
both
meditation
and
discretion
,
in
the
meanes
of
his
holy
conuersation
.
And
for
the
confirmation
of
this
place
,
the
Apostle
elsewhere
shewes
euidently
that
the
difference
of
meats
is
taken
away
,
1
Tim.
4.1.2.3.4
.
The
difference
of
times
in
the
Law
is
here
said
to
be
threefold
;
of
dayes
,
of
moneths
,
of
Sabbaths
.
In
respect
of
an
holy
day
.
]
The
originall
and
most
translations
word
for
word
haue
it
thus
,
in
part
of
an
holiday
;
but
in
diuers
senses
:
some
say
in
part
of
an
holiday
,
that
is
,
in
partition
of
a
festiuall
day
from
a
not
festiuall
day
,
as
well
in
dayes
,
as
in
moneths
,
or
Sabboths
.
Some
say
,
in
part
,
for
they
could
not
obserue
all
ceremonies
,
being
absent
from
Ierusalem
.
Therefore
the
Apostle
would
haue
them
to
receiue
none
at
all
,
seeing
they
could
not
receiue
them
all
.
Some
say
in
part
of
an
holiday
,
that
is
,
in
that
part
of
them
which
concernes
dayes
,
&c.
But
it
is
more
plainly
as
it
is
here
rendred
.
Or
of
the
new
moone
.
]
They
did
obserue
the
Calends
,
or
first
dayes
of
euery
moneth
.
Or
of
Sabboth
dayes
.
]
There
were
diuers
sorts
of
Sabboths
,
of
dayes
,
of
yeeres
,
or
seuens
of
yeeres
.
The
Sabboths
of
dayes
were
either
morall
,
viz.
the
seuenth
day
,
which
God
did
chuse
;
or
ceremoniall
:
the
ceremoniall
Sabboths
were
either
more
solemne
,
such
as
were
the
three
great
feasts
,
Passeouer
,
Pentecost
,
&
tabernacles
;
or
lesse
solemne
,
such
as
were
the
feasts
of
blowing
the
trumpets
[
](A89915-e147300-b)a
a
Leuit.
23.24
.
,
and
the
feast
of
expiation
[
](A89915-e147320-b)b
b
Leuit.
16.32
33.34
.
.
The
Sabboth
of
yeeres
was
euery
seuenth
yeere
[
](A89915-e147340-b)c
c
Leuit.
25.4.5.6
.
to
11.
.
The
Sabboth
of
seuens
of
yeeres
was
the
Iubile
,
which
returned
euery
fiftie
yeeres
.
We
see
here
then
that
the
Apostle
shewes
that
wee
are
deliuered
from
the
bondage
of
the
obseruation
as
before
of
meats
,
so
now
of
Sabboths
.
Obiect
.
But
is
the
Sabboth
day
that
was
morall
abrogated
?
Sol.
No
,
the
Apostle
speakes
here
of
the
ceremoniall
Law
,
not
of
the
morall
;
and
of
ceremoniall
Sabboths
,
not
of
the
morall
Sabboth
;
the
word
is
in
the
plurall
number
.
The
manner
of
propounding
the
conclusion
is
to
be
obserued
.
Let
no
man
condemne
you
.
]
These
words
may
be
referred
either
to
Gods
children
,
or
to
false
teachers
.
In
the
first
sense
it
is
thus
:
Let
none
condemne
you
,
that
is
,
doe
not
shew
such
loue
to
these
ceremonies
hereafter
,
that
thereby
you
incurre
iustly
the
blame
and
censure
of
Gods
children
.
And
if
they
bee
referred
to
false
teachers
,
then
it
is
thus
:
let
no
man
whatsoeuer
perswade
you
that
you
are
condemned
,
or
iudged
of
God
for
omitting
the
obseruation
of
the
ceremonies
;
care
not
for
their
censures
,
neuer
trouble
your
consciences
about
it
.
Which
are
shadowes
of
things
to
come
.
]
Here
the
Apostle
with
full
saile
driues
into
the
hauen
,
by
shutting
vp
with
this
vnauoidable
argument
.
These
ceremonies
are
but
shadowes
of
that
substance
which
now
we
haue
,
and
therefore
it
is
a
foolish
thing
to
striue
about
the
shadow
when
we
haue
the
substance
.
Ceremonies
were
shadowes
in
diuers
respects
.
1.
Ceremonies
were
shadowes
in
diuers
respects
.
In
respect
of
certaintie
of
signification
:
the
shadow
is
a
sure
signe
of
the
body
;
so
was
this
of
Christ
to
come
.
2.
In
respect
of
causation
;
the
body
causeth
the
shadow
,
so
is
Christ
the
cause
of
all
ceremonies
.
3.
In
respect
of
the
obscuritie
of
signification
:
a
shadow
is
darke
,
so
were
the
ceremonies
.
4.
In
respect
of
cessation
:
a
shadow
is
quickly
gone
,
so
were
the
ceremonies
,
they
were
not
to
last
for
any
long
time
.
Lastly
,
they
were
shadowes
as
they
were
types
;
so
the
lambe
was
a
shadow
of
Christ
,
and
the
Arke
of
the
Church
,
&c.
They
were
shadowes
not
giuen
to
iustifie
,
but
to
shew
iustification
by
Christ
.
It
is
added
,
of
things
to
come
]
to
keepe
off
the
blow
from
our
Sacraments
,
which
are
no
shadowes
of
things
to
come
,
but
of
things
past
.
But
the
body
is
in
Christ
.
]
The
words
are
diuersly
interpreted
:
some
referre
the
words
to
the
next
verse
,
but
without
reason
:
some
supplie
a
word
body
,
and
reade
,
but
the
body
is
the
body
of
Christ
:
but
the
plaine
meaning
is
,
that
the
truth
and
substance
of
all
the
ceremonies
is
now
enioyed
by
the
Church
in
and
by
Christ
,
in
whom
all
is
now
fulfilled
,
and
therefore
heauen
should
now
suffer
violence
,
and
the
children
of
Sion
should
now
reioice
in
their
King
;
and
Christians
should
stand
fast
in
the
libertie
that
is
brought
vnto
them
in
Christ
Iesus
.
VERS.
18.
Let
no
man
beare
rule
ouer
you
by
humblenesse
of
minde
,
and
worshipping
of
Angels
;
aduancing
himselfe
in
those
things
he
neuer
saw
;
rashly
puft
vp
with
his
fleshly
minde
.
19.
And
holdeth
not
the
head
,
whereof
all
the
body
furnished
and
knit
together
by
ioynts
and
bands
,
increaseth
with
the
increasing
of
God
.
IN
these
two
verses
hee
concludes
against
philosophie
,
and
therein
specially
against
Angell-worship
,
a
deuice
like
the
old
doctrine
of
the
Platonists
,
concerning
their
daemones
tutelares
.
The
Diuines
also
that
first
broached
this
apostaticall
doctrine
in
the
Primitiue
Church
were
Philosophers
:
and
if
the
Papists
will
persist
in
Angell-worship
,
they
must
beare
it
to
be
accounted
better
Philosophers
then
Diuines
.
The
Apostle
makes
foure
obseruations
vpon
these
that
bring
in
this
worship
of
Angels
.
1.
That
they
attribute
that
to
themselues
,
which
is
proper
to
God
,
namely
to
beare
rule
ouer
the
consciences
of
men
in
matters
of
religion
,
though
they
pretend
to
bring
in
those
things
,
because
they
would
haue
men
thinke
humbly
of
themselues
.
2.
That
they
thrust
in
for
oracles
,
not
things
they
haue
seene
and
heard
,
but
deuised
of
themselues
.
3.
That
those
things
were
founded
on
no
other
foundation
then
the
opinions
of
men
immoderately
pleasing
themselues
in
their
owne
deuices
.
4.
That
this
course
tends
to
the
high
derogation
of
the
honour
of
Christ
,
who
only
deserues
all
glory
,
and
by
whom
alone
all
the
suits
of
the
Church
are
dispatched
.
The
men
then
that
vrge
these
things
are
,
1.
Hypocrites
,
they
pretend
one
thing
,
and
intend
another
.
2.
They
are
ignorant
persons
.
3.
They
are
proud
and
insolent
in
selfe-conceit
.
4.
They
are
prophane
without
Christ
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Let
no
man
beare
rule
ouer
you
.
]
The
originall
word
hath
troubled
Interpreters
,
but
is
for
the
most
part
rendred
,
either
beare
rule
ouer
you
,
and
so
play
the
part
of
a
Iudge
or
rector
;
or
else
,
defraud
you
of
your
prize
:
it
is
granted
by
all
,
to
be
a
word
taken
from
the
manners
,
in
the
olympiads
or
other-where
,
who
runne
for
prizes
:
among
whom
there
was
one
they
caled
Brabeutes
,
that
is
,
one
that
by
appointment
did
sit
as
iudge
,
and
gaue
the
prize
to
the
winner
.
If
it
be
taken
in
the
first
sense
,
viz.
let
no
man
beare
rule
ouer
you
;
then
the
Apostels
meaning
is
to
warne
them
for
the
reasons
aboue
rehearsed
,
and
herewith
adioyned
,
not
to
suffer
their
teachers
to
lord
it
ouer
them
in
their
consciences
;
as
before
he
had
charged
them
,
not
to
let
them
carrie
away
their
soules
as
a
prey
vers.
18.
or
to
condenme
them
vers.
19.
This
may
teach
the
Ministers
of
the
Gospell
,
to
know
and
keepe
their
bounds
,
and
the
people
likewise
,
not
to
suffer
any
to
beare
rule
ouer
their
consciences
,
with
their
owne
deuices
.
It
condemnes
also
the
hellish
pride
and
imperiousnesse
of
the
popish
clergie
,
in
playing
the
Iudges
ouer
mens
consciences
at
their
owne
pleasures
:
seeing
we
haue
no
Iudge
nor
Law-giuer
but
only
Iesus
Christ
to
whom
the
Father
hath
giuen
all
power
.
Quest.
But
haue
not
the
Ministers
of
the
Gospell
power
vpon
obseruation
of
the
runners
to
be
as
Iudges
to
assigne
the
crowne
to
them
that
runne
well
?
Answ.
They
haue
,
and
therefore
are
called
the
disposers
of
Gods
secrets
,
and
watch-men
,
and
ouerseers
:
but
yet
they
must
be
true
Ministers
,
and
they
must
giue
iudgement
by
warrant
from
the
word
.
Let
no
man
defraude
you
of
your
prize
]
That
is
seeing
you
haue
begunne
to
runne
so
well
,
and
haue
runne
so
long
,
let
no
man
now
beguile
you
of
your
prize
,
the
crowne
of
glorie
.
The
Church
is
like
a
field
,
the
race
is
Christian
religion
,
the
runners
are
Christians
:
the
feete
are
faith
and
loue
;
the
goall
or
marke
is
death
in
Christ
,
the
brabium
or
prize
is
the
possession
of
eternall
life
.
Now
the
doctrine
hence
implied
is
.
Doct.
That
men
may
runne
and
come
neere
the
goall
,
and
yet
loose
the
prize
.
Many
runne
yet
one
obtaineth
[
](A89915-e147940-b)a
a
1
Cor.
9.24
.
.
Many
receiue
the
grace
of
God
in
vaine
[
](A89915-e147970-b)b
b
1
Cor.
6.1
.
.
Many
come
neere
the
kingdome
of
God
with
the
Scribe
,
and
yet
loose
[
](A89915-e148000-b)c
c
Mark
.
12.34
.
Many
loose
what
they
haue
wrought
[
](A89915-e148030-b)d
d
2
Ioh.
10.
.
Hence
that
exhortation
,
Let
no
man
take
away
your
crowne
[
](A89915-e148060-b)e
e
Reuel
.
3.11
.
.
The
Vse
may
be
first
for
reproofe
of
such
as
doe
wronge
(
either
the
iudges
or
standers
by
)
by
a
wrong
applause
,
such
as
giue
away
the
honours
of
Gods
children
to
such
as
neuer
ranne
in
the
race
,
,
or
not
aright
,
and
giue
the
titles
of
the
Church
and
Christianity
to
wicked
men
:
but
especially
this
reprooueth
those
men
that
hauing
runne
well
[
](A89915-e148100-b)f
f
Gal.
5.7
.
for
a
time
,
suffer
themselues
to
be
hindred
,
and
so
loose
the
prize
.
Many
are
the
waies
the
Deuill
hath
to
hinder
men
in
running
;
sometimes
by
raising
vp
aduersaries
[
](A89915-e148120-b)g
g
Phil.
1.29
.
,
and
outward
molestations
[
](A89915-e148140-b)h
h
Reuel
.
2.10
.
;
Le
ts
in
running
.
sometimes
he
casts
shame
in
their
way
,
and
names
of
reproach
[
](A89915-e148170-b)i
i
1
Thess.
2.2
.
Act.
18.
;
sometimes
he
iniects
tentations
[
](A89915-e148200-b)k
k
Jam.
1.12
.
;
sometimes
he
leaues
them
[
](A89915-e148230-b)l
l
Gal.
5.7.9
.
by
keeping
them
in
bondage
,
to
the
defence
or
loue
of
some
lesser
superstitions
or
smaller
sins
,
as
the
world
accounts
;
sometimes
he
hinders
them
by
the
domesticall
enemie
the
sinne
that
hangeth
so
fast
on
[
](A89915-e148260-b)m
m
Heb.
12.1
.
what
we
must
shun
in
running
.
;
sometimes
he
casts
men
into
a
dead
sleepe
,
and
they
lie
all
along
in
the
middle
of
the
race
.
2.
This
may
serue
for
instruction
to
teach
vs
with
all
heedfulnes
to
looke
to
our selues
after
we
set
out
in
the
race
of
Christian
profession
,
that
no
man
take
our
crowne
;
and
to
this
end
we
must
consider
,
both
what
to
shunne
,
and
what
to
follow
.
If
we
would
not
loose
our
crowne
,
wee
must
shunne
,
1.
The
sinne
that
hangs
on
so
fast
[
](A89915-e148300-b)o
o
Heb.
12.1
.
.
2.
Prophane
bablings
and
oppositions
of
science
falslie
so
called
[
](A89915-e148330-b)p
p
1
Tim.
6.20
.
.
3.
Scandall
[
](A89915-e148350-b)q
q
Phil.
2.15.16
.
4.
The
profits
and
pleasures
of
the
world
,
so
as
our
hearts
be
not
set
vpon
them
[
](A89915-e148370-b)r
r
1
Cor.
9.25
.
1
Tim.
6.11.12
.
5.
Selfe-loue
and
trust
in
our
owne
iudgement
,
when
we
thinke
our selues
wise
enough
to
order
our
race
without
aduice
[
](A89915-e148400-b)s
s
Gal.
2.2
.
.
6.
Vncertaine
running
[
](A89915-e148420-b)t
t
1
Cor.
9.26
Where
wee
must
obserue
.
.
Now
for
the
second
,
that
wee
may
runne
successefully
,
diuers
rules
must
be
obserued
,
1.
We
must
watchfully
stop
the
beginnings
of
sinne
,
and
when
we
feele
our selues
beginne
to
halt
,
wee
must
seeke
an
healing
,
least
we
be
turned
out
of
the
way
[
](A89915-e148460-b)u
u
Heb.
12.13
.
.
2.
We
must
follow
peace
with
all
men
,
so
farre
as
may
stand
with
godlinesse
.
[
](A89915-e148500-b)*
*
Heb.
12.14
.
3.
Wee
must
keepe
the
faith
.
4.
We
must
labour
for
the
loue
of
the
appearing
of
Christ
.
5.
Wee
must
continue
and
resolue
not
to
giue
ouer
till
we
haue
finished
our
course
.
These
three
rules
may
be
gathered
out
of
2
Tim.
4.8.9
.
6.
Wee
must
pray
that
the
Gospell
may
runne
more
freely
[
](A89915-e148560-b)x
x
2
Thes.
3.1
.
;
for
that
like
a
mighty
winde
helpes
wonderfully
in
the
race
.
7.
Wee
must
order
riches
so
as
they
bee
no
hinderances
[
](A89915-e148580-b)y
y
2
Tim.
6.18
.
.
8.
We
must
vse
the
aduise
of
the
best
that
can
be
had
for
skill
or
experience
[
](A89915-e148600-b)z
z
Gal.
2.2
.
.
9.
We
must
faithfully
discharge
the
duties
of
our
calling
[
](A89915-e148620-b)a
a
1
Pet.
5.4
.
.
Wee
must
so
resolue
vpon
the
race
,
that
we
labour
to
be
vndaunted
and
euery
way
resolued
against
all
afflictions
and
trials
whatsoeuer
,
that
may
befall
vs
,
accounting
it
all
happinesse
to
fulfill
our
course
with
ioy
[
](A89915-e148650-b)b
b
Act.
20.24
.
,
arming
our selues
with
this
minde
that
we
will
take
vp
our
crosse
,
and
endure
any
hardship
[
](A89915-e148690-b)c
c
2
Tim.
2.5
.
Iam.
1.11
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
At
their
pleasures
]
This
is
added
as
an
aggrauation
;
the
word
notes
they
did
it
not
ignorantly
,
or
by
frailtie
,
but
they
did
wrong
the
conscience
of
men
,
with
desire
,
willingly
,
wilfully
;
it
doth
greatly
increase
the
guilt
of
sinne
,
when
men
doe
it
willingly
and
wilfully
,
where
men
do
it
because
they
will
do
it
.
So
some
men
go
to
law
because
they
will
go
to
law
[
](A89915-e148750-b)d
d
Math.
5.40
.
;
so
some
will
be
great
[
](A89915-e148780-b)e
e
Math.
20.26
;
Some
will
doe
the
lusts
of
their
father
the
Deuill
[
](A89915-e148810-b)f
f
Ioh.
8.44
.
.
Thus
are
men
daily
doing
the
wills
of
the
flesh
[
](A89915-e148840-b)g
g
Ephes.
2.3
.
.
The
like
waywardnesse
may
be
obserued
in
the
negatiue
.
Men
will
not
be
gathered
[
](A89915-e148870-b)h
h
Mat.
23.37
.
.
Men
will
not
come
to
the
wedding
[
](A89915-e148900-b)i
i
Math.
22.3
.
.
In
some
things
they
willingly
knew
them
not
[
](A89915-e148930-b)k
k
2
Pet.
3.5
.
;
&
it
is
charged
vpon
the
idle
they
will
not
worke
[
](A89915-e148960-b)l
l
2
Thes.
3.10
.
.
Hence
those
conditionall
speeches
,
if
yee
will
receiue
it
[
](A89915-e148990-b)m
m
Mat.
11.14
.
;
and
if
any
man
will
saue
his
soule
[
](A89915-e149020-b)n
n
Mat.
16.15
.
.
The
vse
may
be
for
terror
to
stubborne
offenders
,
God
takes
notice
of
it
that
they
sinne
at
their
pleasures
,
they
sinne
because
they
will
sinne
,
and
therefore
let
them
be
assured
he
will
be
froward
with
the
froward
[
](A89915-e149070-b)o
o
Psal.
18.
,
and
therefore
he
will
haue
his
will
vpon
them
vnresistably
.
Hence
these
threatnings
,
hee
will
take
account
[
](A89915-e149100-b)p
p
Mat.
15.23
.
,
he
will
quicken
whom
he
will
[
](A89915-e149130-b)q
q
Joh.
5.21
.
,
he
will
giue
to
the
last
as
to
the
first
[
](A89915-e149160-b)r
r
Mat.
20.14
.
;
It
shall
not
bee
after
the
wils
of
the
flesh
[
](A89915-e149190-b)s
s
Ioh.
1.13
.
,
the
spirit
shall
blow
where
he
will
[
](A89915-e149220-b)t
t
Ioh.
3.8
.
,
the
mysterie
shall
be
made
knowne
to
whom
hee
will
[
](A89915-e149250-b)u
u
Col.
1.27
.
,
and
he
will
not
haue
sacrifice
[
](A89915-e149280-b)*
*
Heb.
10.5
.
.
Secondly
,
comfort
is
here
implied
;
for
if
there
be
so
much
infection
in
a
will
to
sinne
,
then
there
is
hope
God
will
accept
a
will
to
bee
and
doe
good
,
he
will
accept
of
the
will
in
prayer
[
](A89915-e149310-b)x
x
Ioh.
15.7
.
,
and
the
will
to
resist
corruption
of
nature
[
](A89915-e149330-b)y
y
Rom.
7.15.16.17
.
,
and
of
the
will
to
liue
honestly
[
](A89915-e149360-b)z
z
Heb.
13.18
.
Ioh.
7.17
.
.
Hitherto
the
Apostle
hath
charged
them
generally
,
now
in
the
words
that
follow
,
he
inforceth
his
speech
more
particularly
,
both
for
matter
,
pointing
out
Angell-worship
,
as
the
doctrine
he
would
conclude
against
,
and
for
manner
noting
foure
things
in
those
that
brought
in
that
worshippe
.
1.
That
they
brought
it
in
hypocritically
,
pretending
humblenesse
of
minde
.
2.
That
they
did
it
ignorantly
,
aduancing
themselues
in
things
they
neuer
saw
.
3.
That
they
did
it
proudly
,
rashly
puffed
vp
&c.
4.
That
they
did
it
dangerously
,
not
holding
the
head
,
&c.
Worshipping
of
Angells
]
The
maine
matter
the
Apostle
striues
to
beate
downe
,
is
the
worshippe
of
Angels
:
as
a
philosophicall
dreame
,
as
a
superstition
that
defrauds
men
of
heauen
,
as
an
hypocriticall
and
ignorant
worship
,
charging
them
to
be
proud
and
fleshly
persons
that
vse
it
;
yea
he
auoucheth
they
cannot
hold
the
head
which
is
Christ
,
if
they
mainetaine
or
practise
such
a
worship
.
All
these
reasons
are
in
the
text
and
coherence
against
it
.
Which
may
serue
for
confutation
of
Papists
,
who
at
this
day
still
maintaine
it
,
not
only
without
commandement
or
any
approued
example
in
scripture
,
but
directly
against
the
prohibition
of
the
Scriptures
,
as
in
this
place
,
and
so
Reuel
.
19.
the
Angell
forbids
Iohn
to
doe
it
.
The
Papists
offend
three
waies
about
their
Saints
and
Angels
.
The
Papists
offend
in
their
doctrine
about
Saints
and
Angells
three
waies
.
1.
In
giuing
vnto
them
what
may
be
attributed
onely
to
Christ
and
to
God
,
2.
In
adoring
them
.
3.
In
inuocating
and
praying
to
them
;
and
all
three
contrarie
to
Scripture
.
For
the
first
,
they
attribute
vnto
them
,
1.
Intercession
.
2.
The
knowledge
of
all
things
that
concerne
vs
;
they
rob
Christ
of
his
intercession
,
and
God
of
his
omniscience
;
now
in
all
this
wee
haue
a
sure
word
of
God
to
trust
to
For
,
for
intercession
it
is
plaine
,
we
haue
none
in
heauen
with
him
[
](A89915-e149540-b)a
a
Psal.
73.25
.
;
there
is
one
mediator
betwixt
God
and
man
,
the
man
Christ
[
](A89915-e149570-b)b
b
1
Tim.
2.
;
we
offer
vp
spirituall
sacrifices
acceptable
to
God
by
Iesus
Christ
[
](A89915-e149600-b)c
c
1
Pet.
2.5
.
;
Let
vs
therefore
,
saith
the
Apostle
,
by
him
offer
the
sacrifices
of
praise
alwaies
[
](A89915-e149640-b)d
d
Heb.
13.15
.
.
Note
the
words
,
by
him
and
alwaies
.
And
whereas
they
obiect
the
Angell
,
Reuel
.
8.
that
offred
the
prayers
of
the
Saints
;
we
answer
,
that
Angell
was
Christ
,
who
onely
hath
the
golden
censer
,
and
who
onely
is
meete
to
bring
incense
to
offer
vpon
the
golden
altar
;
the
indeauour
of
Peter
for
their
good
after
his
decease
,
was
performed
while
he
liued
,
as
is
apparant
by
comparing
the
13.
verse
,
with
the
15.
of
2.
Pet.
1.
And
whereas
they
giue
the
knowledge
of
all
things
vnto
them
,
they
rob
God
of
his
glory
,
who
onely
is
the
knower
of
the
hearts
of
men
,
2.
Chron.
6.30
.
and
it
is
granted
Isay
63.16
.
that
Abraham
knew
them
not
,
and
Israel
was
ignorant
of
them
.
And
whereas
they
obiect
that
Abraham
in
the
16.
of
Luke
,
is
said
to
know
that
they
had
Moses
and
the
Prophets
bookes
,
we
answer
that
that
is
spoken
parabolically
not
historically
;
they
may
as
well
say
that
Lazarus
had
fingers
,
and
Diues
a
tongue
,
&c.
but
were
that
granted
,
yet
it
followeth
not
,
that
because
the
doctrine
of
the
Church
was
reuealed
vnto
him
,
therefore
he
knew
all
things
.
The
second
thing
they
giue
is
adoration
,
contrary
to
the
flat
prohibition
of
the
Angell
himselfe
,
in
the
Reuelation
,
who
chargeth
worship
me
not
,
Reuel
.
19.10
.
and
without
all
example
in
Scripture
,
or
the
least
sillable
of
warrant
for
it
;
besides
we
see
here
Angell-worship
in
expresse
words
condemned
.
The
third
thing
is
inuocation
,
praying
to
them
,
which
likewise
is
contrary
to
scripture
,
for
how
shall
we
call
on
them
on
whom
we
haue
not
beleeued
[
](A89915-e149850-b)e
e
Rom.
10.14
.
;
and
we
are
exhorted
to
go
boldly
to
the
throne
of
grace
,
with
the
help
of
our
high
Priest
,
to
obteine
mercie
and
finde
grace
to
helpe
in
time
of
need
[
](A89915-e149890-b)f
f
Heb.
4.16
.
;
for
Christ
is
the
propitiation
for
the
sinnes
of
the
whole
world
[
](A89915-e149920-b)g
g
1
Ioh.
2.2
.
,
why
then
should
wee
giue
his
glory
to
any
other
?
and
inuocation
is
a
part
of
the
forbidden
worship
of
Angells
,
as
well
as
adoration
.
In
humblenes
of
minde
]
It
was
the
practise
of
Satan
and
pretence
of
false
Teachers
,
to
thrust
in
this
corruption
of
Angell-worship
vnder
this
colour
,
that
it
tended
to
keepe
men
in
humilitie
,
and
to
make
men
to
know
their
duties
to
the
great
maiesty
of
God
,
and
to
acknowledge
their
gratitude
to
the
Angels
for
their
seruice
:
this
hath
beene
the
Deuils
wont
to
hide
soule
sins
vnder
faire
pretences
,
and
vice
vnder
the
colours
of
vertue
.
This
may
serue
notably
for
the
confutation
of
the
Papists
,
about
their
Saint
and
Angell-worship
;
for
is
not
this
their
smoothest
pretence
,
to
tell
vs
by
comparison
,
that
men
will
not
go
to
great
Princes
directly
with
their
suites
,
but
will
vse
the
mediation
of
some
Courtiers
,
and
so
they
say
they
must
doe
to
God
.
This
you
see
was
the
old
deceit
in
the
primitiue
Church
,
and
therefore
worthily
we
may
say
to
the
people
,
let
none
of
the
popish
rabble
defraud
you
,
through
humblenesse
of
minde
.
Againe
,
is
the
Deuill
ashamed
to
shew
sinne
in
his
owne
colours
?
doth
hee
maske
it
vnder
the
colour
of
vertue
?
Then
where
shall
those
monsters
appeare
that
declare
their
sinnes
as
Sodome
,
and
are
not
ashamed
of
open
villanies
and
filthinesse
?
Such
are
they
that
will
constantly
to
the
alehouse
,
and
neuer
be
ashamed
of
it
:
such
are
our
damned
Swearers
:
such
are
those
filthy
persons
,
that
know
they
are
knowne
to
liue
in
whoredome
,
and
yet
neuer
blush
at
it
,
nor
learne
to
repent
:
such
are
these
in
this
Citie
that
liue
in
open
contention
,
who
care
not
against
apparant
right
to
maintaine
continuall
suits
and
wranglings
,
though
they
know
all
men
detest
almost
the
very
sight
of
them
for
their
wicked
prophanesse
,
and
vniust
contentions
:
yea
though
the
hand
of
God
be
apparantly
vpon
them
,
and
they
know
not
how
soone
the
Lord
may
turne
them
into
hell
.
Such
also
are
the
open
and
wilfull
Sabbath
breakers
,
and
many
more
of
all
sorts
of
presumptuous
offenders
.
Againe
,
if
vice
masked
in
vertues
colours
can
so
please
,
and
allure
men
,
how
much
should
vertue
it selfe
rauish
vs
?
If
counterfeit
humilitie
can
be
so
plausible
,
how
should
true
humilitie
winne
to
the
admiration
and
imitation
of
it
?
Lastly
,
this
may
warne
men
to
auoide
counterfeit
gestures
,
and
all
pretended
insinuating
shewes
of
deuotion
,
such
as
are
open
lifting
vp
of
the
eyes
to
heauen
,
sighing
and
all
pretended
tricks
that
are
vsed
onely
to
pretend
what
is
not
.
And
thus
of
their
hypocrisie
,
their
ignorance
followes
.
Aduancing
themselues
in
things
they
neuer
saw
]
Two
things
are
here
to
bee
noted
.
First
,
Their
ignorance
in
things
they
neuer
saw
.
And
secondly
,
vaine-glorious
selfe-liking
,
which
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
expresseth
.
For
the
first
,
there
are
some
things
cannot
be
seene
with
mortall
eyes
,
while
we
are
on
earth
;
as
the
nature
of
God
,
Angells
,
and
what
is
done
in
heauen
.
2.
There
are
some
things
,
we
ought
not
to
see
though
we
might
:
and
therefore
he
praied
,
Lord
turne
away
mine
eyes
from
seeing
vanitie
.
3.
There
are
somethings
wee
may
and
ought
to
see
,
as
the
glory
of
God
in
his
workes
.
4.
There
are
some
things
we
may
and
so
ought
to
see
,
as
it
is
a
great
curse
if
we
see
them
not
,
as
the
fauour
of
God
and
spirituall
things
:
in
respect
of
which
to
be
blinded
in
heart
is
a
miserable
iudgement
;
Esay
6.10
.
of
the
first
sort
are
the
things
done
in
heauen
.
There
is
a
contrarie
waywardnesse
in
the
nature
of
wicked
men
;
somtimes
,
men
are
wilfull
and
will
not
be
perswaded
,
euen
in
the
things
which
yet
they
see
;
sometimes
,
men
are
stiffe
hearted
and
will
not
bee
remoued
in
opinions
about
things
which
they
neuer
saw
,
and
so
here
.
Ignorance
is
of
diuers
kindes
.
There
is
a
naturall
ignorance
,
and
that
is
of
two
sorts
.
For
there
is
an
ignorance
of
meere
negation
,
and
so
Christ
knew
not
the
day
of
iudgement
,
so
it
is
no
sinne
in
an
Husbandman
,
if
hee
be
ignorant
of
Astronomie
or
Phisicke
,
&c.
There
is
a
naturall
ignorance
which
is
of
corrupt
disposition
:
as
to
be
blinde
in
our
iudgement
in
spirituall
things
from
our
birth
;
this
is
sinnefull
,
but
not
here
meant
.
There
is
a
profitable
ignorance
,
and
that
is
likewise
of
two
sorts
.
For
it
is
either
profitable
absolutely
and
simply
,
or
but
only
in
some
respects
.
It
had
beene
simply
profitable
and
good
for
the
Iewes
,
if
they
had
neuer
knowne
the
fashions
of
the
Gentiles
;
so
it
had
beene
good
for
Sampson
if
he
had
neuer
knowne
Dalilah
.
But
it
had
beene
profitable
for
the
Pharisies
but
in
some
respects
,
not
to
haue
seene
or
to
haue
had
so
much
knowledge
.
Ioh.
9.41
.
2
Pet.
2.21
.
So
the
Apostle
Peter
saith
it
had
beene
good
for
Apostataes
if
they
had
neuer
knowne
the
way
of
truth
,
&c.
There
is
a
willing
ignorance
,
and
that
is
of
two
sorts
;
of
frailtie
,
or
of
presumption
.
Of
frailtie
,
when
men
neglect
the
meanes
by
which
they
should
know
,
either
in
part
or
in
some
respects
.
Thus
men
faile
that
see
a
wide
doore
set
open
for
comfort
and
direction
,
and
yet
through
carelesnes
,
or
willing
slacknesse
,
neglect
great
riches
of
knowledge
,
which
might
haue
beene
attained
if
they
had
made
vse
of
oportunities
.
Presumptuous
ignorance
,
is
when
men
not
wittingly
only
but
wilfully
contemne
true
knowledge
,
They
will
none
of
the
knowledge
of
Gods
waies
.
Iob
21.14
▪
Presumptuous
ignorance
,
is
likewise
of
two
sorts
.
1.
When
men
refuse
to
know
Gods
reuealed
will
needfull
to
their
saluation
[
](A89915-e150330-b)g
g
Pro.
29.30
.
Luk.
19.41
.
.
2.
When
men
wilfully
imbrace
fancies
,
&
superstitions
in
opinion
,
especially
in
such
things
as
they
neither
doe
nor
can
vnderstand
;
and
such
is
the
ignorance
here
condemned
.
Doct.
But
the
maine
doctrine
is
,
That
it
is
a
great
sinne
and
a
hatefull
vice
to
be
rash
and
aduenturous
,
to
venture
vpon
opinions
in
matters
of
Religion
,
either
that
concerne
worship
or
practice
,
where
men
are
not
first
well
informed
in
iudgment
by
true
grounds
of
knowledge
.
Hence
men
are
aduiced
to
take
heed
how
they
heare
,
and
to
trie
the
spirits
,
and
to
be
wise
to
sobrietie
[
](A89915-e150410-b)h
h
Rom.
12.3
.
,
and
to
beware
of
fables
[
](A89915-e150440-b)i
i
2
Tim.
2.16.23
.
&
4
3.4
.
1
Tim.
1.4
.
&
4.6.7
.
&
6.20
.
Tit.
1.14
.
&
3.9
.
2
Pet.
1.16
.
.
This
condemnes
the
strange
coyning
of
opinions
without
all
warrant
of
the
word
,
in
the
Papists
,
that
so
confidently
tell
vs
of
the
roomes
in
hell
,
and
of
the
Queene
of
heauen
,
and
how
many
orders
there
be
of
Angels
,
&c.
And
withall
it
may
restraine
such
as
professe
the
feare
of
God
,
and
reformation
of
life
,
to
be
well
aduised
in
their
opinions
,
and
not
pitch
resolutely
vpon
opinions
,
in
things
the
word
doth
not
warrant
.
Blinde
zeale
hath
no
more
allowance
then
superstition
hath
to
coine
opinions
to
tye
mens
consciences
withall
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Aduancing
himselfe
]
The
word
signifieth
to
take
possession
,
and
to
go
proudly
,
and
to
search
hidden
things
with
deepe
insight
:
as
it
is
here
applied
,
it
may
note
in
their
sinne
three
things
.
1.
A
deepe
insight
or
out-reaching
into
a
thing
beyond
ordinary
knowledge
.
2.
A
mighty
approbation
,
or
very
possessing
of
a
mans
selfe
in
a
peculiar
content
arising
from
his
owne
inuention
.
3.
An
externall
aduancing
or
vaine-glorious
priding
of
a
mans
selfe
in
his
fancie
.
There
is
a
strange
corruption
in
the
nature
of
all
sorts
of
men
,
a
secret
inclination
to
deuices
,
and
reaches
both
in
opinion
and
life
:
the
Scripture
giues
warning
of
the
doctrines
of
men
[
](A89915-e150580-b)k
k
Matth.
15.9
.
,
of
opposition
of
science
[
](A89915-e150610-b)l
l
1
Tim.
6.20
.
,
of
the
deepnesse
of
Satan
[
](A89915-e150640-b)m
m
Reu.
2.24
.
,
of
transformation
in
euill
Ministers
,
into
Ministers
of
light
[
](A89915-e150680-b)n
n
2
Cor.
11.14
.
,
&c.
And
thus
are
men
in
their
practise
:
though
they
commit
the
same
foule
euils
they
condemne
in
others
,
yet
they
haue
such
deuices
with
which
they
please
themselues
,
that
they
are
called
counsels
[
](A89915-e150710-b)o
o
Psal.
5.10
.
,
and
they
are
said
to
seeke
deepe
to
hide
their
counsels
,
&c.
They
haue
their
turning
of
deuices
[
](A89915-e150750-b)p
p
Esay
29.15
.
.
Euery
man
almost
thinkes
he
hath
some
conceit
which
others
haue
not
,
&c.
such
as
these
:
Either
they
may
doe
it
though
others
might
not
,
or
the
manner
is
different
,
or
the
issues
will
not
be
alike
,
or
he
will
repent
at
such
a
time
when
he
hath
tried
so
farre
,
or
he
will
make
amends
,
or
it
shall
not
be
knowne
,
or
God
is
mercifull
,
or
his
fault
is
not
so
great
as
others
,
or
the
Scripture
doth
not
condemne
it
in
expresse
words
.
These
and
such
like
conceits
in
themselues
are
dull
and
sillie
.
But
where
the
loue
of
sinne
hath
warmed
the
heart
,
and
the
deuill
hath
put
life
into
them
,
it
is
incredible
to
conceiue
,
how
miserably
pertinacious
men
will
shew
themselues
to
be
;
and
so
doe
men
approue
of
their
owne
deuices
,
that
vsually
there
is
no
error
or
sinne
so
vile
,
but
men
can
blesse
themselues
against
any
terror
or
threatning
:
and
if
men
finde
their
deuices
to
haue
any
entertainment
,
they
will
aduance
themselues
wonderfully
,
and
not
only
swell
in
great
thoughts
of
themselues
,
but
outwardly
vaine-glory
will
ouer-spreade
their
carriage
,
words
,
and
actions
.
The
consideration
hereof
should
teach
vs
to
trust
more
in
God
,
and
lesse
in
men
[
](A89915-e150780-b)q
q
Psal.
92.8.9
.
,
and
to
labour
for
plainenesse
of
heart
and
simplicitie
[
](A89915-e150800-b)r
r
Prou.
12.5
.
&
21.8
.
,
and
to
long
to
heare
God
speake
,
and
shew
vs
the
secrets
of
his
wisdome
[
](A89915-e150830-b)s
s
Iob
11.5.6
.
,
and
to
suspect
our selues
when
wee
feele
a
selfe-liking
or
an
inclination
to
boast
of
our
deuice
:
especially
wee
should
pray
that
the
Lord
would
keepe
vs
from
desire
of
vaine-glory
ᵗ
,
and
accordingly
we
should
endeuour
to
doe
nothing
through
strife
or
vaine-glory
ᵘ
,
but
rather
set
our
glory
and
boasting
in
knowing
God
*
,
and
in
the
crosse
of
Christ
ˣ
,
and
in
the
hope
of
the
glory
of
the
sonnes
of
God
ʸ
,
daily
examining
our selues
,
and
prouing
our
owne
workes
,
lest
we
thinke
our selues
something
when
we
are
nothing
ᶻ
.
Thus
of
their
ignorance
.
Rashly
puffed
vp
.
]
These
words
are
a
taxation
of
their
swelling
pride
,
described
1.
by
the
nature
of
it
,
puffed
vp
.
2.
by
the
effect
,
in
vaine
,
or
rashly
.
3.
by
the
cause
,
in
the
minde
of
their
flesh
.
Puffed
vp
.
]
What
is
pride
but
a
winde
?
a
winde
to
fill
,
and
a
winde
to
torment
.
Men
may
bee
spiritually
swelled
both
in
life
and
opinion
.
There
is
a
swelling
for
abundance
of
riches
ᵃ
,
there
is
a
swelling
behauiour
in
mens
carriages
ᵇ
,
there
is
a
swelling
in
sinne
,
but
here
is
a
swelling
for
opinionsc.
Oh
that
we
could
learne
to
abhorre
pride
and
swelling
,
by
considering
how
much
the
Lord
abhorres
it
,
as
many
Scriptures
shew
,
Prouerb
.
8
13.
and
16.5.19
.
Iob
40
6.
Hab.
2.5
.
Mal.
4.1
.
and
many
such
like
.
Oh
that
we
could
be
in
loue
with
a
meeke
and
quiet
spirit
in
the
hid
man
of
the
heart
.
But
let
vs
obserue
the
effects
of
pride
.
Rashly
.
]
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
it
signifies
either
rashly
,
or
in
vaine
.
Sure
it
is
a
great
fault
to
be
rash
,
light
,
sudden
,
in
opinion
or
practise
.
It
is
a
great
fault
to
be
rash
in
reprouing
,
in
praising
,
in
dispraising
,
or
taking
or
mistaking
doctrine
,
in
iudging
or
censuring
;
and
we
should
pray
that
the
Lord
would
giue
vs
a
staied
spirit
,
and
a
minde
not
easily
hurried
into
distemper
.
Pride
is
in
vaine
in
three
respe●ts
.
If
we
reade
it
in
vaine
,
it
notes
fitly
that
pride
alwayes
is
in
vaine
.
In
vaine
I
say
,
first
,
in
respect
of
God
who
resisteth
it
,
Iam.
4.7
.
Luk.
1.51
.
Secondly
,
in
respect
of
other
men
who
will
not
regard
it
,
Prou.
11.2
.
Psal.
101.5
.
Thirdly
,
in
respect
of
themselues
,
who
inherit
nothing
by
it
but
follie
,
Prouerb
.
14.18
.
1
Tim.
6.4
.
Our
hearts
desire
then
should
be
that
the
Lord
would
hide
our
pride
,
and
mortifie
our
naturall
corruption
herein
.
In
the
minde
of
the
flesh
.
]
Here
hee
shewes
whence
all
this
stuffe
and
swelling
comes
,
it
came
from
the
minde
of
the
flesh
,
euen
from
the
fairest
part
of
the
soule
.
The
minde
of
the
flesh
is
that
acumen
,
that
sharpnesse
of
wit
,
that
perspicacie
that
is
in
men
,
and
so
we
may
see
that
wit
,
sharpnes
of
vnderstanding
,
carnall
reason
,
is
in
vaine
,
(
whatsoeuer
men
sauour
of
themselues
)
a
meere
puffe
of
winde
,
a
very
vanitie
,
whether
it
be
in
opinion
or
in
life
;
the
very
wisdome
of
the
flesh
is
enmitie
with
God
,
our
owne
very
mindes
are
so
defiled
and
corrupt
.
Which
should
teach
vs
to
gird
vp
the
loynes
of
our
mindes
,
and
restraine
that
selfe-conceit
might
arise
from
the
pride
of
our
owne
mindes
or
carnall
reason
,
we
should
(
as
the
Apostle
shewes
)
become
fooles
,
that
wee
might
be
truly
wise
[
](A89915-e151310-b)d
d
1
Cor.
3.18
.
.
Againe
,
it
should
teach
vs
not
to
rest
vpon
the
wisdome
of
men
,
nor
to
thinke
of
any
aboue
what
is
written
,
or
be
puffed
vp
one
against
another
ᵉ
.
Thus
of
the
third
thing
.
VERS.
19.
And
not
holding
the
head
whereof
all
the
body
furnished
and
knit
together
by
ioynts
and
bands
,
increaseth
with
the
increase
of
God
.
THese
words
note
the
fourth
thing
,
viz.
their
danger
;
they
did
it
not
only
hypocritically
,
and
ignorantly
,
and
proudly
,
but
also
dangerously
.
Their
danger
is
both
laid
downe
and
amplified
in
this
verse
;
it
is
laid
downe
in
these
words
,
not
holding
the
head
;
and
amplified
by
a
digression
into
the
praises
of
the
mysticall
body
of
Iesus
Christ
for
the
vnion
and
increase
thereof
.
Not
holding
the
head
.
]
These
words
shew
that
they
that
beleeue
and
practise
such
things
,
are
themselues
out
of
Christ
,
and
by
this
kinde
of
worship
they
draw
men
from
Christ
.
Foure
things
may
from
hence
be
obserued
.
1.
That
Angell-worship
razeth
the
foundation
,
so
that
the
Churches
that
practise
it
fall
from
Christ
,
and
are
not
the
true
Churches
of
Christ
;
and
this
euidently
proues
the
Church
of
Rome
to
be
no
true
Church
,
because
besides
many
other
heresies
and
idolatries
,
they
maintaine
the
worshipping
of
Saints
and
Angels
.
2.
That
hypocrisie
,
ignorance
,
and
pride
,
are
inseparable
companions
of
apostacie
from
Christ
.
3.
That
there
is
a
difference
betweene
sinne
and
sinne
,
error
and
error
:
euery
sinne
or
euery
error
doth
not
cut
vs
off
from
Christ
;
there
be
some
sins
be
sinnes
of
infirmitie
[
](A89915-e151520-b)f
f
Gal.
6.1
.
;
some
sinnes
be
such
as
there
remaines
no
more
sacrifice
for
them
[
](A89915-e151540-b)g
g
Heb.
6.
;
there
bee
some
ceremonies
may
bee
borne
withall
[
](A89915-e151560-b)h
h
Rom.
14.
;
some
ceremonies
that
abolish
from
Christ
[
](A89915-e151580-b)i
i
Gal.
5.3
.
;
there
be
some
errors
of
meere
frailtie
and
ignorance
[
](A89915-e151600-b)k
k
Psal.
19.
;
some
errors
that
altogether
corrupt
the
minde
,
and
make
men
destitute
of
the
truth
[
](A89915-e151620-b)l
l
1
Tim.
6.4
.
.
And
therefore
we
should
learne
with
all
discerning
to
put
a
difference
.
[
](A89915-e151640-b)m
m
Iud.
24.
4.
That
it
is
an
vtter
miserie
not
to
be
ioyned
vnto
Christ
;
which
imports
a
singular
feeblenes
in
the
hearts
of
men
,
that
cannot
be
stirred
with
all
heedfulnesse
to
make
sure
their
vnion
with
Christ
.
Head
.
]
The
dreame
of
Catharinus
,
that
the
Pope
should
be
here
meant
,
is
to
bee
scorned
,
not
confuted
.
The
words
note
the
relation
that
is
betweene
Christ
and
the
Church
.
The
creature
stands
in
relation
to
Christ
:
1.
More
generally
in
existence
,
Note
.
and
so
all
things
are
in
him
,
Col.
1.16
.
More
specially
in
vnion
,
and
so
man
only
is
ioyned
to
Christ
:
but
this
vnion
is
threefold
,
for
it
is
either
naturall
,
or
sacramentall
,
or
mysticall
.
In
the
vnion
of
nature
all
men
are
ioyned
to
Christ
:
In
the
vnion
of
Sacrament
or
signe
all
in
the
visible
Church
are
ioyned
to
Christ
:
In
the
mysticall
vnion
in
one
body
,
only
the
faithfull
are
ioyned
to
Christ
.
And
this
is
here
meant
.
And
so
wee
haue
here
occasion
againe
to
take
notice
of
this
truth
,
that
the
Church
of
Christ
is
ioyned
vnto
Christ
in
a
most
neere
vnion
,
euen
to
Christ
as
her
head
.
The
doctrine
hath
beene
largely
handled
in
the
former
chapter
:
only
from
the
renewing
of
the
meditation
of
it
,
we
may
gather
both
comfort
and
instruction
;
comfort
,
if
we
consider
the
loue
,
presence
,
sympathie
,
influence
,
and
communication
of
dignitie
with
which
Christ
doth
honor
vs
as
our
head
:
instruction
also
,
for
this
may
teach
vs
to
be
carefull
to
obey
Christ
willingly
,
as
the
member
doth
the
head
,
and
to
carry
our selues
so
godly
and
discreetly
,
that
we
dishonor
not
our
head
.
From
which
all
the
body
&c.
]
Hitherto
of
the
danger
as
it
is
laid
downe
:
now
followeth
the
aggrauation
by
a
digression
into
the
praises
of
the
Church
the
mysticall
body
of
Christ
.
In
generall
three
things
may
be
obserued
.
1.
That
by
nature
we
are
wonderfull
blinde
in
the
contemplation
of
the
glory
of
the
mysticall
body
of
Christ
,
and
therefore
wee
had
need
to
be
often
put
in
minde
of
it
.
2.
That
one
way
to
set
out
the
fearefulnesse
of
sinne
,
is
by
the
fairenesse
of
the
blessings
lost
by
it
;
the
fairenesse
of
the
body
of
Christ
shewes
the
foulenesse
of
lumpes
of
prophanenesse
and
apostacie
.
3.
Digressions
are
not
alwaies
and
absolutely
vnlawfull
:
Note
.
Gods
spirit
sometimes
drawes
aside
the
doctrine
,
to
satisfie
some
soule
which
the
teacher
knoweth
not
;
and
sparingly
vsed
it
quickneth
attention
.
But
I
forbeare
to
pleade
much
for
it
,
because
though
God
may
force
it
,
yet
man
should
not
frame
it
:
and
it
is
a
most
happy
abilitie
to
speake
punctually
,
directly
to
the
point
.
But
in
particular
in
these
words
the
Church
which
is
the
body
of
Christ
is
praised
fo
foure
things
.
1.
For
her
originall
or
dependance
vpon
Christ
,
of
whom
.
2.
For
ornament
,
furnished
.
3.
For
vnion
,
which
is
amplified
,
1.
by
the
parts
,
knit
together
,
2.
by
the
meanes
,
ioynts
and
bands
.
4.
For
her
growth
,
increasing
with
the
increase
of
God
.
Of
whom
.
]
Doct.
All
the
praise
of
the
Church
is
from
her
head
,
for
of
her selfe
she
is
blacke
[
](A89915-e151890-b)n
n
Cant.
1.
,
she
is
but
the
daughter
of
Pharoe
[
](A89915-e151920-b)o
o
Psal.
45.
,
she
was
in
her
bloud
when
Christ
first
found
her
[
](A89915-e151950-b)p
p
Ezech.
16.
,
she
needed
to
be
washed
from
her
spots
and
wrinkles
[
](A89915-e151990-b)q
q
Eph.
5.
,
and
therefore
wee
should
denie
our selues
,
and
doe
all
in
the
name
of
Christ
,
who
is
our
praise
.
All
the
body
.
]
Doct.
The
care
of
Christ
extends
it selfe
to
euery
member
as
well
as
any
:
obserue
these
phrases
in
Scripture
,
Euery
one
that
asketh
[
](A89915-e152040-b)r
r
Matth.
7.8
.
,
euery
one
that
heareth
these
words
[
](A89915-e152070-b)s
s
Matth.
7.24
.
,
euery
one
that
confesseth
Christ
[
](A89915-e152100-b)t
t
Matt.
10.32
.
,
euery
one
that
is
wearie
and
heauie
laden
[
](A89915-e152130-b)u
u
Matt.
11.29
.
,
euery
one
that
the
Father
hath
giuen
him
[
](A89915-e152160-b)*
*
Ioh.
6.36
.
,
euery
one
that
calleth
on
the
name
of
God
[
](A89915-e152190-b)x
x
1
Cor.
1.2
.
,
and
the
like
.
Vse
is
first
for
comfort
:
let
not
the
Eunuch
say
,
I
am
a
drie
tree
,
or
the
stranger
say
,
The
Lord
hath
separated
me
from
his
people
[
](A89915-e152260-b)y
y
Esay
56.
.
Nor
let
the
foot
say
,
I
am
not
the
eye
[
](A89915-e152290-b)z
z
1
Cor.
12.
,
&c.
And
secondly
,
wee
must
learne
of
Christ
to
extend
our
loue
also
to
all
Saints
.
Body
.
]
It
were
to
no
purpose
to
tell
that
there
are
diuers
bodies
,
terrestriall
,
celestiall
,
naturall
,
spirituall
,
a
body
of
sinne
,
a
body
of
death
:
it
is
Christs
body
is
here
spoken
of
:
Christ
hath
a
body
naturall
,
and
a
body
sacramentall
,
and
a
body
mysticall
;
t
is
the
mysticall
body
is
here
meant
.
The
mysticall
bodie
of
Christ
is
the
company
of
faithfull
men
,
who
by
an
vnutterable
vnion
are
euerlastingly
ioyned
to
Christ
,
though
they
are
dispersed
vp
and
downe
the
world
,
yet
in
a
spirituall
relation
they
are
as
neere
together
as
the
members
of
the
body
are
;
if
we
be
faithfull
,
there
can
be
no
separation
from
Christ
and
Christians
,
whatsoeuer
become
of
vs
in
our
outward
estate
.
This
body
of
Christ
is
commended
for
three
things
,
ornament
,
vnion
,
and
growth
:
and
well
are
all
put
together
,
for
not
one
can
bee
without
the
other
,
especially
the
first
and
the
third
cannot
be
without
the
second
.
It
is
no
wonder
Christians
cannot
grow
nor
be
furnished
,
if
they
bee
not
knit
to
Christ
;
they
may
be
neere
the
body
,
but
not
of
the
body
.
There
is
great
difference
betweene
our
best
garments
,
and
our
meanest
members
:
the
worst
member
of
the
body
will
grow
,
yet
the
best
raiment
though
it
sit
neuer
so
neere
will
not
:
so
is
it
betweene
wicked
men
professing
Christ
,
and
the
godly
that
are
members
of
Christ
indeed
.
Of
these
three
,
vnion
is
of
the
essence
of
the
body
,
the
other
two
are
adiuncts
;
the
one
needfull
to
the
being
,
the
other
to
the
well-being
of
the
Church
.
First
therefore
of
this
vnion
.
This
vnion
is
two
wayes
here
set
forth
:
1.
That
it
is
,
in
these
words
,
knit
together
.
2.
How
it
is
,
in
these
words
,
by
ioynts
and
bands
.
Knit
together
.
]
The
faithfull
are
knit
together
,
1.
with
Christ
,
2.
with
Christians
.
The
priuiledges
flowing
from
our
vnion
with
Christ
.
Great
is
the
glory
of
Christians
knit
to
Christ
,
for
from
that
vnion
with
him
flow
many
excellent
priuiledges
:
such
are
these
.
1.
The
communication
of
names
:
the
body
is
called
sometimes
by
the
name
of
the
head
,
viz.
Christ
[
](A89915-e152520-b)a
a
1
Cor.
12.
:
and
the
head
by
the
name
of
the
body
,
viz.
Israel
[
](A89915-e152550-b)b
b
Esay
49.
.
2.
The
influence
of
the
vertue
of
the
death
and
resurrection
of
Christ
[
](A89915-e152570-b)c
c
Rom.
6.
.
3.
The
inhabitation
of
the
spirit
of
Christ
[
](A89915-e152590-b)d
d
Rom.
8.
.
4.
Intercession
[
](A89915-e152610-b)e
e
1
Joh.
2.2
.
.
5.
The
communication
of
the
secrets
of
Christ
[
](A89915-e152630-b)f
f
1
Cor.
2.16
.
.
6.
The
testimonie
of
Iesus
[
](A89915-e152660-b)g
g
1
Cor.
1.5
.
.
7.
Expiation
as
he
is
the
sacrifice
,
and
passeouer
offered
for
vs
[
](A89915-e152690-b)h
h
1
Cor.
5.7
.
.
8.
Consolation
in
affliction
[
](A89915-e152710-b)i
i
2
Cor.
1.5
.
.
9.
Power
against
tentations
[
](A89915-e152730-b)k
k
2
Cor.
11
9.
.
10.
The
anointing
or
power
of
office
to
bee
Prophets
,
Kings
,
and
Priests
,
vnto
God
[
](A89915-e152760-b)l
l
2
Cor.
1
.
2●
.
.
11.
Vniuersall
grace
,
not
in
respect
of
persons
,
that
it
reacheth
to
all
the
members
onely
,
but
in
respect
of
parts
,
that
hee
being
the
fulnesse
that
filleth
all
in
all
things
[
](A89915-e152800-b)m
m
Eph.
1.27
.
.
12.
Sympathie
▪
all
miseries
[
](A89915-e152830-b)n
n
Heb
2.15
.
.
13.
The
sanctification
of
all
occurrents
in
life
or
death
[
](A89915-e152850-b)o
o
Phil
1.21
.
.
14
The
resurrection
of
the
body
,
both
for
matter
[
](A89915-e152870-b)p
p
Rom.
8.11
.
,
and
prioritie
[
](A89915-e152890-b)q
q
1
Thes.
4
16.
.
Lastly
,
the
opening
of
heauen
[
](A89915-e152910-b)r
r
Heb.
10.24
.
,
a
lease
whereof
is
granted
and
sealed
and
earnest
giuen
in
this
life
[
](A89915-e152930-b)s
s
Eph.
1.14
.
.
Thus
of
vnion
with
Christ
.
From
their
knitting
with
Christians
also
arise
excellent
aduantages
and
prerogatiues
;
for
hereby
they
haue
right
to
the
externall
priuiledges
of
Sion
:
they
stand
in
relation
to
all
Saints
,
they
receiue
the
benefit
of
the
praiers
of
the
whole
body
,
and
from
the
knowne
Saints
they
haue
the
light
of
example
,
fellowship
in
the
Gospell
,
outward
blessings
for
their
sakes
,
assistance
in
the
fight
against
the
world
,
sympathie
in
afflictions
,
the
profit
of
spirituall
mercy
,
counsell
,
consolation
,
admonition
,
&c.
and
lastly
a
part
in
their
lot
.
By
ioynts
and
bonds
.
]
The
meaning
is
,
that
Gods
seruants
are
tied
together
by
as
neere
,
certaine
,
and
sure
meanes
,
as
any
member
in
the
body
can
bee
ioyned
to
the
rest
by
ioynts
and
bands
.
Wee
are
tied
to
Christ
both
by
his
spirit
,
and
by
faith
,
and
hope
,
and
holy
d●sires
;
we
are
tied
to
the
Church
,
in
one
spirit
,
in
one
head
,
in
the
freedome
and
vse
of
his
ordinances
,
the
word
and
Sacraments
,
in
affection
,
in
subordination
of
callings
,
and
in
the
couenant
of
grace
,
and
in
the
same
lot
of
inheritance
.
The
vses
of
all
follow
.
First
,
if
wee
bee
thus
tied
to
Christ
by
ioynts
and
bands
,
then
they
are
to
bee
reproued
that
like
it
so
well
to
be
still
chained
in
the
bonds
of
iniquitie
,
and
seeke
not
this
holy
vnion
,
let
them
take
heede
they
be
not
reserued
vnto
euerlasting
bonds
.
But
especially
the
meditation
hereof
should
worke
in
vs
a
hatred
of
fornication
,
and
that
filthy
coupling
with
an
harlot
[
](A89915-e153040-b)t
t
1
Cor.
6.15
.
,
and
we
should
take
heede
of
offending
,
wounding
or
wronging
the
brethren
,
for
thereby
men
sinne
against
Christ
himselfe
to
whom
they
are
vnited
[
](A89915-e153060-b)u
u
1
Co.
8.11.12
.
,
and
it
should
separate
vs
from
sinners
[
](A89915-e153080-b)*
*
2
Cor.
6.15
.
,
and
cause
vs
to
striue
to
shew
our selues
new
creatures
[
](A89915-e153100-b)x
x
2
Cor.
5.17
.
,
and
to
seeke
those
things
that
are
aboue
where
our
head
and
Sauiour
is
[
](A89915-e153120-b)y
y
Colos.
3.1
.
.
Here
also
is
great
comfort
,
for
our
vnion
with
Christ
may
assure
vs
that
we
shall
not
be
destitute
of
any
heauenly
gift
,
needfull
for
this
life
or
the
appearing
of
Christ
,
for
present
sanctification
or
future
preseruation
,
for
God
is
faithfull
who
hath
called
vs
to
this
fellowship
with
his
sonne
.
And
seeing
we
are
tied
with
such
ioynts
and
bands
,
who
shall
separate
vs
from
the
loue
of
Christ
[
](A89915-e153160-b)a
a
Rom.
8.
.
Againe
,
are
we
vnited
to
Christians
and
knit
together
as
fellow
members
?
then
we
should
be
faithfull
in
the
vse
of
our
owne
gifts
,
and
diligent
in
our
callings
for
the
common
good
[
](A89915-e153190-b)b
b
Rom.
12.6
,
7
,
8.
,
to
all
well-doing
,
to
doe
it
with
loue
,
sinceritie
,
and
brotherly
affection
[
](A89915-e153220-b)c
c
v.
9
,
10.
,
yeelding
honour
to
the
places
and
gifts
of
others
[
](A89915-e153250-b)d
d
v.
10.
,
with
all
vprightnesse
,
diligence
,
and
respect
of
Gods
glory
[
](A89915-e153270-b)e
e
v.
11.
,
with
hope
,
patience
,
prayer
[
](A89915-e153290-b)f
f
v.
12.
,
with
mercy
,
sympathie
and
humilitie
.
Thus
of
vnion
:
ornament
followes
.
Furnished
]
The
Church
is
furnished
with
vnsearchable
riches
[
](A89915-e153350-b)h
h
Eph.
3.9
.
,
[
](A89915-e153370-b)g
g
v.
13.15.16
.
with
all
sorts
of
spirituall
blessings
in
heauenly
things
[
](A89915-e153400-b)i
i
Eph.
1.3
.
,
she
is
cleansed
by
the
bloud
of
Christ
[
](A89915-e153430-b)k
k
Heb.
9.14
.
,
Christ
is
her
wisedome
,
righteousnesse
,
and
sanctification
,
and
redemption
[
](A89915-e153460-b)l
l
1
Cor.
1.3
.
,
shee
is
not
destitute
of
any
heauenly
gift
[
](A89915-e153490-b)m
m
2
Cor.
1.6
.
,
and
this
he
tooke
order
for
when
he
ascended
on
high
,
and
led
captiuitie
captiue
[
](A89915-e153520-b)n
n
Eph.
4.7
.
.
Oh
then
that
the
loue
of
Christ
could
constraine
vs
,
and
that
the
spirit
of
Christ
would
inlighten
vs
to
see
the
riches
of
our
calling
,
and
the
glorious
inheritance
of
the
Saints
?
Thus
of
ornament
:
growth
followeth
.
Increasing
with
the
increase
of
God
]
Growth
is
a
marueilous
glory
to
Christians
.
The
body
of
Christ
groweth
,
1.
In
the
number
of
parts
or
members
,
Wherein
the
Church
groweth
.
men
being
added
daily
to
the
Church
.
2.
In
the
powerfull
vse
of
the
meanes
of
saluation
.
3.
In
grace
[
](A89915-e153610-b)o
o
2
Pet.
3.
vlt.
,
as
knowledge
,
and
the
like
.
4.
In
practise
of
holy
duties
[
](A89915-e153640-b)q
q
Phil.
1.11
.
.
5.
In
the
strength
of
Christ
[
](A89915-e153660-b)r
r
Eph.
3.16
.
Le
ts
of
growth
.
.
[
](A89915-e153680-b)p
p
Col.
1.9
,
10
,
11.
There
are
many
lets
of
the
growth
of
grace
and
holinesse
in
Christians
;
some
are
secret
,
some
open
:
the
secret
are
,
1.
Want
of
the
true
grace
.
2.
A
profession
aduanced
for
ill
ends
,
inward
hypocrisie
.
3.
Errors
and
wicked
opinions
,
either
concerning
the
doctrine
of
godlinesse
,
or
the
practise
of
it
[
](A89915-e153710-b)s
s
2
Pet.
3.17
,
18.
.
4.
Want
of
knowledge
how
to
performe
holy
duties
,
and
faith
to
beleeue
Gods
acceptation
.
5.
Strong
affections
[
](A89915-e153730-b)t
t
1
Cor.
3.3
.
Eph.
4.30
,
31.
.
6.
Spirituall
pride
[
](A89915-e153760-b)u
u
2
Cor.
12.6
,
7.
.
7.
Loue
of
ease
,
or
loathnesse
to
indure
,
either
the
labour
or
the
trouble
of
the
power
of
godlinesse
.
8.
Want
of
internall
order
,
in
digesting
the
comforts
or
directions
of
God
,
and
vnsetlednesse
in
assurance
.
And
lastly
,
some
secret
corruptions
which
they
fauour
and
will
not
forgo
.
The
open
and
externall
lets
are
,
1.
Want
of
publike
powerfull
meanes
[
](A89915-e153790-b)*
*
Eph.
4.12
.
&c.
.
2.
Discord
with
the
members
of
Christ
[
](A89915-e153820-b)x
x
Eph.
4.16
.
.
3.
Neglect
of
priuate
meanes
.
4.
Want
of
order
of
life
[
](A89915-e153840-b)y
y
Col.
2.65
.
.
5.
Vnfaithfulnesse
in
other
bonds
[
](A89915-e153860-b)z
z
1
Pet.
3.7
.
.
6.
Secret
detractors
and
backbiters
.
7.
Vngodly
company
.
8.
Liuing
without
a
particular
calling
,
or
not
diligently
in
it
.
9.
Worldlinesse
,
as
in
Demas
.
Lastly
,
resisting
of
counsell
and
admonition
.
There
are
diuers
motiues
euen
in
this
text
which
may
perswade
vs
to
striue
after
increase
.
1.
It
will
be
a
signe
thou
art
farre
from
fundamentall
errors
,
in
opinion
or
worship
,
and
from
pride
and
hypocrisie
.
2.
Thou
shouldest
do
it
for
thine
heads
sake
,
dishonor
not
thine
head
by
thy
not
increasing
.
3.
Increase
for
the
good
and
glory
of
the
body
.
It
is
the
increasing
of
God
in
foure
respects
.
Lastly
,
it
is
the
increasing
of
God
,
and
so
it
is
foure
waies
.
1.
In
respect
of
kinde
,
it
is
not
a
thriuing
in
estate
or
temporall
things
,
but
in
the
things
of
God
.
2.
As
he
is
the
efficient
cause
of
it
,
God
only
is
the
author
of
all
holy
increase
.
3.
In
regard
of
the
worth
of
the
matter
,
it
is
a
diuine
thing
to
increase
.
4.
In
respect
of
the
end
,
it
tends
to
Gods
glory
.
Three
things
that
make
men
grow
.
That
we
may
increase
we
must
looke
to
three
things
,
1.
That
wee
often
purge
our
hearts
by
godly
sorrow
,
and
humiliation
for
our
sinnes
.
2.
That
we
loue
brotherly
fellowship
.
3.
That
we
willingly
resigne
our selues
to
the
ministery
of
the
Gospell
,
to
be
subiect
,
and
obey
it
in
all
things
.
And
thus
farre
of
the
conclusion
against
Philosophie
,
the
last
branch
of
the
conclusion
followes
.
VERS.
20.
Wherefore
if
wee
be
dead
with
Christ
from
the
ordinances
of
the
world
,
why
as
though
yee
liued
in
the
world
are
ye
burthened
with
traditions
.
21.
As
touch
not
,
taste
not
handle
not
.
22.
Which
all
perish
with
the
vsing
,
and
are
after
the
commandments
and
doctrines
of
men
.
23.
Which
things
indeed
haue
a
shew
of
wisdome
in
voluntarie
religion
,
and
humblenesse
of
minde
,
and
not
sparing
the
bodie
,
which
are
things
of
no
value
,
sith
they
appertaine
to
filling
of
the
flesh
.
IN
these
words
is
conteined
the
third
branch
of
the
conclusion
,
and
it
is
inforced
against
traditions
:
here
I
obserue
both
the
manner
of
propounding
,
and
the
matter
.
For
the
first
,
it
is
to
be
obserued
,
that
whereas
he
condemned
the
former
by
way
of
aduise
,
he
condemnes
these
by
bitter
and
tart
expostulation
,
why
are
ye
burthened
with
traditions
,
as
if
he
should
say
,
were
there
not
a
singulare
pronesse
of
nature
to
corruption
,
could
they
be
so
blinded
,
as
to
suffer
false
Teachers
,
to
impose
traditions
vpon
them
?
In
the
matter
consider
first
what
he
condemnes
,
viz.
traditions
explicated
in
the
kindes
,
v.
21.
2.
The
reasons
why
he
condemnes
them
and
these
,
are
six
.
First
,
yee
are
dead
with
Christ
,
and
therefore
yee
ought
not
to
be
subiect
to
traditions
,
of
the
force
of
this
reason
afterwards
.
2.
You
are
dead
from
the
rudiments
of
the
world
,
that
is
,
from
the
ceremoniall
lawes
of
Moses
,
which
yet
were
as
rudiments
or
wayes
of
instructing
the
world
in
the
principles
of
the
kingdome
of
God
,
and
therfore
much
more
should
you
now
giue
ouer
traditions
.
3.
They
are
burthens
,
and
the
greater
by
how
much
the
lesse
sense
you
haue
of
them
.
4.
The
matter
of
them
is
light
,
and
vaine
,
and
idle
,
ver.
21.
5.
They
are
all
corruptible
,
and
perish
with
the
vsing
.
6.
They
are
after
the
counts
and
doctrines
of
men
,
ver.
22.
Ob.
But
there
seemeth
to
be
a
depth
in
these
traditions
.
Sol.
v.
23.
He
confesseth
that
they
haue
a
shew
of
wisdome
,
and
that
in
three
things
.
1.
In
voluntarie
religion
[
](A89915-e154170-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
2.
In
humblenesse
of
minde
[
](A89915-e154200-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
3.
In
not
sparing
the
bodie
[
](A89915-e154230-b)c
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
which
hee
censures
two
wayes
.
1.
It
is
but
a
shew
or
flourish
,
no
true
substance
,
either
of
worship
or
sanctitie
.
2.
It
with-holds
the
honour
due
to
the
body
.
Now
that
the
whole
may
be
better
vnderstood
,
we
must
distinctly
consider
what
he
meaneth
by
tradition
,
which
will
appeare
if
it
be
considered
negatiuely
,
with
comparison
with
the
two
former
.
1.
They
are
not
things
required
by
Scripture
any
way
:
For
all
such
were
condemned
vnder
the
first
kinde
,
viz.
ceremonies
,
which
though
now
abrogated
,
were
once
required
.
2.
They
are
not
such
rites
besides
Scripture
,
as
are
practised
with
opinion
of
worship
,
for
they
are
condemned
vnder
the
second
kinde
,
viz.
philosophy
.
So
then
the
traditions
here
condemned
,
are
such
rites
,
customes
,
or
obseruations
,
as
men
binde
their
consciences
to
,
to
obserue
or
practise
in
the
ciuill
life
of
man
.
Besides
the
instances
in
the
text
,
such
are
the
obseruation
of
euill
daies
,
or
houres
to
be
borne
in
,
or
to
marry
in
,
or
to
set
out
on
a
iourney
in
;
the
rules
obserued
about
infants
vnbaptized
,
as
that
they
must
not
be
washed
,
or
they
must
lye
in
a
sieue
,
or
such
like
about
women
that
lye
in
.
Such
is
the
not
marrying
with
kinred
at
the
font
,
as
they
call
it
;
such
are
the
obseruation
of
signes
of
ill
lucke
,
or
of
death
gathered
from
the
crying
of
birds
,
or
the
running
of
beasts
;
such
is
praying
at
the
lighting
vp
of
candles
,
and
the
burning
of
candles
ouer
the
dead
corps
,
or
the
naming
of
children
with
names
that
agree
to
men
and
women
,
to
make
them
liue
the
longer
;
such
is
,
not
burying
on
the
north
side
of
the
Church
,
and
the
like
silly
trash
,
with
which
simple
people
abound
more
then
is
ordinarily
obserued
.
Thus
of
the
generall
.
Wherefore
if
yee
be
dead
with
Christ
]
In
these
words
diuers
things
may
be
obserued
.
1.
Here
we
see
the
necessitie
of
our
vnion
with
Christ
,
the
Apostle
will
not
a
done
with
it
,
he
remembreth
it
still
.
2.
When
he
saith
,
if
yee
be
dead
,
it
implies
that
men
may
make
a
faire
shew
,
and
professe
long
,
and
liue
in
true
visible
Churches
,
and
yet
it
is
a
question
whether
they
be
in
Christ
or
no
,
If
yee
be
dead
with
Christ
.
3.
Note
here
the
praise
of
a
mortified
life
,
for
when
he
saith
,
if
yee
be
dead
in
Christ
,
it
imports
that
to
be
so
,
is
an
excellent
condition
:
to
be
truly
mortified
with
Christ
,
is
a
rare
happinesse
;
to
die
with
Christ
,
is
better
then
to
liue
with
the
world
.
4.
Penitent
sinners
haue
life
and
death
,
ioyes
and
sorrowes
&c
,
common
with
Christ
.
5.
In
speciall
they
haue
death
common
with
Christ
.
They
die
with
Christ
,
1.
Because
Christs
death
was
theirs
:
when
Christ
died
they
died
,
because
his
death
was
for
their
sakes
,
and
for
their
benefit
.
2.
Because
when
their
bodies
die
they
die
in
vnion
with
Christ
.
3.
Because
the
vertue
of
Christs
death
is
deriued
to
their
soules
:
whence
flowes
,
death
to
the
law
,
that
is
,
a
release
from
the
rigour
and
curse
of
it
.
2.
Death
to
sinne
,
that
is
,
a
power
to
mortifie
sinne
,
conueyed
in
the
ordinances
of
Christ
,
and
applied
by
the
spirit
of
Christ
.
3.
The
presence
of
Christ
in
all
the
duties
of
mortification
,
though
they
be
done
neuer
so
secretly
,
yet
Christ
is
with
them
.
The
vse
may
be
both
for
tryall
and
comfort
.
For
tryall
,
art
thou
not
dead
with
Christ
in
respect
of
the
mortification
of
thy
corruptions
?
then
art
thou
not
in
Christ
.
For
comfort
to
the
mortified
,
thou
art
in
Christ
,
and
he
will
neuer
leaue
thee
nor
forsake
thee
,
till
he
hath
raised
thy
body
and
cured
thy
soule
.
Thus
of
the
words
in
themselues
;
they
are
also
to
be
considered
as
they
are
here
vsed
against
traditions
,
and
so
they
are
two
waies
.
Christ
is
dead
,
and
in
his
death
yee
are
freed
from
all
bondage
of
soule
to
any
thing
but
the
will
of
God
,
and
therefore
't
is
a
dishonour
to
Christs
death
and
the
freedome
purchased
in
it
,
to
make
our selues
seruants
to
traditions
.
2.
You
are
dead
with
Christ
,
that
is
,
you
are
mortified
persons
,
and
these
things
are
too
light
for
any
graue
and
penitent
persons
,
to
take
vp
his
thoughts
or
cares
about
them
;
fleshly
persons
are
onely
capable
of
this
trash
,
mortified
persons
without
teaching
suspect
them
.
Thus
of
the
first
reason
.
From
the
rudiments
of
the
world
]
The
second
reason
stands
thus
;
if
by
the
death
of
Christ
yee
be
freed
from
the
ceremonies
of
Moses
,
which
were
then
rudiments
,
or
as
it
were
the
first
grounds
of
instruction
,
then
much
more
are
you
freed
from
traditions
,
which
are
but
beggerly
obseruations
,
that
no
body
can
tell
whence
they
came
,
or
what
good
they
doe
.
This
should
be
of
force
to
preuaile
with
vs
against
the
multitudes
of
idle
traditions
that
raigne
amongst
the
people
.
Why
as
though
yee
liued
in
the
world
are
yee
burthened
&c.
]
Quest.
Doe
not
the
faithfull
liue
in
the
world
,
that
he
saith
with
such
a
salt
interrogation
,
as
though
yee
liued
in
the
world
?
Answ.
They
liue
in
the
world
corporally
,
yet
not
in
the
world
in
respect
of
their
profession
of
spirituall
and
celestiall
life
:
so
Christs
kingdome
was
not
of
this
world
.
2.
In
respect
of
subiection
to
all
the
frame
of
rites
and
obseruations
of
the
world
:
they
liue
not
as
men
that
are
tyed
and
vowed
to
the
seruice
of
the
world
in
whatsoeuer
obseruations
it
shall
propound
.
Burthened
]
Traditions
are
a
grieuous
burthen
to
the
soule
,
and
the
worse
,
the
lesse
they
are
felt
:
Men
will
not
willingly
suffer
vniust
impositions
in
their
free
holds
in
the
world
,
nor
should
men
suffer
the
world
to
impose
burthens
vpon
their
soules
.
The
word
also
notes
the
audacious
liberty
of
the
imposers
;
before
they
pestred
the
Church
with
the
ceremonies
of
Moses
,
then
they
corrupted
Gods
worship
with
philosophicall
dreames
,
such
as
was
the
worship
of
Angels
,
now
they
proceed
further
,
they
clogge
the
ciuill
life
of
man
and
his
priuate
affaires
with
imperious
obseruations
.
Thus
of
the
third
reason
.
As
touch
not
,
taste
not
,
handle
not
]
These
words
must
be
vnderstood
to
be
vtterd
mimeticωs
,
in
a
kind
of
scorne
;
see
the
wicked
subtiltie
of
the
Deuill
,
he
turnes
himselfe
into
all
formes
to
ruine
vs
:
Once
he
destroyed
the
world
by
tempting
man
to
eat
,
now
he
goeth
about
to
poyson
mens
soules
with
restraining
them
from
eating
.
Some
obserue
that
the
haste
of
the
words
without
copulatiues
,
notes
their
eagernesse
in
pressing
these
things
,
and
perswading
men
to
the
care
of
them
;
sure
it
is
,
men
of
corrupt
mindes
are
more
eager
about
these
then
about
weightier
matters
.
Some
learned
,
render
touch
not
,
by
eat
not
,
and
so
note
a
gradation
.
First
,
they
would
not
haue
them
eat
,
then
not
so
much
as
taste
,
and
when
they
had
gotten
them
to
that
,
then
not
so
much
as
to
handle
:
Ambrose
runnes
against
the
streame
of
all
Interpreters
,
to
vnderstand
these
words
to
be
the
commandement
of
the
Apostle
.
Thus
of
the
fourth
reason
.
Which
all
perish
with
the
vsing
]
These
words
are
two
waies
interpreted
.
1.
They
bring
destruction
to
the
vsers
,
they
are
a
doctrine
of
diuels
,
and
make
men
the
children
of
hell
.
This
is
true
,
but
not
the
truth
of
this
place
.
2.
They
are
of
a
perishable
nature
,
and
therefore
men
ought
not
to
load
their
consciences
with
necessitie
of
obseruing
them
.
This
is
the
nature
of
all
outward
things
,
they
perish
with
the
vsing
,
all
is
vanitie
,
the
glory
of
the
flesh
is
but
as
the
flower
of
the
field
[
](A89915-e154780-b)d
d
Esay
.
40.
,
rust
or
moth
doth
corrupt
them
[
](A89915-e154810-b)e
e
Matth.
6.
,
euen
crownes
are
corruptible
[
](A89915-e154830-b)f
f
1
Cor.
4.24
.
.
Here
we
see
a
cleare
difference
between
earthly
things
,
and
spirituall
:
Earthly
things
not
onely
in
the
abuse
,
but
in
the
very
vse
,
are
either
worne
out
or
lesse
regarded
,
or
haue
lesse
vigor
,
fairenesse
,
power
,
&c
,
but
cleane
contrary
with
spirituall
things
:
why
should
we
not
then
moderate
our
loue
to
these
outward
things
?
why
should
we
not
striue
to
vse
this
world
as
if
we
vsed
it
not
,
no
more
trusting
in
vncertaine
riches
?
This
should
also
stir
vs
vp
to
the
care
of
spirituall
graces
and
duties
,
that
neuer
perish
,
that
we
may
attaine
that
vncorruptible
crowne
of
righteousnes
,
which
God
will
giue
to
all
that
loue
his
appearing
:
The
very
daily
perishing
of
foode
and
rayment
,
are
types
of
thine
owne
perishing
also
.
Thus
of
the
fifth
reason
.
And
are
after
the
commandements
and
doctrines
of
men
]
The
reason
stands
thus
,
whatsoeuer
hath
no
better
warrant
then
the
commandement
and
doctrines
of
men
,
is
to
be
reiected
as
a
burthensome
tradition
:
But
these
things
are
such
,
therefore
why
are
yee
burthened
?
See
the
wretched
disposition
of
mens
natures
,
how
ready
men
are
to
prescribe
,
and
how
easie
men
are
to
be
led
on
in
these
foolish
vanities
.
But
are
the
commandments
of
God
so
easily
obeyed
?
Are
the
doctrines
of
Gods
word
so
willingly
imbraced
?
Alas
,
alas
,
mens
examples
,
or
counsell
will
easily
passe
for
lawes
,
but
the
Lord
is
as
if
he
were
not
worthy
to
be
heard
in
the
practise
of
the
most
.
Thus
of
the
six
reasons
.
Now
followes
the
obiections
.
Though
these
things
were
not
commanded
in
the
word
,
yet
they
were
wisely
deuised
by
our
fathers
,
and
therefore
are
to
be
obserued
.
Sol.
v.
23.
The
Apostle
grants
that
there
were
three
things
alledged
to
approue
the
discretion
of
the
founders
of
these
things
,
and
instanceth
in
one
kinde
,
viz.
abstinence
or
fasting
,
for
that
he
confesseth
that
had
a
shew
of
voluntary
,
not
coacted
or
forced
religion
.
2.
Of
humblenesse
of
minde
.
3.
Of
the
taming
of
the
body
;
but
when
he
hath
granted
this
,
he
doth
dash
all
as
it
were
with
thunder
and
lightning
,
when
he
saith
:
1.
This
was
but
a
shew
of
wisdome
.
2.
This
sparing
did
with
hold
the
honour
due
vnto
the
body
.
Obserue
here
that
it
is
a
faire
propertie
to
vse
candor
and
ingenious
inquiry
after
the
truth
,
and
willingly
to
acknowledge
what
they
see
in
the
reasons
of
the
aduersaries
,
we
see
the
Apostle
fairely
yeelds
the
full
of
the
reasons
,
not
mangling
them
,
but
setting
them
out
distinctly
,
and
then
confutes
them
.
It
were
happy
if
there
were
this
faire
dealing
in
all
reasonings
publike
and
priuate
,
in
print
or
by
word
of
mouth
,
in
all
that
professe
to
loue
the
truth
especially
.
Shew
of
wisdome
]
There
is
a
wisdome
only
in
appearance
,
and
in
mens
account
in
name
onely
.
Some
men
haue
wisdome
,
other
haue
the
praise
of
wisdome
.
But
in
matters
of
conscience
and
religion
,
it
is
dangerous
for
man
to
lift
vp
himselfe
in
his
wisdome
,
or
to
admit
the
varnish
of
carnall
reason
.
The
wisest
worldly
men
are
not
alwaies
the
holiest
,
and
most
religious
men
,
Oh
that
there
were
an
heart
in
vs
,
indeed
to
acknowledge
and
to
seeke
the
true
wisdome
that
is
from
aboue
.
The
colours
cast
vpon
their
traditions
were
three
.
1.
Voluntarie
religion
.
2.
Humblenesse
of
minde
.
3.
The
taming
of
the
body
:
All
these
as
base
varnish
,
to
smeire
ouer
mens
insolent
wickednesse
,
are
here
reiected
.
Which
may
confirme
vs
in
the
detestation
of
popery
,
euen
in
that
wherein
it
makes
the
greatest
shew
:
What
are
their
workes
of
supererogation
,
their
vowes
of
single
life
,
their
canonicall
obedience
,
their
wilfull
pouerty
,
and
the
like
,
what
can
be
said
or
shewed
in
their
praise
,
which
was
not
pretended
for
these
traditions
?
The
Apostle
here
giues
warning
,
let
not
men
be
deceiued
,
these
faire
pretences
of
our
Papists
,
are
but
the
old
obiections
of
the
false
Apostles
,
new
varnished
ouer
againe
by
the
Pope
,
and
his
vassals
:
Oh
that
our
seduced
multitude
would
consider
this
?
then
would
they
not
be
thus
led
to
hell
with
their
faire
shewes
.
The
last
thing
in
this
verse
is
the
Apostles
reason
against
these
colours
.
They
haue
it
not
in
estimation
to
satisfie
the
bodie
or
flesh
]
That
is
,
The
body
is
to
be
honored
for
many
reasons
.
they
yeeld
not
due
honour
to
the
body
:
the
body
of
man
is
to
be
honoured
,
for
first
the
sonne
of
God
(
as
the
Fathers
say
)
made
it
with
his
owne
hand
,
in
the
likenesse
of
the
body
he
assumed
.
2.
The
soule
a
diuine
thing
is
kept
in
it
,
and
helped
by
it
in
great
imployments
.
3.
The
sonne
of
God
tooke
the
body
of
a
man
into
the
vnitie
of
his
person
.
4.
He
redeemed
the
body
by
his
bloud
,
and
feedes
it
with
the
sacramentall
body
.
5.
The
body
is
the
temple
of
the
Holy
Ghost
.
6.
It
is
consecrate
to
God
in
baptisme
.
7.
It
is
a
part
of
the
mysticall
body
of
Christ
.
Lastly
,
it
shall
be
gloriously
raised
at
the
last
day
.
Then
let
men
know
,
they
must
giue
account
that
dishonor
their
bodies
,
and
if
these
superstitious
persons
must
reckon
for
it
,
that
punish
their
bodies
without
commandement
from
God
,
where
shall
these
beasts
appeare
that
sinne
against
their
bodies
by
gluttony
,
and
drunkennesse
,
and
lust
,
and
whoredome
,
and
cruelty
,
and
murther
?
Oh
the
condemnation
that
abides
these
impenitent
men
,
that
glory
in
their
shame
,
and
minde
onely
to
fulfill
the
lusts
of
the
flesh
.
Thus
of
the
dehortation
.
Thus
also
of
matters
of
faith
.
Thus
also
of
the
second
Chapter
.
CHAPTER
III.
VERSE
I.
If
yee
then
be
risen
with
Christ
,
seeke
those
things
that
are
aboue
,
where
Christ
sits
at
the
right
hand
of
God
.
HITHERTO
of
Christian
doctrine
,
The
Coherence
.
now
followeth
Christian
life
.
The
Apostle
hath
before
discoursed
of
matters
of
faith
:
now
hee
intends
to
entreat
of
matters
of
life
:
The
diuision
of
the
Chapter
.
and
to
prescribe
rules
of
conuersation
.
And
these
rules
belong
either
to
our
generall
calling
as
wee
are
Christians
,
or
to
our
patticular
callings
,
as
wee
are
people
of
such
or
such
condition
or
state
of
life
.
The
generall
rules
are
set
downe
from
the
first
verse
of
this
Chapter
to
the
eighteenth
,
and
the
particular
rules
begin
at
the
eighteenth
verse
,
and
continue
to
the
second
verse
of
the
next
Chapter
.
The
rules
of
the
first
kinde
may
be
referred
to
three
heads
,
for
either
they
concerne
,
first
the
meditation
of
heauenly
things
,
or
secondly
,
The
subdiuisions
.
the
mortification
of
vice
,
or
thirdly
,
the
renouation
of
life
.
The
meditation
of
heauenly
things
ir
vrged
from
v.
1.
to
the
fift
,
the
mortification
of
vice
is
vrged
from
v.
5.
to
the
tenth
.
Renouation
of
life
is
generally
layd
down
v.
10.11
.
and
more
specially
opened
v.
12.
to
the
eighteenth
.
The
exhortation
to
the
care
and
study
of
heauenly
things
is
thus
digested
.
First
it
is
expounded
v.
1.
Secondly
it
is
illustrated
v.
2.
Thirdly
,
it
is
confirmed
by
motiues
and
reason
,
v.
3.4
.
And
thus
for
the
order
of
the
whole
Chapter
,
and
the
generall
frame
of
this
first
part
.
Before
I
open
the
words
more
particularly
there
are
diuerse
things
may
be
noted
from
the
coherence
and
dependance
of
these
words
,
4
Doctrine
from
coherence
with
former
chapters
.
with
the
Chapter
before
,
and
the
matter
following
in
this
Chapter
.
From
the
coherence
with
the
former
Chapter
,
I
obserue
these
things
.
First
,
that
there
can
bee
no
holinesse
of
life
without
faith
:
and
therefore
the
Apostle
first
instructeth
them
in
matters
of
faith
.
It
is
a
true
rule
,
whatsoeuer
is
not
of
faith
,
is
sinne
,
and
may
be
extended
further
then
things
indifferent
,
while
we
are
out
of
Gods
fauour
,
[
](A89915-e160340-b)a
a
Rom.
14.23
.
and
know
not
our
reconciliation
and
iustification
in
Christ
,
our
best
actions
are
but
faire
sinnes
.
For
without
faith
it
is
vnpossible
to
please
God
[
](A89915-e160370-b)b
b
Heb.
11.6
.
.
Secondly
,
that
the
terrestriall
blessednesse
of
man
is
in
respect
of
sinne
,
two
wayes
principally
assaulted
.
First
,
with
errors
in
opinion
.
Secondly
,
with
corruptions
in
manners
.
And
against
both
,
wee
should
learne
from
the
Apostle
in
the
latter
part
of
the
former
Chapter
,
and
the
first
part
of
this
,
to
bee
armed
and
furnished
with
holy
directions
and
meditations
.
Thirdly
,
that
these
men
that
are
so
superstitiously
earnest
,
and
so
zealously
forward
for
ceremonies
,
and
the
traditions
,
and
obseruations
of
men
,
whatsoeuer
they
protest
,
or
pretend
,
or
seeme
to
be
,
are
indeed
voyd
of
true
deuotion
,
and
feruent
affection
to
heauenly
thingsc.
Doct.
1
Fourthly
,
that
hee
that
is
by
faith
made
a
new
creature
,
must
resolue
to
be
at
Gods
appoyntment
for
his
whole
carriage
in
his
generall
and
particular
calling
[
](A89915-e160450-b)d
d
Ephes.
2.10
.
Doctrines
from
the
coherence
in
this
Chapter
.
.
Thus
of
the
coherence
with
the
former
Chapters
.
From
the
order
of
doctrine
in
this
Chapter
two
things
may
be
noted
.
First
,
that
before
a
man
can
be
good
in
his
particular
calling
,
hee
must
first
be
good
in
his
generall
:
thou
mayst
bee
painefull
and
diligent
,
but
thou
canst
not
be
euery
way
a
faithfull
and
sound
hearted
husband
,
wife
,
seruant
,
childe
,
&c.
till
thou
bee
a
good
man
or
good
woman
,
in
respect
of
grace
and
godlinesse
.
And
therefore
wee
should
first
seeke
the
righteousnesse
of
Gods
Kingdome
,
and
it
may
serue
for
direction
,
vnto
such
as
chuse
wiues
,
or
seruants
,
or
the
like
:
if
they
bee
not
faithfull
to
God
,
how
canst
thou
bee
assured
they
will
prooue
faithfull
to
thee
?
moreouer
,
wouldst
thou
haue
thy
seruants
or
children
to
bee
amended
,
then
bring
them
to
the
powerfull
preaching
of
the
word
,
and
call
vpon
them
to
get
into
the
fellowship
of
the
godly
,
that
they
may
learne
to
bee
good
abroad
in
matters
of
religion
,
and
then
thou
mayst
hope
to
finde
them
by
proofe
and
daily
experience
,
trusty
and
faithfull
in
thy
Doct.
2
businesse
.
Finally
,
this
reproues
both
the
sinfulnesse
and
folly
of
many
carnall
parents
and
masters
,
they
neuer
care
so
their
seruants
doe
their
worke
,
though
they
altogether
neglect
Gods
worke
.
And
many
times
they
restraine
their
seruants
and
children
,
and
will
not
let
them
heare
sermons
,
or
come
into
godly
companie
,
as
if
that
were
the
way
to
make
them
idle
and
carelesse
:
whereas
we
see
the
cleane
contrary
to
be
true
.
Secondly
,
that
men
are
neuer
likely
to
hold
out
and
prooue
sound
in
the
reformation
and
new
obedience
of
their
liues
,
till
they
fall
in
loue
with
heauenly
things
,
and
grow
in
some
measure
weary
of
the
world
and
the
things
thereof
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thus
of
the
generall
obseruations
from
the
twofold
coherence
.
Now
followeth
the
particular
opening
of
the
words
.
In
the
proposition
of
the
exhortation
to
the
studie
of
heauenly
things
,
layed
downe
in
this
verse
,
two
things
are
to
bee
considered
;
first
,
what
:
or
the
dutie
required
,
viz.
seeke
those
things
which
are
aboue
?
secondly
,
why
:
or
the
reasons
to
enforce
the
dutie
,
and
they
are
foure
.
First
,
ye
are
risen
with
Christ
in
the
first
resurrection
.
Secondly
,
these
things
are
aboue
,
and
not
attained
without
seeking
or
studie
.
Thirdly
,
Christ
is
aboue
in
his
bodily
presence
.
Fourthly
,
Christ
sits
at
the
right
hand
of
God
,
exalted
in
the
glory
of
his
father
,
each
of
these
strongly
conclude
the
exhortation
,
as
will
further
appeare
in
the
particular
handling
of
them
.
If
yee
be
risen
with
Christ
.
]
A
threefold
resurrection
.
There
may
bee
conceiued
to
bee
a
threefold
resurrection
of
a
Christian
.
The
first
is
sacramentall
.
And
thus
we
rise
againe
in
baptisme
.
The
second
is
corporall
,
[
](A89915-e160660-b)c
c
R●uel
2.9
.
What
the
first
resurrection
is
and
so
wee
shall
rise
againe
in
the
day
of
Iesus
Christ
,
in
our
bodies
out
of
the
dust
of
the
earth
.
The
third
is
spirituall
,
and
so
wee
must
rise
in
this
life
,
in
soule
,
from
the
death
of
sinne
,
or
else
we
shall
neuer
bee
deliuered
from
the
second
death
of
this
spirituall
resurrection
,
(
called
elsewhere
the
first
resurrection
)
he
heere
entreats
.
And
it
is
a
worke
of
the
spirit
of
grace
,
deliuering
vs
from
the
power
of
sinne
,
by
which
wee
are
quickned
to
the
heauenly
desires
and
endeauours
of
holy
life
,
by
the
vertue
of
the
resurrection
of
Iesus
Christ
,
applyed
vnto
vs
by
faith
,
in
the
effectuall
vse
of
Gods
ordinances
.
It
is
a
worke
by
which
wee
grow
conformable
to
Christ
being
risen
againe
[
](A89915-e160730-b)f
f
Rom.
6.4.5
.
,
by
which
also
wee
taste
of
the
powers
of
the
life
to
come
,
and
are
borne
againe
to
a
liuely
hope
of
an
eternall
and
incorruptible
inheritance
[
](A89915-e160770-b)g
g
1
Pet.
1.3.4
.
,
the
earnest
of
which
wee
haue
receiued
,
and
shall
shortly
receiue
the
whole
possession
purchased
[
](A89915-e160810-b)h
h
Eph.
1.14
.
,
though
for
a
time
we
be
absent
from
the
Lord
.
This
first
resurrection
carieth
with
it
a
similitude
or
resemblance
of
Christ
rising
againe
,
so
as
euery
Christian
in
this
work
beares
the
Image
of
Christ
,
and
in
him
Christ
riseth
before
our
eyes
,
not
onely
because
the
Lord
Iesus
doth
in
this
gracious
worke
giue
vs
a
daily
and
fresh
remembrance
of
his
resurrection
,
by
renewing
such
fruits
of
it
,
but
also
because
he
imprinteth
a
secret
kinde
of
heauenly
mindednesse
,
the
Christian
in
some
weake
measure
,
liuing
as
Christ
did
in
the
interim
betweene
his
resurrection
and
ascension
,
waiting
alwayes
for
his
exaltation
into
heauen
.
Now
the
consideration
of
this
worke
is
heere
vsed
by
the
Apostle
to
perswade
vnto
the
meditation
of
heauenly
things
:
and
that
fitly
:
for
if
wee
bee
risen
as
Christ
was
,
then
we
must
bee
minded
as
hee
was
:
now
wee
know
that
after
hee
was
risen
againe
,
hee
was
not
encumbred
with
this
world
,
nor
did
he
conuerse
with
the
men
of
this
world
,
but
liued
with
the
Lord
as
it
were
immediately
,
in
a
heauenly
manner
,
waiting
for
Heauen
:
so
should
a
Christian
doe
:
he
should
euery
day
bee
striuing
to
get
vp
his
heart
,
by
faith
and
prayer
and
meditation
,
and
voluntary
abnegation
,
by
all
meanes
begging
and
seeking
the
vertue
of
Christs
resurrection
,
that
being
enabled
to
forsake
the
world
and
the
vnnecessary
society
with
worldly
men
,
he
might
haue
his
heart
and
conuersation
in
heauen
,
euery
day
waiting
when
the
time
of
his
changing
should
come
.
Quest.
How
may
a
man
know
whether
he
be
risen
with
Christ
?
Ans.
How
a
man
may
know
whether
he
be
risen
with
Christ
.
Who
are
not
risen
with
Christ
.
This
question
may
bee
resolued
both
negatiuely
and
affirmatiuely
.
For
first
,
they
are
not
risen
with
Christ
,
that
are
in
bondage
to
traditions
,
as
the
coherence
with
the
latter
end
of
the
former
chapter
shewes
:
nor
they
that
are
drowned
and
made
sencelesse
with
the
cares
of
this
life
,
or
the
pleasures
of
voluptuous
liuing
[
](A89915-e160950-b)i
i
Luk.
21.34
.
,
nor
they
that
confirming
themselues
in
a
dead
presumptuous
common
hope
,
plead
the
abounding
of
Gods
grace
,
to
auouch
their
continuance
in
sinne
[
](A89915-e160990-b)k
k
Rom.
6.1.4.5
1
Pet.
1.3
.
.
For
the
Apostle
in
the
Epistle
to
the
Romans
vseth
a
reason
taken
from
our
conformity
to
the
resurrection
of
Christ
,
to
confute
this
vicious
and
prophane
plea
of
carelesse
men
.
Further
,
they
that
worship
the
Beast
(
the
great
Antichrist
of
Rome
)
and
receiue
his
marke
vpon
their
foreheads
or
their
hands
,
are
reckoned
among
the
dead
men
,
that
haue
not
their
part
in
this
first
resurrection
[
](A89915-e161040-b)l
l
Reu.
20.4.5.6
.
Also
the
Prophet
Esay
seemes
to
say
,
that
such
men
as
will
not
see
Gods
high
hand
of
Iudgement
,
nor
will
learne
to
doe
vprightly
in
the
land
of
vprightnesse
,
nor
can
bee
allured
to
godlinesse
,
though
mercy
be
shewed
them
,
are
to
bee
accounted
among
the
dead
men
that
shall
not
liue
[
](A89915-e161110-b)m
m
Esa.
26.9.10.14
.
.
Lastly
,
they
are
not
risen
with
Christ
that
doe
not
beleeue
in
Christ
[
](A89915-e161130-b)n
n
Joh.
11.25
.
.
Now
for
the
affirmatiue
.
They
may
haue
comfort
in
the
first
resurrection
,
that
haue
felt
a
diuine
power
in
the
voyce
of
Christ
,
quickning
their
hearts
with
effectuall
desire
and
endeauour
to
rise
out
of
the
graues
of
sinne
[
](A89915-e161170-b)o
o
Ioh.
5.25
.
,
and
to
stand
vp
from
the
world
of
the
dead
[
](A89915-e161210-b)p
p
Eph.
5.14
.
.
2.
That
are
constantly
affected
with
an
holy
estimation
of
the
knowledge
of
Christ
crucified
and
risen
againe
(
an
effectuall
knowledge
I
meane
)
valuing
the
meanes
and
signes
of
it
,
aboue
all
earthly
things
[
](A89915-e161230-b)q
q
Phil.
3.9.10
.
.
3.
That
finde
their
hearts
changed
from
the
cares
and
delights
of
this
life
,
to
a
constant
desire
of
the
second
comming
of
Christ
,
to
translate
them
to
the
presence
of
glory
in
heauen
.
4.
That
shew
a
daily
care
to
walke
in
newnesse
of
life
,
yeelding
their
members
as
weapons
of
righteousnesse
,
striuing
to
crucifie
the
olde
man
,
and
destroy
the
body
of
sinne
,
as
they
that
are
aliue
vnto
God
[
](A89915-e161300-b)r
r
Rom.
6.4
5.6.13
.
.
2.
Againe
,
in
that
the
Apostle
saith
,
if
yee
bee
risen
againe
with
Christ
seeke
those
things
that
are
aboue
,
wee
may
note
,
that
it
is
as
hard
a
thing
to
get
vp
the
heart
of
men
to
the
study
of
heauenly
things
,
as
to
lift
vp
a
massie
corps
out
of
the
graue
and
to
inspire
it
with
the
desire
of
life
:
As
easie
to
reuiue
a
dead
man
as
perswade
a
carnall
man
.
there
is
neede
of
the
spirit
and
power
of
Iesus
to
doe
it
.
And
therefore
wee
should
not
wonder
to
see
naturall
men
so
heartlesse
:
nor
should
we
attribute
it
to
any
inefficacy
in
the
meanes
,
if
carnall
men
bee
not
perswaded
:
for
a
man
may
long
perswade
a
dead
man
to
rise
before
he
will
get
vp
:
and
it
should
touch
vs
with
all
thankfulnesse
to
acknowledge
Gods
mercy
if
he
haue
giuen
vs
a
minde
to
heauenly
things
,
to
desire
them
and
delight
in
them
.
Thirdly
,
in
that
he
saith
,
if
yee
bee
risen
,
speaking
not
onely
conditionally
but
doubtfully
,
it
imports
that
one
should
bee
exceeding
carefull
to
search
and
trie
whether
they
haue
their
part
as
yet
in
this
first
resurrection
:
and
withall
implyes
,
that
many
a
man
may
seeme
to
himselfe
and
others
to
bee
deliuered
from
the
kingdome
of
darknesse
,
and
yet
lie
buried
still
in
the
graues
of
sinne
.
Seeke
th●se
things
which
are
aboue
]
Heere
the
Apostle
enters
vpon
the
proposition
of
the
first
maine
exhortation
,
or
rule
of
new
life
.
Now
before
I
bring
in
the
Apostle
vrging
this
duty
,
imagine
with
thy selfe
,
how
farre
the
Christian
(
thus
now
to
bee
instructed
for
order
of
life
)
hath
already
proceeded
by
faith
;
for
before
a
man
can
bee
truely
capable
of
direction
of
life
,
there
bee
diuers
things
requisite
in
the
preparations
of
faith
.
The
preparations
of
faith
before
a
man
can
be
capable
of
directions
of
life
.
And
these
things
are
necessarily
to
be
presupposed
.
1.
That
faith
hath
plucked
him
out
of
the
world
of
sinners
or
dead
men
:
so
that
hee
is
already
withdrawen
from
the
society
of
the
wicked
.
2.
It
hath
shewed
him
Gods
fauour
and
ioyned
him
to
Christ
.
3.
It
hath
shewed
him
in
some
measure
such
things
in
the
Kingdome
of
Christ
,
as
his
naturall
eare
neuer
heard
,
nor
his
naturall
eye
neuer
saw
,
nor
his
naturall
heart
neuer
conceiued
[
](A89915-e161460-b)s
s
1
Cor.
2.9
.
.
4.
It
hath
ioyned
him
to
the
liuing
Saints
:
so
as
he
now
with
great
desire
&
delight
conuerseth
with
them
.
5.
It
hath
made
him
to
suffer
in
the
flesh
for
his
sins
,
and
withall
hath
refreshed
his
spirit
,
and
cured
him
of
his
distrustfull
and
solitary
sorrowes
.
6.
It
hath
garnished
his
soule
with
new
budding
graces
,
and
opened
for
him
a
fountaine
and
spring
of
grace
within
him
,
euen
in
his
bowels
[
](A89915-e161550-b)t
t
Ioh.
7.38.39
.
.
7.
It
hath
raised
in
him
a
true
and
constant
desire
of
new
obedience
of
life
,
with
a
secret
resolution
not
to
depart
from
any
thing
the
Lord
shall
command
,
all
the
dayes
of
his
life
.
Now
presupposing
the
Christian
to
bee
thus
farre
proceeded
:
the
Apostle
comes
in
,
and
to
beginne
his
institutions
of
manners
,
hee
first
chargeth
him
with
this
rule
.
Doct.
Seeke
those
that
are
aboue
;
teaching
vs
,
that
the
first
maine
thing
to
be
laboured
after
in
the
reducing
of
our
liues
into
a
holy
order
,
[
](A89915-e161610-b)u
u
Matt.
6.33
.
Eight
sorts
of
things
that
are
aboue
.
is
to
striue
by
all
meanes
to
get
vp
our
hearts
to
a
constant
seeking
and
minding
of
heauenly
things
:
according
to
that
serious
charge
of
our
Sauiour
Christ
,
first
seeke
the
Kingdome
of
God
and
the
righteousnesse
thereof
.
That
this
rule
may
bee
more
cleerely
vnderstood
,
and
more
carefully
practised
,
it
will
bee
profitable
to
consider
distinctly
,
what
things
are
aboue
,
and
how
they
are
to
be
sought
.
And
so
the
things
that
are
aboue
may
bee
distinguished
into
eight
sorts
.
First
,
God
is
aboue
:
for
hee
dwels
in
the
high
and
holy
places
[
](A89915-e161670-b)*
*
Esa.
57.15
.
,
and
he
must
be
sought
[
](A89915-e161700-b)x
x
Hos.
3.5
.
,
and
if
you
aske
what
we
must
seeke
in
God
,
I
answer
,
wee
must
seeke
the
true
knowledge
of
his
nature
[
](A89915-e161730-b)y
y
Psal.
14.1.2
.
.
Wee
must
seeke
his
fauour
,
and
the
pacification
of
his
iust
anger
for
our
sinnes
[
](A89915-e161760-b)z
z
Zeph.
2.3
.
.
Wee
must
seeke
his
face
,
[
](A89915-e161790-b)d
d
Hos.
5.
vlt.
and
presence
[
](A89915-e161820-b)a
a
Psal.
24.6
.
Psal.
27.8
.
.
We
must
seeke
his
honour
and
glory
[
](A89915-e161860-b)b
b
Ioh
5.44
.
.
And
wee
must
seeke
his
saluation
[
](A89915-e161890-b)c
c
Psal.
105.4
.
&
70.4
.
.
And
if
you
aske
how
wee
must
seeke
God
;
I
answer
,
wee
must
seeke
God
,
with
acknowledgement
of
our
faults
,
with
weeping
and
repenpentance
for
our
sinnes
[
](A89915-e161950-b)e
e
Ier.
50.4
.
Isay
21.12
.
,
with
the
desire
of
our
hearts
[
](A89915-e161990-b)f
f
Esay
26.7
.
,
with
prayer
and
supplication
[
](A89915-e162020-b)g
g
Matt.
7.7
.
,
with
feare
of
his
mercies
[
](A89915-e162050-b)h
h
Hos.
3.1
.
,
with
meeknesse
[
](A89915-e162080-b)i
i
Zeph.
2.2.3
.
,
and
in
the
way
of
holy
life
.
Secondly
,
[
](A89915-e162120-b)k
k
Psal.
24.4.5
.
Christ
is
aboue
:
for
so
he
sayth
to
the
Iewes
,
yee
are
from
beneath
,
I
am
from
aboue
,
[
](A89915-e162160-b)l
l
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
yee
are
of
this
world
,
I
am
not
of
this
world
[
](A89915-e162190-b)m
m
Ioh.
8.23
.
,
and
he
is
the
Lord
whom
euery
Christian
ought
to
seeke
[
](A89915-e162220-b)n
n
Mal.
3.1
.
,
now
Christ
is
two
wayes
sought
principally
,
First
,
in
the
sincere
and
constant
vse
of
all
his
ordinances
both
publike
and
priuate
,
that
by
them
we
might
finde
his
presence
of
grace
on
earth
.
And
thus
the
Church
sought
him
in
the
Canticles
[
](A89915-e162250-b)o
o
Cant.
3.1
.
&c.
.
Secondly
,
in
the
desires
,
prayers
,
and
preparations
for
our
owne
dissolution
and
his
appearing
[
](A89915-e162310-b)p
p
Phil.
1.21
.
Reu.
21.20
.
2
Tim.
4.8
.
2
Pet.
3.12
.
.
Thirdly
,
the
new
Ierusalem
is
aboue
:
for
so
the
Apostle
to
the
Galathians
expressely
saith
[
](A89915-e162380-b)q
q
Gal.
4
▪
26.
.
Euen
that
heauenly
society
of
glorious
spirits
in
illustrious
splendor
.
And
these
are
to
be
sought
two
wayes
.
1.
By
the
constant
desire
of
their
presence
and
to
bee
gathered
to
them
.
2.
By
the
imitation
of
their
graces
and
vertues
which
they
shewed
when
thy
were
on
earth
.
Fourthly
,
Heauen
is
aboue
.
For
it
is
the
price
of
our
calling
that
is
aboue
[
](A89915-e162430-b)r
r
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Phil.
3.14
.
,
and
the
glory
of
that
eternall
and
immortall
honour
is
to
bee
sought
[
](A89915-e162470-b)s
s
Rom.
2.7
.
,
and
that
fiue
wayes
.
1.
By
prayer
for
preparation
and
that
daily
:
for
so
our
Sauiour
hath
taught
vs
in
the
second
petition
of
his
prayer
[
](A89915-e162490-b)t
t
Matth.
6.10
.
.
2.
By
seeking
the
assurance
of
faith
and
hope
,
and
the
pledges
and
earnest
of
it
[
](A89915-e162510-b)u
u
Heb.
11.1
.
Eph.
1.14
.
.
3.
By
meditation
and
contemplation
striuing
to
expresse
our
desires
and
sighes
after
it
[
](A89915-e162560-b)*
*
2
Cor.
5.2
.
.
4.
By
carrying
our selues
,
as
strangers
and
pilgrimes
in
this
world
,
weaning
our
hearts
and
retiring
our
liues
from
the
world
,
confessing
and
professing
our
trauailes
towards
a
better
countrie
that
is
aboue
[
](A89915-e162630-b)x
x
Hebr.
11.13.14.16
.
.
5.
By
continuing
in
well-doing
[
](A89915-e162660-b)y
y
Rom.
2.7
.
,
striuing
to
liue
a
Citizen-like
life
heere
[
](A89915-e162690-b)z
z
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Phil.
3.20
.
,
in
all
things
prouident
,
to
send
our
workes
and
prayers
to
Heauen
before
vs
,
as
our
prouision
and
treasure
[
](A89915-e162730-b)a
a
Matth.
6.14
.
.
Fiftly
,
holy
graces
are
aboue
:
for
S.
Iames
saith
,
Euery
good
giuing
and
euerie
perfect
gift
is
from
aboue
,
and
commeth
downe
from
the
father
of
lights
[
](A89915-e162790-b)b
b
Iam.
1.17
.
.
And
it
is
apparent
,
that
they
are
a
part
of
the
Kingdome
of
Heauen
,
and
they
tend
to
Heauen
,
and
therefore
the
Prophet
Esay
cals
grace
by
the
name
of
glory
[
](A89915-e162850-b)c
c
Esay
4.5
.
,
and
they
come
downe
from
Heauen
,
which
will
also
appeare
in
the
particulars
.
Wisdome
is
from
aboue
[
](A89915-e162880-b)d
d
Iam.
3.17
.
,
so
is
zeale
,
for
it
is
the
zeale
of
Gods
house
[
](A89915-e162920-b)e
e
Psal.
69.9
.
,
so
is
lowlinesse
,
so
is
faith
,
so
is
peace
and
ioy
,
and
all
the
rest
.
And
that
these
are
to
bee
sought
,
many
Scriptures
euidently
proue
[
](A89915-e162980-b)f
f
1
Cor.
14.1
.
Zeph.
2.3
.
2
Cor.
13.5
.
Rom.
14.17.18
.
,
and
if
you
aske
how
they
are
to
be
sought
it
is
shortly
answered
,
by
prayer
and
the
vse
of
the
meanes
,
which
the
Lord
hath
appoynted
as
holy
vessels
and
instruments
,
and
as
it
were
wombes
,
to
conceiue
,
conuey
,
and
deriue
grace
vnto
vs
.
Sixtly
,
the
meanes
of
saluation
themselues
are
things
aboue
,
for
they
are
called
the
Kingdome
of
Heauen
[
](A89915-e163100-b)g
g
Matth.
3.2
.
:
and
the
Kingdome
of
Heauen
is
sayd
to
bee
taken
away
when
the
meanes
is
taken
away
[
](A89915-e163130-b)h
h
Mat.
21.43
.
,
and
these
we
must
seeke
[
](A89915-e163150-b)i
i
Esay
41.17.18
.
,
though
it
cost
vs
much
trauaile
,
if
there
be
a
famine
[
](A89915-e163180-b)k
k
Amos
8.
,
or
much
cost
,
if
the
Lord
giue
vs
to
finde
such
pearles
of
instruction
or
comfort
,
in
the
field
of
any
Church
or
congregation
.
[
](A89915-e163220-b)l
l
Mat.
13.45
.
Seuenthly
,
holy
duties
are
many
of
them
from
aboue
,
for
the
Wise
man
saith
,
the
way
of
life
is
on
high
to
the
prudent
,
to
auoyde
from
hell
beneath
[
](A89915-e163280-b)m
m
Pro.
15.24
.
,
and
that
because
both
the
will
that
enioynes
them
,
and
the
power
to
doe
them
,
and
the
successe
or
effects
of
them
,
are
all
from
God
aboue
.
And
therfore
the
Author
to
the
Hebrews
,
when
he
would
discourse
of
doing
of
Gods
will
,
quoting
the
place
in
the
Psalmes
,
seemes
to
intimate
that
the
true
speech
of
such
duties
,
is
to
speake
from
aboue
[
](A89915-e163310-b)n
n
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Heb.
10.8.9
.
,
and
these
good
things
are
to
bee
sought
[
](A89915-e163330-b)o
o
Prou.
11.27
.
,
wee
must
seeke
the
old
and
good
way
[
](A89915-e163360-b)p
p
Ier.
6.17
.
,
we
must
seeke
Iudgement
and
Righteousnesse
[
](A89915-e163390-b)q
q
Esay
1.17
.
.
Eightly
,
many
of
the
priuiledges
of
Christians
are
from
aboue
,
as
the
righteousnesse
of
Gods
Kingdome
[
](A89915-e163430-b)r
r
Matt.
6.33
.
,
forgiuenesse
of
sinnes
[
](A89915-e163460-b)s
s
1
Ioh.
1.7
.
,
deliuerance
from
this
present
euill
world
[
](A89915-e163490-b)t
t
Gal.
1.4
.
(
both
in
respect
of
the
contagions
and
punishments
of
the
same
)
all
spirituall
blessings
in
heauenly
things
[
](A89915-e163520-b)u
u
Ephes.
1.3
.
,
the
reuelation
of
hid
mysteries
[
](A89915-e163550-b)*
*
1
Cor.
2.9
.
Col.
1.26
.
,
the
spirit
of
the
sonne
[
](A89915-e163590-b)x
x
Gal.
4.6.7
.
,
the
influence
of
Christs
death
and
resurrection
[
](A89915-e163620-b)y
y
Phil.
3.9.10
.
,
the
word
with
all
the
treasure
of
it
[
](A89915-e163640-b)z
z
Psal.
119.94
,
and
the
honour
which
is
aboue
[
](A89915-e163670-b)a
a
Ioh.
5.44
.
,
and
all
these
are
to
bee
sought
.
Thus
of
the
particular
things
that
are
aboue
and
we
must
seeke
.
Vse
.
The
consideration
of
all
this
,
may
much
abase
and
humble
vs
,
for
our
deadnesse
of
spirit
,
and
egregious
slownesse
of
heart
,
in
these
things
that
so
greatly
concerne
vs
.
The
Diuell
takes
more
paines
in
seeking
to
destroy
vs
[
](A89915-e163720-b)b
b
1
Pet.
5.8
.
,
then
we
either
doe
take
,
or
are
willing
to
take
to
saue
our
owne
soules
,
by
seeking
these
things
,
all
of
them
so
worthy
to
hee
sought
.
The
worldly
man
is
more
industrious
to
seek
riches
,
and
the
ambitious
man
more
to
seeke
honor
,
and
the
luxurious
man
to
seeke
his
sport
,
lust
or
pleasure
,
then
Christians
are
to
seeke
those
things
that
are
aboue
,
though
neuer
any
truly
sought
but
did
finde
,
[
](A89915-e163770-b)c
c
Matt.
7.7
.
and
neuer
lesse
was
found
,
then
either
the
euidence
or
the
possession
of
a
kingdome
[
](A89915-e163800-b)d
d
Luk.
12.32
.
,
and
that
of
God
.
Nay
,
nay
,
how
haue
euery
one
of
vs
sought
out
all
wayes
and
all
inuentions
,
while
we
liued
in
the
seruice
of
the
flesh
,
and
had
no
fruit
or
wages
,
but
that
of
which
we
are
now
ashamed
,
[
](A89915-e163860-b)e
e
Rom.
6.21
.
and
yet
are
seldome
or
neuer
weary
of
such
vnprofitable
and
shamefull
labour
.
But
I
referre
the
vrging
of
motiues
till
I
come
to
the
next
verse
:
it
followeth
.
Where
Christ
sitteth
at
the
right
hand
of
God
]
These
words
containe
the
latter
reasons
,
and
comprehend
a
principall
part
of
Christs
exaltation
:
the
meditation
whereof
is
here
vsed
,
to
excite
vs
to
the
loue
of
heauenly
things
,
seeing
our
Sauiour
Christ
that
so
entirely
loues
vs
,
not
onely
is
in
heauen
,
but
is
therein
great
fauour
,
and
honour
,
and
maiesty
,
and
power
.
A
fourefold
presence
of
Christ
.
There
is
a
foure-folde
presence
of
Christ
,
For
first
,
hee
is
euery
where
as
God
.
Secondly
,
he
is
in
the
hearts
of
the
faithfull
only
,
by
his
spirit
of
grace
and
regeneration
.
Thirdly
,
he
is
by
representation
in
the
Sacrament
.
Fourthly
,
he
is
bodily
in
heauen
.
Quest.
Quest.
But
is
not
Christ
with
his
Church
on
earth
still
.
Ans.
Answ.
He
is
as
God
but
not
as
man
.
I
say
not
as
man
locally
,
for
else
hee
is
present
in
his
members
that
beare
the
image
of
his
true
humane
nature
,
and
his
very
body
is
present
sacramentally
:
he
is
present
by
the
imputation
of
righteousnesse
,
and
by
mysticall
vnion
:
The
acceptations
of
the
words
.
The
right
hand
of
God
,
hath
diuerse
significations
in
Scripture
:
sometimes
it
signifieth
the
power
and
helpe
of
God
[
](A89915-e164040-b)f
f
Psal.
44.3
.
Acts
2.33
.
.
Sometimes
the
place
of
eternall
rest
in
heauen
[
](A89915-e164070-b)g
g
Psal.
16.11
.
.
Sometimes
it
notes
the
Maiesty
,
and
authority
,
and
soueraignty
of
God
[
](A89915-e164090-b)h
h
Psal.
110.1
.
Heb.
1.3
.
.
To
sit
,
signifieth
to
abide
or
dwell
[
](A89915-e164120-b)i
i
Luk.
14.49
.
,
and
to
gouerne
[
](A89915-e164140-b)k
k
1
King
.
1.30
.
Prou.
20.8
.
Isay
16.5
.
.
Here
to
sit
at
Gods
right
hand
comprehends
three
things
.
First
,
an
exceeding
glory
aboue
all
creatures
,
euen
the
very
Angels
[
](A89915-e164180-b)l
l
Heb.
1.13
.
Acts
7.55
.
.
Secondly
,
full
power
of
gouernment
[
](A89915-e164210-b)m
m
Eph.
1.20
.
.
Thirdly
,
an
equality
in
maiesty
and
soueraignty
,
euen
with
God
the
father
,
in
his
person
[
](A89915-e164230-b)n
n
Phil.
2.6.7
9.
.
Ob.
But
Stephen
(
saith
he
)
saw
him
standing
at
Gods
right
hand
[
](A89915-e164290-b)o
o
Acts
7.75
.
.
Sol.
Sol.
Diuers
gestures
for
our
capacity
are
attributed
for
diuerse
ends
.
First
,
hee
stands
,
to
shew
his
watchfull
eagernesse
and
readinesse
to
take
notice
of
wrongs
to
his
members
,
to
come
to
their
succours
.
Secondly
,
He
sits
,
to
note
maiestie
and
soueraignty
.
Ob.
But
to
sit
at
Gods
right
hand
,
seemes
to
import
the
reall
communication
of
diuine
attributes
to
the
humane
nature
:
so
as
in
his
very
body
hee
is
euerie
where
,
&c.
Sol.
It
doth
not
.
Christs
human
nature
is
here
reckoned
vnder
the
name
of
things
aboue
.
And
besides
in
the
Epistle
to
the
Ephesians
,
the
Apostle
saith
expresly
,
he
sits
at
Gods
right
hand
in
heauenly
places
[
](A89915-e164380-b)p
p
Eph.
1.20
.
.
Vse
.
1
The
vse
of
Christs
sitting
at
Gods
right
hand
follow
.
And
first
it
may
bee
a
notable
terror
to
wicked
men
if
they
doe
but
consider
that
hee
whom
they
daily
pierce
by
their
sinnes
[
](A89915-e164440-b)q
q
Reuel
.
1.7
.
,
and
despise
,
by
contemning
his
ordinances
,
by
which
he
would
rule
them
[
](A89915-e164470-b)r
r
Luk
19.14
.
,
is
exalted
to
such
glory
,
that
hee
hath
all
power
to
subdue
his
enemies
vnder
his
feet
.
[
](A89915-e164500-b)s
s
Psal.
110.1
.
But
sure
it
is
if
they
will
not
now
feare
and
repent
,
the
time
shall
come
,
when
all
they
that
sayd
,
this
man
shall
not
rule
ouer
vs
,
shall
see
him
sitting
at
the
right
hand
of
the
power
of
God
[
](A89915-e164550-b)t
t
Matt.
26.64
,
and
comming
in
the
clouds
to
render
vengeance
on
all
those
his
aduersaries
,
that
would
not
obey
his
Gospell
[
](A89915-e164590-b)u
u
2
Thess.
1.8
.
,
but
striue
to
breake
his
yoake
,
and
east
his
c●rd●
from
them
[
](A89915-e164630-b)x
x
Psal.
2.2.3
.
.
Secondly
,
it
may
serue
for
singular
comfort
to
all
Gods
seruants
.
F●r
from
his
session
at
Gods
right
hand
,
flow
vnto
them
many
singular
blessings
,
〈◊〉
the
Vse
.
2
places
of
Scripture
quoted
in
the
margent
will
shew
.
First
,
the
casting
out
of
all
accusations
of
Sathan
[
](A89915-e164680-b)y
y
Rom.
8.34
.
Eph.
1
20.
.
Secondly
,
the
filling
of
the
Church
with
all
needfull
fulnesse
of
grace
and
blessings
[
](A89915-e164730-b)z
z
Heb.
1.13.14
.
.
Thirdly
,
the
seruice
of
Angels
ministring
to
the
heires
of
saluation
.
Fourthly
,
speed
in
all
suits
[
](A89915-e164760-b)a
a
1
Pet.
3.22
.
.
Fiftly
,
the
prouiding
of
a
place
for
vs
[
](A89915-e164790-b)b
b
Ioh.
14.2
.
.
Sixtly
,
Intercession
[
](A89915-e164820-b)c
c
Heb.
7.26
.
.
Seuenthly
,
power
to
subdue
our
enemies
[
](A89915-e164840-b)d
d
Psal.
110.1
.
.
As
the
consideration
of
the
seuerall
places
of
Scripture
alledged
will
manifestly
shew
.
Yea
his
exaltation
may
be
our
comfort
,
because
in
a
sort
wee
sit
together
with
him
[
](A89915-e164870-b)e
e
Eph.
2.6
.
,
not
only
because
this
honour
is
done
to
our
nature
in
his
flesh
,
but
also
because
by
our
mysticall
vnion
,
it
is
done
to
our
head
;
and
moreouer
,
he
doth
in
part
communicate
this
honour
to
vs
,
for
as
Christ
is
at
the
right
hand
of
the
father
,
so
is
the
Church
at
the
right
hand
of
Christ
[
](A89915-e164900-b)f
f
Psal.
45.10
.
.
Finally
,
in
the
second
comming
of
Christ
this
glory
shall
bee
more
fully
and
openly
communicated
,
when
all
the
faithfull
shall
bee
set
on
his
right
hand
[
](A89915-e164930-b)g
g
Mat.
25.33
.
,
to
heare
that
most
gracious
sentence
,
Come
yee
blessed
of
my
father
,
inherit
the
kingdome
prepared
for
you
before
the
foundations
of
the
world
.
Thirdly
,
the
session
of
Christ
at
Gods
right
hand
,
may
teach
vs
:
first
,
to
minde
a
spirituall
worship
,
seeing
hee
hath
taken
his
body
out
of
the
way
.
Secondly
,
to
goe
boldly
to
the
throne
of
grace
to
seeke
helpe
in
time
of
need
[
](A89915-e164990-b)h
h
Heb.
4.
vlt.
,
seeing
we
haue
so
sure
a
friend
,
to
procure
both
audience
,
acceptance
,
and
successe
:
thirdly
,
to
waite
with
patience
,
vnder
all
sorts
of
wrongs
,
for
it
is
sure
that
hee
that
shall
come
will
come
in
his
due
time
and
will
not
tarry
,
and
then
hee
will
make
all
his
enemies
to
be
his
footstoole
[
](A89915-e165040-b)i
i
Heb.
10.12.13
.
.
Lastly
,
the
Apostle
here
vseth
the
consideration
of
this
doctrine
as
a
motiue
to
stirre
vs
vp
to
mind
heauenly
things
.
And
surely
if
wee
doe
seriously
waigh
it
,
it
should
continually
draw
vp
our
thoughts
to
thinke
of
heauen
,
whither
so
louing
and
so
glorious
a
Sauiour
is
gone
before
.
Yea
,
it
should
doe
vs
good
to
looke
vp
towards
these
visible
heauens
,
remembring
that
one
day
we
shall
be
carried
to
that
blessed
place
of
rest
and
holy
ioyes
,
that
is
aboue
them
,
euen
to
the
heauen
of
heauens
,
to
raigne
with
Christ
for
euermore
.
And
thus
of
the
proposition
.
VERS.
2.
Set
your
affections
on
things
which
are
aboue
,
and
not
on
things
which
are
on
the
earth
.
THe
exhortation
in
the
former
verse
propounded
,
is
in
this
verse
illustrated
and
expounded
;
first
,
by
repetition
;
seconly
,
by
the
contrary
.
The
repetition
is
in
these
words
;
Set
your
affections
on
things
which
are
aboue
.
The
contrarie
from
which
he
doth
dehort
,
is
in
these
words
,
and
not
on
things
which
are
on
earth
.
Repetitions
in
Scripture
are
not
without
their
vse
.
The
vse
of
repetitions
in
Scripture
.
For
thereby
the
holy
Ghost
vsually
imports
our
slownesse
and
dulnesse
of
capacity
in
conceiuing
,
and
backwardnesse
in
practise
,
and
besides
thereby
enforceth
both
the
necessity
and
the
excellency
of
the
matter
so
repeated
.
And
surely
,
all
three
may
be
applyed
to
this
repetition
.
For
the
contemplation
and
desire
after
heauenly
things
is
a
most
gracious
ornament
to
a
religious
life
,
and
without
some
measure
of
holy
affections
,
it
is
vnpossible
to
get
rid
of
the
power
of
sinne
,
or
to
practise
with
any
successe
or
acceptation
the
duty
of
a
renued
life
:
and
if
in
any
thing
we
are
backward
,
or
wanting
,
or
decaying
,
or
languishing
,
it
is
in
this
rule
here
giuen
by
the
Apostle
.
Set
your
affections
]
The
originall
word
varieth
in
signification
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sometimes
it
is
rendred
,
to
studie
:
and
it
is
(
out
of
question
)
our
dutie
to
study
and
contemplate
of
heauenly
things
.
Sometimes
it
signifieth
,
to
trie
by
tasting
,
and
it
is
sure
that
if
carnall
people
had
but
once
tasted
of
the
sweetnesse
of
godlinesse
and
religious
duties
,
they
would
not
so
securely
neglect
the
prouision
for
eternity
:
but
especially
they
would
see
,
that
they
haue
spoken
euill
of
what
they
knew
not
.
Sometimes
it
is
translated
,
to
bee
wise
about
a
thing
,
and
certainely
,
a
Christian
should
bee
wise
in
the
matters
of
his
religion
and
profession
,
and
shew
it
,
by
forecast
and
diligence
to
compasse
what
may
bee
gotten
of
this
true
treasure
,
and
by
serpentine
discretion
in
the
manner
and
circumstances
of
welldoing
,
and
by
staydnesse
in
a
Christian
course
,
voyd
of
passion
,
rash
zeale
,
and
fickle
inconstancie
,
growing
more
and
more
skilfull
and
cunning
in
the
soundnesse
of
knowledge
,
how
with
more
power
and
spirituall
aduantage
to
practise
euery
dutie
,
or
exercise
euery
grace
.
Sometimes
it
signifieth
,
to
sauour
of
a
thing
,
and
it
is
true
that
all
the
carriage
and
dealings
of
Christians
should
sauour
of
the
things
aboue
;
but
I
take
it
as
it
is
heere
rendred
.
Set
your
affections
]
and
so
it
manifestly
teacheth
vs
that
wee
Vses
.
1
must
get
not
mindes
or
thoughts
onely
,
but
sound
affections
to
heauenly
things
,
which
may
both
serue
for
reproofe
and
comfort
:
for
reproofe
,
I
say
,
both
of
the
loathsome
lukewarmensse
of
the
most
[
](A89915-e165270-b)k
k
Reu.
3.19
.
,
and
of
the
dangerous
Vses
.
2
losse
of
first
loue
in
the
better
sort
[
](A89915-e165320-b)l
l
Reuel
.
2.
.
For
comfort
,
for
it
is
certaine
,
if
thou
canst
finde
thy
heart
vpright
in
affections
and
constant
desire
after
heauenly
things
,
Three
benefits
of
tender
affections
.
thou
mayst
bee
assured
of
three
things
.
1.
That
God
will
accept
thy
will
for
the
deed
.
He
will
beare
with
many
wants
and
weaknesses
,
where
hee
sees
a
man
or
woman
come
to
his
seruice
with
hearts
desirous
to
doe
their
best
,
and
tenderly
affected
.
2.
That
thou
art
not
in
danger
of
falling
away
:
for
Apostasie
neuer
discouers
it selfe
to
hurt
vs
,
or
endanger
vs
,
till
it
hath
stollen
away
our
hearts
and
the
care
of
affections
in
holy
duties
.
3.
That
to
that
thou
hast
,
Matth.
13.
more
is
and
shall
bee
giuen
:
as
thy
affections
grow
and
continue
,
so
doth
true
knowledge
,
grace
and
godlinesse
grow
also
.
And
thus
of
the
repetition
.
And
not
on
the
things
that
are
on
earth
]
from
the
coherence
and
generall
consideration
of
these
words
three
things
may
be
obserued
.
Obs.
1
1.
That
a
man
cannot
both
at
once
seeke
and
affect
earth
and
heauen
:
for
they
are
heere
disioyned
and
opposed
,
Matth.
6.
a
man
cannot
serue
God
and
mammon
,
the
loue
of
the
world
is
the
enmitie
of
God
:
but
this
is
thus
to
bee
vnderstood
,
Lam.
4.4
.
if
the
world
be
sought
in
the
first
place
,
and
with
cheefe
affection
and
care
.
Obs.
2
2.
Nay
more
,
this
dehortation
implies
,
that
it
is
hard
for
a
man
to
deale
with
the
world
,
but
a
mans
affection
will
too
much
runne
after
it
:
it
is
hard
to
bee
much
employed
about
profits
and
recreations
,
but
a
man
shall
loue
them
too
much
.
Note
.
Not
that
it
is
simply
vnlawfull
to
vse
the
world
,
but
that
wee
should
be
very
iealous
of
our selues
to
watch
our
owne
hearts
,
that
our
affections
be
not
set
on
the
world
.
Obs.
3
3.
To
be
crucified
vnto
the
world
,
able
to
neglect
and
contemne
the
glory
and
pleasure
of
it
,
is
a
notable
signe
,
that
one
is
risen
with
Christ
.
Thus
in
generall
.
Three
sorts
of
things
on
earth
.
The
things
on
earth
]
The
things
on
earth
heere
meant
by
the
Apostle
,
are
either
traditions
,
mentioned
in
the
former
Chapter
,
or
worldly
things
in
themselues
lawfull
,
or
the
workes
of
the
flesh
,
simply
in
themselues
vnlawfull
.
Traditions
are
for
three
reasons
called
things
on
earth
.
Traditions
and
mans
inuentions
which
the
Apostle
hath
before
taxed
,
may
well
bee
called
things
on
earth
.
1.
Because
they
spring
from
the
earth
and
earthly
minded
men
,
they
were
neuer
inspired
from
God
,
nor
deuised
by
heauenly
minded
men
.
2.
Because
they
hinder
them
that
are
deuoted
to
them
,
from
looking
vp
,
or
attaining
any
insight
in
things
that
are
aboue
.
3.
Because
these
by
effect
make
men
more
earthly
and
sensuall
:
but
of
these
in
the
former
chapter
.
The
workes
of
the
flesh
,
and
the
corruptions
of
life
to
bee
auoyded
,
and
not
affected
,
are
the
third
sort
of
things
on
earth
:
but
of
that
also
afterwards
in
the
second
part
of
the
generall
duties
;
especially
in
the
fifth
verse
.
So
that
the
second
sort
of
things
on
earth
remaineth
to
bee
more
largely
considered
,
those
are
profits
,
honours
,
pleasures
,
friends
,
health
,
and
long
life
.
There
be
eight
reasons
to
perswade
not
to
affect
earthly
things
.
Eight
generall
reasons
to
disswade
from
affecting
things
on
earth
.
The
first
may
bee
taken
from
the
condition
of
man
on
earth
.
For
wee
are
heere
but
pilgrims
and
strangers
[
](A89915-e165730-b)m
m
Heb.
11.13
.
,
and
therefore
being
but
in
a
strange
place
,
to
what
purpose
should
wee
trouble
our selues
with
more
then
what
will
serue
our
present
need
,
and
the
rather
knowing
that
when
wee
come
into
our
owne
countrey
,
these
things
will
serue
vs
for
no
vse
.
Besides
,
our
present
lot
lyeth
not
in
those
things
:
but
the
Kingdome
of
God
and
righteousnesse
is
our
portion
,
euen
in
this
life
,
all
other
things
are
but
cast
vpon
vs
,
as
additaments
.
The
second
may
bee
taken
from
the
disability
of
earthly
things
.
For
first
,
they
cannot
so
much
as
fill
or
satisfie
a
mans
heart
.
2.
They
cannot
fence
a
man
against
any
of
the
trials
of
God
,
when
the
houre
of
tentation
comes
[
](A89915-e165800-b)n
n
Reu.
3.10
.
.
3.
They
cannot
all
of
them
redeeme
one
soule
[
](A89915-e165830-b)o
o
Psal.
49.
.
The
third
reason
may
bee
taken
from
the
inconueniences
that
follow
the
loue
of
earthly
things
.
For
,
first
the
cares
of
the
world
choake
the
word
,
that
it
can
neuer
prosper
[
](A89915-e165880-b)p
p
Matth.
13.
.
2.
They
breede
excuses
and
shifts
in
mans
mindes
and
alienate
by
degrees
a
mans
heart
from
the
vse
of
the
meanes
[
](A89915-e165900-b)q
q
Luk
14.17
.
.
3.
To
seeke
after
the
world
is
to
sorrow
after
the
world
:
for
to
the
most
the
world
is
a
cause
of
much
sorrow
and
vexation
.
4.
The
amity
of
the
world
,
as
the
Apostle
saith
,
is
the
enmitie
of
God
[
](A89915-e165950-b)r
r
Iam.
4.4
.
1
Ioh.
2.15
.
,
and
that
both
actiuely
and
passiuely
:
for
it
both
makes
vs
hate
God
,
and
it
makes
God
hate
vs
.
Fiftly
,
the
lust
after
worldly
things
fils
the
world
with
corruptions
and
sinnes
[
](A89915-e165990-b)s
s
2
Pet.
1.4
.
.
Sixtly
,
these
earthly
things
thus
sinisterly
affected
,
may
one
day
witnesse
against
vs
[
](A89915-e166020-b)t
t
Iam.
5.1
.
&c.
.
Seuenthly
,
many
a
man
is
damned
and
gone
to
hell
,
for
minding
earthly
things
[
](A89915-e166060-b)u
u
Phil.
3.18
.
.
The
fourth
reason
may
bee
taken
from
the
soueraignty
that
God
hath
ouer
all
earthly
things
:
and
the
power
hee
hath
giuen
to
Christ
ouer
them
[
](A89915-e166100-b)*
*
Psal.
24.1
.
Matt.
28.18
.
,
now
why
should
wee
turmoyle
our selues
with
care
about
these
,
seeing
they
are
in
Gods
hand
in
Christ
,
to
haue
them
and
dispose
of
them
as
may
bee
for
his
glory
and
our
good
.
The
fifth
reason
may
be
taken
from
the
basenesse
of
the
nature
of
all
these
things
:
for
they
are
not
onely
on
the
earth
,
but
of
the
earth
:
and
if
they
bee
compared
vnto
the
soule
of
man
,
for
which
wee
ought
cheefely
to
prouide
,
the
whole
world
is
not
worth
one
soule
:
which
may
appeare
both
by
the
price
of
a
soule
,
and
the
disproportion
betweene
the
gaines
of
the
world
and
the
losse
of
one
soule
:
Matth.
16.
it
is
no
profit
to
winne
the
whole
world
and
lose
a
mans
owne
soule
:
and
besides
,
if
the
whole
world
layd
on
one
heape
would
haue
beene
a
sufficient
sacrifice
for
the
redemption
of
the
soule
,
the
Lord
Iesus
would
neuer
haue
abased
himselfe
to
such
a
suretiship
.
But
because
there
could
not
be
found
,
neither
in
heauen
nor
earth
,
any
other
name
or
nature
by
which
wee
could
be
saued
,
therefore
hee
humbled
himselfe
,
Phil.
2.
and
tooke
vpon
him
the
forme
of
a
seruant
,
and
was
obedient
vnto
the
death
,
euen
the
death
of
the
crosse
.
The
sixt
reason
may
bee
taken
from
the
example
of
the
Lords
Worthies
,
who
in
all
ages
haue
beene
tried
with
all
kinde
of
trials
:
Heb.
11.
and
wandred
vp
and
downe
in
sheepe-skinnes
and
goat-skinnes
,
being
destitute
,
afflicted
and
tormented
,
wandring
vp
and
downe
in
wildernesses
,
mountaines
,
and
dennes
,
and
caues
of
the
earth
,
whom
the
world
was
not
worthy
of
:
all
these
seeking
another
country
,
and
willingly
professing
that
they
expected
no
abiding
place
heere
.
Seuenthly
,
it
is
somewhat
to
perswade
vs
,
that
our
Sauiour
Christ
professeth
,
of
purpose
to
hinder
and
interrupt
our
rest
and
ease
in
the
vse
of
those
things
:
when
hee
saith
,
that
hee
came
not
to
send
peace
,
as
knowing
that
much
peace
and
liking
of
earthly
things
was
vnprofitable
for
vs
.
Lastly
,
we
may
bee
mooued
by
the
consideration
of
the
fleeting
condition
of
all
earthly
things
:
riches
haue
wings
[
](A89915-e166390-b)x
x
Prou.
,
and
the
fashion
of
this
world
passeth
away
[
](A89915-e166410-b)y
y
1
Cor.
7.31
.
1
Joh.
2.17
.
,
yea
,
heauen
and
earth
shall
passe
,
the
earth
with
the
workes
therof
shall
be
burnt
vp
[
](A89915-e166440-b)z
z
2
Pet.
3.10
.
.
But
that
we
may
be
the
more
deepely
affected
with
the
contempt
of
the
world
,
I
will
further
adde
these
reasons
,
-
1.
Of
Salomon
,
the
wisest
of
all
sinfull
men
.
-
2.
Of
Christ
,
the
wisest
of
all
men
.
Salomon
in
his
booke
of
Ecclesiastes
is
exceeding
plentifull
,
and
indeede
not
without
cause
:
Salomons
reasons
against
the
loue
of
earthly
things
.
for
such
is
the
strength
of
the
rooted
loue
of
earthly
things
in
many
men
,
that
they
had
neede
to
bee
encountred
with
an
armie
of
reasons
,
and
if
I
single
out
some
of
the
cheefest
out
of
diuers
chapters
,
I
hope
it
will
appeare
tedious
to
none
,
but
such
as
will
heare
no
reason
.
In
the
first
chapter
,
among
other
things
these
may
bee
noted
.
1.
That
after
a
man
hath
trauelled
to
get
what
hee
can
,
how
small
a
portion
in
comparison
of
the
whole
hath
hee
atchieued
?
so
as
hee
may
say
to
himselfe
when
hee
hath
done
,
What
now
remaineth
to
mee
of
all
my
trauell
which
I
haue
suffered
vnder
the
sunne
?
[
](A89915-e166570-b)a
a
Eccl.
1.3
.
2.
If
a
man
could
get
neuer
so
much
,
yet
hee
cannot
liue
to
enioy
it
long
.
For
the
elements
of
which
man
was
made
,
are
more
durable
then
man
himselfe
:
for
,
one
generation
passeth
and
another
commeth
,
but
the
earth
remaineth
still
[
](A89915-e166600-b)b
b
v.
4.5.6
.
.
The
like
may
be
shewed
of
the
aire
and
water
.
3.
All
things
are
full
of
labour
no
man
can
vtter
it
[
](A89915-e166630-b)c
c
v.
8.
.
And
certainly
,
many
times
earthly
things
gained
,
answer
not
the
labor
spent
about
them
.
4.
Earthly
things
possessed
,
will
not
satisfie
,
The
eye
will
not
bee
satisfied
with
seeing
,
nor
the
eare
with
hearing
[
](A89915-e166660-b)d
d
v.
8.
.
5.
A
man
can
compasse
nothing
that
is
new
,
for
there
is
nothing
new
vnder
the
sunne
[
](A89915-e166690-b)e
e
v.
9
10.
.
Is
there
any
thing
of
which
one
may
say
,
behold
this
is
new
,
and
neuer
was
before
?
they
haue
beene
already
in
the
olde
time
that
was
before
vs
.
6.
The
Lord
in
wonderfull
wisdome
and
righteousnesse
,
permits
in
the
nature
of
man
,
those
cares
that
they
may
bee
trauels
to
humble
and
breake
the
heart
of
man
[
](A89915-e166720-b)f
f
v.
13.
.
7.
The
best
of
these
will
not
make
a
crooked
thing
straight
[
](A89915-e166750-b)g
g
v.
15.
:
they
wil
not
mend
the
peruerse
manners
of
men
,
a
man
may
bee
and
continue
vicious
for
all
these
things
,
or
for
ought
they
will
doe
vnto
him
.
In
the
second
chapter
wee
may
obserue
these
reasons
.
First
,
let
a
man
procure
vnto
himselfe
the
fullest
and
fairest
vse
of
all
sorts
of
earthly
things
:
pleasure
,
Ch.
2.1
.
&
12.
laughter
,
great
houses
,
gardens
,
orchards
,
waters
,
fruit-trees
,
woods
,
seruants
,
cattell
,
siluer
and
gold
,
treasures
and
musicke
,
yet
all
these
will
not
deliuer
a
man
from
satiety
,
loathing
and
vexation
of
spirit
.
So
as
hee
may
truely
say
,
there
is
no
profit
in
them
.
2.
In
these
things
there
is
one
condition
to
all
:
it
befalleth
to
the
wise
man
as
it
doth
to
the
foole
[
](A89915-e166830-b)h
h
v.
14.15
.
.
3.
Let
a
man
excell
neuer
so
much
,
yet
within
a
short
time
all
will
bee
forgotten
.
For
all
that
,
that
now
is
,
in
the
dayes
to
come
shall
all
bee
forgotten
[
](A89915-e166860-b)i
i
v.
16.
.
Fourthly
,
when
thou
hast
gotten
all
thou
canst
together
,
thou
knowest
not
whether
hee
shall
bee
a
wise
man
or
a
foole
,
that
shall
enioy
them
after
thee
[
](A89915-e166880-b)k
k
v.
19.
.
Fiftly
,
to
attaine
those
things
men
vsually
spend
their
dayes
in
sorrow
,
trauaile
and
greefe
,
and
their
hearts
take
no
rest
in
the
night
[
](A89915-e166900-b)l
l
v.
23.
.
In
the
third
chapter
these
further
reasons
may
bee
noted
.
First
,
all
things
are
swayed
with
the
swinge
of
their
seasons
and
times
.
Ch.
3.
v.
1.
&
9.
So
as
nothing
is
steady
,
though
bee
borne
,
and
now
plant
and
build
,
and
laugh
,
and
daunce
,
and
embrace
,
and
sow
,
and
loue
,
and
liue
in
peace
:
yet
there
will
bee
a
time
to
plucke
vp
,
and
breake
downe
,
and
weepe
,
and
mourne
,
and
cast
away
,
and
hate
,
and
mourne
,
and
die
too
.
Secondly
,
though
the
Lord
should
set
the
world
in
a
mans
heart
,
yet
hee
might
spend
all
his
dayes
and
neuer
know
the
full
nature
of
these
things
[
](A89915-e166970-b)m
m
v.
11.
.
Thirdly
,
all
things
are
subiect
to
Gods
vnauoidable
disposing
.
Let
man
get
what
hee
can
,
yet
God
will
haue
the
disposing
of
it
:
and
whatsoeuer
God
shall
doe
,
it
shall
abide
,
to
it
can
no
man
adde
,
and
from
it
can
none
diminish
.
And
this
God
will
doe
that
man
may
feare
him
[
](A89915-e167000-b)n
n
v.
14.
.
Fourthly
,
such
is
the
state
of
the
children
of
men
,
that
they
may
lose
all
they
haue
at
the
very
place
of
iudgement
[
](A89915-e167030-b)o
o
v.
16.
.
Fiftly
,
yea
the
verie
state
of
mortified
men
,
in
the
reason
of
carnall
men
,
because
of
these
oppressions
and
vncertainties
,
seemes
little
better
then
the
state
of
beasts
[
](A89915-e167050-b)p
p
v.
18.
.
In
the
fourth
Chapter
note
,
Ch.
4.1.2.3
.
first
that
when
a
man
hath
set
his
heart
vpon
these
earthly
things
,
if
euer
hee
lose
them
,
he
is
filled
almost
with
vnmedicinable
teares
and
sorrow
,
so
as
hee
would
praise
the
dead
aboue
the
liuing
,
and
wish
he
had
neuer
been
borne
.
Secondly
,
they
are
occasions
of
a
mans
enuie
[
](A89915-e167110-b)q
q
v.
4.
.
Thirdly
,
the
eying
of
these
things
infatuats
many
a
mans
heart
:
so
as
wee
may
see
many
a
man
that
hath
neither
sonne
nor
daughter
,
nor
brother
,
and
yet
there
is
no
end
of
his
trauell
,
and
he
hath
not
the
iudgement
,
to
say
with
himselfe
,
for
whom
doe
I
trauaile
,
and
defraud
my selfe
of
pleasure
[
](A89915-e167140-b)r
r
v.
8.
.
Fourthly
,
a
man
may
get
much
with
sore
trauaile
,
and
liue
to
see
himselfe
despised
of
him
for
whom
he
prouideth
them
:
so
as
they
that
shall
come
after
him
will
not
reioyce
in
him
.
[
](A89915-e167160-b)s
s
v.
15.16
.
In
the
fift
chapter
there
are
also
seauen
other
reasons
.
First
,
Chap.
5.8
.
these
earthly
things
leade
the
greatest
men
into
bondage
,
by
dependance
.
For
the
King
cannot
consist
without
the
tilling
of
the
field
.
Secondly
,
hee
that
loueth
siluer
shall
not
bee
satisfied
with
siluer
,
and
hee
that
loueth
riches
shall
bee
without
the
fruit
thereof
[
](A89915-e167230-b)t
t
v.
9.
.
Thirdly
,
when
goods
encrease
,
they
are
encreased
also
that
eate
them
,
and
what
good
commeth
to
the
owners
thereof
,
but
the
beholding
of
them
with
their
eyes
[
](A89915-e167250-b)u
u
v.
10.
.
Fourthly
,
many
times
the
seruant
sleepeth
,
when
the
master
can
get
no
sleepe
[
](A89915-e167270-b)x
x
v.
11.
.
Fiftly
,
there
is
an
euill
sicknesse
often
seene
vnder
the
sunne
,
that
riches
are
kept
for
the
owners
ruine
[
](A89915-e167290-b)y
y
v.
12.
.
Sixtly
,
or
else
they
will
perish
while
the
master
looketh
on
[
](A89915-e167310-b)z
z
v.
13.
v.
13.14.15
.
.
Seuenthly
,
but
certaine
it
is
,
he
can
carrie
nothing
out
of
the
world
when
hee
goeth
,
but
must
leaue
them
where
hee
found
them
.
In
the
sixt
Chapter
there
are
these
reasons
.
First
,
Chap.
6.1
.
to
7.
a
man
may
haue
all
abundance
and
yet
not
haue
a
heart
to
vse
them
,
and
so
bee
worse
then
an
vntimely
fruit
.
Secondly
,
what
needs
all
this
adoe
:
for
all
is
but
for
the
mouth
,
and
nature
is
content
with
a
little
.
And
therefore
to
haue
a
soule
so
vnsatiably
greedy
of
hauing
,
is
a
prodigious
madnesse
[
](A89915-e167390-b)a
a
v
7.
.
Thirdly
,
the
hauing
of
all
these
things
makes
not
a
wise
man
better
then
a
foole
:
&
what
wants
a
poore
man
,
if
hee
know
how
to
carry
himselfe
with
the
wise
.
Fourthly
,
all
cannot
make
thee
cease
to
be
mortall
.
For
it
is
knowen
man
cannot
striue
with
him
that
is
stronger
than
he
[
](A89915-e167420-b)c
c
v.
vlt.
.
In
the
seuenth
Chapter
there
is
this
reason
.
A
man
may
spend
all
his
dayes
before
hee
can
come
soundly
to
know
(
after
many
trialls
)
what
is
the
best
vse
to
put
these
earthly
things
to
.
And
for
honour
,
in
the
eighth
Chapter
three
things
are
worthy
noting
.
First
,
a
man
is
not
Lord
of
his
owne
spirit
,
to
keepe
himselfe
aliue
in
his
honour
[
](A89915-e167460-b)d
d
Chap.
8
8.
.
Secondly
,
many
men
rule
to
their
owne
ruine
[
](A89915-e167480-b)e
e
v.
9.
.
Thirdly
,
men
after
death
are
quickely
forgotten
.
They
that
come
backe
from
the
holy
place
remembreth
them
not
long
.
Yea
,
a
man
may
be
quickly
forgotten
in
the
City
where
he
hath
done
right
[
](A89915-e167510-b)f
f
v.
10.
Chap.
9.1
.
.
And
in
the
ninth
Chapter
,
two
reasons
more
are
added
.
First
,
no
man
can
know
the
loue
or
hatred
of
God
by
these
things
.
Secondly
,
they
are
not
gotten
alwayes
,
by
helpe
of
meanes
.
For
the
race
is
not
alwayes
to
the
swift
,
nor
the
battell
to
the
strong
,
nor
riches
to
men
of
vnderstanding
,
nor
fauour
to
the
wise
:
which
makes
the
Atheist
and
Epicure
conclude
,
that
time
and
chance
commeth
to
all
things
.
The
summe
of
all
that
Salomon
can
say
is
,
vanity
of
vanities
all
is
vanity
.
And
now
that
wee
haue
heard
Salomon
,
let
vs
in
the
next
place
heare
a
greater
than
Salomon
.
Our
Sauiours
reasons
.
Our
Sauiour
Christ
in
the
sixt
of
Matthew
,
diuides
the
care
of
earthly
things
into
two
sorts
.
For
either
men
are
greedily
transported
with
the
desire
of
getting
treasures
,
that
is
,
abundance
and
superfluities
:
or
else
they
toyle
their
hearts
with
distrustfull
and
distracting
cares
,
about
necessaries
,
as
what
they
shall
eat
,
and
what
they
shall
put
on
.
From
the
first
kinde
of
care
,
he
disswades
with
foure
reasons
.
Foure
reasons
against
the
care
for
superfluities
.
First
,
all
treasures
are
subiect
either
to
vanitie
or
violence
.
Either
the
moth
will
eat
them
,
or
the
theefe
will
steale
them
[
](A89915-e167630-b)g
g
Mat.
6.19.20
.
Secondly
,
these
things
bewitch
and
steale
away
mens
hearts
[
](A89915-e167650-b)h
h
v.
21.
.
Thirdly
,
the
minding
of
these
things
,
darkneth
the
eye
of
the
soule
,
with
greater
darknesse
then
can
be
exprest
[
](A89915-e167670-b)i
i
v.
22.23
.
.
Fourthly
,
a
man
cannot
serue
God
and
riches
[
](A89915-e167700-b)k
k
v.
24.
Eight
reasons
against
distracting
cares
for
necessaries
.
From
the
second
kinde
of
care
he
dehorts
with
eight
reasons
.
First
,
the
life
is
more
worth
then
meat
,
and
the
body
than
rayment
[
](A89915-e167730-b)l
l
v.
25.
.
And
if
the
Lord
haue
giuen
the
greater
,
why
should
he
not
be
trusted
for
the
lesse
?
Secondly
,
God
prouideth
for
the
very
foules
that
haue
not
such
meanes
as
man
hath
:
and
will
he
not
prouide
for
man
[
](A89915-e167750-b)m
m
v.
26.
?
Thirdly
,
all
thy
care
will
not
adde
one
cubit
to
thy
stature
[
](A89915-e167770-b)n
n
v.
27.
,
but
if
thou
wouldest
swelt
thy
heart
out
,
t
is
God
only
must
increase
thy
strength
or
health
.
Fourthly
,
this
care
is
a
signe
of
little
faith
[
](A89915-e167790-b)o
o
v.
30.
.
Fiftly
,
t
is
for
Gentiles
that
know
not
God
nor
the
couenant
of
his
grace
and
mercy
in
Christ
,
to
seeke
after
these
things
[
](A89915-e167810-b)p
p
v.
32.
.
T
is
a
grosse
shame
for
any
Christian
to
be
so
heathenish
.
Sixtly
,
doth
not
your
heauenly
father
know
all
that
you
need
[
](A89915-e167830-b)q
q
v.
32.
?
If
he
be
a
father
,
hath
he
not
will
?
and
if
he
be
in
heauen
,
hath
he
not
power
to
helpe
?
Seuenthly
,
you
haue
a
flat
promise
,
that
if
you
seek
the
kingdome
of
heauen
and
the
righteousnesse
thereof
(
which
should
take
vp
your
cheefest
care
)
all
these
things
without
such
carking
,
so
farre
as
is
needfull
shall
be
cast
vpon
you
[
](A89915-e167850-b)r
r
v.
33.
.
Lastly
,
hath
not
euerie
day
his
euill
?
and
is
not
the
griefe
of
the
day
great
enough
?
[
](A89915-e167870-b)s
s
v.
vlt.
why
then
dost
thou
distract
thy selfe
for
to
morrow
,
assure
thy selfe
the
time
to
come
will
afford
thee
matter
of
griefe
and
trouble
enough
,
thou
needst
not
disquiet
thy selfe
before
hand
.
Vse
.
The
consideration
of
all
this
,
as
it
may
bee
a
comfort
against
all
wants
and
crosses
about
these
base
earthly
things
:
so
it
may
greatly
reprooue
those
that
burie
their
talents
in
the
earth
,
that
is
,
spend
all
their
gifts
about
earthly
matters
.
But
especially
wee
may
hence
learne
diuers
lessons
.
And
first
since
wee
haue
heard
Salomons
opinion
after
long
discourse
,
that
all
is
vanity
,
wee
should
learne
of
the
same
Salomon
therefore
,
to
feare
God
and
keepe
his
commandements
for
this
is
the
whole
of
man
,
and
the
end
of
all
[
](A89915-e167940-b)t
t
Eccles.
12.13
.
Secondly
,
let
the
place
of
the
sanctuarie
[
](A89915-e167970-b)u
u
Ier.
17.11.12
(
where
we
may
get
the
best
things
for
our
soules
)
be
as
a
glorious
throne
exalted
.
Thirdly
,
let
vs
vse
this
world
as
if
we
vsed
it
not
.
Let
them
that
reioyce
bee
as
if
they
reioyced
not
,
and
they
that
weepe
as
if
they
wept
not
,
and
they
that
buy
as
though
they
possessed
not
[
](A89915-e168010-b)x
x
1
Cor.
7.30.31
.
.
Fourthly
,
if
the
Lord
giue
vs
but
a
little
portion
in
these
things
,
let
vs
esteeme
his
mercy
and
liue
with
contentednesse
,
resoluing
that
better
is
a
handfull
with
quietnesse
,
then
two
handfulls
with
labour
and
vexation
of
spirit
[
](A89915-e168040-b)y
y
Eccles.
4.6
.
.
And
fifthly
,
we
may
hence
be
confirmed
to
take
the
more
liberty
to
vse
these
earthly
things
for
our
owne
ioy
and
refreshing
,
they
are
none
of
the
things
the
Lord
would
haue
vs
with
such
a
doe
keepe
:
but
hee
allowes
vs
to
eat
and
drinke
,
and
delight
our selues
with
the
profit
of
our
labours
[
](A89915-e168070-b)z
z
Eccles.
2.24
.
Eccles.
3.12
.
.
Lastly
,
we
should
improoue
them
,
and
vse
them
as
meanes
to
doe
what
good
wee
can
with
them
in
this
life
.
I
know
(
saith
the
wise
man
)
there
is
nothing
good
in
them
,
but
to
reioyce
and
do
good
in
his
life
.
And
to
this
end
we
shold
cast
our
bread
euen
vpon
the
waters
,
for
after
many
dayes
wee
may
finde
it
:
Eccles.
11.1.2
.
and
giue
our
portion
to
seauen
and
also
to
eight
.
The
best
vse
of
these
riches
,
is
to
be
rich
in
doing
good
with
them
.
Thus
of
the
illustration
.
The
confirmation
followes
.
VERS.
3.
For
ye
are
dead
,
and
your
life
is
hid
with
Christ
in
God
.
IN
this
verse
and
the
next
the
exhortation
is
confirmed
by
two
motiues
:
the
one
taken
from
the
condition
of
the
faithfull
in
this
world
;
the
other
taken
from
the
confideration
of
their
estate
in
the
reuelation
of
the
glory
of
Christ
in
the
last
day
.
The
first
is
in
this
verse
,
the
latter
in
the
next
.
There
are
two
things
in
the
condition
of
the
faithfull
on
earth
which
should
make
them
little
to
minde
earthly
things
,
or
desire
to
continue
long
in
the
world
.
First
,
that
in
respect
of
distresses
,
they
are
as
dead
men
while
they
liue
.
Secondly
,
that
the
happinesse
they
haue
(
which
is
the
life
of
their
liues
)
doth
not
appeare
,
but
is
hid
with
God
in
Christ
.
For
yee
are
dead
.
]
The
faithfull
are
dead
three
wayes
while
they
liue
:
The
faithfull
dead
three
wayes
.
For
first
they
are
dead
to
sinne
in
respect
of
mortification
.
Secondly
,
they
are
dead
to
the
Law
,
by
the
body
of
Christ
[
](A89915-e168260-b)a
a
Rom.
7.4
.
Gal.
2.19
.
,
in
respect
of
iustification
:
so
as
now
the
faithfull
doe
no
longer
wait
vpon
the
Law
for
righteousnesse
,
but
vpon
a
second
mariage
they
haue
it
from
him
that
was
raised
from
the
dead
for
them
.
They
are
dead
to
the
world
,
and
that
in
three
respects
.
First
,
in
respect
of
their
owne
voluntary
forsaking
of
the
world
,
and
their
mortifying
of
earthly
desires
,
ioyned
with
a
sense
of
their
owne
mortalitie
:
so
was
Paul
as
a
man
crucified
to
the
world
[
](A89915-e168310-b)b
b
Gal.
6.14
.
.
Secondly
,
in
respect
of
the
worlds
account
of
them
.
For
so
soone
as
men
get
any
true
grace
,
and
retire
themselues
from
the
excesses
of
the
time
,
they
are
neglected
and
forgotten
as
dead
men
out
of
minde
.
Thirdly
,
in
respect
of
the
multitude
of
afflictions
which
doe
many
times
ouerwhelme
and
drowne
Christians
.
It
is
not
vnusuall
in
Scripture
to
say
of
men
in
desperate
crosses
they
are
dead
men
.
The
Prophet
Esay
cals
the
people
in
captiuitie
dead
men
,
when
he
saith
,
Thy
dead
men
shall
liue
[
](A89915-e168350-b)c
c
Esay
26.19
.
.
The
Apostle
Paul
saith
thus
:
If
we
be
dead
with
him
,
we
shall
liue
with
him
[
](A89915-e168390-b)d
d
2
Tim.
2.11
.
.
Which
hee
seemes
to
explaine
in
the
next
verse
thus
:
If
wee
suffer
with
him
,
wee
shall
also
raigne
with
him
.
Thus
Dauid
saith
,
He
was
as
a
broken
vessell
,
forgotten
as
a
dead
man
out
of
minde
[
](A89915-e168440-b)e
e
Psal.
31.12
.
.
And
in
another
place
he
saith
,
He
was
brought
to
the
dust
of
the
earth
[
](A89915-e168470-b)f
f
Psal.
22.15
.
.
And
in
the
88.
Psalme
hee
saith
,
his
soule
was
full
of
euills
,
hee
was
counted
among
them
that
goe
downe
to
the
pit
,
free
among
the
dead
,
like
the
slaine
lying
in
the
graue
,
yea
he
was
laid
in
the
lowest
pit
,
in
the
darknesse
,
in
the
graue
&c.
[
](A89915-e168500-b)g
g
Ps.
88.4.5.6
.
I
spare
to
alleadge
other
scriptures
.
The
vse
may
be
,
Vses
.
to
teach
vs
as
to
obserue
hence
what
may
befall
the
best
man
,
so
in
the
consideration
of
our
owne
estate
,
to
say
within
our selues
as
Iob
did
,
If
I
haue
done
wickedlie
,
woe
vnto
me
,
and
if
I
haue
done
righteouslie
,
I
will
not
lift
vp
my
head
,
being
full
of
confusion
,
because
I
see
mine
affliction
[
](A89915-e168560-b)h
h
Job
10.15
.
.
For
though
the
Lord
hath
not
yet
thus
ouerwhelmed
thee
with
distresse
,
yet
in
asmuch
as
he
may
doe
it
to
thee
,
as
well
as
to
others
his
deare
seruants
,
it
should
cause
thee
to
walke
humblie
before
God
,
and
to
learne
to
die
to
the
world
,
before
the
world
be
dead
to
thee
.
Againe
,
hath
misery
broken
in
vpon
thee
,
and
preuailed
ouer
thee
,
so
as
thou
seemest
to
be
laid
in
darknesse
,
as
they
that
haue
beene
dead
long
agoe
?
let
not
thy
spirit
be
in
perplexity
in
thee
:
no
strange
thing
is
befallen
thee
:
Psal.
143.
Gods
children
are
but
dead
men
in
this
world
.
Remember
the
time
past
,
and
meditate
of
Gods
works
of
old
:
stretch
foorth
thy
hand
vnto
God
,
and
let
thy
soule
desire
after
him
:
if
he
shew
thee
his
louing
kindnesse
,
thou
hast
enough
:
hide
thee
with
the
Lord
by
daily
and
secret
praier
,
and
he
will
teach
thee
his
will
,
and
his
spirit
shall
leade
thee
,
and
if
he
see
it
meet
,
he
will
bring
thy
soule
out
of
aduersitie
,
and
execute
his
righteous
iudgement
vpon
all
those
that
haue
oppressed
thee
.
T
is
the
Lord
that
quickneth
the
dead
,
Rom.
4.
and
calleth
things
that
are
not
as
if
they
were
.
Lastly
,
hath
the
Lord
deliuered
thee
out
of
desperate
and
deadly
crosses
?
Then
let
the
vowes
of
God
be
vpon
thee
,
and
render
thou
his
praise
,
and
confesse
his
name
before
the
sonnes
of
men
[
](A89915-e168680-b)i
i
Ps.
56.12.13
.
.
Your
life
is
hid
.
]
Doct.
The
happinesse
and
spirituall
felicitie
of
Christians
is
hid
;
and
that
vsually
from
the
men
of
the
world
,
and
many
times
from
the
faithfull
.
First
,
the
life
of
Christians
is
hid
from
the
world
.
Their
life
is
hid
from
the
men
of
this
world
:
First
,
because
God
(
who
is
their
life
[
](A89915-e168760-b)k
k
Deut.
30.
vlt.
)
is
hid
from
them
.
Secondly
,
because
the
glory
of
their
naturall
life
is
many
times
buried
in
the
gulfe
of
outward
trouble
[
](A89915-e168780-b)l
l
2
Cor.
6.9
.
.
Thirdly
,
because
the
life
of
grace
(
which
is
only
brought
to
light
by
the
Gospell
[
](A89915-e168800-b)m
m
2
Tim.
1.10
)
is
hid
from
the
perceiuing
of
the
naturall
man
,
whom
the
God
of
this
world
hath
blinded
[
](A89915-e168820-b)n
n
2
Cor.
4.4
.
.
Fourthly
,
because
the
way
of
holy
conuersation
is
hid
from
them
:
for
carnall
men
are
all
strangers
from
the
life
of
God
[
](A89915-e168850-b)o
o
Eph.
4.17
.
.
It
is
a
narrow
way
,
and
few
there
bee
that
finde
it
[
](A89915-e168880-b)p
p
Mat.
7.14
.
.
Fiftly
,
because
many
of
the
priuiledges
of
a
gracious
life
are
hid
from
them
:
As
first
,
the
inrolling
of
a
Christian
in
the
booke
of
life
[
](A89915-e168900-b)q
q
Esay
4.4
.
Phil.
4.3
.
.
Secondly
,
the
seale
of
the
spirit
of
promise
[
](A89915-e168940-b)r
r
2
Cor.
1.22
.
.
Thirdly
,
pardon
of
sinne
.
Wicked
men
perhaps
know
the
faults
of
Gods
children
,
but
not
the
forgiuenesse
of
those
faults
.
Fourthly
,
the
power
of
the
meanes
.
The
word
is
a
sauour
of
life
[
](A89915-e168970-b)s
s
2
Cor.
2.14
.
,
and
hath
spirit
and
life
in
it
[
](A89915-e169000-b)t
t
Ioh.
6.
.
Yet
it
is
as
a
treasure
hid
in
the
field
,
or
a
little
leauen
hid
in
three
peckes
of
meale
[
](A89915-e169030-b)u
u
Matt.
13.
.
Fiftly
,
comfort
in
their
affliction
.
Wicked
men
know
their
afflictions
,
but
not
their
consolations
[
](A89915-e169070-b)x
x
2
Cor.
2.9
.
,
they
seldome
or
neuer
marke
the
glorious
issue
,
and
how
God
compasseth
them
about
with
ioyfull
deliuerance
.
And
generally
we
may
burst
out
with
the
Psalmist
,
and
say
,
How
great
is
the
goodnesse
thou
hast
laid
vp
for
them
that
trust
in
thee
[
](A89915-e169120-b)y
y
Psal.
31.19
.
?
It
is
great
goodnesse
,
but
yet
note
that
hee
saith
it
is
laid
vp
.
Lastly
,
in
respect
of
the
life
of
glory
the
world
knowes
not
Christians
:
for
it
doth
not
yet
appeare
what
they
shall
be
[
](A89915-e169150-b)z
z
1
Ioh.
3.12
.
.
Seeing
this
is
so
,
that
the
life
of
Christians
is
hid
from
the
world
;
as
it
should
inferre
the
Apostles
former
exhortation
,
so
it
should
further
teach
vs
,
not
to
respect
nor
care
for
the
iudgement
,
counsell
,
censures
,
&c.
of
carnall
men
,
in
the
whole
or
any
part
of
Christian
life
:
for
it
is
hid
from
them
,
and
they
know
not
of
what
they
speake
.
Yea
the
life
of
Christians
is
hid
many
times
from
themselues
.
Nay
in
the
second
place
,
sometimes
the
life
of
a
Christian
may
bee
hid
from
Christians
also
themselues
,
so
as
they
cannot
discerne
their
owne
happinesse
,
especially
in
some
fits
of
tentation
,
and
seldome
or
neuer
doe
they
fully
discerne
in
this
world
so
much
as
the
glory
of
their
present
estate
.
Dauid
thought
he
was
cast
out
of
Gods
sight
[
](A89915-e169210-b)a
a
Psal.
31.22
.
Psal.
77.
.
And
hee
most
mournfully
makes
his
mone
in
the
77.
Psalme
,
as
if
hee
were
almost
resolued
that
the
Lord
would
not
be
mercifull
to
him
.
Iacob
cries
out
,
My
way
is
hid
from
the
Lord
[
](A89915-e169260-b)b
b
Esay
40.27
.
,
and
the
people
somewhat
vehemently
say
,
Verily
thou
O
God
hidest
they
selfe
,
O
God
the
Sauiour
of
Israel
[
](A89915-e169290-b)c
c
Esay
45.15
.
.
Which
should
comfort
afflicted
Christians
,
since
they
may
here
see
that
it
hath
beene
an
vsuall
distresse
of
Gods
deare
seruants
,
to
haue
their
life
hid
in
God
.
Vse
.
And
withall
it
may
warne
vs
,
let
him
that
now
standeth
in
the
refreshings
of
the
comforts
of
Gods
presence
,
take
heed
lest
he
fall
.
But
especially
it
should
quicken
vs
to
a
desire
to
be
gone
,
and
to
be
in
heauen
,
that
we
might
be
past
all
danger
.
But
lest
Christians
should
be
discouraged
,
he
addeth
two
comforts
:
First
,
it
is
with
Christ
.
Christs
life
was
hid
,
and
in
what
respects
.
Secondly
,
it
is
in
God
.
With
Christ
.
]
The
life
of
Christ
also
was
hid
while
hee
liued
.
For
first
the
glory
of
his
diuinitie
was
couered
as
it
were
with
a
vaile
in
his
flesh
.
Secondly
,
his
outward
glory
of
his
life
amongst
men
,
was
obscured
by
the
many
crosses
he
sustained
for
our
sinnes
[
](A89915-e169360-b)d
d
Esa.
53.7
.
,
so
as
the
world
did
not
owne
him
,
and
hee
was
without
forme
,
and
despised
among
men
.
Thirdly
,
his
life
was
hid
in
the
graue
.
Fourthly
,
it
was
hid
in
respect
of
the
horrors
he
felt
in
his
soule
,
the
Lord
as
it
were
hiding
his
louing
countenance
from
him
for
the
time
.
Fiftly
,
his
glory
in
heauen
is
hid
from
the
world
,
and
the
Saints
on
earth
haue
but
a
glimpse
of
it
.
All
this
may
comfort
vs
,
seeing
nothing
can
befall
vs
but
what
hath
befallen
our
head
:
and
if
the
world
will
not
acknowledge
our
glory
,
and
the
beautie
of
the
profession
of
sinceritie
,
it
matters
not
,
it
could
not
see
the
excellencie
of
Christ
when
he
was
on
earth
.
In
God
.
]
Our
life
is
hid
in
God
either
in
respect
of
obiect
,
Obiectiuè
.
Causaliter
.
because
it
principally
consists
in
the
vision
of
God
,
or
causally
as
God
is
the
first
cause
to
beget
it
,
and
still
to
preserue
it
:
or
else
with
Christ
in
God
,
that
is
,
with
Christ
who
incomprehensibly
rests
in
the
bosome
of
the
Father
:
or
lastly
,
in
God
,
that
is
,
apud
Deum
,
in
the
power
of
God
,
to
dispose
of
it
at
his
pleasure
.
Which
should
comfort
vs
,
seeing
none
hath
power
ouer
our
life
but
God
,
and
teach
vs
to
commend
our
spirits
into
his
hands
.
VERS.
4.
When
Christ
,
who
is
our
life
,
shall
appeare
,
then
shall
yee
also
appeare
with
him
in
glory
.
THese
words
containe
the
second
motiue
to
perswade
to
the
meditation
of
heauenly
things
.
The
second
motiue
is
taken
from
the
consideration
of
the
appearance
of
Christ
&
the
glory
of
heauenly
minded
Christians
,
at
the
day
of
Iudgement
.
If
men
would
consider
of
the
certaine
and
glorious
appearance
of
the
Lord
Iesus
Christ
,
when
he
shall
come
to
take
account
of
all
the
actions
of
all
men
,
and
put
an
end
to
all
the
earthly
felicities
which
man
hath
with
so
many
inuentions
sought
;
and
withall
but
thinke
how
vnauailable
all
earthly
things
will
be
at
that
day
,
either
to
deliuer
from
the
terror
of
the
iudgement
,
or
the
horror
of
the
euerlasting
miserie
will
certainly
follow
(
if
men
be
not
more
carefull
to
prouide
for
their
soules
before-hand
,
by
following
the
studie
of
better
things
)
but
especially
if
men
would
consider
the
great
gaine
and
profit
that
godlinesse
at
that
day
will
bring
,
and
the
incomparable
glory
that
all
heauenly
minded
Christians
shall
then
bee
exalted
vnto
.
The
thought
of
these
things
daily
and
truly
laid
vnto
mens
hearts
would
much
excite
and
stirre
vp
to
a
constant
care
of
preparing
our selues
against
that
day
;
and
would
greatly
weane
vs
from
the
cares
and
delights
in
these
transitorie
and
earthly
things
here
below
,
that
will
so
little
auaile
the
owners
in
the
day
of
death
,
and
will
bee
of
so
little
vse
in
that
immortall
estate
vnto
which
after
this
iudgement
the
godly
shall
be
translated
.
So
that
these
words
offer
two
things
to
be
intreated
of
.
First
,
the
glorious
appearance
of
Christ
.
Secondly
,
the
glorious
appearance
of
the
Christian
in
the
day
of
Christ
.
But
before
I
enter
vpon
the
particular
and
full
discourse
of
those
two
glorious
appearances
,
some
things
may
be
briefly
and
generally
noted
.
1.
That
the
knowledge
of
those
last
things
is
not
a
curious
or
vnprofitable
Obs.
1
knowledge
,
but
contrariwise
ought
to
be
searched
after
,
as
exceeding
vsefull
in
the
life
of
man
.
2.
That
the
doctrine
of
the
glory
of
Christ
and
Christians
in
that
last
day
Obs.
2
is
now
but
little
knowne
or
discerned
;
and
that
the
word
appeare
imports
:
The
Deuill
,
sensualitie
and
guiltinesse
,
make
many
men
haue
little
minde
to
thinke
of
the
day
of
iudgement
.
so
as
the
fulnesse
of
Christs
maiestie
,
or
of
the
Christians
glory
will
not
appeare
till
the
very
iudgement
day
.
The
better
sort
know
but
in
part
:
and
the
worser
sort
are
so
blinded
by
the
deuill
,
and
besotted
with
sensualitie
and
the
loue
of
earthly
things
,
and
withall
are
so
conscious
to
themselues
of
the
euils
they
are
guiltie
of
,
that
they
haue
no
desire
to
discerne
,
or
to
be
taught
to
know
the
doctrine
of
Christs
comming
.
Obs.
3
3.
Those
words
(
which
is
our
life
)
are
not
to
be
altogether
passed
ouer
,
they
plainly
affirme
that
Christ
is
our
life
,
Christ
is
our
life
.
and
this
is
an
honor
that
the
Lord
challengeth
to
himselfe
:
and
therefore
as
hee
would
be
acknowledged
to
be
the
way
and
the
truth
,
so
also
he
addeth
,
I
am
the
life
[
](A89915-e169660-b)a
a
Ioh.
14.6
.
,
and
to
this
end
he
came
,
that
men
in
him
might
haue
life
[
](A89915-e169690-b)b
b
Joh.
10.10
.
.
And
with
great
reason
is
Christ
said
to
be
our
life
,
for
he
formed
vs
at
first
when
we
were
not
,
and
quickened
vs
when
wee
were
dead
,
and
hath
prouided
a
better
life
for
vs
,
and
doth
preserue
vs
vnto
eternall
life
,
and
daily
renew
life
and
power
in
the
hearts
of
his
people
,
and
will
raise
our
bodies
at
the
last
day
.
Vses
.
The
consideration
hereof
may
both
teach
vs
and
trie
vs
;
it
may
teach
vs
,
as
to
acknowledge
that
wee
haue
receiued
life
from
Christ
,
so
to
dedicate
what
remaineth
of
our
life
to
the
honour
and
seruice
of
him
,
that
is
the
author
and
sole
Lord
of
our
liues
;
and
withall
to
runne
vnto
him
for
the
daily
preseruation
and
renewing
of
life
and
louelinesse
in
vs
.
And
it
may
trie
too
:
for
till
we
can
truly
say
out
of
feeling
and
experience
,
Christ
is
the
life
of
our
liues
,
we
shall
hardly
finde
reason
of
comfortable
hope
in
our
appearance
before
him
at
the
last
day
.
Who
may
truly
say
and
professe
,
that
Christ
is
their
life
.
And
they
only
may
truly
professe
that
Christ
is
their
life
,
that
first
can
liue
by
the
faith
of
Christ
,
accounting
themselues
to
haue
enough
if
they
may
see
comfort
in
Gods
promises
made
in
Christ
,
and
feele
the
ioyfull
fruits
of
Christs
fauour
and
presence
,
howsoeuer
it
goe
with
them
for
outward
things
.
Secondly
,
that
doe
continually
sacrifice
and
deuote
vnto
Christ
their
best
desires
and
endeuours
,
and
that
with
resolution
to
cleaue
to
his
seruice
all
the
dayes
of
their
life
.
And
thirdly
,
that
can
bewaile
his
absence
,
or
displeasure
,
as
the
most
bitter
crosse
:
so
as
they
could
feele
,
and
out
of
affection
say
of
such
times
and
such
a
condition
,
that
the
true
life
of
their
life
was
absent
or
remoued
from
them
.
Now
I
come
to
the
appearance
of
Christ
.
I
haue
not
here
to
doe
with
the
appearance
of
Christ
as
it
is
considered
in
the
fore-ordination
of
God
before
the
foundation
of
the
world
[
](A89915-e169780-b)c
c
1
Pet.
1.20
.
Six
appearances
of
Christ
.
;
but
of
the
accomplishment
of
it
,
and
so
Christs
appearance
is
of
diuers
kindes
.
For
first
,
hee
hath
appeared
vnto
the
whole
world
,
as
the
true
light
that
made
the
world
,
and
lightneth
euery
man
that
commeth
into
the
world
[
](A89915-e169810-b)d
d
Ioh.
19.10
.
:
and
thus
he
appeared
in
the
light
of
nature
.
Secondly
,
he
appeares
to
the
whole
Church
,
consisting
both
of
good
and
bad
,
by
the
generall
light
of
doctrine
and
Scripture
,
but
many
receiue
not
his
testimonie
[
](A89915-e169840-b)e
e
Ioh.
3.31.32
.
.
Thirdly
,
he
hath
appeared
corporally
,
in
the
dayes
of
his
flesh
,
once
in
the
end
of
the
world
,
to
put
away
sinne
by
the
sacrifice
of
himselfe
[
](A89915-e169870-b)f
f
Heb.
9.26
.
1
Ioh.
3.5
.
,
and
to
dissolue
the
worke
of
the
deuill
[
](A89915-e169910-b)g
g
1
Ioh.
3.8
.
.
Then
was
fulfilled
that
great
mysterie
,
God
was
manifested
in
the
flesh
[
](A89915-e169940-b)h
h
1
Tim.
3.16
.
.
Fourthly
,
he
hath
and
doth
daily
appeare
in
the
hearts
of
all
the
faithfull
,
by
the
manifestation
of
the
spirit
of
grace
[
](A89915-e169960-b)i
i
1
Cor.
12.7
.
,
whereby
hee
doth
not
onely
shine
,
but
also
dwell
in
them
[
](A89915-e169980-b)k
k
Eph.
3.16.17
.
Fiftly
,
he
hath
and
doth
appeare
in
the
day
of
death
,
by
the
ministerie
of
his
Angels
,
to
translate
the
blessed
soules
to
their
place
of
peace
,
rest
,
and
ioy
.
And
lastly
,
hee
shall
appeare
in
the
end
of
the
world
in
glorious
maiestie
,
to
iudge
all
men
and
Angels
,
and
this
is
the
appearance
here
mentioned
.
Threefold
iudgement
.
The
doctrine
of
the
last
iudgement
hath
beene
alwayes
vrged
.
There
is
noted
to
be
a
threefold
iudgement
.
The
first
iudgement
,
and
that
was
accomplished
on
man
and
Angels
at
their
first
fall
.
Then
there
is
a
middle
iudgement
,
and
so
God
iudgeth
the
wicked
and
the
righteous
euery
day
.
And
there
is
a
last
iudgement
,
and
that
is
this
iudgement
about
which
Christ
is
here
said
to
appeare
.
The
doctrine
of
the
last
iudgement
is
in
a
manner
onely
to
bee
found
in
the
Church
.
They
were
darke
and
vncertaine
things
,
the
Philosopher
could
see
by
the
light
of
nature
.
And
the
Lords
messengers
haue
in
all
ages
from
the
first
beginning
till
now
,
mightily
vrged
the
terror
of
this
day
,
to
awaken
the
secure
world
.
Henoch
prophesied
of
it
[
](A89915-e170070-b)l
l
Jud.
15.
,
so
did
Moses
[
](A89915-e170100-b)m
m
Deut.
32.
,
and
Dauid
[
](A89915-e170130-b)n
n
Psal.
50.
,
and
Salomon
[
](A89915-e170160-b)o
o
Eccl.
11.9
.
,
and
Daniel
[
](A89915-e170190-b)p
p
Dan.
7.13
.
,
and
Ioel
[
](A89915-e170220-b)q
q
Joel
3.
,
and
Malachie
[
](A89915-e170250-b)r
r
Mal.
4.
,
so
did
Christ
himselfe
[
](A89915-e170270-b)s
s
Matt.
24.
,
and
Paul
[
](A89915-e170300-b)t
t
2
Thess.
1.
,
and
Peter
[
](A89915-e170330-b)u
u
2
Pet.
3.
,
and
Iohn
[
](A89915-e170360-b)*
*
Reuel
.
,
and
Iude
[
](A89915-e170380-b)x
x
Iud.
6.
.
Neither
is
the
assurance
of
the
Iudgement
to
come
warranted
by
the
words
of
Gods
seruants
onely
,
but
the
Lord
hath
left
many
works
of
his
owne
,
as
pledges
that
he
will
once
at
length
for
all
iudge
the
whole
world
for
sinne
.
The
drowning
of
the
old
world
,
the
burning
of
Sodome
,
the
destruction
of
Ierusalem
[
](A89915-e170420-b)y
y
Matt.
24.
,
were
assured
fore-tokens
that
the
Lord
would
not
put
vp
the
infinite
iniquities
of
the
world
,
but
will
most
seuerely
punish
for
sinne
.
The
pleading
of
the
conscience
[
](A89915-e170440-b)z
z
Rom.
2.15.16
foretels
a
iudgement
to
come
.
The
sentence
of
death
pronounced
in
Paradise
,
and
renewed
with
such
terror
on
Sinay
,
did
euidently
assure
that
God
meant
to
call
men
to
an
account
.
The
lesser
iudgements
in
this
life
are
but
fore-types
of
that
last
and
greatest
iudgement
to
come
.
And
lastly
,
the
dragging
of
men
out
of
the
world
by
death
is
nothing
else
but
an
Alarum
to
Iudgement
.
Yet
as
there
is
a
necessary
vse
of
the
knowledge
of
this
dreadfull
and
glorious
doctrine
,
so
there
is
a
restraint
to
be
laid
vpon
vs
.
Be
wise
to
sobrietie
.
This
is
one
of
the
things
wherein
we
must
be
wise
to
sobrietie
[
](A89915-e170480-b)a
a
Rom
12.3
.
.
We
must
represse
the
itching
of
our
eares
,
and
be
content
to
be
ignorant
of
what
is
not
reuealed
:
this
is
a
doctrine
to
be
inquired
into
more
for
vse
of
life
,
then
to
feed
the
curiositie
of
contemplation
.
Concerning
the
Iudgement
to
come
,
if
any
aske
,
Who
shall
iudge
?
Who
shall
iudge
.
I
answer
,
that
in
respect
of
authoritie
,
the
whole
Trinitie
shall
iudge
;
but
in
respect
of
the
execution
of
that
authoritie
,
Christ
onely
shall
iudge
,
and
that
as
man
[
](A89915-e170550-b)b
b
Act.
17
31.
.
It
is
true
that
the
Apostles
and
the
Saints
are
said
to
iudge
the
tribes
of
Israel
,
and
the
world
:
but
they
only
iudge
as
assessors
,
that
is
,
they
shall
sit
as
it
were
on
the
bench
with
our
Sauiour
Christ
when
he
iudgeth
.
And
if
any
aske
in
the
second
place
,
Whom
Christ
shall
iudge
:
I
answer
,
Who
shall
be
iudged
.
he
shall
iudge
the
euill
Angels
;
for
they
are
reserued
in
euerlasting
chaines
vnder
darknesse
,
vnto
the
iudgement
of
the
great
day
.
Hee
shall
iudge
also
the
man
of
sinne
,
[
](A89915-e170640-b)c
c
Iud.
6.
2
Pet.
2.4
.
euen
the
great
Antichrist
,
that
hath
made
such
hauocke
in
the
Church
,
and
seduced
the
nations
with
the
wine
of
his
fornications
:
euen
him
shall
he
consume
with
the
brightnesse
of
his
comming
[
](A89915-e170680-b)d
d
2
Thess.
2.8
.
.
He
shall
iudge
also
all
reprobates
,
men
,
women
and
children
,
of
all
ages
,
nations
and
conditions
:
for
though
he
shall
not
know
them
[
](A89915-e170720-b)e
e
Matt.
7.22
.
&
25.12
.
in
respect
of
approbation
,
yet
he
shall
iudge
them
,
and
make
them
vnderstand
he
knew
their
transgressions
.
Further
,
he
shall
iudge
the
very
elect
,
though
it
shall
be
with
a
different
iudgement
:
for
we
must
all
appeare
before
the
tribunall
seat
of
Christ
,
that
euery
one
may
receiue
the
things
which
are
done
in
his
body
[
](A89915-e170770-b)f
f
2
Cor.
5.10
.
.
Lastly
,
in
some
sense
it
may
be
said
he
shall
iudge
the
whole
world
:
for
the
heauens
and
the
earth
that
now
are
,
are
kept
(
by
the
word
of
God
)
and
reserued
vnto
fire
against
the
day
of
condemnation
,
and
of
the
destruction
of
vngodly
men
[
](A89915-e170790-b)g
g
2
Pet.
3.
.
And
the
Apostle
Paul
saith
,
that
the
feruent
desire
of
the
creature
(
made
subiect
to
vanitie
by
man
)
waiteth
for
this
reuelation
of
the
sonnes
of
God
at
the
last
iudgement
:
for
they
are
subdued
vnder
hope
,
and
shall
at
that
day
by
the
sentence
of
Christ
be
deliuered
from
the
bondage
of
corruption
into
the
glorious
libertie
of
the
sonnes
of
God
[
](A89915-e170820-b)h
h
Rom
8.19.20.21
.
Where
shall
it
be
.
.
Thirdly
,
if
any
aske
where
this
iudgement
shall
bee
,
I
answer
,
that
seeing
the
Lord
hath
not
determined
it
,
it
is
curious
to
enquire
,
and
more
curious
to
assigne
the
very
place
:
as
some
haue
,
that
wrote
it
should
be
in
the
valley
of
Iehoshaphat
;
or
as
others
would
haue
it
,
on
Mount
Sion
,
whence
he
ascended
.
This
wee
know
,
it
shall
be
neere
the
earth
,
in
the
clouds
of
heauen
,
1
Thess.
4.17
.
where
Christs
throne
shall
be
set
:
and
further
then
this
we
need
not
enquire
.
There
haue
beene
also
many
opinions
about
the
time
when
it
should
bee
.
When
shall
the
day
of
Iudgement
be
.
Some
thought
,
that
as
the
world
was
six
dayes
in
creating
,
and
then
the
Sabboth
of
rest
came
;
so
the
world
should
last
6000.
yeeres
(
reckoning
a
1000.
yeeres
as
one
day
)
and
then
should
come
the
eternall
Sabboth
.
Others
distribute
the
times
thus
,
2000.
yeeres
before
the
Law
,
2000.
yeeres
vnder
the
Law
,
and
2000.
yeeres
after
the
Law
,
and
then
comes
the
iudgement
.
Others
thought
the
world
would
last
after
Christ
so
long
as
it
was
to
the
floud
from
the
creation
,
and
that
was
as
they
say
,
1656.
yeeres
.
Others
thought
it
should
be
as
long
to
the
iudgement
after
Christ
,
as
it
was
from
Moses
to
Christ
,
and
that
should
be
1582.
yeeres
.
This
experience
hath
proued
false
.
Other
say
Christ
liued
33.
yeeres
,
and
the
world
should
continue
for
33.
Iubilies
after
Christ
.
What
can
be
said
of
all
or
the
most
of
these
opinions
and
such
like
,
but
euen
this
,
that
they
are
the
blinde
fancies
of
men
?
For
is
there
not
a
plaine
restraint
laid
vpon
men
,
in
this
question
,
when
the
Lord
Iesus
said
,
It
is
not
for
you
to
know
the
times
and
seasons
,
which
the
Father
hath
put
in
his
owne
power
[
](A89915-e170930-b)i
i
Act.
1.7
.
.
And
of
that
day
and
houre
knoweth
no
man
,
no
not
the
Angels
of
heauen
,
but
my
Father
only
[
](A89915-e170960-b)k
k
Matt.
24.36
Mark
13.32
.
.
And
the
Euangelist
S.
Marke
addeth
,
that
the
sonne
of
man
himselfe
knoweth
not
the
day
and
houre
.
How
it
is
that
the
sonne
is
said
to
be
ignorant
of
the
day
of
●●●gement
.
Not
that
simply
Christ
is
ignorant
of
the
time
of
the
last
iudgement
;
but
he
was
said
not
to
know
,
because
hee
kept
it
from
our
knowledge
.
Or
else
he
knew
it
not
as
he
was
man
,
or
rather
in
his
estate
of
humiliation
,
and
in
his
humane
nature
he
did
not
precisely
know
it
.
But
that
hinders
not
but
that
in
his
estate
of
exaltation
,
as
he
is
now
in
heauen
,
and
hath
all
power
and
iudgement
committed
vnto
him
,
he
may
&
doth
fully
vnderstand
it
.
But
letting
these
things
passe
,
the
principall
things
for
vs
to
be
informed
in
as
concerning
the
day
of
iudgement
,
and
this
last
appearance
of
our
Lord
and
Sauiour
Iesus
Christ
,
are
these
three
:
first
,
the
signes
of
his
comming
.
Secondly
,
how
or
the
forme
of
the
iudgement
it selfe
,
when
he
doth
come
.
And
lastly
,
the
vse
we
should
in
the
meane
while
make
of
the
doctrine
of
the
last
iudgement
.
The
signes
of
the
day
of
iudgement
.
For
our
better
remembrance
,
the
signes
of
Christs
comming
to
iudgement
may
be
briefly
reduced
into
this
Catalogue
.
Some
signes
goe
before
,
and
are
fulfilled
before
he
appeare
.
Some
signes
are
conioyned
with
his
appearing
.
The
signes
going
before
,
are
more
remote
,
or
more
neere
.
The
more
remote
signes
are
these
:
First
,
the
vniuersall
preaching
of
the
Gospell
to
all
nations
,
Gentiles
as
well
as
Iewes
.
Before
the
end
come
,
saith
our
Sauiour
,
This
Gospell
of
the
kingdome
shall
be
preached
throughout
the
whole
world
for
a
witnesse
to
all
nations
[
](A89915-e171140-b)l
l
Matt.
24.14
.
.
Secondly
,
most
cruell
persecution
:
Euen
such
tribulation
as
was
not
from
the
beginning
of
the
world
[
](A89915-e171170-b)m
m
Matt.
24.9.10.21.29
.
.
Thirdly
,
a
generall
falling
away
or
apostasie
of
the
Churches
in
Antichrist
[
](A89915-e171210-b)n
n
2
The.
2.2.3
.
.
Fourthly
,
warres
and
rumors
of
warres
,
famine
,
pestilence
,
and
earth-quakes
in
diuers
places
.
Fiftly
,
false
Prophets
and
false
Christs
,
which
shall
deceiue
many
[
](A89915-e171250-b)o
o
Matt.
24.11.24
.
,
The
signes
more
neere
,
are
,
First
the
preaching
againe
of
the
euerlasting
Gospell
[
](A89915-e171280-b)p
p
Reuel
.
14.6
.
.
Secondly
,
the
detection
and
fall
of
Antichrist
,
and
the
spirituall
Babell
[
](A89915-e171300-b)q
q
Reuel
14.8
.
.
Thirdly
,
the
calling
of
the
Iewes
,
after
the
fulnesse
of
the
Gentiles
is
come
in
[
](A89915-e171330-b)r
r
Ro.
11
25.26
.
.
Fourthly
,
coldnesse
and
securitie
in
the
world
,
as
in
the
dayes
of
Noah
[
](A89915-e171360-b)s
s
Matt.
24.37
.
.
Fiftly
,
the
shaking
of
the
powers
of
heauen
,
the
darkening
of
the
Sunne
and
Moone
,
and
the
falling
of
the
starres
,
&c.
[
](A89915-e171390-b)t
t
Mark
13.14
The
signes
conioyned
are
especially
two
:
First
,
the
wailing
of
all
the
kindreds
of
the
earth
.
Secondly
,
the
signe
of
the
sonne
of
man
[
](A89915-e171430-b)u
u
Matt.
24.30
.
Which
what
it
shall
be
I
cannot
describe
.
And
thus
wee
are
come
to
the
very
time
and
execution
of
the
iudgement
.
And
therein
consider
,
The
forme
of
the
iudgment
.
The
preparation
of
the
Iudge
.
first
the
preparation
:
secondly
,
the
iudgement
it selfe
:
thirdly
,
the
consequents
of
the
iudgement
.
The
preparation
is
two-fold
:
First
,
of
the
Iudge
:
secondly
,
of
the
iudged
.
Vnto
the
preparation
of
the
Iudge
may
bee
referred
these
things
:
First
,
his
commission
,
or
that
singular
power
giuen
him
of
the
Father
to
execute
iudgement
vpon
all
the
world
[
](A89915-e171500-b)x
x
J●h
.
5.22
.
Matt.
24.30
.
:
and
this
shall
be
then
made
manifest
to
all
men
.
Secondly
,
the
cloathing
of
the
humane
nature
with
a
most
peculiar
and
vnsearchable
maiestie
and
glory
,
most
liuely
expressing
and
resembling
the
forme
and
brightnesse
of
the
Father
[
](A89915-e171550-b)y
y
Mat.
16.
v●t
.
.
Thirdly
,
the
attendance
of
thousand
thousands
of
holy
Angels
,
in
the
perfections
of
their
splendor
[
](A89915-e171570-b)z
z
Dan.
7.10
.
Matt
25.31
.
Reuel
.
20.11
.
.
Fourthly
,
the
choice
of
a
place
in
the
clouds
of
heauen
where
he
will
sit
.
Fiftly
,
the
erecting
of
a
most
glorious
white
throne
:
which
what
it
shall
be
who
can
vtter
?
yet
without
question
it
shall
visibly
then
appeare
.
And
thus
of
the
preparation
of
the
Iudge
.
The
iudged
shall
be
prepared
foure
wayes
.
First
,
by
citation
.
Secondly
,
The
preparation
of
the
iudged
.
First
,
by
citation
.
by
resurrection
.
Thirdly
,
by
collection
.
Fourthly
,
by
separation
.
First
,
they
shall
be
cited
to
appeare
.
The
world
is
three
times
cited
:
First
,
by
the
Prophets
and
Fathers
before
Christ
.
Secondly
,
by
the
Apostles
and
Ministers
of
the
Gospell
since
Christ
.
And
the
last
summons
is
this
here
meant
,
which
shall
be
performed
by
a
shout
from
heauen
,
and
the
voice
of
the
last
trumpe
:
and
this
shall
be
the
voice
of
Christ
the
Archangell
of
God
,
and
ministred
by
Angels
.
For
that
it
shall
be
Christ
voice
,
is
plaine
:
The
dead
shall
heare
his
voice
,
as
hee
saith
in
Iohn
[
](A89915-e171680-b)a
a
Ioh.
5.28
.
.
And
the
Lord
himselfe
shall
descend
from
heauen
with
a
shout
,
with
the
voice
of
the
Archangell
,
and
with
the
trumpe
of
God
[
](A89915-e171710-b)b
b
1
Thes.
4.16
.
.
That
the
ministerie
of
Angels
shall
be
vsed
,
is
manifest
by
the
Euangelist
S.
Matthew
,
who
reporteth
Christs
words
thus
:
And
he
shall
send
his
Angels
with
a
great
sound
of
a
trumpet
[
](A89915-e171750-b)c
c
Matt.
24.31
Secondly
,
by
resurrection
.
.
Secondly
,
vpon
this
voice
shall
a
resurrection
follow
,
which
may
be
two
wayes
considered
:
First
,
euery
man
in
his
owne
body
,
whether
hee
hath
done
good
or
euill
,
shall
reuiue
,
and
rise
vp
out
of
the
graue
,
or
other
places
of
the
earth
,
or
sea
,
or
aire
[
](A89915-e171820-b)d
d
Reuel
.
20.13
,
without
any
losse
of
any
part
,
that
so
euery
man
may
in
his
very
body
receiue
what
hee
hath
done
,
whether
good
or
euill
.
Secondly
,
[
](A89915-e171840-b)e
e
2
Cor.
5.13
.
the
liuing
shall
be
all
changed
in
a
moment
,
in
the
twinckling
of
an
eye
,
at
the
last
trumpet
[
](A89915-e171870-b)f
f
1
Cor.
15.52
.
.
And
this
change
shall
be
in
stead
of
death
,
and
a
kinde
of
resurrection
.
Not
a
change
of
substance
,
but
of
qualities
.
Our
corruptible
shall
put
on
incorruption
.
Thirdly
,
then
shall
the
Angels
gather
and
collect
,
and
bring
into
one
place
,
[
](A89915-e171920-b)g
g
1
Cor.
15.53
.
Thirdly
,
by
collection
.
from
the
foure
windes
of
heauen
,
that
is
,
from
all
the
foure
parts
of
the
world
,
all
that
are
quicke
or
dead
,
now
raised
or
changed
,
elect
[
](A89915-e171940-b)h
h
Matt.
24.31
or
reprobate
[
](A89915-e171960-b)i
i
Matt.
25.32
.
:
and
such
is
their
power
,
that
they
will
be
able
to
driue
in
the
mightiest
,
wickedest
,
vnwillingest
,
yea
though
they
were
neuer
so
many
millions
of
them
.
Lastly
,
when
they
are
thus
brought
together
,
Fourthly
,
by
separation
.
there
shall
be
made
a
separation
:
for
the
sheepe
,
Gods
elect
,
shall
all
be
put
on
Christs
right
hand
;
and
the
reprobate
or
goats
,
shall
be
compelled
to
his
left
hand
[
](A89915-e172010-b)k
k
Matt.
25.32
.
.
And
thus
of
the
preparation
.
The
iudgement
it selfe
followeth
.
In
the
iudgement
it selfe
I
consider
three
things
.
First
,
The
iudgement
it selfe
.
by
what
law
man
shall
be
tried
and
iudged
.
Secondly
,
by
what
euidence
.
Thirdly
,
what
the
sentence
shall
be
.
For
the
first
,
the
Gentiles
shall
be
iudged
by
the
law
of
nature
.
First
,
by
what
law
man
shall
be
tried
.
The
vnbeleeuing
Christians
in
the
visible
Church
shall
be
iudged
by
the
word
or
Law
,
writ
or
preached
to
them
:
according
to
that
of
the
Apostle
,
They
that
haue
sinned
without
the
law
,
shall
perish
without
the
law
;
and
they
that
haue
sinned
vnder
the
law
,
shall
be
iudged
by
the
law
[
](A89915-e172080-b)l
l
Rom.
2.12
.
.
And
our
Sauiour
saith
,
He
that
refuseth
mee
,
and
receiueth
not
my
words
,
hath
one
that
iudgeth
him
:
the
word
that
I
haue
spoken
,
it
shall
iudge
him
in
the
last
day
[
](A89915-e172110-b)m
m
Ioh.
12.48
.
.
And
the
faithfull
shall
be
iudged
by
the
Gospell
,
euen
by
all
those
comforts
and
promises
contained
in
,
or
belonging
to
the
couenant
of
grace
,
applied
to
them
in
this
life
,
and
must
fully
then
be
confirmed
and
accomplished
.
For
the
sentence
at
the
last
day
shall
bee
but
a
more
manifest
declaration
of
that
iudgement
the
Lord
in
this
life
most
an
end
by
his
word
hath
past
vpon
man
.
Secondly
,
by
what
eu●d●nce
man
●●●lb●
iudged
.
For
the
second
,
the
euidence
shall
be
giuen
in
principally
by
the
opening
of
three
bookes
.
The
one
is
the
booke
of
conscience
,
and
the
other
the
booke
of
life
[
](A89915-e172170-b)n
n
●euel
.
20.12
.
,
and
the
third
the
booke
of
Gods
remembrance
[
](A89915-e172200-b)o
o
M●●
3.16
.
.
The
booke
of
conscience
[
](A89915-e172230-b)p
p
〈◊〉
.
20
12.
,
is
that
word
which
is
kept
within
euery
man
,
of
all
sorts
of
actions
.
And
that
conscience
may
at
that
day
giue
in
fuller
euidence
,
it
is
certaine
that
after
the
resurrection
,
it
shall
be
almost
infinitely
extended
by
the
power
of
God
to
expresse
this
last
testimony
both
in
the
good
and
in
the
euill
.
The
booke
of
life
is
Gods
sacred
and
eternall
record
of
all
those
persons
that
were
fore
ordained
into
life
,
of
all
ages
and
nations
.
The
booke
of
remembrance
will
exactly
expresse
without
all
failing
or
mistaking
,
all
the
inclinations
,
thoughts
,
affections
,
words
and
deeds
,
with
all
circumstances
,
or
occasions
and
whatsoeuer
else
may
illustrate
either
the
goodnesse
of
good
men
,
or
the
transgression
of
the
wicked
.
What
the
sentence
will
containe
.
For
the
third
.
The
sentence
will
bee
vpon
either
the
godly
or
the
wicked
.
The
sentence
vpon
the
godly
will
containe
,
first
,
the
opening
of
Gods
eternall
counsell
,
and
his
vnsearchable
loue
,
wherein
he
hath
resolued
and
begunne
to
declare
his
will
,
to
blesse
euery
one
of
the
Elect
[
](A89915-e172290-b)q
q
Matt.
25.34
.
Secondly
,
a
manifestation
of
all
the
righteousnes
,
desired
,
thought
vpon
,
spoken
or
done
,
by
the
godly
[
](A89915-e172310-b)r
r
2
Cor.
5.10
.
,
and
that
with
such
feruency
of
affection
in
Christ
,
that
he
will
see
and
remember
nothing
but
goodnesse
in
good
men
[
](A89915-e172330-b)s
s
Matt
5.34
.
to
41.
.
Thirdly
,
a
finall
and
generall
absoluing
and
redeeming
of
them
,
from
the
guilt
and
power
of
all
sinne
,
from
the
beginning
of
the
world
,
[
](A89915-e172350-b)t
t
1
Cor.
1.30
.
in
Adam
or
themselues
.
So
as
there
shall
neuer
be
either
sinne
in
them
,
or
accusation
of
sinne
against
them
.
Fourthly
,
ordination
to
glory
,
by
appointing
euery
one
of
them
to
inherit
the
kingdome
prepared
for
them
before
the
foundation
of
the
world
.
Contrariwise
,
the
sentence
of
the
wicked
shall
containe
,
first
,
a
declaration
of
Gods
eternall
and
iust
hatred
of
them
[
](A89915-e172380-b)u
u
Matt.
25.41
.
Secondly
,
a
full
manifestation
and
ripping
vp
,
before
all
men
and
Angels
,
of
all
their
sinnes
both
of
nature
and
action
,
both
against
God
or
men
,
or
their
owne
bodies
and
soules
,
secret
and
open
,
of
what
kinde
soeuer
[
](A89915-e172400-b)x
x
Rom.
2.15
.
.
Thirdly
,
a
most
terrible
denunciation
of
Gods
eternall
curse
and
horrible
ordination
to
those
eternall
torments
prepared
for
them
,
2
Cor.
5.10
.
together
with
the
deuill
and
his
Angels
.
Hitherto
of
the
iudgement
it selfe
.
The
consequents
of
the
iudgement
follow
;
and
they
are
fiue
:
first
,
the
firing
of
the
world
,
that
is
,
the
dissolution
of
the
world
by
a
wonderfull
fire
that
shall
inclose
all
,
so
as
the
world
shall
not
appeare
,
till
it
be
renewed
againe
,
and
come
out
of
that
fire
as
out
of
a
fornace
:
for
as
the
Apostle
Peter
saith
,
The
heauens
being
on
fire
shall
passe
away
and
be
dissolued
with
a
noise
,
and
the
elements
shall
melt
with
heat
,
and
the
earth
with
the
works
thereof
shall
be
burnt
vp
[
](A89915-e172480-b)y
y
2
Pet.
3.10.12
.
.
And
there
shall
be
then
new
heauens
,
and
new
earth
,
that
is
,
as
it
were
a
new
refined
.
And
the
Apostle
Iohn
saith
,
the
heauens
and
the
earth
shall
flie
away
from
the
face
of
him
that
sitteth
on
the
throne
[
](A89915-e172520-b)z
z
Reuel
.
20.11
.
&
21.1
.
.
The
second
consequent
shall
be
the
chasing
of
the
wicked
to
hell
:
execution
being
speedily
and
fearefully
done
vpon
them
,
with
all
horror
and
haste
by
the
Angells
.
Rom.
8.19
.
to
23.
The
third
shall
be
the
libertie
of
the
creatures
,
I
meane
the
rest
of
the
creatures
besides
men
and
Angels
.
But
because
this
is
a
point
somewhat
obscure
,
I
will
Quest.
1
endeauour
in
a
few
words
to
resolue
a
doubt
or
two
.
Que.
First
,
how
are
the
creatures
now
in
bondage
that
they
shall
need
then
any
liberty
.
Ans.
Answ.
They
are
in
bondage
in
diuers
respects
.
The
creatures
in
bondage
in
seuen
respects
For
first
they
are
fraile
and
corruptible
,
and
so
in
bondage
to
corruption
.
Secondly
,
they
are
subiect
to
confusions
and
inconstancy
:
as
may
appeare
by
the
almost
infinit
mutations
,
in
the
ayre
,
earth
,
seas
,
fire
.
Thirdly
,
they
are
now
forced
to
serue
wicked
men
.
The
sunne
shines
vpon
the
vniust
as
well
as
the
iust
.
The
heauen
makes
fruitfull
with
her
shewers
and
influence
,
the
field
of
the
wicked
as
well
as
the
iust
.
The
earth
is
driuen
to
feed
and
to
receiue
into
her
bosome
,
the
vngodly
as
well
as
the
godly
:
and
this
is
a
bondage
.
Fourthly
,
the
visible
creatures
are
Gods
greate
booke
to
proclaime
the
inuisible
things
of
God
:
now
they
stand
alwaies
ready
and
reading
too
,
and
men
will
not
learne
by
them
.
And
so
these
good
masters
lose
all
their
labour
,
and
this
is
a
bondage
to
bee
tied
to
teach
such
as
will
not
learne
.
Fiftly
,
the
creature
is
made
not
only
the
instrument
,
but
many
times
the
subiect
of
mans
punishment
for
his
sinnes
.
As
the
earth
is
made
iron
,
and
the
heauens
brasse
for
mans
sake
,
and
this
is
a
great
bondage
.
Sixtly
,
the
creature
intends
immortalitie
,
which
while
it
failes
of
in
the
dying
or
expiring
of
the
particulars
of
euery
sort
,
it
would
supply
for
the
preseruation
at
least
of
the
kindes
,
by
a
perenniall
substitution
of
new
particulars
in
euery
kinde
:
and
yet
loseth
all
this
labour
,
because
all
things
must
be
dissolued
,
and
must
be
restored
by
another
way
knowne
to
God
,
and
not
now
to
nature
.
But
especially
the
creatures
may
be
said
to
be
in
bondage
,
because
since
the
fall
,
the
more
illustrious
instincts
and
vigors
of
the
most
of
the
creatures
are
darkned
,
decaied
,
dulled
and
distempered
in
them
.
Oh
but
might
some
one
say
,
Ob.
how
can
this
bondage
be
ascribed
vnto
the
heauens
?
Sol.
Sol.
The
heauens
are
not
so
perfect
,
but
they
may
admit
enlargement
of
their
excellencie
.
Besides
,
they
serue
now
promiscuously
to
the
vse
of
bad
as
well
as
good
,
neither
are
the
very
heauens
without
their
feeblenesse
,
and
the
manifest
effects
of
fainting
old
age
.
And
therefore
by
a
prosopopoeia
they
may
be
said
to
groane
together
with
the
rest
of
the
creatures
vnder
the
common
burden
and
vanitie
vnto
which
they
are
subdued
.
It
is
obserued
,
that
since
the
dayes
of
Ptolomy
the
Sunne
runnes
neerer
the
earth
by
9976.
Germane
miles
,
and
therefore
the
heauens
haue
not
kept
their
first
perfection
.
Ob.
Ob.
But
how
can
this
vanitie
or
bondage
bee
in
any
sense
ascribed
to
the
Angels
?
Sol.
Sol.
There
is
no
necessitie
to
include
the
Angels
in
the
number
of
the
groaning
creatures
:
and
yet
it
will
bee
easie
to
shew
that
they
sustaine
a
kinde
of
bondage
;
for
they
are
now
made
to
serue
earthly
things
,
men
haue
their
Angels
to
attend
on
them
.
And
it
is
thought
they
haue
a
kinde
of
regencie
or
presidencie
either
ouer
nations
,
or
in
mouing
the
orbes
of
heauen
.
Besides
,
they
are
put
to
inflict
punishments
on
wicked
men
,
as
on
Sodome
.
Further
,
they
performe
seruice
sometimes
not
attaining
their
owne
ends
.
And
lastly
comparatiuely
,
at
least
their
felicitie
in
the
creation
was
not
so
absolute
as
it
shall
be
in
Christ
:
for
if
his
comming
adde
not
vnto
them
a
more
excellent
condition
of
nature
,
yet
out
of
all
question
it
addes
a
fuller
measure
both
of
knowledge
and
ioy
.
Qu.
2.
But
what
shall
the
creatures
haue
in
the
day
of
Christ
they
haue
Quest.
2
not
now
?
Answ.
Answ.
First
,
they
shall
haue
freedome
from
all
the
former
bondage
and
vanitie
.
Secondly
,
they
shall
bee
deliuered
into
the
libertie
of
the
sonnes
of
God
,
that
is
,
they
shall
haue
a
most
excellent
estate
,
when
the
children
of
God
are
glorified
.
Wherein
the
Lord
shewes
his
iustice
,
in
that
the
creature
shall
haue
restitution
for
what
is
lost
by
man
.
Ob.
Ob.
But
shall
there
bee
a
resurrection
of
creatures
as
well
as
men
?
Sol.
Sol.
No
,
for
this
restitution
shall
be
made
in
specie
,
not
in
indiuiduo
.
1.
Not
to
euery
particular
of
euery
kinde
or
sort
,
but
to
the
sort
or
kinde
of
all
creatures
:
and
that
shall
be
done
to
the
creatures
then
found
in
their
seuerall
sorts
.
The
fourth
consequent
of
the
iudgement
shall
be
the
possession
of
the
glory
of
Christians
appointed
by
the
sentence
of
the
Iudge
.
But
of
this
afterwards
in
the
end
of
this
verse
.
The
fift
consequent
of
iudgement
shall
be
the
deliuering
vp
of
the
kingdome
to
the
Father
,
and
so
the
laying
downe
of
Christs
office
:
for
when
Christ
hath
finally
and
fully
subdued
Sathan
,
death
and
wicked
men
,
and
hath
fully
reconciled
the
elect
to
God
,
then
will
there
be
no
word
of
any
such
gouernment
in
heauen
as
was
on
earth
.
Hee
shall
not
neede
any
longer
to
rule
them
,
either
by
ciuill
Magistrates
,
or
by
his
need
and
discipline
,
or
by
any
other
way
,
which
onely
did
agree
to
the
times
of
the
Churches
warfare
and
pilgrimage
:
but
he
shall
neuer
cease
to
liue
and
triumph
with
them
,
in
all
perfections
of
happy
contentment
and
glory
.
Thus
of
the
consequents
of
Iudgement
.
And
thus
also
of
the
doctrine
of
Christs
last
appearance
.
The
vses
follow
.
The
Vses
.
The
consideration
of
the
doctrine
of
the
last
Iudgement
,
may
serue
for
three
principall
vses
.
First
,
for
terror
.
Secondly
,
for
comfort
.
Thirdly
,
for
instruction
.
First
,
this
is
iustly
a
wonderfull
terrible
doctrine
to
wicked
men
,
that
heape
vp
wrath
against
this
day
of
wrath
,
and
by
their
wilfull
impenitencie
prouoke
this
glorious
Iudge
.
How
can
it
but
be
terrible
,
when
the
holy
Ghost
giues
warning
that
the
Lord
Iesus
will
then
shew
himselfe
from
heauen
,
with
his
mighty
Angels
,
in
flaming
fire
,
to
render
vengeance
on
all
those
that
know
not
God
,
and
haue
not
obeyed
the
Gospell
?
How
can
it
bee
but
terrible
,
when
wicked
men
shall
be
punished
with
euerlasting
perdition
,
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
power
?
How
can
it
but
be
terrible
,
when
they
shall
feele
their
conscience
exquisitly
griping
them
,
and
gnawing
vpon
them
,
and
when
they
shall
see
the
deuils
to
torment
them
,
and
hell
to
deuoure
them
;
when
they
shall
see
the
world
burning
about
them
,
and
the
good
Angels
forcing
them
away
,
and
all
both
men
and
Angels
applauding
their
Iudgement
,
and
knowing
all
their
sinnes
:
they
must
not
thinke
that
the
Iudge
will
deale
then
as
he
doth
now
.
Now
he
iudgeth
them
secretly
euery
day
,
but
it
is
many
times
insensibly
,
or
with
lesser
plagues
:
but
then
he
will
most
openly
poure
vpon
them
the
full
vials
of
his
wrath
.
Heere
they
are
iudged
that
they
may
be
amended
,
but
there
their
iudgement
shall
be
that
they
may
be
confounded
:
for
there
will
be
no
place
of
repentance
.
Deceiue
not
thy selfe
,
Christ
will
not
come
the
second
time
as
he
came
the
first
:
hee
came
then
to
be
iudged
,
but
now
to
iudge
;
hee
shall
then
be
seene
with
terror
,
that
was
before
looked
vpon
with
contempt
:
hee
shewed
his
patience
in
his
first
comming
,
but
now
he
will
shew
his
power
:
he
appeared
then
in
the
forme
of
a
seruant
,
but
now
he
will
appeare
in
the
forme
of
a
King
,
greater
then
all
Kings
.
Then
hee
professed
not
to
iudge
any
man
,
but
now
he
proclaimeth
hee
will
iudge
all
men
.
It
was
commonly
thought
if
any
man
saw
God
he
should
die
:
alas
,
alas
,
how
then
shall
these
wofull
wretches
doe
that
must
see
him
in
the
vnutterable
fiercenes
of
his
irefull
indignation
?
If
the
powers
of
heauen
shall
be
shaken
at
his
pleasure
,
oh
how
shall
the
miserable
heart
of
the
guiltie
sinner
be
rent
into
1000.
peeces
,
with
vnmedicinable
sorrowes
?
If
Foelix
tremble
to
heare
tell
of
iudgement
,
what
will
poore
Foelix
doe
when
he
must
feele
iudgement
,
both
in
the
sentence
and
execution
?
If
the
word
of
Christ
on
earth
had
such
power
as
it
had
in
the
garden
,
to
strike
stubborne
hearted
men
to
the
earth
,
what
power
(
thinke
wee
)
will
it
haue
when
be
speakes
as
the
Lord
from
heauen
?
When
Ezechiel
,
Daniel
,
and
the
Apostle
Iohn
,
and
others
saw
but
one
Angell
,
in
a
lesser
manifestation
of
his
glory
,
comming
as
a
Messenger
of
good
tidings
,
they
fall
downe
,
and
are
full
of
singular
feare
:
if
the
sight
of
one
Angell
bee
so
terrible
,
what
will
the
sight
of
all
the
thousand
thousands
of
Angels
be
?
especially
when
they
come
cloathed
with
all
their
brightnesse
of
glory
?
And
if
good
men
that
had
good
consciences
were
so
frighted
,
what
shall
become
of
euill
men
with
their
euill
consciences
?
And
if
the
messengers
of
good
tidings
doe
so
amaze
,
how
shall
the
executioners
of
a
most
terrible
sentence
compasse
them
about
with
confusion
both
of
face
and
heart
?
If
the
drowning
of
the
old
world
,
the
burning
of
Sodome
,
the
opening
of
the
earth
to
swallow
vp
Dathan
and
Abiram
,
and
such
like
iudgments
,
haue
so
much
horrour
in
them
;
how
then
can
any
tongue
expresse
,
or
heart
now
conceiue
the
horror
of
this
day
,
when
all
the
millions
of
wicked
men
shall
be
deliuered
vp
to
those
eternall
and
remedilesse
torments
?
If
it
be
such
a
shame
to
doe
penance
for
one
fault
,
in
one
congregation
,
where
men
will
pray
for
the
offender
.
What
a
shame
will
it
be
when
all
thy
faults
shall
be
discouered
before
all
the
whole
world
,
without
all
hope
of
pittie
or
helpe
?
Nor
is
it
possible
for
them
to
escape
this
fearfull
iudgement
;
the
Iudge
will
not
be
vnconstant
,
nor
will
he
take
reward
,
he
will
not
be
ouerlaid
with
confusion
of
businesses
,
he
will
no
way
be
corrupted
in
iudgement
.
Not
to
appeare
is
impossible
,
and
to
appeare
is
intolerable
:
here
will
be
no
respect
of
persons
,
nor
will
the
Iudge
care
how
it
be
taken
,
nor
will
he
be
deceiued
with
colours
and
circumstances
.
Hee
hath
tarried
so
long
,
hee
cannot
be
charged
with
rashnesse
,
nor
can
there
be
a
hiding
of
any
particulars
from
him
.
Euery
inclination
,
thought
,
desire
,
word
and
worke
,
shall
surely
come
to
iudgement
.
And
lastly
,
there
can
be
no
impediment
to
hinder
execution
.
But
here
a
question
may
arise
,
viz.
Who
are
they
that
are
in
danger
hereof
?
Quest.
1
I
answer
:
All
impenitent
sinners
.
Answ.
But
yet
there
are
some
kinde
of
sinners
that
are
expresly
named
in
Scripture
,
and
therefore
if
thou
be
any
of
that
number
,
preuent
thine
owne
ruine
by
repentance
,
or
else
thou
shalt
certainly
perish
.
I
vndertake
not
to
reckon
all
:
it
shall
suffice
to
mention
some
of
the
chiefe
sinners
,
that
Christ
will
be
sure
to
remember
at
that
day
.
The
Beast
,
and
the
false
Prophet
,
and
all
that
worship
his
image
,
and
renew
his
marke
,
shall
then
bee
cast
aliue
into
the
lake
that
burnes
with
fire
and
brimstone
[
](A89915-e173130-b)a
a
Reu.
19.20
.
.
False
teachers
which
priuily
bring
in
damnable
heresies
,
or
speake
euill
of
the
way
of
truth
,
haue
their
condemnation
long
since
determined
and
agreed
vpon
[
](A89915-e173150-b)b
b
2
Pet.
2.1.2.3
.
.
All
Atheists
that
make
a
mocke
of
religion
and
the
comming
of
Christ
,
shall
haue
a
principall
portion
of
the
fierce
furie
of
Christ
[
](A89915-e173170-b)c
c
2
Pet.
3.3
.
&c.
.
All
couetous
worldlings
and
greedie
rich
men
shall
then
be
in
a
wofull
case
:
for
the
very
rust
of
their
cankred
gold
and
siluer
shall
witnesse
against
them
,
and
shall
eat
their
flesh
as
it
were
fire
[
](A89915-e173210-b)d
d
Jam.
5.13
.
.
All
mercilesse
men
shall
then
haue
iudgement
without
mercy
[
](A89915-e173230-b)e
e
Jam.
2.13
.
.
All
whoremongers
and
adulterers
,
and
all
that
defile
the
flesh
,
God
will
be
sure
to
iudge
[
](A89915-e173270-b)f
f
Heb.
13.4
.
.
A
fearfull
looking
for
of
iudgement
and
violent
fire
shall
deuoure
all
those
Apostataes
that
sinne
willingly
after
they
haue
receiued
and
acknowledged
the
truth
[
](A89915-e173310-b)g
g
Heb.
10.27
.
.
How
sure
doe
yee
suppose
shall
his
punishment
be
,
that
doth
despight
the
spirit
of
grace
by
which
hee
was
sanctified
[
](A89915-e173340-b)h
h
Heb.
10.29
.
?
All
those
that
haue
troubled
Gods
seruants
shall
beare
their
condemnation
whosoeuer
they
be
[
](A89915-e173370-b)i
i
Gal.
5.10
.
.
O
man
thou
art
inexcusable
that
iudgest
another
man
,
wherein
thou
art
guiltie
thy selfe
:
for
the
iudgement
of
God
must
needs
be
in
truth
against
such
as
commit
such
things
[
](A89915-e173400-b)k
k
Rom.
2.1.2.3
.
.
Especially
if
men
grow
master-like
in
censuring
,
it
will
increase
to
greater
condemnation
[
](A89915-e173430-b)l
l
Iam.
3.1
.
.
All
goats
,
or
vnruly
Christians
,
that
will
not
be
kept
within
Gods
fence
,
that
is
,
will
not
be
ruled
by
Gods
ordinances
and
ministers
,
shall
be
separate
in
that
day
from
Gods
sheepe
,
and
as
a
people
accursed
to
be
cast
into
an
vnauoidable
fellowship
with
the
deuill
and
his
angels
[
](A89915-e173450-b)m
m
Mat.
25.
.
All
hypocrites
,
that
say
and
doe
not
,
or
doe
all
their
worke
to
be
seene
of
men
,
&
take
Gods
couenant
into
their
mouthes
,
and
hate
to
be
reformed
,
how
shall
they
escape
the
damnation
to
come
[
](A89915-e173470-b)n
n
Psal.
50.
Mat.
6.
&
23.
?
All
wicked
men
with
their
scant
measure
,
and
deceitfull
weights
,
and
wicked
ballances
,
shall
neuer
be
iustified
in
the
day
of
the
Lord
[
](A89915-e173510-b)o
o
Mich.
6.10.11
.
.
What
shall
I
say
?
It
were
too
long
to
proceed
to
reckon
all
:
and
it
is
a
short
labour
to
conclude
with
the
Apostle
,
No
wantons
,
nor
drunkards
,
nor
railers
,
nor
extortioners
,
nor
theeues
,
nor
wrathfull
persons
,
nor
gluttons
,
nor
idolaters
,
nor
iesters
,
nor
filthy
talkers
,
nor
fearfull
persons
,
nor
liers
,
nor
any
that
loue
lies
,
shall
be
able
to
stand
in
the
day
of
Christ
,
but
shall
be
shut
out
of
the
kingdome
of
heauen
,
and
cast
into
the
lake
that
burneth
with
fire
and
brimstone
.
And
thus
of
the
vse
for
terror
.
Secondly
,
vpon
the
meditation
of
this
last
iudgement
diuers
lessons
for
Vse
2
our
instruction
are
inforced
.
First
,
it
should
restraine
vncharitable
iudging
and
censuring
one
of
another
for
lesse
matters
,
especially
for
things
indifferent
.
Who
art
thou
that
iudgest
another
mans
seruant
?
he
standeth
or
falleth
to
his
owne
master
.
Christ
is
the
Lord
of
quicke
and
dead
.
And
therefore
why
doest
thou
condemne
thy
brother
?
or
why
doest
thou
despise
thy
brother
?
for
we
shall
all
appeare
before
the
iudgement
seat
of
Christ
.
Inasmuch
as
the
Lord
Iesus
Christ
will
iudge
the
secrets
of
all
hearts
,
and
giue
a
iust
triall
to
the
actions
of
all
men
,
why
should
wee
forestall
his
iudgement
,
or
in
doubtfull
matters
[
](A89915-e173580-b)b
b
1
Cor.
4.5
.
arrogate
to
our selues
this
honour
of
Christ
?
If
wee
could
consider
that
we
shall
then
euery
one
giue
accounts
vnto
God
for
himselfe
[
](A89915-e173610-b)c
c
Ro.
14.12.13
,
wee
should
finde
worke
enough
to
doe
to
looke
to
our
owne
score
.
Let
vs
not
therefore
brethren
iudge
one
another
any
more
.
Secondly
,
are
there
any
matters
of
difference
amongst
vs
?
Let
the
Saints
iudge
them
and
end
them
[
](A89915-e173640-b)d
d
1
Cor.
6
2.
:
God
will
be
contented
to
put
his
cause
to
them
at
the
last
day
,
(
for
we
know
the
Saints
shall
iudge
the
world
)
and
therefore
why
should
we
refuse
their
arbitration
?
Thirdly
,
it
should
order
and
moderate
our
sorrowes
for
our
dead
friends
.
Wee
should
not
sorrow
as
people
without
hope
,
seeing
we
beleeue
that
all
that
sleepe
in
Iesus
,
God
will
bring
with
him
[
](A89915-e173680-b)e
e
1
Thess
4.13.14.17.18
.
.
Wee
shall
meet
together
againe
in
that
day
,
and
afterwards
liue
with
the
Lord
together
for
euer
.
And
therefore
wee
should
comfort
one
another
with
these
words
.
Fourthly
,
this
summons
to
iudgement
giues
a
dreadfull
warning
and
admonition
to
the
world
,
euen
to
all
men
euery
where
to
repent
.
Inasmuch
as
God
hath
appointed
a
day
wherein
hee
will
iudge
the
world
in
righteousnesse
,
by
the
man
whom
he
hath
appointed
,
whereof
he
hath
giuen
an
assurance
in
that
he
raised
him
from
the
dead
[
](A89915-e173710-b)f
f
Act.
17.32
.
:
woe
will
be
vnto
vs
if
that
day
come
vpon
vs
vnawares
,
before
wee
haue
made
our
peace
,
and
humbled
our selues
before
God
,
and
by
vnfained
repentance
turned
from
all
our
euill
wayes
.
It
is
an
vnsearchable
compassion
that
God
shewes
,
when
he
offers
vs
this
mercy
,
that
if
we
will
iudge
our selues
we
shall
not
be
iudged
of
the
Lord
in
that
day
[
](A89915-e173750-b)g
g
1
Cor.
11.34
.
.
And
it
will
on
the
other
side
excessiuely
incense
his
wrath
,
when
hauing
such
grace
offered
,
wee
neglect
it
,
and
death
and
iudgement
finde
our
sinnes
,
both
vnremitted
on
Gods
part
,
and
vnrepented
on
ours
.
Fiftly
,
seeing
all
these
things
must
be
dissolued
,
how
should
it
fire
vs
,
and
daily
quicken
our
dead
and
drowsie
spirits
,
to
a
constant
care
of
all
possible
holy
conuersation
and
godlines
[
](A89915-e173790-b)h
h
2
Pet.
3.12
.
,
vnlesse
we
would
discouer
our selues
either
to
be
Atheists
,
that
mocke
at
the
iudgement
to
come
,
or
men
giuen
to
a
spirit
of
slumber
,
that
in
soule
sleepe
it
out
,
and
will
not
consider
our
latter
end
?
Seeing
wee
are
all
Gods
stewards
,
let
vs
arme
our selues
as
they
that
must
then
giue
accounts
of
our
stewardship
.
And
since
wee
haue
all
receiued
some
of
Gods
talents
and
gifts
in
our
seuerall
places
,
let
vs
be
carefull
to
approue
our selues
to
be
good
seruants
and
faithfull
,
such
as
can
returne
them
with
aduantage
,
lest
the
portion
of
the
seruant
that
hid
his
masters
talents
in
the
earth
fall
vpon
vs
.
Lastly
,
since
the
day
of
iudgement
is
the
day
of
our
full
and
finall
redemption
,
and
since
he
shall
come
as
a
theefe
in
the
night
,
euen
in
the
houre
that
we
thinke
not
;
let
vs
therefore
watch
[
](A89915-e173820-b)i
i
Mat.
24.44
.
,
and
be
ready
,
alwaies
carefull
and
diligent
,
sighing
and
groaning
,
longing
and
praying
[
](A89915-e173840-b)k
k
Reuel
.
22.
,
hasting
to
and
looking
for
[
](A89915-e173860-b)l
l
2
Pet.
3.
this
glorious
appearance
and
reuelation
of
our
Lord
and
Sauiour
Iesus
Christ
.
Vse
3
Thirdly
,
this
may
be
a
singular
comfort
to
all
mortified
and
penitent
Christians
:
they
may
lift
vp
their
heads
,
and
reioice
with
ioy
vnspeakable
and
glorious
;
for
the
Lord
shall
then
come
to
be
glorified
in
his
Saints
,
and
made
maruellous
in
all
them
that
beleeue
[
](A89915-e173920-b)m
m
2
The.
1.10
.
Ob.
Ob.
But
the
terror
of
the
day
may
amaze
a
Christian
.
Sol.
Sol.
There
is
no
sparke
of
terror
in
this
doctrine
to
a
godly
minde
.
For
what
should
he
feare
,
if
he
either
consider
the
fauour
of
the
Iudge
,
or
the
manner
of
the
iudgement
?
For
the
Iudge
is
he
that
hath
beene
all
this
while
their
aduocate
[
](A89915-e173990-b)n
n
1
Ioh.
2.1
.
,
to
plead
their
suits
by
making
intercession
for
them
.
And
therefore
when
he
comes
to
sit
in
iudgement
,
he
cannot
goe
against
his
owne
pleading
.
He
is
their
brother
,
and
carries
a
most
brotherly
affection
;
and
will
hee
condemne
his
owne
brethren
?
He
is
their
head
,
and
hath
performed
all
the
offices
of
a
head
vnto
them
,
and
can
hee
then
faile
them
,
when
they
haue
most
need
of
him
?
nay
it
is
he
that
hath
beene
iudged
for
vs
on
earth
,
and
will
hee
iudge
against
vs
in
heauen
?
What
shall
I
say
?
He
died
for
vs
to
shew
his
vndoubted
loue
,
euen
that
he
might
redeeme
vs
as
a
peculiar
people
to
God
,
and
will
hee
faile
vs
in
the
last
act
,
when
he
should
once
for
all
accomplish
his
redemption
for
vs
?
Besides
,
he
hath
already
promised
to
acquit
vs
in
that
day
,
and
it
hath
beene
often
confirmed
both
in
the
word
,
and
the
Sacraments
,
and
praier
:
he
hath
left
many
pledges
of
his
loue
with
vs
,
and
therefore
it
were
shamefull
vnbeleefe
to
doubt
his
terror
.
What
though
he
be
terrible
to
wicked
men
?
yet
by
iudging
in
seueritie
he
hath
not
nor
cannot
lose
the
goodnesse
of
his
owne
mercy
:
what
should
wee
feare
him
iudging
in
his
power
,
when
wee
haue
felt
saluation
in
his
name
?
Besides
,
the
maner
of
the
iudgement
shall
be
in
all
righteousnesse
and
mercy
.
Thou
shalt
not
be
wronged
by
false
witnesses
,
nor
shalt
thou
be
iudged
by
common
fame
or
outward
appearance
:
the
Iudge
will
not
be
transported
with
passion
or
spleene
,
nor
will
hee
condemne
thee
to
satisfie
the
people
:
and
besides
there
shall
bee
nothing
remembred
but
what
good
thou
hast
sought
or
done
;
and
not
the
least
goodnesse
but
it
shall
be
found
to
thy
honour
and
praise
at
that
day
.
And
if
it
were
such
a
fauour
to
a
base
subiect
if
the
King
should
take
notice
of
him
to
loue
him
,
and
should
in
an
open
Parliament
before
all
the
Lords
and
Commons
make
a
long
speech
in
the
particular
praises
of
such
a
subiect
:
what
shall
it
be
,
when
the
Lord
Iesus
in
a
greater
assembly
then
euer
was
since
the
world
stood
,
shal
particularly
declare
Gods
euerlasting
loue
to
thee
,
and
recite
the
praises
(
with
his
owne
mouth
)
of
all
that
hath
beene
good
,
in
thy
thoughts
,
affections
,
words
or
workes
,
throughout
all
thy
life
,
or
in
thy
death
?
especially
if
thou
adde
the
singular
glory
he
will
then
adiudge
thee
to
,
by
an
irreuocable
sentence
.
And
so
wee
come
to
the
second
appearance
,
viz.
the
appearance
of
Christians
in
glory
.
Then
shall
yee
also
appeare
with
him
in
glory
.
The
glory
that
shall
then
be
conferred
vpon
Christians
may
be
considered
either
in
their
bodies
,
or
in
their
soules
,
or
both
.
The
glory
of
Christians
,
first
in
their
bodies
.
The
glory
of
their
bodies
after
the
resurrection
is
threefold
:
for
first
they
shall
be
immortall
,
that
is
,
in
such
a
condition
,
as
they
can
neuer
die
againe
,
or
returne
to
dust
;
for
this
mortall
then
shall
put
on
immortalitie
[
](A89915-e174100-b)o
o
1
Cor.
15.53
.
.
Secondly
,
they
shall
be
incorruptible
,
that
is
,
not
only
free
from
putrefaction
,
but
also
from
all
weaknesse
,
both
of
infirmitie
and
deformitie
:
for
though
it
be
sowne
in
weaknesse
,
yet
it
shall
be
raised
in
power
;
though
it
be
sowne
in
dishonour
and
corruption
,
yet
it
shall
be
raised
in
honour
and
incorruption
[
](A89915-e174170-b)p
p
1
Cor.
15.42.43
.
.
Thirdly
,
they
shall
be
spirituall
,
not
that
our
bodies
shall
vanish
into
ghosts
or
spirits
,
but
because
they
shall
be
at
that
day
so
admirably
glorified
and
perfected
,
that
by
the
mighty
working
of
Gods
spirit
,
they
shall
bee
as
able
to
liue
without
sleepe
,
meat
,
mariage
,
or
the
like
,
as
now
the
Angels
in
heauen
are
:
and
besides
,
they
shall
be
so
admirably
light
,
and
agill
,
and
swift
,
that
they
shall
be
able
to
goe
abroad
with
vnconceiueable
speed
,
in
the
aire
or
heauens
,
as
now
they
can
goe
surely
on
the
earth
[
](A89915-e174200-b)q
q
1
Cor.
15.44
.
.
The
glory
vpon
the
soule
,
shall
bee
the
wonderfull
perfection
of
Gods
image
in
all
the
faculties
of
it
.
Then
shall
we
know
the
secrets
of
heauen
and
earth
.
And
then
shall
our
memories
,
will
,
and
affections
be
after
an
vnexpresseable
manner
,
made
conformable
vnto
God
.
The
glory
vpon
both
soule
and
body
shall
be
those
riuers
of
ioyes
and
pleasures
for
euermore
.
And
thus
shall
the
man
be
glorified
that
feareth
the
Lord
.
The
consideration
of
this
glory
may
serue
for
diuers
vses
.
First
let
vs
all
pray
vnto
God
vpon
the
knees
of
our
hearts
,
from
day
to
day
,
that
as
hee
is
the
father
of
glory
,
so
he
would
giue
vnto
vs
the
spirit
of
reuelation
,
that
the
eies
of
our
vnderstanding
might
be
inlightned
to
know
in
some
comfortable
measure
,
and
that
we
might
be
able
with
more
life
and
affection
to
meditate
of
the
exceeding
riches
of
this
glory
[
](A89915-e174260-b)r
r
Eph.
1.17.18
.
and
inheritance
to
come
.
Our
hearts
are
naturally
herein
exceeding
both
dull
and
blinde
,
maruellous
vnable
with
delight
and
constancie
to
thinke
of
these
eternall
felicities
:
and
this
comes
to
passe
by
the
spirituall
working
of
Satan
,
and
the
deceitfulnesse
of
sinne
,
and
too
much
imployment
and
care
about
earthly
things
.
But
a
Christian
that
hath
so
high
a
calling
,
and
hopes
for
such
a
glorious
end
,
should
not
allow
himselfe
in
that
deadnesse
of
heart
;
but
as
he
gaineth
sense
by
praier
in
other
gifts
of
grace
,
so
should
he
striue
with
importunitie
and
constancie
,
wrastling
with
God
,
without
intermission
,
so
as
no
day
should
passe
him
,
but
he
would
remember
this
suit
vnto
God
,
till
he
could
get
some
comfortable
abilitie
to
meditate
of
this
excelling
estate
of
endlesse
glory
.
Secondly
,
this
should
make
vs
to
be
patient
in
tribulation
[
](A89915-e174310-b)s
s
Rom.
5.2.3.4
.
,
and
without
murmuring
or
grieuing
,
to
endure
hardnesse
[
](A89915-e174340-b)t
t
2
Tim.
2.3
.
,
and
temptations
in
this
world
:
for
they
are
but
for
a
season
[
](A89915-e174360-b)u
u
1
Pet.
1.6
.
,
though
they
be
neuer
so
manifold
or
great
:
and
the
afflictions
of
this
present
life
are
not
worthy
of
the
glory
to
bee
reuealed
[
](A89915-e174400-b)x
x
Rom.
8.18
.
.
Though
wee
might
be
dismaied
while
we
looke
vpon
our
crosses
,
and
reproaches
,
and
manifold
trials
,
yet
if
the
Lord
let
vs
haue
accesse
vnto
this
grace
[
](A89915-e174430-b)y
y
Rom.
5.2
.
,
to
be
able
soundly
to
thinke
of
the
glory
to
come
,
wee
may
stand
with
confidence
,
vnapalled
,
and
with
vnutterable
ioy
looke
vp
to
the
glory
wee
shall
shortly
enioy
,
when
the
triall
of
our
faith
being
more
pretious
then
the
gold
that
perisheth
,
shall
be
found
vnto
honour
and
praise
through
the
reuelation
of
Iesus
Christ
[
](A89915-e174470-b)z
z
1
Pet.
1.7
.
.
Yea
what
were
it
to
lose
(
not
some
of
our
credits
,
or
our
goods
,
but
)
euen
our
liues
,
seeing
wee
are
sure
to
finde
them
againe
with
more
then
a
hundred
fold
aduantage
,
Mat.
16.24
.
vlt.
at
the
time
when
Christ
shall
come
in
the
glory
of
his
Father
,
to
giue
vnto
all
men
according
to
their
deeds
.
Besides
,
wee
must
know
that
there
is
no
talking
of
sitting
at
Christs
hand
in
glory
,
till
we
haue
asked
our selues
this
question
,
whether
wee
can
drinke
of
the
cup
he
dranke
of
,
and
be
baptized
with
the
baptisme
he
is
baptized
with
[
](A89915-e174570-b)a
a
Mark
.
10
.
●7
&c.
.
And
then
if
we
can
suffer
with
him
,
we
shall
raigne
with
him
[
](A89915-e174610-b)b
b
2
Tim.
2.12
.
,
and
shall
be
glad
and
reioice
with
exceeding
ioy
when
his
glory
shall
appeare
.
And
in
the
meane
while
the
spirit
of
glory
and
of
God
resteth
on
you
[
](A89915-e174650-b)c
c
1
Pet.
4.13.14
.
.
Thirdly
,
seeing
Christ
will
receiue
Christians
into
such
glory
,
it
should
teach
vs
to
receiue
one
another
[
](A89915-e174710-b)d
d
Rom.
15.7
.
into
both
our
hearts
and
houses
.
Why
shouldst
thou
be
ashamed
or
thinke
it
much
,
with
all
loue
and
bountie
,
and
bowels
of
affection
,
to
entertaine
and
welcome
the
heires
of
such
eternall
glory
?
Oh
if
thou
couldst
but
now
see
but
for
a
moment
,
how
Christ
doth
vse
the
soules
of
the
righteous
in
heauen
,
or
will
vse
both
body
and
soule
at
the
last
day
,
thou
wouldst
for
euer
honour
them
whom
Christ
doth
so
glorifie
,
and
make
them
now
thy
only
companions
,
whom
thou
shouldest
see
to
be
appointed
to
liue
in
such
felicitie
for
euer
.
Fourthly
,
the
thought
of
this
glory
should
win
vs
to
a
care
to
be
such
as
may
be
capable
of
it
.
Qu.
What
must
we
doe
that
we
may
haue
comfort
,
that
wee
are
the
men
shall
partake
of
this
glory
,
and
speede
well
in
the
day
of
Iesus
Christ
?
What
wee
must
doe
that
wee
may
be
assured
of
the
glory
of
heauen
.
A.
First
,
Euery
one
that
would
haue
this
hope
,
must
purge
himselfe
as
Christ
is
pure
[
](A89915-e174780-b)e
e
1
Ioh.
3.3
.
:
we
must
be
much
in
the
duties
of
mortification
.
For
no
vncleaue
person
can
enter
into
the
kingdome
of
glory
.
And
vncleane
wee
are
all
,
till
we
be
washed
in
the
bloud
of
Christ
by
iustification
,
and
bathed
in
teares
of
true
repentance
by
mortification
.
It
hath
beene
obserued
before
,
that
if
we
would
not
haue
the
Lord
to
iudge
vs
,
we
must
iudge
our selues
[
](A89915-e174820-b)f
f
1
Cor.
11.34
.
.
And
if
we
would
not
haue
Christ
to
take
vnto
him
words
against
our
soules
,
we
must
take
vnto
vs
words
[
](A89915-e174850-b)g
g
Hos.
14.3
.
against
our
sinnes
,
to
confesse
and
bewaile
them
in
secret
.
Secondly
,
we
must
labour
for
the
assurance
of
faith
.
T
is
faith
that
is
the
euidence
of
the
things
not
seene
[
](A89915-e174880-b)h
h
Heb.
11.1
.
.
T
is
faith
that
shall
be
found
to
honour
and
praise
in
the
reuelation
of
Iesus
Christ
[
](A89915-e174910-b)i
i
1
Pet.
1
7.
.
It
is
faith
to
which
the
promise
of
eternall
life
is
made
[
](A89915-e174940-b)k
k
Ioh.
3.18
.
.
Thirdly
,
wee
should
labour
to
get
vnto
our selues
the
benefit
of
a
powerfull
preaching
ministerie
,
for
thereby
our
hearts
may
be
wonderfully
stirred
vp
to
see
the
glory
of
sincerity
on
earth
,
and
it
will
open
a
wide
doore
to
behold
as
in
a
mirror
the
glory
to
come
with
an
open
face
,
changing
vs
into
the
same
image
from
glory
to
glory
by
the
spirit
of
God
.
I
say
not
that
this
is
of
absolute
necessity
as
the
former
are
,
but
it
is
of
wonderfull
expediency
.
Fourthly
,
we
must
be
circumspect
and
watchful
,
in
speciall
manner
attending
to
our
owne
hearts
that
wee
be
not
at
any
time
oppressed
with
the
cares
of
this
life
,
or
voluptuous
liuing
[
](A89915-e174980-b)l
l
Luk.
21.34.36
.
,
if
euer
wee
would
be
able
to
stand
in
the
day
of
iudgement
,
and
escape
the
fearefull
things
that
are
to
come
:
especially
we
must
looke
to
our selues
in
these
things
least
that
day
come
vpon
vs
at
vnawares
.
Fifthly
,
Doe
we
looke
for
the
mercy
of
our
Lord
Iesus
Christ
into
eternall
life
?
then
we
must
(
as
the
Apostle
Iude
sheweth
)
edifie
our selues
in
our
most
holy
faith
,
praying
in
the
holy
Ghost
,
and
keepe
our selues
in
the
loue
of
God
[
](A89915-e175030-b)m
m
Iud.
20.21
.
,
we
must
be
afraid
of
whatsoeuer
may
estrange
the
Lord
from
vs
,
or
any
way
darken
the
sense
of
his
loue
.
For
we
may
be
assured
,
if
we
haue
his
fauour
and
walke
before
him
in
the
sense
of
it
,
we
shall
haue
glory
when
wee
die
.
Likewise
,
praying
in
the
holy
Ghost
,
with
constancie
and
frequency
doth
maruellously
enrich
a
Christian
,
both
with
the
first
fruits
of
glory
,
euen
glorious
ioy
on
earth
,
&
with
the
assurance
of
fulnesse
of
glory
in
heauen
.
Sixthly
,
the
Apostle
Iohn
seemes
to
say
if
loue
be
perfect
in
vs
,
wee
shall
haue
boldnesse
in
the
day
of
iudgement
[
](A89915-e175070-b)n
n
1
Ioh.
4.17
.
.
As
if
he
would
import
,
that
to
be
inwardly
&
affectionately
acquainted
with
Christians
on
earth
,
is
a
notable
meanes
to
procure
vs
gracious
entertainment
with
Christ
in
heauen
:
especially
if
we
perfect
our
loue
,
and
grow
to
some
Christian
ripenesse
in
the
practise
of
the
duties
of
loue
in
a
profitable
fellowship
in
the
Gospell
.
It
is
good
discretion
,
to
grow
as
great
as
we
can
with
Christians
,
that
so
wee
may
winne
the
fauour
of
Christ
.
Lastly
,
the
Apostle
Paul
shewes
in
the
second
to
the
Romanes
,
that
they
that
seeke
glory
,
and
honour
,
and
immortalitie
,
and
euerlasting
life
,
must
be
patient
in
well
doing
.
For
they
shall
be
rewarded
according
to
their
workes
.
And
to
euery
man
that
doth
good
,
shall
be
honour
and
glory
,
and
power
,
to
the
Iew
first
,
and
also
to
the
Graecian
[
](A89915-e175140-b)o
o
Rom.
2.6.7.10
.
.
For
all
that
haue
any
tydings
of
saluation
in
the
Gospell
,
or
looke
for
that
blessed
hope
and
appearing
of
that
glory
of
the
mightie
God
,
must
liue
soberly
,
righteously
and
godly
in
this
present
world
[
](A89915-e175170-b)p
p
Tit.
2.11.12.13
.
.
Without
holinesse
no
man
shall
see
God
[
](A89915-e175200-b)q
q
Heb.
12.14
.
.
And
therefore
we
should
be
abundant
in
the
worke
of
the
Lord
,
forasmuch
as
we
know
,
that
our
labour
shall
not
be
in
vaine
in
the
Lord
[
](A89915-e175230-b)r
r
1
Cor.
15.
vlt.
.
And
thus
farre
of
the
glorious
appearance
both
of
Christ
and
Christians
.
And
thus
also
of
the
first
rule
of
life
,
namely
the
meditation
of
heauenly
things
.
VERS.
5.
Mortifie
therefore
your
members
which
are
on
earth
,
fornication
,
vncleanesse
,
the
inordinate
affection
,
euill
concupiscence
,
and
couetousnesse
,
which
is
idolatrie
.
THese
words
with
those
that
follow
to
the
tenth
verse
,
The
diuision
of
this
part
of
the
Chapter
.
containe
the
second
principall
rule
of
holy
life
,
and
that
is
the
mortification
of
euill
.
These
euills
to
be
mortified
are
of
two
sorts
,
for
either
they
are
vices
that
concerne
our selues
most
,
or
else
they
are
iniuries
,
that
concerne
the
hurt
of
other
also
.
Of
the
mortification
of
vices
he
intreats
v.
5.6.7
.
of
the
mortification
of
iniuries
he
entreats
,
v.
8.9
.
In
the
first
part
viz.
the
exhortation
to
the
mortifying
of
vices
,
I
consider
first
,
the
matter
about
which
he
deales
,
and
the
reasons
.
The
matter
is
in
verse
5.
and
the
reasons
v.
6.7
.
Diuision
of
the
verse
.
In
the
fifth
verse
there
are
2.
things
.
First
the
proposition
of
mortification
,
in
these
words
mortifie
therefore
your
members
that
are
on
earth
.
Secondly
,
a
catalogue
of
vices
to
be
mortified
,
or
the
enumeration
of
certaine
speciall
sinnes
a
Christian
should
be
carefull
to
keepe
himselfe
from
,
viz.
fornication
,
vncleanesse
,
&c.
The
necessity
of
mortification
.
The
generall
consideration
of
the
whole
exhortation
to
mortification
,
should
imprint
this
deeply
in
our
hearts
,
that
vnlesse
we
doe
repent
of
those
sinnes
haue
been
in
our
natures
and
liues
,
and
be
carefull
to
flee
from
the
corruptions
that
are
in
the
world
,
we
shall
neuer
haue
comfort
that
we
are
accepted
with
God
.
We
should
bring
to
the
particular
opening
of
all
the
verses
,
a
mind
resolued
of
the
generall
.
And
to
quicken
vs
a
little
the
more
,
to
the
respect
of
this
doctrine
,
and
to
enforce
the
care
of
parting
with
our
sins
,
I
will
briefly
touch
by
the
way
some
few
reasons
,
why
we
should
bee
willing
to
entertaine
all
counsell
that
might
shew
vs
any
course
to
get
rid
of
sin
.
First
,
our
vices
are
the
fruits
of
our
corrupted
nature
.
They
arise
not
from
any
noble
or
diuine
instinct
but
are
the
effects
of
base
flesh
in
vs
.
And
we
should
carry
the
thoughts
of
it
in
our
minds
,
Gal.
5.19
.
when
wee
are
inclined
or
tempted
to
vice
:
wee
should
say
within
our selues
,
this
euill
proceedes
not
from
any
thing
that
might
declare
greatnesse
,
or
true
spirit
in
a
man
:
what
is
passion
,
or
lust
,
or
couetousnesse
,
but
the
base
worke
of
the
filthy
degenerated
flesh
?
Secondly
,
our
vices
are
the
onely
things
that
defile
vs
,
and
make
vs
loathsome
before
God
and
men
.
T
is
not
meane
clothes
,
nor
a
deformed
body
,
or
a
poore
house
,
or
homely
fare
,
or
any
such
thing
that
makes
a
man
truely
contemptible
:
no
,
no
,
it
is
only
sin
can
defile
[
](A89915-e175500-b)s
s
Mat.
15.19
.
:
and
bring
that
which
is
true
contempt
.
Thirdly
,
the
bond
and
forfeiture
of
the
law
or
couenant
of
workes
lieth
vpon
the
backe
of
euery
man
that
liues
in
sinne
without
repentance
.
For
the
law
is
giuen
to
the
lawlesse
and
disobedient
(
as
the
Apostle
shewes
)
to
vngodly
and
sinners
,
to
whoremongers
,
and
liers
,
&
to
all
that
liue
in
any
sinne
contrary
to
wholesome
doctrine
[
](A89915-e175550-b)t
t
1
Tim.
1.9.10
.
Fourthly
,
are
not
strange
punishments
to
the
workers
of
iniquitie
?
is
not
destruction
to
the
wicked
[
](A89915-e175580-b)u
u
Ioh.
31.2.3
.
?
what
portion
can
they
haue
of
God
from
aboue
?
and
what
inheritance
from
the
almighty
from
an
high
?
the
hearts
of
holy
men
that
haue
considered
the
fearefull
terrors
of
God
denounced
in
scripture
against
the
vices
of
men
,
haue
euen
broke
within
them
,
and
their
bones
haue
shaken
,
for
the
presence
of
the
Lord
,
and
for
his
holy
word
[
](A89915-e175620-b)x
x
Ier.
23.9
.
.
Fiftly
,
Christ
will
be
a
swift
witnesse
[
](A89915-e175650-b)y
y
Mal.
3.7
.
against
all
fearelesse
and
carelesse
men
,
that
being
guilty
of
these
vices
or
the
like
,
[
](A89915-e175670-b)z
z
1
Cor.
6.9
.
Eph.
5.6
.
make
not
speed
to
breake
them
off
by
repentance
.
Lastly
,
know
yee
not
that
the
vnrighteous
shall
not
enter
into
the
kingdome
of
heauen
?
be
not
deceiued
for
these
things
the
wrath
of
God
commeth
vpon
the
children
of
disobedience
.
Now
I
come
to
the
words
particularly
.
Therefore
]
This
word
caries
this
exhortation
to
something
before
.
If
it
be
referred
to
our
rising
with
Christ
,
v.
1.
then
it
notes
that
we
can
neuer
haue
our
part
in
Christs
resurrection
,
till
we
feele
the
vertue
of
his
death
killing
sinne
in
vs
.
If
it
be
referred
to
the
meditation
of
heauenly
things
,
then
it
notes
that
we
can
neuer
set
our
affections
on
things
that
are
aboue
,
till
we
haue
mortified
our
members
that
are
on
earth
.
The
corruption
of
our
natures
and
liues
are
the
cause
of
such
disability
to
contemplate
of
,
or
affect
heauenly
things
.
And
as
any
are
more
sinfull
they
are
more
vnable
thereunto
.
If
the
word
be
referred
to
the
appearance
of
Christ
in
the
former
verse
,
then
it
imports
that
mortification
is
of
great
necessity
vnto
our
preparation
to
the
last
iudgement
,
and
will
be
of
great
request
in
the
day
of
Christ
.
Mortifie
]
To
mortifie
is
to
kill
,
or
to
apply
that
which
will
make
deade
.
The
Lord
workes
in
matters
of
grace
,
God
workes
by
contraries
.
in
the
iudgement
of
flesh
and
bloud
by
contraries
.
Men
must
be
poore
,
if
they
would
haue
a
kingdom
,
[
](A89915-e175760-b)a
a
Mat.
5.3.4
.
men
must
sorrow
if
they
would
be
comforted
.
Men
must
serue
if
they
would
be
free
[
](A89915-e175780-b)b
b
Ioh.
8.
.
And
here
,
men
must
die
if
they
would
liue
.
Gods
thoughts
are
not
as
mans
,
but
his
waies
are
higher
then
mans
waies
,
as
the
heauens
are
higher
then
the
earth
[
](A89915-e175800-b)c
c
Esay
55.10
.
.
Which
may
teach
vs
as
to
liue
by
faith
,
so
not
to
trust
the
iudgement
the
world
or
the
flesh
in
the
things
of
God
.
But
the
manifest
doctrine
from
this
word
is
this
,
that
true
repentance
hath
in
it
the
mortification
of
sinne
.
And
so
it
implies
diuers
things
.
First
,
that
we
must
not
let
sinne
alone
till
it
die
it selfe
,
Note
.
but
we
must
kill
sinne
while
it
might
yet
liue
.
It
is
no
repentance
to
leaue
sinne
when
it
leaueth
vs
:
or
to
giue
it
ouer
when
we
can
commit
it
no
longer
.
Secondly
,
that
true
repentance
makes
a
great
alteration
in
a
man
.
Thirdly
,
that
it
hath
in
it
,
paine
and
sorrow
,
men
vse
not
to
die
ordinarily
without
much
paine
,
and
sure
it
is
,
sinne
hath
a
strong
heart
,
it
is
not
soone
killed
:
it
is
one
thing
to
sleep
,
another
thing
to
die
:
Note
.
many
men
with
lesse
a
doe
get
sinne
asleepe
,
that
it
doth
not
so
stirre
in
them
,
but
alas
there
must
be
more
ado
to
get
it
dead
,
by
true
mortification
.
Fourthly
,
true
repentance
extinguisheth
the
power
of
sinne
and
the
vigour
of
it
.
It
makes
it
like
a
dead
corps
,
that
neither
it
stirs
it selfe
,
nor
will
be
stirred
,
by
occasions
,
perswa●ions
,
commandements
,
or
stroaks
.
It
is
a
wonderfull
testimony
of
sound
mortification
when
we
haue
gotten
our
old
corruption
to
this
passe
:
and
constancy
in
prayer
and
hearing
,
and
daily
confession
and
sorrow
for
sin
will
bring
it
to
be
thus
with
vs
;
especially
if
we
striue
with
God
and
be
earnest
with
spirituall
importunity
,
watching
the
way
of
our
owne
hearts
,
to
wound
sinne
so
soone
as
we
see
it
begin
to
stirre
.
Yet
I
would
not
bee
mistaken
,
as
if
I
meant
that
a
Christian
could
attaine
such
a
victory
ouer
sinne
,
that
it
should
not
be
in
him
at
all
,
nor
that
hee
should
neuer
be
stirred
with
the
temptations
or
enticements
,
or
occasions
of
euill
.
But
my
meaning
is
,
that
in
some
measure
and
in
the
most
sinnes
a
Christian
doth
finde
it
so
,
and
in
euery
sinne
his
desire
and
endeuour
is
daily
to
haue
it
so
.
And
his
desire
is
not
without
some
happy
successe
,
so
as
sinne
dyeth
or
lyeth
a
dying
euerie
day
.
But
heere
a
question
may
arise
:
Quest.
Did
not
the
Apostle
grant
they
were
dead
before
,
and
if
they
were
dead
to
the
world
,
they
were
without
question
dead
to
sinne
also
,
how
then
doth
he
speake
to
them
to
mortifie
sinne
,
doth
it
not
imply
they
had
not
beene
mortified
before
?
I
answer
,
Answ.
the
Apostle
may
well
vse
this
exhortation
for
diuers
reasons
.
First
,
many
of
them
perhaps
were
dead
but
in
appearance
:
they
professed
mortification
but
were
not
mortified
.
Secondly
,
it
might
be
some
of
them
had
begun
to
vse
some
exercises
of
mortification
,
but
had
not
finished
their
mortification
:
sure
it
is
,
and
wee
may
see
it
by
daily
experience
,
that
many
being
wonne
by
the
word
,
and
smitten
with
remorse
,
haue
sometimes
the
pangs
of
sorrow
for
their
sinnes
,
but
quickly
are
a
weary
of
seeking
sorrow
in
secret
for
sinne
:
they
giue
ouer
,
before
they
haue
soundly
and
sufficiently
humbled
their
soules
.
But
may
some
one
say
,
Quest.
how
long
should
we
continue
our
sorrowes
,
or
how
long
should
we
iudge
our selues
in
secret
for
our
sins
?
I
answer
,
thou
must
not
giue
ouer
thy
sorrowes
,
Answ.
We
must
continue
sorrowing
till
wee
finde
foure
things
.
Rom.
6.
First
,
till
the
body
of
sinne
bee
destroyed
,
that
is
,
till
that
generall
frame
of
sinfulnesse
be
dissolued
,
till
I
say
thou
haue
set
some
order
in
thy
heart
and
life
,
so
as
the
most
sinnes
thou
diddst
before
liue
in
,
bee
reformed
.
Secondly
,
it
were
expedient
thou
shouldest
still
seeke
to
humble
thy
soule
,
till
thou
couldest
get
as
much
tendernesse
in
bewayling
thy
sinnes
,
as
thou
wert
wont
to
haue
in
greeuing
for
crosses
,
till
thou
couldst
mourne
as
freshly
for
piercing
Gods
sonne
,
as
for
losing
thsne
owne
sonne
[
](A89915-e175940-b)d
d
Zach.
12.10
.
.
Thirdly
,
thou
must
sorrow
till
thou
finde
the
power
of
the
most
beloued
and
rooted
sinnes
to
bee
in
some
measure
weakned
and
abated
.
Fourthly
,
thou
doest
not
well
to
giue
thy
sorrowes
ouer
,
till
thou
finde
the
testimony
of
Iesus
in
thy
hart
,
that
is
,
till
God
answer
thy
mournfull
requests
of
pardon
,
with
some
ioyes
in
the
holy
Ghost
,
and
the
deawes
of
heauenly
refreshings
.
But
will
some
one
say
,
must
we
lay
all
aside
,
Quest.
Answ.
and
do
nothing
else
but
sorrow
till
we
can
finde
all
those
things
?
Ans.
I
meane
not
that
men
should
neglect
their
callings
all
this
while
,
or
that
they
should
carrie
an
outward
coun●enance
of
sorrowing
before
others
,
or
that
they
should
all
this
while
afflict
their
hearts
with
discontentment
,
or
the
like
.
For
when
the
Apostle
wils
men
to
pray
alwaies
,
hee
meanes
not
that
they
should
doe
nothing
but
pray
;
but
he
would
haue
them
to
keep
a
set
course
of
praying
euery
day
;
and
besides
,
to
watch
to
all
the
extraordinary
occasions
or
opportunities
of
prayer
,
which
being
done
a
Christian
may
be
truely
sayd
to
pray
continually
,
though
otherwise
he
follow
his
calling
diligently
.
The
like
I
say
of
sorrowing
alwayes
.
But
that
I
may
expresse
my
meaning
distinctly
,
I
thinke
,
till
thou
canst
attain
the
former
things
,
What
it
is
to
sorrow
continually
.
thou
must
obserue
these
rules
.
First
,
thou
must
lay
aside
thy
recreations
&
carnall
reioycings
,
for
this
the
Apostle
Iames
imports
,
when
he
saith
,
Let
your
laughter
be
turned
into
heauinesse
,
and
your
ioy
into
mourning
[
](A89915-e176020-b)c
c
Jame
.
4.9
.
.
Secondly
,
thou
must
beg
sorrow
at
Gods
hand
euerie
day
constantly
in
the
times
set
apart
for
praier
,
till
the
Lord
giue
thee
rest
to
thy
soule
by
granting
the
things
before
mentioned
.
Thirdly
,
thou
must
not
neglect
the
times
of
speciall
fasting
and
humiliation
,
if
the
Lord
call
thereunto
[
](A89915-e176040-b)f
f
Esa.
22
12.
.
Lastly
,
thou
must
vse
speciall
sobrietie
in
the
restraint
of
thy
liberty
in
earthly
things
,
and
be
watchfull
to
make
vse
of
all
opportunities
of
softning
thy
heart
.
These
things
being
obserued
,
thou
mayst
seeme
vnto
men
not
to
sorrow
,
and
mayst
follow
thy
calling
seriously
,
and
yet
be
truely
sayd
to
sorrow
alwayes
.
Thus
of
the
second
reason
why
the
Apostle
exhorts
still
to
mortification
.
Thirdly
,
the
dearest
and
humblest
seruants
of
God
,
may
be
called
vpon
to
mortifie
their
members
that
are
on
earth
,
though
they
haue
truly
&
soundy
repented
of
sinne
before
,
by
reason
of
the
euils
of
euery
day
,
which
daily
and
afresh
,
euen
after
calling
,
breake
out
in
their
hearts
and
liues
:
and
for
which
they
must
still
renew
their
repentance
.
For
their
first
repentance
onely
deliuers
them
from
sinnes
past
:
they
must
renew
their
mortification
,
as
their
corruptions
are
renewed
.
Why
sinnes
are
called
members
.
Members
]
It
is
certaine
by
members
on
earth
,
the
Apostle
meanes
sinne
,
and
that
fitly
.
For
first
,
actuall
sinnes
in
relation
to
originall
sinne
,
are
as
so
many
members
that
grow
from
it
.
Secondly
,
by
a
Metonimie
of
the
subiect
,
sinne
may
bee
called
our
members
,
because
it
is
brought
into
action
by
the
help
and
seruice
of
our
members
.
Thirdly
,
if
the
Apostle
had
spoken
to
wicked
men
,
hee
might
well
haue
called
sinne
their
members
,
because
they
loue
sinne
as
they
loue
their
members
;
and
therefore
to
take
away
their
sinne
,
is
to
pull
out
their
eyes
,
or
to
cut
off
their
hands
or
feet
,
as
our
Sauiour
shewes
[
](A89915-e176110-b)g
g
Mat.
5.29
.
&c.
.
Fourthly
,
sinnes
in
the
Colossians
,
and
so
in
all
the
faithfull
,
may
bee
heere
called
members
comparatiuely
,
with
the
bodie
of
sinne
mentioned
Col.
2.12
.
as
if
the
Apostle
should
say
,
the
bodie
of
sinne
is
already
cast
off
&
destroyed
in
you
by
your
former
repentance
,
but
yet
there
remaines
some
limbes
of
sinne
,
Difference
between
sin
in
the
godly
and
in
the
wicked
.
some
members
of
it
,
these
resist
:
and
in
this
sense
wee
may
heere
note
a
liuely
difference
betweene
sinne
in
wicked
men
,
and
sinne
in
godly
men
.
For
in
wicked
men
there
is
the
whole
bodie
of
sinnes
,
that
is
,
all
their
sinnes
,
vnremitted
and
vnrepented
.
But
in
godly
men
,
the
body
of
sin
,
euen
the
greater
number
of
their
sinnes
,
they
haue
abandoned
:
onely
some
few
members
of
their
sins
remaine
,
which
euery
day
molest
them
.
But
before
I
passe
from
these
words
,
two
things
are
further
to
be
noted
.
First
,
that
he
saith
,
your
members
.
Secondly
,
he
addeth
,
which
are
on
earth
.
Your
]
The
Apostle
saith
well
,
your
members
:
for
indeede
properly
our
sinnes
are
our
owne
,
and
nothing
else
.
Which
are
on
earth
]
They
are
also
well
sayd
to
bee
on
earth
:
because
they
are
signes
of
the
earthly
man
,
and
because
they
tend
only
to
earthly
pleasures
and
contentments
,
and
because
men
with
these
vnrepented
of
,
are
not
admitted
into
Heauen
.
Thus
of
the
generall
proposition
.
Now
followes
the
catalogue
of
sins
to
be
mortified
:
before
I
enter
vpon
the
particular
consideration
of
them
,
some
thing
may
be
learned
from
the
Apostles
order
.
First
,
he
teacheth
men
to
reforme
their
owne
personall
vices
,
&
then
orders
them
for
mortification
of
iniuries
to
other
men
:
sure
it
is
,
Vicious
persons
will
be
iniurious
persons
.
that
euery
filthy
person
will
bee
an
iniurious
person
:
and
till
men
repent
of
their
lusts
,
and
other
such
like
personall
corruptions
,
they
will
neuer
cease
to
be
iniurious
to
other
men
.
And
ordinarily
,
men
that
are
notable
for
malice
,
or
blasphemy
,
that
is
,
cursed
speaking
,
&
such
like
sinnes
,
as
the
Apostle
after
names
,
Note
.
they
are
exceeding
vicious
persons
other
wayes
.
Instance
but
in
such
as
reproach
Gods
seruants
:
marke
it
both
in
Citie
and
Countrey
,
who
are
they
that
raise
and
vent
all
slanders
and
strange
reports
,
concerning
such
as
preach
or
professe
the
Gospell
of
Iesus
Christ
in
the
truth
and
sincerity
of
it
:
I
say
marke
them
particularly
:
for
my
owne
part
,
in
my
little
obseruation
,
I
haue
found
them
alwaies
,
either
to
be
Papists
,
or
superstitious
persons
,
or
drunkards
,
or
notable
whore-masters
and
filthie
persons
,
or
people
guiltie
of
other
notable
crimes
;
indeed
sometimes
their
abhominations
are
not
so
commonly
and
publikely
discoursed
of
,
because
either
they
are
men
of
greater
place
,
or
else
their
vices
are
more
couered
ouer
and
gilded
with
cunning
pretences
:
yet
seldome
fals
it
out
,
but
their
wickednesse
is
commonly
knowen
:
and
many
times
Gods
children
that
are
vniustly
touched
,
could
vpon
sufficient
grounds
detect
strange
abhominations
in
their
aduersaries
,
and
this
was
vnto
Dauid
vsually
a
strong
argument
of
comfort
,
that
his
aduersaries
were
men
whom
he
knew
to
be
workers
of
iniquitie
.
And
thus
much
from
the
order
of
these
catalogues
.
The
sinnes
heere
reckoned
vp
,
are
sinnes
either
against
the
seuenth
commandement
,
viz.
fornication
,
vncleannesse
,
inordinate
affections
;
or
against
the
tenth
commandement
,
euill
concupiscence
:
or
against
the
first
commandement
,
couetousnesse
,
which
is
idolatrie
.
First
of
the
sinnes
against
the
seuenth
commandement
:
I
might
heere
obserue
,
in
that
they
are
placed
in
the
first
,
that
God
would
haue
Christians
to
bee
especially
carefull
to
preserue
their
chastitie
.
For
this
is
one
thing
principall
in
the
will
of
God
concerning
our
sanctification
,
that
wee
should
abstaine
from
fornications
[
](A89915-e176320-b)h
h
1
Thes.
4.34
.
,
and
that
euery
one
should
know
how
to
possesse
his
vessell
in
holinesse
and
honour
.
And
to
this
end
hath
the
Lord
giuen
vs
so
many
precious
promises
,
that
wee
might
resolue
to
cleanse
our selues
from
all
filthinesse
both
of
flesh
and
spirit
[
](A89915-e176360-b)i
i
2
Cor.
7.1
.
:
now
in
the
handling
of
these
sins
against
the
seuenth
commandement
here
mentioned
,
I
will
keep
this
order
.
First
,
I
will
particularly
entreat
of
the
nature
and
effects
of
each
of
these
three
sinnes
,
and
generally
make
vse
of
all
together
,
and
therein
shew
the
remedies
against
all
sins
of
vncleannesse
.
Fornication
]
There
is
fornication
in
title
only
,
as
when
Victualers
were
called
by
the
name
of
Harlots
.
Secondly
,
there
is
metaphoricall
kinde
of
fornication
,
or
allegoricall
;
so
wicked
men
are
said
to
be
bastards
[
](A89915-e176410-b)k
k
Heb.
12.
,
and
the
Iewes
were
borne
of
fornication
[
](A89915-e176440-b)l
l
Hos.
1.
.
Thirdly
,
there
is
spirituall
fornication
:
and
so
Idolatry
is
fornication
,
and
so
vsually
tearmed
,
both
by
the
Prophet
Hosea
,
and
the
Apostle
in
the
Reuelation
.
Lastly
,
there
is
corporall
fornication
:
and
that
sometimes
notes
whoredome
in
the
generall
,
and
sometimes
it
notes
that
filthinesse
that
is
committed
actually
by
vnmarried
persons
:
and
this
latter
kinde
of
filthinesse
was
exceeding
common
among
the
Gentiles
,
in
all
nations
,
especially
where
it
was
committed
,
with
such
as
professed
to
be
whores
:
and
so
it
was
an
effect
of
that
horrible
blindnesse
into
which
the
nations
fell
vpon
their
idolatrie
.
But
I
suppose
it
may
be
here
taken
for
all
adulterie
and
whoredome
.
And
then
I
come
to
the
reasons
which
may
be
collected
against
this
sinne
,
out
of
seuerall
Scriptures
:
and
generally
it
is
worthie
the
noting
,
Reasons
against
whoredome
.
that
euer
the
more
the
world
lessens
the
hatefulnesse
of
this
sinne
,
the
more
the
holy
Ghost
aggrauates
it
:
as
here
it
is
set
in
the
forefront
,
that
the
first
and
greatest
blowes
of
confession
and
praier
might
light
vpon
it
.
But
I
come
to
the
particular
reasons
against
fornication
.
1.
It
defiles
a
man
[
](A89915-e176500-b)m
m
Mat.
15.
worse
then
any
leprosie
:
it
is
filthinesse
in
a
high
degree
of
hatefulnesse
.
2.
It
makes
a
man
or
woman
,
vnmeet
and
vnworthy
all
Christian
society
,
as
the
Apostle
shewes
,
if
any
that
is
called
a
brother
be
a
fornicator
,
with
such
a
one
eat
not
.
[
](A89915-e176530-b)n
n
Cor.
5.9
.
3.
It
is
one
of
the
manifest
workes
of
the
flesh
[
](A89915-e176560-b)o
o
Gal.
5.
.
4.
It
is
so
hatefull
,
that
it
ought
not
once
to
be
named
among
Christians
[
](A89915-e176590-b)p
p
Eph.
5.4
.
.
5.
It
brings
with
it
horrible
dishonour
.
If
a
theefe
steale
to
satisfie
his
soule
,
because
hee
is
hungry
,
men
doe
not
so
dispise
him
:
but
hee
that
committeth
adulterie
with
a
woman
is
destitute
of
vnderstanding
:
He
shall
finde
a
wound
and
dishonor
and
his
reproach
shall
neuer
be
put
away
[
](A89915-e176630-b)q
q
Prou.
6.33
.
.
It
is
better
to
be
buried
in
a
deepe
ditch
,
then
to
liue
with
a
whore
[
](A89915-e176650-b)r
r
Prou.
23.27
.
.
6.
It
vtterly
makes
shipwracke
of
innocency
and
honesty
.
A
man
may
as
well
take
fire
in
his
bosome
,
and
his
clothes
not
bee
burnt
:
or
goe
vpon
coales
and
his
feet
not
bee
burnt
,
as
goe
into
his
neighbours
wife
,
and
be
innocent
[
](A89915-e176690-b)s
s
Pro.
6.27.29
,
the
strange
woman
,
encreaseth
transgressors
amongst
men
[
](A89915-e176720-b)t
t
Prou.
23.28
.
.
T
is
impossible
to
bee
adulterous
and
honest
.
7.
T
is
a
sinne
of
which
a
man
or
woman
can
hardly
repent
,
for
whoredome
and
wine
,
as
the
Prophet
notes
,
take
away
their
heart
[
](A89915-e176770-b)a
a
Hos.
4.11
.
.
The
guests
of
the
strange
woman
are
the
most
of
them
in
hell
[
](A89915-e176810-b)b
b
Prou.
9.
vlt.
,
for
the
Wiseman
further
auoucheth
,
surely
her
house
tendeth
to
death
,
and
her
paths
vnto
the
dead
[
](A89915-e176840-b)c
c
Prou.
18.
.
8.
It
will
bring
Gods
curse
vpon
a
mans
estate
:
many
a
man
is
brought
to
a
morsell
of
bread
by
it
[
](A89915-e176880-b)d
d
Prou
6.26
.
.
Yea
,
it
may
bring
a
man
into
almost
all
euill
in
the
midst
of
the
congregation
[
](A89915-e176910-b)e
e
Prou.
6.26
.
,
for
fornication
is
a
fire
that
will
deuoure
to
destruction
,
and
root
out
all
a
mans
encrease
[
](A89915-e176940-b)f
f
Iob.
31.11.12
,
and
therefore
to
be
accounted
a
wickednesse
and
iniquity
to
be
condemned
.
9.
By
this
sinne
a
man
may
make
his
house
a
very
stewes
:
the
Lord
may
iustly
plague
his
filthinesse
,
in
his
terrible
wrath
,
suffering
his
wife
,
children
,
or
seruants
also
to
defile
his
house
with
like
abhominations
.
10.
If
it
were
not
otherwise
hatefull
,
yet
this
is
sure
,
it
will
destroy
a
mans
soule
[
](A89915-e177000-b)g
g
Prou.
6.32
.
.
Lastly
,
the
Apostle
Paul
in
the
first
Epistle
to
the
Corinthians
,
and
the
sixth
chapter
,
hath
diuers
reasons
against
this
sinne
[
](A89915-e177040-b)h
h
1
Cor.
6.
.
First
,
the
body
was
made
for
the
Lord
aswell
as
the
soule
[
](A89915-e177080-b)i
i
v.
13.
.
Secondly
,
the
body
shall
be
raised
at
the
last
day
to
an
incorruptible
estate
[
](A89915-e177100-b)k
k
v.
14.
.
Thirdly
,
our
bodies
are
the
members
of
Christ
[
](A89915-e177130-b)l
l
v.
15.
,
Fourthly
,
he
that
coupleth
himselfe
with
an
Harlot
,
is
one
body
with
an
Harlot
[
](A89915-e177160-b)m
m
v.
16.
.
Fifthly
,
this
is
a
sin
in
a
speciall
sense
against
our
owne
bodies
[
](A89915-e177200-b)n
n
v.
18.
.
Sixtly
,
the
bodie
is
the
temple
of
the
holy
Ghost
[
](A89915-e177230-b)o
o
v.
19.
.
Finally
,
the
body
is
bought
with
a
price
,
and
therefore
is
not
our
owne
.
These
reasons
should
effectually
perswade
with
Christian
mindes
,
to
abhorre
and
auoyde
this
wretched
sinne
:
and
those
that
are
guilty
of
it
,
should
make
haste
by
sound
repentance
to
seeke
forgiuenesse
,
hauing
their
soules
washed
in
the
bloud
of
Christ
:
for
howsoeuer
for
the
present
they
liue
securely
through
the
methods
of
Sathan
,
and
the
deceitfulnesse
of
sinne
,
yet
may
they
be
brought
into
the
midst
almost
of
all
euills
before
they
bee
aware
[
](A89915-e177300-b)p
p
Pro.
5.14
.
.
Let
them
assure
themselues
that
the
end
will
bee
bitter
as
wormewood
,
and
sharpe
as
a
two-edged
sword
[
](A89915-e177330-b)q
q
Prou
5.4
.
,
for
hee
that
followeth
a
strange
woman
,
is
as
an
oxe
that
goeth
to
the
slaughter
,
and
as
a
foole
to
the
stockes
for
correction
:
till
a
dart
strike
through
his
liuer
,
as
a
bird
hasteth
to
the
snare
,
not
knowing
that
hee
is
in
danger
[
](A89915-e177360-b)r
r
Pro.
7.22.23
,
for
if
the
filthy
person
could
escape
all
manner
of
iudgement
from
men
,
yet
it
is
certaine
that
whoremongers
and
adulterers
God
will
iudge
[
](A89915-e177390-b)s
s
Heb.
13.4
.
,
but
because
God
for
a
time
holdeth
his
tongue
,
therefore
they
thinke
God
is
like
them
:
but
certainly
the
time
hasteth
,
when
the
Lord
will
set
all
their
filthinesse
in
order
before
them
,
and
if
they
consider
not
,
hee
will
seaze
vpon
them
when
no
man
shall
deliuer
them
[
](A89915-e177420-b)t
t
Ps.
50.21.22
:
especially
they
are
assured
to
lose
the
Kingdome
of
Heauen
,
and
to
feele
the
smart
of
Gods
eternall
wrath
,
in
the
lake
that
burneth
with
fire
and
brimstone
[
](A89915-e177450-b)u
u
1
Cor.
6.9
.
Eph.
5.5
.
Reuel
.
21.8
.
&
22.15
.
:
neither
let
them
applaud
themselues
in
their
secrecy
,
for
God
can
detect
them
,
and
bring
vpon
them
the
terrors
of
the
shadow
of
death
,
when
they
see
they
are
knowne
[
](A89915-e177510-b)*
*
Iob.
24.15.17
,
the
heauens
may
declare
their
wickednesse
,
and
the
earth
rise
against
them
[
](A89915-e177540-b)x
x
Iob.
20.26
.
.
And
the
fire
not
blowne
may
deuoure
them
.
Neither
let
any
nurse
themselues
in
security
in
this
sinne
,
vnder
pretence
that
they
purpose
to
repent
hereafter
:
for
they
that
go
to
a
strange
woman
seldome
returne
againe
:
neither
take
they
hold
of
the
way
of
life
[
](A89915-e177590-b)y
y
Pro.
2.18
.
,
for
whoredome
takes
away
their
heart
[
](A89915-e177620-b)z
z
Hos.
4.11
.
.
If
they
reply
that
Dauid
did
commit
adultery
and
yet
did
returne
?
I
answere
,
it
is
true
,
of
many
thousand
adulterers
,
one
Dauid
did
returne
,
but
why
mayest
thou
not
feare
thou
shouldest
perish
with
the
multitude
,
did
not
returne
?
besides
when
thou
canst
shew
once
Dauids
exquisite
sorrowes
and
teares
,
I
will
beleeue
thy
interest
in
the
application
of
Dauids
example
.
Vncleanesse
]
By
vncleanesse
here
I
suppose
is
meant
all
externall
pollutions
or
filthinesses
,
besides
whoredome
.
As
first
with
Diuels
,
Seuen
kindes
of
vncleannesse
,
besides
whoredome
.
and
that
either
sleeping
,
by
filthy
dreams
,
or
waking
as
is
reported
of
some
witches
.
Secondly
,
with
beasts
and
this
is
buggery
.
Thirdly
,
with
men
,
and
that
is
Sodomitrie
.
Fourthly
,
with
our
owne
kindred
,
and
that
is
incest
.
Fiftly
,
with
more
wiues
then
one
and
that
is
Poligamie
.
Sixtly
,
with
ones
owne
wife
,
by
the
intemperate
or
intempestiue
vse
of
the
marriage
bed
,
as
in
the
time
of
separation
.
Seuenthly
,
with
a
mans
owne
selfe
,
as
was
Onans
sinne
,
or
in
like
filthinesse
,
though
not
for
the
same
end
.
These
as
the
Gentiles
walke
in
the
vanitie
of
their
minds
,
their
cogitations
are
darkened
,
they
are
strangers
from
the
life
of
God
,
Eph.
4.17
.
Rom.
1.24.26.27.29
.
&c.
through
their
ignorance
and
hardnesse
of
heart
,
being
for
the
most
part
,
past
feeling
,
and
many
of
them
deliuered
vp
to
a
reprobate
sense
,
as
a
scourge
of
other
sinnes
and
foule
vices
,
which
abound
in
them
,
these
are
the
shame
of
our
assemblies
:
and
many
times
visited
with
secret
and
horrible
Iudgements
.
Inordinate
affection
]
The
originall
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
notes
internall
vncleanesse
especially
the
burning
and
flaming
of
lust
though
it
neuer
come
to
action
,
or
the
daily
passions
of
lust
,
which
arise
out
of
such
a
softnesse
or
effeminatenesse
of
mind
,
as
is
carried
and
fired
with
euery
occasion
,
or
temptation
:
this
is
the
lust
of
concupiscence
[
](A89915-e177900-b)a
a
1
Thes.
4.5
.
,
and
howsoeuer
the
world
litle
cares
for
this
euill
,
yet
let
true
Christians
striue
to
keep
their
hearts
pure
and
cleane
from
it
,
for
they
were
as
good
haue
a
burning
fire
in
them
[
](A89915-e177920-b)b
b
1
Cor.
7.9
.
.
Secondly
,
those
lusts
fight
against
the
soule
[
](A89915-e177940-b)c
c
1
Pet.
2.12
.
,
they
wound
and
pierce
the
conscience
.
Thirdly
,
the
Deuill
beginnes
the
frame
of
his
worke
in
these
:
hee
desires
no
more
liberty
,
then
to
be
allowed
to
beget
these
lusts
in
the
heart
.
He
is
not
called
the
father
of
lust
[
](A89915-e177970-b)d
d
Ioh.
8.44
.
,
for
nothing
:
he
can
by
these
inordinate
thoughts
and
affections
,
erect
vnto
himselfe
such
strong
holds
[
](A89915-e178000-b)e
e
2
Cor.
10.5
.
,
as
nothing
but
the
mighty
power
of
God
,
can
cast
downe
.
Fourthly
,
the
Apostle
saith
,
lust
is
foolish
,
and
noysome
,
and
drownes
men
in
perdition
[
](A89915-e178050-b)f
f
Tim.
6.9
.
.
Fiftly
,
they
hinder
the
efficacie
of
the
word
:
that
s
the
reason
why
diuers
men
and
women
,
are
euer
learning
and
are
neuer
able
to
come
to
the
knowledge
of
the
truth
:
euen
this
,
they
are
carried
about
with
diuers
lusts
.
Sixtly
,
they
greatly
purge
vpon
faith
and
hope
:
they
hinder
or
weaken
the
trust
on
the
grace
of
God
brought
vs
by
Iesus
Christ
:
and
therefore
the
Apostle
Peter
counsels
Christians
not
to
fashion
themselues
according
to
the
lusts
of
their
former
ignorance
[
](A89915-e178110-b)g
g
1
Pet.
1.13.14
.
.
Seuenthly
those
monstrous
crimes
,
mentioned
in
the
first
to
the
Romanes
,
grow
originally
from
these
lusts
[
](A89915-e178130-b)h
h
Rom.
1.24
.
.
The
vses
of
all
these
together
,
now
follow
.
And
first
wee
may
hence
see
great
cause
of
thankefulnesse
,
Vses
.
if
the
Lord
haue
deliuered
vs
and
kept
vs
from
these
monstrous
abhominations
,
and
especially
if
the
Lord
haue
made
vs
sincere
to
looke
to
and
pray
against
,
and
in
some
happy
measure
to
get
victory
ouer
those
base
lusts
of
the
heart
and
euill
thoughts
:
if
there
were
nothing
else
to
breake
the
pride
of
our
natures
,
this
should
,
to
consider
seriously
what
monstrous
diuelish
filthinesse
,
Sathan
hath
wrought
others
to
,
and
if
God
should
leaue
vs
,
might
bring
the
best
of
vs
to
.
But
especially
this
should
teach
vs
to
vse
all
possible
remedies
against
these
or
any
of
these
vncleanesses
.
Remedies
against
vncleanesse
.
The
first
sort
of
remedies
.
The
remedies
are
of
two
sorts
.
First
,
for
such
as
haue
beene
guilty
of
any
of
the
f●rmer
vncleanesses
.
Secondly
,
for
such
as
would
preserue
themselues
against
them
,
that
they
might
not
be
defiled
with
them
.
There
are
two
principall
remedies
for
the
vncleane
person
.
The
first
is
marriage
or
the
right
vse
of
it
,
if
it
be
in
single
persons
,
they
must
remember
the
Apostles
words
,
It
is
better
to
marry
thou
to
burne
[
](A89915-e178210-b)i
i
1
Cor.
7.9
.
,
and
if
they
be
married
,
they
must
know
,
that
the
loue
of
their
Husbands
or
wiues
,
is
the
speciall
helpe
to
driue
away
these
impure
pollutions
:
for
such
is
the
counsell
of
the
holy
Ghost
in
the
fifth
of
the
Prouerbes
,
to
them
that
are
infected
with
these
vicious
and
predominant
inclinations
[
](A89915-e178230-b)k
k
Pro.
5.15
.
&
21.
,
and
if
they
finde
(
as
it
is
certaine
euery
vncleane
person
doth
finde
)
want
of
loue
to
their
owne
husbands
or
wiues
,
then
must
they
begge
affection
of
God
by
daily
and
earnest
praier
.
But
in
the
second
place
vnclean
persons
must
know
that
marriage
alone
will
not
serue
turne
,
but
they
must
adde
repentance
:
for
lamentable
experience
shewes
,
that
marriage
without
repentance
abates
not
the
power
of
lust
.
And
therefore
such
as
would
deliuer
their
soules
from
the
vengeance
to
come
due
vnto
them
,
for
vncleannesse
whether
inward
or
outward
,
must
seeke
to
God
and
with
many
prayers
and
teares
begge
pardon
:
they
must
be
washed
from
filthinesse
by
the
bloud
of
Christ
,
and
the
teares
of
true
repentance
.
Neither
let
men
deceiue
themselues
a
little
sorrow
will
not
serue
turne
for
these
pollutions
,
and
therefore
the
Apostle
vseth
the
word
washed
[
](A89915-e178270-b)l
l
1
Cor.
6.9.11
.
,
to
note
the
repentance
of
the
Corinthians
from
these
and
such
like
sinnes
.
Now
there
can
be
no
washing
without
water
,
neither
will
a
droppe
or
two
serue
turne
.
The
second
sort
of
remedies
.
Secondly
,
that
those
that
are
not
guilty
may
be
preserued
against
vncleannesse
,
these
things
are
of
great
vse
and
profit
.
First
,
the
word
of
God
and
the
sound
knowledge
of
it
,
for
saith
the
Lord
in
the
second
of
Prouerbs
:
If
thou
wilt
receiue
my
words
,
and
hide
my
commandements
within
thee
:
if
thou
callest
after
knowledge
,
and
criest
for
vnderstanding
,
if
thou
seekest
her
as
siluer
,
and
searchest
for
her
as
for
treasures
,
Pro.
2.1.3.4.11.12.16.17
.
then
shall
counsell
and
vnderstanding
preserue
thee
,
and
deliuer
thee
from
the
euill
way
and
from
the
strange
woman
,
which
flattereth
with
her
words
,
and
forsaketh
the
guide
of
her
youth
,
and
forgetteth
she
couenant
of
her
God
.
And
hereunto
agreeth
Dauid
:
for
propounding
this
question
,
by
what
meanes
a
young
man
might
cleanse
his
heart
,
hee
answereth
,
by
taking
heed
to
the
word
[
](A89915-e178390-b)m
m
Psal.
119.9
.
.
So
S.
Iohn
speaking
to
the
young
men
,
saith
,
the
word
of
God
abideth
in
you
,
and
ye
haue
ouercome
the
wicked
one
[
](A89915-e178430-b)n
n
1
Ioh.
2.14
.
.
Secondly
,
meditation
is
another
great
preseruatiue
:
wouldst
thou
remoue
wickednesse
from
thy
flesh
,
euen
all
the
vanities
of
youth
?
then
thou
must
remember
thy
creator
in
the
daies
of
thy
youth
[
](A89915-e178470-b)o
o
Eccl.
11.
vlt.
with
12.1
.
.
Thou
must
much
and
often
think
of
the
Lord
God
that
made
thee
,
not
that
thou
shouldest
wallow
in
the
mire
of
these
swinish
pollutions
.
Besides
it
is
profitable
to
force
thy
heart
to
the
often
meditation
of
thine
owne
mortalitie
:
that
the
thoughts
of
thy
death
,
may
be
a
kinde
of
death
to
thy
lusts
:
this
the
Apostle
Peter
implies
,
when
he
saith
,
as
strangers
and
pilgrims
abstaine
from
fleshly
lusts
:
manifestly
importing
,
that
if
we
did
seriously
thinke
that
we
are
here
but
strangers
and
pilgrims
,
it
would
tame
the
violence
of
these
hatefull
lusts
.
Also
we
should
much
ponder
vpon
the
examples
of
such
as
haue
sinned
,
and
the
Lord
hath
fearfully
visited
them
both
for
and
in
their
sinne
,
for
all
those
things
came
vnto
them
for
ensamples
and
were
written
to
admonish
vs
vpon
whom
the
ends
of
the
world
are
come
[
](A89915-e178530-b)p
p
1
Cor.
10.6.8.11
.
.
The
third
preseruatiue
,
is
daily
,
earnest
and
constant
praier
vnto
God
against
them
,
And
if
wee
feele
the
beginning
to
rise
in
vs
,
we
should
labour
for
speciall
sorrowes
,
euen
,
with
griefe
of
heart
to
racke
and
crucifie
them
.
Lust
will
not
vsually
out
of
the
soule
if
it
get
any
footing
,
till
it
be
fired
out
with
confession
and
godly
sorrow
.
And
therefore
the
Apostle
vseth
the
pl●●●●●
of
crucifying
the
lusts
of
the
flesh
[
](A89915-e178570-b)q
q
Gal.
5.24
.
.
And
that
praier
is
a
remedie
,
the
Apostles
owne
practise
shewes
,
for
when
Satan
buffeted
him
,
he
praied
vnto
God
,
and
that
thrice
,
that
he
might
get
the
temptation
to
depart
from
him
[
](A89915-e178620-b)r
r
2
Cor.
12.9
.
.
The
fourth
preseruatiue
,
is
to
walke
in
loue
,
I
meane
Christian
loue
to
Gods
children
,
and
such
a
loue
as
hath
both
affection
,
and
societie
,
and
spirituall
imployment
in
the
furtherance
of
the
Gospell
.
When
the
Apostle
would
charge
the
Ephesians
to
auoid
fornication
and
all
vncleannesse
,
hee
doth
first
aduise
them
,
and
that
seriously
,
to
walke
in
loue
,
[
](A89915-e178670-b)s
s
Eph.
5.2.3
.
as
knowing
that
the
exercise
of
true
Christian
loue
breeds
such
contentment
,
and
desire
of
holinesse
,
that
it
mightily
fenceth
the
heart
against
all
base
lusts
whatsoeuer
.
For
they
cannot
stand
together
:
and
vsually
such
as
are
withdrawne
by
concupiscence
,
are
likewise
withdrawne
from
all
profitable
fellowship
with
Gods
children
.
The
fift
preseruatiue
,
is
watchfulnesse
,
in
the
daily
obseruing
of
the
first
motions
of
lust
,
and
in
carefulnesse
in
directing
the
heart
into
Gods
presence
,
deuoting
in
our
couenants
and
desires
our
thoughts
and
affections
to
God
.
Thus
Salomon
,
when
be
would
giue
direction
against
the
whorish
woman
,
aduiseth
,
My
sonne
,
giue
mee
thy
heart
,
and
let
thine
eyes
delight
in
my
wayes
[
](A89915-e178730-b)t
t
Prou.
23.26.27
.
The
causes
and
occasions
of
lust
.
.
The
last
preseruatiue
is
to
auoid
the
causes
and
occasions
of
lust
and
vncleannesse
.
The
first
is
idlenesse
.
This
was
one
of
the
causes
of
the
detested
vncleannesse
of
Sodome
,
as
the
Prophet
Ezechiel
shewes
[
](A89915-e178790-b)u
u
Ezech.
46.49
.
And
contrariwise
diligence
in
our
callings
is
a
notable
helpe
to
keepe
out
inordinate
desires
,
and
vaine
thoughts
,
and
commonly
persons
ouertaken
with
vncleannesse
abound
with
idlenesse
.
The
second
is
,
fulnesse
of
bread
,
that
is
,
by
a
synecdoche
,
excesse
in
meats
and
drinkes
,
either
for
the
measure
or
daintinesse
of
them
.
And
contrariwise
,
to
beat
downe
our
bodies
[
](A89915-e178830-b)x
x
1
Cor
9.27
.
,
either
by
abstinence
,
or
sobrietie
in
the
vse
of
the
creatures
,
is
a
notable
meanes
to
quench
and
abate
those
flames
if
they
be
risen
,
and
to
keepe
them
also
from
that
speciall
aptnesse
to
rise
.
The
third
is
,
the
high
estimation
of
earthly
things
,
and
the
too
great
liking
of
them
:
for
this
loue
secretly
brings
in
lust
.
Thus
the
Apostle
to
Timothie
saies
,
that
the
loue
of
mony
and
riches
,
breeds
noisome
lusts
,
which
in
short
time
drowne
man
in
perdition
[
](A89915-e178890-b)y
y
1
Tim.
6.9
.
.
The
like
may
be
said
of
the
estimation
and
too
much
viewing
of
apparell
,
beautie
,
&c.
The
fourth
is
ignorance
and
hardnesse
of
heart
:
for
thus
it
was
in
those
the
Apostle
mentions
in
the
fourth
to
the
Ephesians
[
](A89915-e178920-b)z
z
Eph.
4.17.18
,
that
greedinesse
to
defile
themselues
with
all
sorts
of
vncleannesse
arose
and
increased
in
them
by
reason
of
the
insensiblenesse
of
the
heart
,
and
the
blindnesse
and
emptinesse
of
their
mindes
.
And
on
the
other
side
,
lust
cannot
get
such
a
head
,
so
long
as
any
sound
measure
of
knowledge
is
stirring
in
the
minde
,
or
tendernesse
remaines
in
the
heart
;
lust
desires
both
a
darke
house
and
a
darke
minde
.
The
fift
is
euill
company
:
and
therefore
the
holy
Ghost
giues
this
rule
to
those
that
would
not
bee
ensnared
with
the
strange
woman
,
Walke
thou
in
the
way
of
good
men
,
and
keepe
the
way
of
the
righteous
.
Prou.
1.20
.
The
last
is
care
for
the
flesh
.
It
is
the
libertie
men
take
not
only
to
feed
themselues
in
contemplatiue
wickednes
,
but
also
to
plod
and
cast
about
how
to
satisfie
&
fulfill
their
lusts
,
that
doth
so
much
confirme
them
in
the
custome
of
vncleannesse
.
And
therefore
the
Apostles
counsell
is
,
take
not
care
to
fulfill
the
lusts
of
the
flesh
.
Rom.
13.14
.
Thus
farre
of
the
sinnes
of
the
seuenth
commandement
.
The
sinne
against
the
tenth
commandement
followes
.
Euill
concupiscence
.
]
This
vice
containes
all
sorts
of
euill
thoughts
,
How
euill
cōcupiscence
differs
from
inordinate
affection
.
and
inclinations
,
and
desires
,
after
any
kinde
of
pleasure
,
profit
,
honour
,
but
especially
lustfull
inclinations
or
thoughts
.
And
it
differs
from
inordinate
affection
,
because
inordinate
affection
hath
in
it
principally
the
burning
of
lust
and
a
kind
of
effeminatenesse
,
the
soule
being
ouercome
and
inthralled
with
the
power
of
lust
.
Now
I
thinke
this
concupiscence
notes
lust
as
it
is
in
inclination
or
euill
motion
,
before
it
come
to
that
high
degree
of
flaming
,
or
consent
:
and
it
is
well
called
euill
concupiscence
,
for
there
is
a
good
concupiscence
,
both
naturall
,
There
is
a
threefold
good
concupiscence
.
and
ciuill
,
and
spirituall
.
Naturall
,
after
meat
,
sleepe
,
procreation
,
&c.
Ciuill
,
which
is
an
ordinate
desire
after
lawfull
profits
and
pleasures
.
Spirituall
,
and
that
is
a
lust
for
and
after
heauenly
things
.
And
so
the
spirit
lusts
against
the
flesh
.
Now
that
wee
may
know
the
Apostle
hath
great
reason
to
counsell
men
to
to
mortifie
euill
thoughts
,
though
they
neuer
come
to
consent
,
these
reasons
may
shew
:
First
,
concupiscence
in
the
very
inclination
and
first
thoughts
is
a
breeder
,
it
is
the
mother
of
all
sorts
of
wickednesse
,
if
it
be
not
betimes
killed
in
the
conception
.
Iam.
1.14.15
.
The
Apostle
Iames
shewes
,
that
concupiscence
will
bee
quickly
enticed
,
yea
it
will
entice
and
draw
away
a
man
,
though
from
without
it
be
allured
with
no
obiect
.
And
when
it
hath
drawne
a
man
aside
,
it
will
conceiue
,
and
breed
with
very
contemplatiue
pleasures
,
and
when
it
hath
conceiued
,
and
lien
in
the
wombe
of
the
minde
,
and
laine
there
nourished
from
time
to
time
,
vnlesse
God
shew
the
greater
mercy
,
it
will
bring
forth
,
bring
forth
I
say
a
birth
of
some
notable
externall
euill
action
,
and
when
it
hath
gone
so
farre
,
like
an
impudent
beldame
,
it
will
egge
on
still
vnto
the
finishing
of
sinne
,
by
custome
in
the
practise
,
and
so
indeed
(
of
it selfe
)
it
will
neuer
leaue
,
till
it
hath
brought
forth
(
as
a
second
birth
)
death
,
and
that
both
spirituall
and
eternall
death
,
and
sometimes
a
temporall
death
too
.
Secondly
,
if
these
lusts
goe
no
further
then
the
inward
man
,
yet
sinne
may
raigne
euen
in
these
.
There
may
be
a
world
of
wickednesse
in
a
man
,
though
he
neuer
speake
filthy
words
,
or
commit
filthy
action
.
There
is
a
conuersing
with
the
very
inward
lusts
of
the
flesh
[
](A89915-e179230-b)a
a
Eph.
2.3
.
,
which
may
proue
a
man
to
be
meerely
carnall
and
without
grace
,
as
well
as
outward
euill
life
.
Thirdly
,
this
secret
concupiscence
may
be
a
notable
hinderance
to
all
holy
duties
.
Rom.
7.
This
was
that
the
Apostle
so
bitterly
cries
out
against
in
the
seuenth
to
the
Romans
:
This
was
it
that
rebelled
so
against
the
law
of
his
minde
:
and
when
hee
would
doe
any
good
,
it
would
be
present
to
hinder
it
.
This
is
it
whereby
the
flesh
makes
warre
and
daily
fights
against
the
spirit
[
](A89915-e179300-b)b
b
Gal.
5.17
.
,
t
is
the
lust
after
other
things
,
that
enters
into
mans
heart
,
and
choakes
the
word
,
and
makes
it
vnfruitfull
[
](A89915-e179330-b)c
c
Mark
.
4.19
.
Iam.
4.1.3.4
.
.
What
is
the
reason
why
many
pray
and
speed
not
?
Is
it
not
by
reason
of
their
lusts
that
fight
in
their
members
?
Qu.
But
is
there
any
man
that
is
wholly
freed
from
these
?
Ans.
There
is
not
.
Euery
man
hath
in
him
diuers
kindes
of
euill
thoughts
;
but
yet
there
is
great
difference
:
for
then
is
a
mans
estate
dangerous
,
when
these
lusts
&
euill
thoughts
are
obeyed
[
](A89915-e179390-b)d
d
Rom.
6.11
.
,
serued
[
](A89915-e179420-b)e
e
Tit.
3.3
.
,
fulfilled
[
](A89915-e179450-b)f
f
Eph.
2.3
.
,
and
cared
for
[
](A89915-e179480-b)g
g
Rom.
13.13
.
.
For
those
are
the
tearmes
by
which
the
power
of
them
in
wicked
men
are
exprest
,
but
so
they
are
not
in
a
childe
of
God
,
that
walkes
before
God
in
vprightnesse
.
The
consideration
of
all
this
may
breake
the
hearts
of
ciuill
honest
men
:
for
hence
they
may
see
that
God
meanes
to
take
account
of
their
inward
euill
thoughts
;
and
that
if
very
concupiscence
be
not
mortified
,
it
may
destroy
their
soules
,
though
they
be
neuer
so
free
from
outward
enormities
of
life
.
Rom.
7.7
.
Paul
while
he
was
carnall
,
was
vnrebukeable
for
outward
conuersation
,
but
when
the
law
shewed
him
his
lusts
and
euill
thoughts
,
he
then
saw
all
was
in
vaine
.
And
couetousnesse
which
is
idolatry
.
]
Now
followeth
the
sinne
against
the
first
commandement
:
and
it
is
described
both
in
it selfe
,
and
in
relation
to
God
.
In
it selfe
it
is
couetousnesse
;
and
in
relation
to
God
,
it
is
idolatrie
.
What
couetousnesse
is
.
Couetousnesse
is
a
spirituall
disease
in
the
heart
of
man
,
flowing
from
nature
corrupted
,
and
insnared
by
Sathan
and
the
world
,
inclining
the
soule
to
an
immoderate
and
confident
(
yet
vaine
)
care
after
earthly
things
,
for
our
owne
priuate
good
,
to
the
singular
detriment
of
the
soule
.
Couetousnesse
I
call
a
disease
:
for
it
is
such
a
priuation
of
good
,
as
hath
not
only
want
of
vertue
and
happinesse
,
but
a
position
of
euill
in
it
,
to
be
shunned
more
then
any
disease
.
For
as
the
text
saith
,
it
is
an
euill
sicknes
.
And
this
disease
is
spirituall
;
and
therefore
it
is
hard
to
be
cured
.
No
medicine
can
helpe
it
,
but
the
bloud
of
Christ
.
It
is
not
felt
by
the
most
,
but
hated
only
in
the
name
of
it
.
The
subiect
where
this
disease
is
,
is
the
heart
of
man
.
For
there
is
the
seat
or
pallace
of
this
vice
.
And
therefore
S.
Marke
[
](A89915-e179620-b)h
h
Mark
.
7.22
.
addes
couetousnesse
to
those
vices
Saint
Mathew
had
said
did
defile
a
man
.
The
internall
efficient
mouing
cause
of
this
euill
,
is
nature
corrupted
.
T
is
a
sinne
euery
man
had
need
to
looke
to
:
for
mans
nature
is
stirred
with
it
.
It
is
an
vniuersall
quaere
,
Who
wil
shew
vs
any
good
?
[
](A89915-e179670-b)i
i
Psal.
4.7
.
and
yet
I
say
corrupted
nature
,
for
nature
of
it selfe
is
content
with
a
little
:
it
is
corruption
that
hath
bread
this
disease
.
The
externall
efficient
causes
,
are
the
diuell
snaring
,
and
the
world
tempting
.
The
forme
of
this
euill
is
,
an
inclination
to
the
immoderate
and
confident
care
of
earthly
things
.
I
say
inclining
the
soule
to
take
in
the
lowest
degree
of
couetousnesse
.
For
some
haue
their
hearts
exercised
in
it
,
and
wholly
taken
vp
with
it
:
their
eies
and
their
hearts
,
and
their
tongues
are
full
of
it
.
Now
others
are
only
secretly
drawne
away
with
it
,
and
daily
infected
with
the
inclinations
to
it
.
I
adde
,
moderate
and
confident
care
,
because
honest
labour
or
some
desire
after
earthly
things
are
not
condemned
.
Only
two
things
constitute
this
vice
.
First
,
want
of
moderation
,
either
in
the
matter
,
when
nothing
will
be
enough
to
satisfie
their
hauing
,
or
in
the
measure
of
the
care
,
when
it
is
a
distracting
,
vexing
continuall
care
,
that
engrosseth
in
a
manner
all
the
thoughts
and
desires
of
a
man
.
Secondly
,
carnall
confidence
,
when
man
placeth
his
felicity
and
chiefest
stay
and
trust
in
the
things
he
either
possesseth
or
hopeth
for
.
I
adde
,
yet
vaine
,
because
let
the
couetous
person
,
bestow
neuer
so
much
care
,
or
attaine
to
neuer
so
much
successe
of
his
cares
,
yet
as
Salomon
saith
,
He
that
loueth
siluer
,
shall
not
be
satisfied
with
siluer
▪
and
he
that
loueth
riches
,
shall
be
without
the
fruit
thereof
[
](A89915-e179750-b)k
k
Eccles.
5.9
.
.
And
after
all
his
trauell
,
his
riches
may
perish
whiles
he
lookes
on
,
or
if
they
were
more
sure
to
continue
,
yet
he
shall
not
continue
with
them
himselfe
.
For
as
he
came
forth
of
his
mothers
belly
,
he
shall
returne
naked
,
to
goe
as
he
came
,
14.
and
shall
beare
nothing
away
of
his
labour
,
which
he
hath
caused
to
passe
by
his
hand
.
15.
In
all
points
as
he
came
,
so
shall
he
goe
,
and
then
what
profit
hath
he
that
he
hath
trauelled
for
the
wind
?
The
obiect
of
this
care
and
desire
is
earthly
things
:
for
if
it
were
a
couetousnesse
or
desire
of
the
best
things
,
or
spirituall
gifts
,
that
were
both
commended
and
commanded
[
](A89915-e179830-b)l
l
1
Cor.
14.1
.
.
These
words
,
for
his
owne
priuate
good
,
note
the
end
of
the
couetous
mans
care
.
For
if
all
this
care
for
earthly
things
were
for
Gods
glory
,
or
the
good
of
the
Church
,
it
might
be
allowed
.
And
I
say
for
his
good
,
because
that
he
propounds
to
himselfe
,
though
many
times
when
hee
hath
gotten
much
together
,
the
Lord
will
not
let
him
haue
the
vse
of
it
.
Note
the
best
thing
in
the
description
,
is
the
effect
of
couetousnesse
,
The
effects
of
couetousnesse
and
that
is
the
singular
detriment
of
the
soule
,
which
may
appeare
diuersly
.
For
first
couetousnesse
doth
infatuate
and
besot
the
minde
of
man
,
that
it
cannot
vnderstand
.
The
Prophet
Esay
saith
of
those
dumbe
&
greedie
dogs
,
that
they
could
not
vnderstand
,
and
he
giueth
the
reason
:
For
(
saith
he
)
they
all
looke
to
their
owne
way
,
euery
one
for
his
aduantage
and
for
his
owne
purpose
and
profit
[
](A89915-e179920-b)m
m
Esay
56.11.12
.
.
And
Salomon
seems
to
say
,
that
if
couetousnesse
be
in
the
heart
of
a
Prince
,
it
will
make
him
destitute
of
vnderstanding
[
](A89915-e179950-b)n
n
Prou.
28.16
.
.
And
it
is
certaine
(
marke
it
)
worldly
minded
persons
are
the
most
dull
and
incapable
persons
in
spirituall
things
,
almost
of
all
other
sorts
of
men
.
For
though
they
would
get
a
little
vnderstanding
while
they
are
hearing
,
yet
the
cares
of
life
presently
choakes
all
.
Secondly
,
couetousnesse
pierceth
the
soule
through
with
many
a
sorrow
[
](A89915-e179980-b)o
o
1
Tim.
6.10
.
.
The
couetous
person
is
seldome
or
neuer
free
from
one
notable
vexation
or
other
.
His
heart
is
troubled
,
and
he
will
trouble
his
house
also
:
as
Salomon
saith
,
he
that
is
greedie
of
gaine
,
troubleth
his
owne
house
[
](A89915-e180020-b)p
p
Prou.
15.27
.
.
All
is
continually
in
a
tumult
,
of
haste
and
hurrie
,
what
with
labour
,
and
what
with
passion
and
contention
,
the
couetous
man
and
his
household
neuer
liue
at
hearts
ease
and
rest
.
Thirdly
,
couetousnesse
and
the
desire
to
be
rich
,
bring
into
the
soule
a
wonderfull
number
of
temptations
and
noisome
lusts
,
enough
to
damne
him
,
if
he
had
no
other
sinnes
[
](A89915-e180070-b)q
q
1
Tim.
6.9
.
.
Fourthly
,
it
is
here
added
,
that
couetousnesse
is
idolatrie
:
it
makes
a
man
an
idolater
.
Mammon
is
the
idoll
,
and
the
worldling
is
the
Priest
that
sacrificeth
to
Mammon
.
Now
the
couetous
man
serues
his
mammon
with
a
two-fold
worship
:
for
with
inward
worship
,
he
loues
,
desires
,
delights
in
,
and
trusts
in
his
wealth
;
and
for
his
outward
seruice
,
he
spends
all
his
time
vpon
his
idoll
,
either
in
gathering
,
or
keeping
,
or
increasing
,
or
honoring
it
.
Lastly
,
what
should
I
number
particulars
?
Couetousnesse
!
why
the
Apostle
saith
,
it
is
the
root
of
all
euils
.
For
there
is
almost
no
kinde
of
sinne
,
but
the
sap
of
couetousnesse
will
nourish
it
.
If
the
Lord
had
but
the
ripping
vp
of
the
heart
and
life
of
a
couetous
person
,
and
would
describe
his
vices
before
vs
,
oh
what
swarme
of
all
sorts
of
euils
could
the
Lord
finde
out
?
Well
,
let
vs
be
assured
of
this
generall
,
that
howsoeuer
couetous
persons
may
colour
matters
,
yet
indeed
they
are
wonderfull
vicious
persons
.
Neither
are
their
sinnes
the
fewer
or
lesser
,
because
they
discerne
them
not
:
for
the
dust
of
earthly
profits
hath
put
out
their
eyes
,
they
cannot
see
nor
discerne
,
as
was
before
shewed
.
Q.
But
who
is
couetous
?
For
all
men
while
they
crie
out
against
the
sinne
,
denie
that
they
are
couetous
.
T
is
rare
to
finde
any
couetous
person
that
will
confesse
that
he
is
couetous
.
And
therefore
for
answer
hereunto
,
it
will
not
be
amisse
out
of
the
word
of
God
to
shew
the
signes
of
a
couetous
man
.
The
signes
of
a
couetous
man
.
The
first
signe
of
a
couetous
man
,
is
the
desire
to
haue
the
Sabboth
ouer
,
that
hee
might
be
at
his
worldly
affaires
.
A
couetous
man
thinkes
all
the
time
set
apart
for
Gods
seruice
exceeding
tedious
and
long
;
and
hee
hath
a
great
inward
boiling
of
desire
to
haue
such
times
and
imployments
past
.
The
Sabboth
is
wonderfull
burdensome
to
a
worldly
minde
,
especially
if
he
be
restrained
from
worldly
imploiments
.
The
Prophet
Amos
bringeth
in
the
couetous
men
of
his
time
,
saying
thus
in
the
discontentment
of
their
hearts
,
When
will
the
new
Moone
be
gone
that
wee
may
sell
corne
,
and
the
Sabboth
that
wee
may
set
forth
wheat
?
Prou
28.16
.
1
Thess.
4.6
.
The
second
signe
of
couetousnesse
,
is
oppression
and
fraud
.
When
men
to
compasse
gaine
,
care
not
how
they
vex
and
racke
the
poore
,
or
such
as
liue
vnder
them
;
or
in
buying
or
selling
(
out
of
greedinesse
of
gaine
)
circumuent
and
pill
,
and
defraud
others
,
by
customary
lying
,
or
false
weights
,
measures
,
or
ballances
,
or
any
other
fraudulent
course
:
this
is
an
euill
couetousnesse
.
Vsury
also
,
that
is
,
a
desire
to
increase
riches
by
interest
,
is
a
palpable
signe
of
couetousnesse
,
especially
in
these
times
,
when
the
sinne
of
vsury
is
so
vniuersally
condemned
:
for
if
men
were
not
besotted
with
the
loue
of
riches
,
they
would
not
dare
to
liue
in
such
a
damned
sinne
.
But
I
thinke
all
men
easily
know
that
Vsurers
are
couetous
,
and
therefore
I
need
not
proue
it
.
The
third
signe
of
couetousnesse
,
is
greedy
and
distracting
care
:
I
meane
such
a
care
as
deuoures
a
mans
thoughts
,
that
euery
day
will
keepe
possession
in
a
mans
soule
,
and
run
in
his
minde
continually
,
both
sleeping
and
waking
:
plodding
and
carking
cares
.
And
this
may
be
discerned
by
comparing
these
cares
with
our
care
for
eternall
things
.
When
we
haue
more
care
for
this
world
then
for
heauen
,
we
need
goe
no
further
,
but
resolue
vpon
it
,
couetousnes
hath
deceiued
vs
.
Neither
doe
I
meane
that
they
only
are
couetous
,
that
immoderately
disquiet
themselues
with
continuall
cares
for
getting
of
treasures
and
the
superfluities
of
abundance
:
for
it
is
sure
that
couetousnesse
may
bee
in
vs
in
a
high
degree
,
though
our
cares
be
but
about
things
that
are
necessary
,
as
about
the
things
we
must
eat
or
put
on
:
as
the
comparing
of
the
15.
verse
of
Luk.
12.
with
v.
21.22
.
Luk.
12.15.21.22
.
will
shew
.
Now
the
care
for
necessaries
is
not
simply
forbidden
,
because
wee
are
bound
to
vse
the
meanes
with
diligence
and
carefulnesse
:
but
the
care
that
is
a
signe
of
couetousnesse
may
be
discerned
by
the
very
tearmes
the
Euangelist
S.
Luke
vseth
to
describe
it
by
:
for
in
the
22.
verse
V●rs
.
22.
our
Sauiour
saith
,
Take
no
thought
for
your
life
,
&c.
and
by
taking
thought
hee
notes
a
perplexed
inward
sorrowfull
and
fearfull
care
about
life
and
the
things
thereof
.
And
vers.
26.
Vers.
26.
he
saith
,
Why
take
ye
thought
for
the
raiment
?
As
if
hee
would
haue
vs
note
that
it
is
a
propertie
of
couetous
cares
,
to
be
deeply
drowned
in
perplexitie
,
euen
about
trifles
,
and
small
matters
:
and
surely
wee
may
obserue
worldly
minded
people
,
and
one
would
wonder
to
see
how
they
vex
and
disquiet
themselues
about
euery
meane
occasion
,
especially
if
there
bee
the
least
colour
of
any
profit
or
losse
towards
.
Againe
,
our
Sauiour
vpbraideth
those
that
are
carried
with
those
cares
,
that
they
haue
but
a
little
faith
:
Vers.
28.
whereby
he
shewes
that
then
our
cares
are
faultie
,
and
arise
from
the
infection
of
couetousnesse
,
when
they
are
raised
by
vnbeleefe
and
mistrustfulnesse
of
Gods
prouidence
or
promise
.
Lastly
,
in
the
29.
verse
Vers.
29.
our
Sauiour
saith
thus
:
Therefore
aske
not
what
yee
shall
eat
,
or
what
yee
shall
drinke
,
neither
stand
in
doubt
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
or
as
you
may
see
it
rendred
in
the
margent
,
neither
make
discourses
in
the
aire
:
and
by
these
last
words
he
notes
another
propertie
of
a
couetous
person
,
and
that
is
when
he
hath
his
head
tossed
with
cares
or
feares
,
either
about
the
compassing
of
his
profits
,
or
preuenting
of
losses
,
&c.
he
is
so
full
of
words
and
many
questions
,
what
he
shall
doe
,
and
how
he
shall
auoid
such
and
such
a
losse
,
that
he
hath
neuer
done
either
moaning
himselfe
,
or
consulting
to
no
purpose
,
in
things
that
either
cannot
be
done
,
or
not
otherwise
,
&c.
Or
it
may
note
this
endlesse
framing
of
proiects
for
the
compassing
of
his
desires
.
Thus
of
the
signes
.
Yet
notwithstanding
these
signes
,
I
must
needs
confesse
that
couetousnesse
is
not
easily
discerned
,
both
because
it
is
an
inward
distrust
in
the
spirit
of
a
man
,
and
also
because
there
comes
to
this
vice
vsually
fained
words
[
](A89915-e180420-b)r
r
2
Pet.
2.3
.
,
to
hide
it
from
the
view
of
others
,
or
subtile
thoughts
and
euasions
to
blindfold
the
conscience
within
;
and
besides
it
is
the
nature
of
this
sinne
quickly
to
darken
the
discerning
of
the
minde
,
and
therefore
I
thinke
couetousnesse
in
the
most
may
be
well
called
coloured
couetousnesse
[
](A89915-e180450-b)s
s
1
Thess.
2.5
.
,
it
is
so
on
both
sides
masked
.
The
vse
of
all
should
be
to
teach
vs
,
as
the
author
to
the
Hebrewes
saith
,
to
haue
our
conuersation
without
couetousnesse
,
and
to
be
content
with
the
things
wee
haue
,
resting
stedfastly
vpon
the
promise
of
God
,
I
will
not
faile
thee
nor
forsake
thee
[
](A89915-e180510-b)t
t
Heb.
13.5
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Not
without
money
,
but
without
the
loue
of
it
.
.
And
to
this
end
wee
should
pray
as
Dauid
did
,
that
God
would
incline
our
hearts
to
his
testimonies
,
and
not
to
couetousnesse
[
](A89915-e180560-b)u
u
Psal.
119.
Preseruatiues
or
remedies
against
couetousnesse
.
.
Q.
But
what
are
the
best
remedies
or
preseruatiues
against
couetousnesse
?
Ans.
There
are
these
things
among
the
rest
that
are
of
great
vse
to
preserue
vs
from
couetousnesse
,
or
to
weaken
the
power
of
it
.
The
first
is
that
which
I
mentioned
before
,
viz.
praier
to
God
daily
that
hee
would
incline
our
hearts
to
his
testimonies
,
that
so
wee
might
haue
our
mindes
drawne
away
from
the
cares
of
couetousnesse
.
The
second
is
meditation
.
And
there
are
diuers
things
which
being
seriously
thought
of
,
may
preuaile
against
the
perplexed
cares
of
couetousnesse
.
As
first
example
,
and
that
either
of
godly
men
,
and
the
holiest
Worthies
of
the
Lord
,
that
in
all
ages
haue
willingly
confessed
themselues
to
bee
strangers
and
pilgrims
,
looking
for
a
Citie
in
another
Countrey
,
hauing
a
foundation
whose
builder
and
maker
is
God
[
](A89915-e180670-b)x
x
Heb.
11.9.10
;
or
else
of
wicked
men
:
for
it
is
so
base
a
vice
,
that
it
should
bee
found
in
none
but
Gentiles
[
](A89915-e180690-b)y
y
M●tth
.
6.
,
that
know
neither
Gods
promise
nor
prouidence
:
and
sure
it
is
found
in
none
but
vngodly
men
,
that
are
strangers
from
the
cou●nants
of
promise
.
Secondly
,
the
nature
of
man
:
for
consider
,
Terra
à
tere●●●
.
the
soule
of
man
is
a
celestiall
thing
and
diuine
,
and
hath
nothing
from
the
earth
.
And
the
body
of
man
is
erected
,
with
a
face
towards
heauen
,
and
the
whole
earth
is
vnder
mans
feet
,
and
hath
its
name
from
treading
vpon
it
,
to
note
that
man
should
walke
on
it
with
his
feet
,
not
dote
on
it
with
his
heart
Thirdly
,
the
nature
of
couetousnesse
:
it
will
neuer
be
satisfied
,
and
how
should
it
?
For
the
desire
of
the
couetous
is
not
naturall
,
but
against
nature
.
Naturall
desires
are
finite
,
Non
plus
satiabitur
cor
hominis
auro
quàm
corpus
aura
.
but
vnnaturall
desires
finde
no
end
,
and
therefore
cannot
be
filled
with
the
finite
things
of
the
world
.
Besides
,
earthly
things
are
vaine
and
empty
.
Now
the
vessell
that
is
only
full
of
winde
is
empty
still
for
all
that
.
So
is
the
minde
of
the
couetous
.
His
heart
will
be
no
more
filled
or
satisfied
with
gold
then
his
body
with
winde
.
Hereupon
it
is
that
a
couetous
man
is
alwaies
poore
,
and
hath
not
what
hee
hath
,
but
hath
his
wealth
as
the
prisoner
hath
his
fetters
,
viz.
to
inthrall
him
.
Fourthly
,
the
nature
,
promise
,
and
prouidence
of
God
.
He
is
a
heauenly
father
[
](A89915-e180800-b)z
z
Luk.
12.30
.
.
Is
he
a
father
?
why
then
doe
wee
doubt
of
his
willingnesse
to
helpe
vs
?
And
is
he
a
heauenly
father
?
why
then
doe
wee
question
his
all-sufficiencie
to
prouide
what
we
need
?
Besides
,
hath
he
giuen
vs
life
,
and
will
he
not
giue
vs
food
to
preserue
life
?
Doth
hee
daily
prouide
for
thousand
thousands
of
fowles
,
that
are
base
creatures
?
and
will
he
not
prouide
for
man
,
whom
he
created
after
his
owne
image
,
and
made
him
Lord
of
all
creatures
?
Doth
he
cloath
the
grasse
of
the
field
,
which
is
to
day
,
and
to
morrow
is
cut
downe
?
and
will
he
not
cloath
man
?
Oh
the
weaknesse
of
our
faith
!
Besides
,
is
not
the
Lord
engaged
by
promise
,
neuer
to
leaue
vs
nor
forsake
vs
?
Fiftly
,
the
condition
of
the
couetous
:
All
his
care
cannot
adde
a
cubit
to
his
stature
.
Prou.
29.33
.
And
besides
,
the
poore
and
the
vsurer
meet
together
in
many
things
.
One
God
made
them
both
,
one
Sunne
lights
them
both
,
one
heauen
couers
them
both
,
and
one
graue
of
earth
shall
hold
them
both
Sixtly
,
the
gaine
of
godlinesse
:
it
is
better
thrift
to
couet
after
godlinesse
,
for
it
hath
the
promises
of
this
life
and
the
life
to
come
[
](A89915-e180900-b)a
a
1
Tim.
6.8
.
.
And
who
can
count
the
gaine
of
godlinesse
,
seeing
God
is
the
godly
mans
portion
[
](A89915-e180930-b)b
b
Psal.
16.
,
and
his
exceeding
great
reward
[
](A89915-e180960-b)c
c
Gen.
15.1
.
.
The
third
preseruatiue
is
the
daily
practise
of
pietie
.
If
we
would
seeke
the
kingdome
of
God
first
,
both
in
the
first
part
of
our
life
,
and
in
the
first
part
of
euery
day
of
our
life
,
as
well
in
our
houses
as
in
Gods
house
,
these
religious
duties
constantly
performed
,
would
be
a
great
and
continuall
helpe
against
worldly
cares
,
they
would
cleanse
our
hearts
of
them
,
and
daily
prepare
our
hearts
against
them
.
But
how
can
it
be
otherwise
with
a
man
then
it
is
?
They
must
needs
liue
and
die
the
drudges
of
the
world
,
seeing
they
haue
no
more
care
of
holy
duties
at
home
or
abroad
:
they
liue
like
swine
without
all
care
of
any
thing
but
rooting
in
the
earth
.
The
fourth
preseruatiue
is
the
due
preparation
for
Christs
second
comming
.
For
when
our
Sauiour
Christ
had
dehorted
men
from
the
cares
of
this
life
,
he
adioynes
this
exhortation
:
Let
your
loines
be
girded
about
,
and
your
lights
burning
,
and
ye
your selues
like
vnto
them
that
wait
for
their
master
,
when
he
will
returne
from
the
wedding
,
that
when
he
commeth
and
knocketh
they
may
open
vnto
him
immediately
:
blessed
are
those
seruants
whom
the
Lord
when
he
commeth
shall
finde
waking
,
&c.
One
great
reason
why
couetous
men
doe
so
securely
continue
in
the
immoderate
cares
for
this
world
,
is
because
they
doe
so
little
thinke
of
death
and
iudgement
.
Whereas
on
the
other
side
Christians
doe
with
some
ease
withdraw
their
hearts
from
the
world
,
when
they
haue
inured
themselues
to
die
daily
by
the
constant
remembrance
of
their
latter
end
,
and
by
holding
fast
the
euidence
of
faith
and
hope
,
waiting
when
Christ
will
call
for
them
.
The
fift
preseruatiue
is
to
shun
the
meanes
and
occasions
of
couetousnesse
.
And
to
this
end
it
is
good
not
to
conuerse
much
with
couetous
persons
,
or
to
get
our selues
libertie
to
conceiue
the
hope
of
any
long
prosperitie
and
rest
in
the
world
:
and
generally
we
should
labour
to
obserue
our
owne
hearts
and
other
mens
liues
,
and
what
we
finde
to
be
a
meanes
to
kindle
or
inflame
couetous
desires
,
that
wee
should
auoid
,
and
betimes
set
against
it
,
or
mortifie
it
.
And
thus
farre
of
couetousnesse
.
And
thus
also
of
the
catalogue
of
sinnes
from
which
he
doth
disswade
.
The
reasons
follow
.
VERS.
6.
For
the
which
things
sake
the
wrath
of
God
commeth
on
the
children
of
disobedience
.
VERS.
7.
Wherein
ye
also
walked
once
when
ye
liued
in
them
.
THese
words
containe
two
reasons
to
enforce
the
exhortation
in
the
former
verse
.
The
one
is
taken
from
the
euill
effects
of
the
former
sinnes
,
vers.
6.
The
other
is
taken
from
their
owne
experience
,
while
they
liued
in
the
estate
of
corruption
,
vers.
7.
In
laying
downe
the
reason
from
the
effect
,
two
things
are
to
be
noted
.
First
,
what
sinne
brings
,
viz.
the
wrath
of
God
.
Secondly
,
vpon
whom
,
viz.
vpon
the
children
of
disobedience
.
Before
I
come
to
intreat
of
the
wrath
of
God
apart
,
I
consider
of
it
as
it
stands
in
coherence
with
the
former
reason
.
For
in
these
words
we
are
assured
that
man
liuing
and
continuing
in
filthines
and
couetousnes
shall
not
escape
Gods
wrath
:
for
they
incurre
both
his
hatred
and
his
plagues
,
both
which
are
signified
by
the
word
wrath
.
Gods
wrath
vpon
vncleane
persons
.
And
if
any
aske
what
plagues
filthy
persons
and
couetous
persons
shall
feele
:
I
answer
briefly
and
distinctly
,
that
neither
of
them
shall
scape
Gods
wrath
,
as
the
Scriptures
plentifully
shew
.
The
filthy
person
brings
vpon
himselfe
Gods
curse
temporall
,
corporall
,
spirituall
,
and
eternall
:
Temporall
,
for
whoredome
and
any
kinde
of
vncleannesse
brings
vpon
men
many
temporall
plagues
in
their
estate
,
the
fire
of
Gods
iudgements
consuming
many
times
their
whole
increase
,
as
hath
beene
shewed
before
.
Corporall
,
for
God
many
times
meets
with
the
sinnes
of
the
body
by
iudgements
vpon
the
body
:
so
that
many
filthy
persons
after
they
haue
consumed
their
flesh
and
their
body
by
loathsome
diseases
which
follow
this
sinne
,
in
the
end
say
with
the
foolish
young
man
,
Oh
how
haue
I
hated
instruction
,
and
despised
correction
[
](A89915-e181220-b)d
d
Pro.
5.11.12
?
Now
I
am
brought
almost
into
all
euill
in
the
middest
of
the
assembly
.
Spirituall
,
for
vncleannesse
breeds
in
many
a
reprobate
sense
[
](A89915-e181260-b)e
e
Rom.
1.24.29
.
&c.
,
and
finall
impenitencie
.
Many
also
for
their
filthinesse
are
pursued
with
secret
and
fearfull
terrors
of
conscience
,
and
sometimes
phrensie
,
and
desperate
perturbations
.
Eternall
,
for
the
adulterer
destroyes
his
owne
soule
,
and
is
shut
out
of
the
kingdome
of
heauen
,
as
hath
beene
also
before
declared
.
Neither
let
the
couetous
person
thinke
hee
shall
speed
any
better
:
for
God
hates
him
wonderfully
.
And
therefore
the
Prophet
Ezechiel
saith
,
that
the
Lord
smites
his
fists
[
](A89915-e181330-b)f
f
Ezech.
22.13
.
at
the
couetous
:
which
is
a
borrowed
phrase
,
to
expresse
most
bitter
and
sharpe
threatnings
.
Now
lest
the
people
should
obiect
that
those
were
but
great
words
,
the
Lord
would
not
doe
so
,
they
would
deale
well
enough
with
the
Lord
,
he
preuenteth
it
,
and
saith
,
Can
thy
heart
endure
,
Vers.
14.
or
can
thine
hands
be
strong
in
the
dayes
that
I
shall
haue
to
doe
with
thee
?
I
the
Lord
haue
spoken
it
,
and
will
doe
it
.
Let
couetous
persons
without
further
enquirie
assure
themselues
that
couetousnesse
is
a
maine
cause
of
all
the
euils
are
vpon
them
or
theirs
,
and
besides
they
may
be
assertained
that
all
the
seruice
they
doe
to
God
is
abhorred
,
and
meere
lost
labour
:
It
were
to
no
purpose
if
they
would
bring
him
incense
from
Sheba
,
and
sweet
calamus
from
a
farre
countrey
;
their
burnt
offerings
would
not
bee
pleasant
,
nor
their
sacrifices
sweet
vnto
him
[
](A89915-e181400-b)g
g
Ier.
6.13.20
.
.
Ob.
But
couetous
persons
are
of
most
men
so
well
furnished
,
that
there
is
not
that
meanes
to
bring
them
to
any
great
hurt
.
Sol.
The
Prophet
shewes
that
God
can
lay
a
stumbling
blocke
before
them
,
and
father
and
sonne
together
may
fall
vpon
it
,
and
neighbour
and
friend
may
perish
together
[
](A89915-e181450-b)h
h
Ier.
6.21
.
.
The
Lord
hath
meanes
enough
when
men
little
thinke
of
it
,
to
bring
downe
rebellious
sinners
.
Ob.
But
wee
see
couetous
persons
and
wealthy
worldlings
scape
the
best
and
longest
of
many
others
.
Sol.
The
Prophet
Amos
saith
,
Amos
8.5
6.7
.
the
Lord
hath
sworne
by
the
excellencie
of
Iacob
,
will
neuer
forget
any
of
their
workes
.
Though
the
Lord
may
deferre
,
yet
certainly
hee
will
neuer
forget
:
and
therefore
they
are
not
a
iot
the
better
for
scaping
so
long
.
But
howsoeuer
they
might
escape
outward
iudgements
,
yet
they
may
be
infallibly
sure
they
haue
sinned
against
their
owne
soules
[
](A89915-e181540-b)k
k
Hab.
2.10
.
,
and
that
they
shall
know
in
the
day
of
their
death
:
their
riches
shall
not
then
profit
them
,
when
the
Lord
taketh
away
their
soule
[
](A89915-e181570-b)l
l
Iob
27.8
.
:
he
that
is
a
great
oppressor
shall
not
prolong
his
dayes
[
](A89915-e181600-b)m
m
Pro.
18.16
.
;
for
he
that
getteth
riches
,
and
not
by
right
,
shall
leaue
them
in
the
midst
of
his
dayes
,
and
at
his
end
shall
be
a
foole
[
](A89915-e181630-b)n
n
Ier.
17.11
.
.
How
horrible
then
shall
that
voice
be
,
Thou
foole
this
night
shall
thy
soule
be
taken
from
thee
[
](A89915-e181660-b)o
o
Luk.
12.16
.
?
And
thus
farre
of
these
words
as
they
concerne
the
coherence
with
the
former
words
.
Now
I
consider
them
as
they
are
in
themselues
.
And
first
of
the
wrath
of
God
.
Iustice
in
God
considered
foure
wayes
.
Wrath
of
God
.
]
It
is
apparant
that
wrath
in
God
belongs
to
his
iustice
.
And
iustice
may
be
considered
as
it
flowes
from
God
foure
wayes
.
First
,
as
he
is
a
free
Lord
of
all
:
and
so
his
decrees
are
iust
[
](A89915-e181720-b)p
p
Ro.
9.13.14
.
Secondly
,
as
he
is
God
of
all
:
and
so
the
common
workes
of
preseruing
both
good
and
bad
,
are
iust
[
](A89915-e181750-b)q
q
1
Tim.
4.14
Matt.
5.45
.
.
Thirdly
,
as
a
father
in
Christ
:
and
so
his
excellencie
,
the
God
of
beleeuers
:
and
thus
he
is
iust
in
performing
his
promises
,
and
infusing
his
grace
,
and
in
bestowing
the
iustice
of
his
sonne
.
Fourthly
,
as
Iudge
of
the
world
,
and
so
his
iustice
is
not
only
distributiue
,
but
correctiue
.
And
vnto
this
iustice
doth
wrath
belong
.
Anger
is
properly
in
God
.
Anger
in
man
is
a
perturbation
or
passion
in
his
heart
:
and
therefore
it
hath
troubled
Diuines
to
conceiue
how
anger
should
be
in
the
most
pure
,
happie
,
and
bountifull
nature
of
God
,
and
the
rather
seeing
affections
are
not
properly
in
God
.
Neither
is
their
declaration
full
enough
,
that
say
it
is
giuen
to
God
improperly
and
by
anthropopathie
:
for
I
am
of
their
opinion
that
thinke
anger
is
properly
in
God
.
First
,
in
such
a
manner
as
agrees
to
the
nature
of
God
that
is
in
a
manner
to
vs
vnconceiuable
.
Secondly
,
in
such
a
sense
as
is
reuealed
in
Scripture
.
Wrath
diuersly
interpreted
.
The
wrath
of
God
in
Scripture
is
taken
sometimes
for
his
iust
decree
and
purpose
to
reuenge
[
](A89915-e181890-b)r
r
Ioh.
3.
vlt.
,
sometimes
for
commination
or
threatning
to
punish
.
So
some
thinke
it
is
to
be
taken
in
those
words
of
the
Prophet
Hosea
:
I
will
not
doe
according
to
the
fiercenesse
of
my
wrath
[
](A89915-e181920-b)s
s
Hos.
11.9
.
,
that
is
,
according
to
my
grieuous
threatnings
.
Sometimes
it
is
taken
for
the
effects
or
punishments
themselues
,
as
in
the
Epistle
to
the
Romans
,
Is
God
vnrighteous
which
bringeth
wrath
[
](A89915-e181950-b)t
t
Rom.
3.5
.
?
it
is
well
rendred
,
which
punisheth
.
The
wrath
of
God
is
distinguished
by
diuers
degrees
,
and
so
hath
diuers
names
:
for
there
is
wrath
present
,
and
wrath
to
come
.
Present
wrath
,
is
the
anger
of
God
in
this
present
life
,
[
](A89915-e182010-b)u
u
Ioh.
3.
vlt.
and
is
either
impendent
or
powred
out
.
Wrath
impendent
,
is
the
anger
of
God
hanging
ouer
mens
heads
,
ready
to
be
manifested
in
his
iudgements
:
and
so
wrath
hangs
in
the
nature
of
God
,
and
in
the
threatnings
of
his
word
,
and
in
the
possibilities
of
the
creatures
.
Wrath
powred
out
,
is
the
iudgement
of
God
fallen
vpon
men
for
their
sinnes
by
which
they
prouoked
God
,
and
so
there
was
great
wrath
vpon
the
people
[
](A89915-e182070-b)*
*
Luk
21.23
.
in
the
destruction
of
Ierusalem
:
and
thus
he
reuealeth
his
wrath
from
heauen
vpon
the
vnrighteousnesse
of
men
[
](A89915-e182110-b)x
x
Rom.
1.17
.
.
Wrath
to
come
[
](A89915-e182140-b)y
y
Matt.
3.7
.
Rom.
2.5
.
,
is
that
fearfull
miserie
to
be
declared
vpon
the
soule
of
the
impenitent
at
his
death
,
and
vpon
soule
and
body
at
the
day
of
iudgement
,
in
the
euerlasting
perdition
of
both
.
But
that
wee
may
be
yet
more
profitably
touched
with
the
meditation
of
this
point
,
I
propound
six
things
concerning
Gods
wrath
further
to
be
considered
.
First
,
the
fearfulnesse
of
it
.
Secondly
,
what
it
is
that
workes
or
brings
this
wrath
vpon
vs
.
Thirdly
,
the
signes
to
know
Gods
wrath
.
Fourthly
,
the
meanes
to
pacifie
it
.
Fiftly
,
the
signes
of
wrath
pacified
.
And
lastly
,
the
vses
of
all
.
The
fearfull
greatnesse
of
Gods
wrath
shewed
.
For
the
first
.
The
fearfulnesse
and
greatnesse
of
Gods
wrath
or
anger
for
sinne
may
appeare
three
wayes
.
First
,
by
Scripture
.
Secondly
,
by
similitude
.
Thirdly
,
by
example
.
That
Gods
anger
for
sinne
is
exceeding
terrible
and
fearfull
,
I
will
shew
by
one
place
of
Scripture
onely
,
First
by
Scripture
.
Nahum
1.2.3.4.5.6
.
and
that
is
the
first
of
Nahum
the
Prophet
:
for
he
saith
,
God
is
iealous
,
and
the
Lord
reuengeth
,
the
Lord
reuengeth
:
where
the
repetition
shewes
the
certaintie
of
it
,
that
God
will
be
as
sure
to
reuenge
as
euer
the
sinner
was
to
sinne
.
But
this
is
more
confirmed
,
when
he
saith
,
he
is
the
Lord
of
anger
:
as
if
he
would
import
that
his
anger
is
his
essence
,
as
if
he
were
all
made
of
anger
,
and
that
he
is
the
author
of
all
the
iust
anger
that
is
in
the
world
.
And
if
the
drops
of
anger
in
great
men
haue
such
terror
in
it
,
what
is
the
maine
Ocean
of
anger
which
is
in
God
himselfe
?
And
to
assure
vs
yet
further
of
the
terror
of
his
wrath
,
he
addeth
,
The
Lord
will
take
vengeance
on
his
aduersaries
;
which
signifieth
that
the
Lord
will
account
of
impenitent
sinners
as
a
man
accounts
of
his
worst
enemies
,
and
therefore
the
Lord
will
shew
his
displeasure
to
the
vttermost
of
their
deserts
and
his
iustice
.
And
therefore
if
any
doe
obiect
that
they
see
it
otherwise
,
Ob.
Sol.
for
the
plagues
of
wicked
men
are
not
so
many
nor
so
great
as
their
sinnes
,
he
answereth
that
,
and
saith
that
the
Lord
reserueth
wrath
for
his
enemies
:
hee
hath
not
inflicted
vpon
them
all
they
shall
haue
,
there
is
the
greatest
part
behinde
,
the
full
vials
of
his
furie
are
not
yet
poured
out
.
And
if
any
should
reply
,
Ob.
Sol.
that
they
haue
obserued
that
wicked
men
haue
prospered
long
,
and
scaped
for
a
great
while
,
without
any
punishments
to
speake
of
,
the
Prophet
answereth
that
,
and
saith
that
the
Lord
is
slow
to
anger
,
that
is
,
hee
is
many
times
long
before
he
manifests
his
great
displeasure
,
but
he
is
great
in
power
,
that
is
,
hee
is
of
singular
fiercenesse
and
vnresistablenesse
when
he
doth
enter
into
iudgement
,
he
will
not
faile
,
nor
be
hindered
.
Ob.
Sol.
And
if
any
would
hope
that
God
would
change
his
minde
,
that
also
is
preuented
,
the
Prophet
auouching
it
confidently
,
that
he
will
not
surely
cleere
the
wicked
.
And
this
is
the
more
certaine
,
because
of
the
dreadfull
meanes
that
the
Lord
hath
to
declare
his
anger
.
His
way
is
in
the
whirlewinde
,
and
in
the
storme
,
and
the
clouds
are
the
dust
of
his
feet
.
The
meaning
is
,
that
God
hath
wayes
to
execute
his
iudgement
,
wayes
I
say
that
are
vnresistable
(
for
who
can
stay
a
whirlewinde
?
)
and
terrible
like
the
storme
,
plagues
falling
thicke
and
threefold
,
like
the
drops
of
the
tempest
,
and
in
the
meanes
the
Lord
can
runne
like
a
Giant
,
running
fiercely
and
raising
the
dust
with
his
feet
.
And
to
this
giue
all
the
creatures
witnesse
.
He
rebuketh
the
sea
,
and
it
drieth
.
Bashan
is
wasted
,
and
Carmell
,
and
the
floure
of
Lebanon
is
wasted
.
The
mountaines
tremble
before
him
,
and
the
hils
melt
,
and
the
earth
is
burnt
at
his
sight
,
yea
the
world
and
all
that
dwell
therein
.
And
therefore
who
can
stand
before
his
wrath
?
or
who
can
abide
the
fiercenesse
of
his
wrath
?
His
wrath
is
poured
out
like
fire
,
and
the
rockes
are
broken
by
him
.
The
wrath
of
God
(
to
shew
the
exquisite
,
and
intolerable
,
Secondly
,
by
similitude
.
and
remedilesse
paine
that
wicked
men
feele
when
they
beare
it
)
is
compared
to
a
consuming
fire
,
and
to
note
the
infinitenesse
of
it
,
God
himselfe
is
said
to
be
a
consuming
fire
[
](A89915-e182390-b)z
z
Heb.
12.29
.
Deut.
4.24
.
.
Moses
also
saith
that
the
fire
that
is
kindled
in
Gods
wrath
,
shall
burne
to
the
bottome
of
hell
,
and
it
were
able
to
consume
the
earth
with
her
increase
,
and
set
on
fire
the
foundation
of
the
mountaines
[
](A89915-e182430-b)a
a
Deut.
32.22
.
Thirdly
,
by
example
.
.
Thirdly
,
who
can
th
nke
the
anger
of
God
not
to
be
infinitely
terrible
,
that
can
but
seriously
consider
these
examples
and
presidents
of
it
?
First
,
Gods
reprobating
,
or
fore
damning
of
millions
of
men
.
Secondly
,
the
sinne
of
Adam
,
pursued
with
such
vnconceiueable
iudgements
vpon
him
and
his
name
.
Thi●dly
,
the
drowning
of
the
old
world
,
the
burning
of
Sodome
,
the
opening
of
the
earth
to
swallow
vp
the
rebellious
,
the
sea
swallowing
vp
Pharaoh
and
his
ho●st
.
Fourthly
,
the
forlorne
estate
of
the
Gentiles
,
not
looked
after
for
many
hundred
yeeres
.
Fiftly
,
the
Iewes
(
sometimes
the
only
people
to
whom
the
Lord
drew
neere
)
now
made
a
curse
,
and
astonishment
,
and
a
hissing
throughout
the
earth
.
Sixtly
,
the
torments
which
Christ
himselfe
endured
,
when
he
was
but
suretie
for
sinners
.
Seuenthly
,
what
are
warres
,
famines
,
pestilences
,
diseases
,
seditions
,
heresies
,
and
the
infinite
molestations
in
the
life
of
man
,
but
so
many
euident
proofes
of
wonderfull
anger
in
God
?
Eightly
,
the
testimonies
of
afflicted
consciences
be
liuely
in
this
point
.
When
but
a
drop
of
anger
lights
vpon
the
soule
of
man
in
this
world
,
how
vnable
is
he
to
sustaine
his
spirit
?
what
flouds
of
teares
flow
from
his
wounded
heart
?
Lastly
,
the
burning
of
the
world
and
the
flames
of
hell
shall
one
day
make
full
proofe
of
Gods
anger
.
And
thus
of
the
first
point
.
How
wrath
is
brought
vpon
vs
.
For
the
second
,
wrath
is
wrought
or
brought
vpon
vs
foure
wayes
.
First
,
the
Law
workes
wrath
:
for
being
transgressed
,
it
breeds
displeasure
,
pleads
for
iudgement
,
records
sinne
,
and
presents
it
in
Gods
sight
.
Secondly
,
Christ
in
the
ministerie
of
the
word
applies
wrath
,
or
discouers
Gods
indignation
:
and
so
he
is
said
to
smite
and
slay
the
wicked
[
](A89915-e182520-b)b
b
Reu.
19.15
.
Esay
11.3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
13.4
.
.
Thirdly
,
the
Magistrate
is
a
reuenger
in
executing
Gods
wrathc.
Fourthly
,
wrath
is
brought
vpon
vs
by
Gods
armie
:
the
creatures
are
Gods
warriours
,
they
fight
for
the
Lord
against
sinners
,
and
are
speedily
and
vnresistably
armed
when
God
is
pleased
to
raise
them
.
The
signes
of
Gods
anger
.
Thirdly
,
concerning
the
signes
of
Gods
anger
:
wee
must
vnderstand
that
Gods
eternall
anger
towards
other
men
in
particular
cannot
be
knowne
,
nor
his
temporall
anger
by
any
ordinary
way
of
certaintie
,
except
it
be
extraordinarily
by
reuelation
,
as
to
the
Prophets
or
Apostles
.
For
by
outward
things
we
cannot
know
Gods
loue
or
hatred
to
particular
persons
,
onely
Gods
publike
anger
to
publike
states
may
be
knowne
,
and
so
may
his
priuate
anger
to
our selues
in
speciall
.
Signes
of
publike
anger
.
There
are
three
signes
to
know
Gods
publike
anger
.
1.
The
prediction
of
his
Ministers
:
as
extraordinarily
the
Prophets
from
vision
or
reuelation
did
foretell
the
iudgements
to
ensue
.
And
ordinarily
wrath
may
be
knowne
by
the
comminations
of
faithfull
Preachers
:
for
when
vpon
obseruation
of
threatnings
in
the
Law
made
to
such
sinnes
as
then
abound
,
they
doe
with
one
consent
in
many
places
with
instance
and
confidence
giue
warning
of
plagues
to
ensue
,
it
is
time
for
the
world
to
awaken
:
for
the
Lords
secrets
are
with
his
seruants
.
And
he
will
make
good
their
righteous
threatnings
.
Secondly
,
The
signes
in
heauen
,
or
earth
,
or
sea
:
prodigious
sights
,
or
signes
in
the
sunne
,
or
moone
,
or
commets
,
or
strange
births
,
or
the
extraordinary
raging
of
the
seas
,
and
such
like
.
Thirdly
,
publike
plagues
are
both
signes
of
wrath
present
,
and
withall
they
giue
warning
of
greater
wrath
to
come
,
if
we
doe
not
repent
.
Such
are
famine
,
warre
,
pestilence
,
and
other
raging
diseases
,
the
death
of
great
Princes
,
and
the
sudden
and
common
death
of
the
best
men
,
these
all
foretell
euill
to
come
.
As
wee
may
know
fire
,
so
may
we
know
Gods
anger
.
Wee
know
fire
either
by
the
report
of
men
worthy
to
be
credited
,
or
by
the
smoake
,
or
by
the
flame
beginning
to
breake
out
:
and
so
may
discerne
Gods
wrath
,
either
by
the
relation
of
his
Ambassadors
that
are
faithfull
men
,
or
by
the
smoake
of
prodigies
or
wonders
in
heauen
and
earth
,
or
else
by
the
flame
of
iudgements
already
begunne
.
And
thus
of
the
signes
of
Gods
publike
anger
.
Signes
of
priuate
anger
.
The
signes
of
Gods
anger
to
a
particular
man
are
such
as
these
:
First
,
if
a
man
haue
not
the
markes
of
a
childe
of
God
vpon
him
:
for
whom
God
loues
and
is
not
angrie
with
,
they
are
marked
with
peculiar
graces
as
indelibly
as
they
were
marked
in
Ezechiel
with
the
letter
Tau
[
](A89915-e182700-b)d
d
Ezech.
9.
.
Secondly
,
if
he
finde
himselfe
directly
vnder
the
threatnings
of
Gods
word
.
Thirdly
,
it
there
bee
no
effectuall
working
of
the
spirit
of
grace
in
the
vse
of
the
meanes
,
it
is
a
plaine
signe
of
Gods
anger
,
when
a
man
heares
the
word
powerfully
preached
,
and
reades
,
and
prayes
,
without
all
affection
or
life
,
and
is
so
constantly
.
For
if
the
Lord
were
pleased
,
hee
would
shew
himselfe
in
the
vse
of
the
meanes
of
communion
with
him
.
Fourthly
,
a
man
may
gather
something
by
his
crosses
:
for
if
he
finde
a
sting
in
them
,
that
God
fights
against
him
in
them
,
so
as
they
pierce
,
and
vex
,
and
disquiet
his
soule
with
perplexitie
,
but
especially
if
hee
finde
his
heart
also
closed
with
hardnesse
,
so
as
hee
doe
not
call
when
the
Lord
bindeth
him
,
this
is
in
all
likelihood
not
onely
a
signe
of
wrath
,
but
that
the
wrath
increaseth
[
](A89915-e182750-b)e
e
Iob
36.13
.
,
this
is
the
rod
of
indignation
.
Fiftly
,
if
a
man
liue
in
some
sinnes
,
they
are
manifest
signes
of
wrath
,
as
persecution
[
](A89915-e182790-b)f
f
1
Thess.
2.16
,
whoredome
[
](A89915-e182820-b)g
g
Prou.
22.14
,
hatred
of
the
brethren
[
](A89915-e182850-b)h
h
1
Iohn
.
,
with-holding
the
truth
in
vnrighteousnesse
[
](A89915-e182880-b)i
i
Rom.
1.18
.
,
couetousnesse
and
vncleannesse
[
](A89915-e182910-b)k
k
Eph.
5.35
.
,
and
generally
all
sinnes
contained
in
any
of
the
catalogues
,
against
which
the
Lord
denounceth
his
iudgements
in
seuerall
Scriptures
,
Lastly
,
sometimes
Gods
anger
is
felt
in
the
terrors
and
paine
of
the
conscience
,
the
Lord
making
some
men
to
feele
the
edge
of
his
axe
,
and
fighting
against
them
with
his
terrors
.
Now
wheresoeuer
these
are
felt
by
a
soule
that
hath
not
beene
truly
humbled
for
sinne
,
they
are
assured
pledges
and
beginnings
of
Gods
wrath
from
heauen
.
Hitherto
of
the
greatnesse
,
meanes
,
and
signes
of
Gods
anger
.
How
publike
wrath
is
pacified
.
Now
of
the
way
to
pacifie
Gods
anger
when
it
is
perceiued
.
Gods
publike
anger
is
pacified
and
staied
,
first
by
the
praiers
and
fastings
of
the
righteous
:
and
therefore
it
is
the
Prophet
Ioels
counsell
,
that
if
they
would
haue
the
Lord
repent
him
of
the
euill
,
and
returne
and
leaue
a
blessing
behinde
him
,
they
must
sanctifie
a
fast
,
and
call
a
solemne
assembly
[
](A89915-e182980-b)l
l
Ioel
2.13.14
.
&c.
.
Secondly
,
by
the
seuere
execution
of
iustice
by
Magistrates
vpon
notorious
offenders
:
and
thus
Phinehas
staied
the
plague
[
](A89915-e183020-b)m
m
Num.
25.1
.
.
Thirdly
,
by
the
generall
repentance
of
the
people
:
and
thus
Gods
anger
towards
Nineuie
was
pacified
[
](A89915-e183050-b)n
n
Jonah
.
3.
.
Fourthly
and
especially
,
by
the
intercession
of
Christ
intreating
for
a
Citie
or
Nation
.
So
was
Ierusalem
deliuered
out
of
captiuitie
,
as
the
Prophet
Zacharie
declares
,
Zach.
1.12
.
Zach.
1.12
.
How
priuate
wrath
is
pacified
.
Concerning
the
pacifying
of
Gods
anger
to
particular
persons
,
I
will
first
consider
what
will
not
pacifie
it
,
and
then
what
will
pacifie
it
.
For
the
first
,
no
multitude
of
gifts
can
deliuer
thee
[
](A89915-e183140-b)o
o
Ioh.
36.18
.
,
and
the
most
mighty
helpes
cannot
cause
the
Lord
to
with-draw
his
anger
[
](A89915-e183170-b)p
p
Iob
36.18
.
:
it
will
not
auaile
thee
to
come
before
the
Lord
with
burnt
offerings
and
with
calues
of
a
yeere
old
.
The
Lord
will
not
be
pleased
with
thousands
of
rammes
,
or
with
ten
thousand
riuers
of
oyle
.
Nor
will
the
sonne
of
thy
body
make
an
attonement
for
the
sinnes
of
thy
soule
[
](A89915-e183200-b)q
q
Mich.
6.6.7
.
.
To
crie
Lord
,
Lord
,
at
home
[
](A89915-e183230-b)r
r
Matth.
7.
,
or
the
Temple
of
the
Lord
,
the
Temple
of
the
Lord
[
](A89915-e183260-b)s
s
Ier.
7.
abroad
,
will
not
a
whit
abate
of
his
fierce
anger
:
and
as
little
will
it
auaile
to
build
Churches
,
mend
high
wayes
,
erect
Tombes
for
dead
Prophets
,
or
the
like
workes
of
labour
or
cost
.
Now
for
the
affirmatiue
,
if
we
speake
properly
,
nothing
will
quench
Gods
anger
but
the
bloud
of
Christ
:
For
hee
is
the
propitiation
for
our
sinne
[
](A89915-e183300-b)t
t
Ioh.
2.1
.
R●m
.
5.9
.
.
Yet
in
some
respects
,
and
as
meanes
the
Lord
doth
appoint
vnto
vs
,
that
wee
might
be
capable
of
reconciliation
,
these
things
are
auailable
:
First
,
the
duties
of
mortification
,
as
confession
of
sinne
,
and
iudging
of
our selues
,
and
examining
of
our
hearts
and
liues
.
If
we
acknowledge
our
sinnes
,
hee
is
faithfull
and
iust
to
forgiue
vs
our
sinnes
[
](A89915-e183340-b)u
u
1
Ioh.
1.9
.
,
and
if
we
iudge
our selues
,
the
Lord
will
giue
ouer
iudging
vs
[
](A89915-e183370-b)*
*
1
Cor.
11.34
.
.
If
disobedient
Israel
will
returne
and
know
his
iniquities
,
the
Lord
will
not
let
his
wrath
fall
vpon
him
[
](A89915-e183400-b)x
x
Jer.
3.12.13
.
Godly
sorrow
also
is
very
auailable
to
quench
wrath
.
If
Ierusalem
will
wash
her
heart
,
she
shall
be
saued
[
](A89915-e183430-b)y
y
Jer.
4.14
.
;
the
Lord
will
heare
the
voice
of
our
weeping
[
](A89915-e183460-b)z
z
Ps●l
.
6.8
.
.
Praier
also
is
of
great
vse
and
force
,
for
the
Lord
is
a
God
that
heareth
praier
[
](A89915-e183490-b)a
a
Psal.
65.2
.
.
And
the
Prophet
Zephany
sheweth
,
that
if
the
people
can
learne
a
language
once
to
call
vpon
the
name
of
the
Lord
[
](A89915-e183530-b)b
b
Zeph.
3
9.
in
the
sinceritie
of
their
hearts
,
hee
will
not
poure
vpon
them
that
fierce
wrath
which
shall
certainly
fall
vpon
all
the
families
that
call
not
vpon
his
name
.
Secondly
,
faith
in
the
bloud
of
Christ
procureth
reconcillation
and
forgiuenesse
of
the
sinnes
that
are
past
through
the
patience
of
God
[
](A89915-e183580-b)c
c
Rom.
3.25
.
,
especially
the
worke
of
faith
,
whereby
a
Christian
perceiuing
Gods
anger
,
and
encouraged
with
the
support
of
Gods
couenant
and
promise
in
Christ
,
doth
in
all
tendernesse
of
heart
importune
Gods
free
mercy
,
and
wrestle
and
striue
with
importunitie
,
casting
himselfe
vpon
Christ
for
shelter
,
and
seriously
setting
himselfe
against
euery
iniquitie
,
euen
because
there
is
hope
.
How
we
may
know
that
God
is
pacified
.
Finally
,
wee
may
discerne
that
God
is
pacified
diuers
wayes
:
First
,
by
induction
from
the
practise
of
the
former
rules
;
for
if
we
doe
what
God
requires
,
we
may
conclude
and
inferre
,
we
shall
receiue
what
God
promiseth
.
Secondly
,
it
may
be
perceiued
by
Gods
presence
in
the
meanes
:
if
we
finde
our
hearts
vnloosed
,
and
the
passages
of
the
meanes
againe
opened
,
that
is
a
comfortable
testimonie
that
the
Lord
is
returned
.
Thirdly
,
it
may
bee
perceiued
by
the
witnesse
of
the
spirit
of
adoption
,
speaking
peace
[
](A89915-e183660-b)d
d
Psal.
85
8.
to
our
consciences
,
and
with
vnutterable
ioyes
quieting
and
satisfying
our
hearts
.
Vses
.
The
vse
followeth
.
And
first
the
doctrine
of
Gods
wrath
may
greatly
humble
and
astonish
impenitent
sinners
.
Is
the
anger
of
the
Lord
kindled
against
thee
?
how
long
then
wilt
thou
be
without
innocencie
[
](A89915-e183710-b)e
e
Hos.
8.5
.
?
Be
not
a
mocker
,
lest
thy
bonds
increase
[
](A89915-e183740-b)f
f
Esay
28.22
.
.
Art
thou
an
vncleane
person
,
a
railer
,
a
drunkard
,
an
vsurer
,
a
swearer
,
a
lier
,
a
prophaner
of
Gods
Sabboths
,
a
voluptuous
epicure
,
a
carnall
worldling
,
or
the
like
?
Be
not
deceiued
,
nor
let
any
deceiue
thee
with
vaine
words
,
crying
peace
,
peace
,
dawbing
with
vntempered
morter
;
for
assuredly
the
wrath
of
God
for
these
things
commeth
vpon
the
children
of
disobedience
:
and
who
knowes
the
power
of
his
wrath
[
](A89915-e183770-b)g
g
Psal.
90.11
.
?
Secondly
,
seeing
Gods
wrath
is
so
exceeding
terrible
and
fierce
,
blessed
are
all
they
that
are
deliuered
from
it
in
Iesus
Christ
.
We
should
be
stirred
vp
to
constant
thankfulnesse
,
because
the
Lord
hath
forgiuen
vs
the
punishment
of
our
sinnes
,
1
Thess
5.8.9
.
Heb.
3.11.12
.
so
as
now
there
is
no
condemnation
to
vs
being
in
Christ
Iesus
.
Lastly
,
seeing
the
Lords
anger
is
so
dreadfull
,
wee
should
all
learne
to
walke
before
him
in
all
vprightnesse
,
and
feare
,
and
trembling
,
fencing
our selues
with
the
breast-plate
of
faith
,
and
the
helmet
of
hope
,
being
in
all
things
sober
and
watchfull
,
taking
heed
to
our selues
that
wee
be
not
hardened
through
the
deceitfulnesse
of
sinne
.
And
thus
of
the
wrath
of
God
.
The
children
of
disobedience
.
The
second
maine
thing
in
this
verse
to
be
considered
of
,
is
the
persons
vpon
whom
it
fals
,
viz.
the
children
of
disobedience
.
And
by
children
of
disobedience
he
meaneth
generally
wicked
and
vnregenerate
men
.
Now
wicked
men
are
of
two
sorts
.
Some
are
cleerely
out
of
the
Church
,
and
haue
beene
branded
in
seuerall
ages
with
seuerall
tearmes
of
distinction
:
as
now
the
Infidels
,
and
before
,
all
the
vncircumcised
Gentiles
.
Before
the
floud
they
were
called
sonnes
of
men
.
Now
others
are
in
the
Church
,
and
are
children
of
God
,
by
creation
,
generall
vocation
,
and
externall
profession
:
but
indeed
are
wicked
and
prophane
Esaus
.
The
former
sort
were
disobedient
men
:
D
sobedient
men
.
and
the
latter
are
disobedient
children
.
Disobedient
children
.
And
these
disobedient
children
in
the
Church
are
of
two
sorts
:
for
some
will
not
be
tied
to
liue
in
their
fathers
house
,
but
that
they
may
the
more
securely
sinne
,
and
wallow
in
all
filthy
abominations
,
they
shunne
Gods
house
for
the
most
part
,
and
liue
without
any
conscionable
subiection
to
any
ministerie
.
Such
was
the
prodigall
sonne
,
and
such
are
our
common
swearers
,
drunkards
,
and
vncleane
persons
:
nay
they
goe
further
,
for
they
speake
euill
of
their
fathers
house
,
and
slander
their
owne
mothers
sons
.
Now
the
other
sort
liue
in
their
fathers
house
,
they
come
to
heare
,
and
receiue
the
Sacraments
,
they
are
there
at
bed
and
boord
,
but
yet
they
will
doe
what
they
list
.
Filij
insuasibilita●is
.
Filij
incredulitatis
.
Filij
inobedientiae
.
They
will
not
be
perswaded
by
the
word
,
spirit
,
or
seruants
of
God
:
and
so
they
are
children
of
vnperswadablenesse
:
They
will
not
beleeue
their
fathers
threatnings
or
promises
;
and
so
they
are
children
of
incredulitie
:
They
will
not
conforme
themselues
to
their
fathers
will
;
and
so
are
called
children
of
disobedience
.
〈…〉
Now
the
estate
of
both
these
sorts
of
disobedient
children
is
,
that
the
fearefull
wrath
of
God
is
vpon
them
:
no
father
can
so
plague
and
cast
off
a
wicked
sonne
,
as
they
are
sure
to
be
plagued
and
cast
off
of
God
.
As
they
are
children
of
disobedience
by
their
owne
stubbornnesse
,
so
are
they
children
of
wrath
by
Gods
iustice
:
and
if
they
continue
thus
,
they
may
proue
children
of
perdition
.
Q.
Quest.
But
how
may
the
children
of
disobedience
be
knowne
?
Ans.
Answ.
We
may
gather
signes
either
from
the
consideration
of
these
words
,
or
from
other
Scriptures
.
From
these
words
two
wayes
:
first
,
he
is
a
childe
of
disobedience
,
The
marks
of
a
childe
of
disobedience
.
that
is
led
and
ruled
,
and
hath
all
his
thoughts
and
affections
,
and
his
actions
as
it
were
framed
and
begotten
,
and
nursed
vp
by
the
corruption
of
his
nature
arising
from
the
disobedience
of
the
first
man
,
or
by
the
temptations
of
Sathan
the
Prince
of
all
darknesse
and
disobedience
.
It
is
one
thing
to
sinne
by
infirmitie
,
to
fall
by
occasion
into
a
sinne
,
and
another
thing
to
be
led
and
ruled
,
and
to
frame
ones
life
and
imployment
after
the
rules
and
proiects
that
are
hatched
by
the
flesh
or
Sathan
.
To
be
a
childe
to
sinne
,
that
is
to
be
ruled
and
mastered
and
led
by
it
,
to
be
as
it
were
at
the
command
of
lust
and
corruption
,
that
is
not
in
a
childe
of
God
standing
in
vprightnesse
.
Secondly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
word
here
rendred
disobedience
,
imports
vnteachablenesse
,
such
a
disobedience
as
is
wilfull
,
when
a
man
sinnes
,
and
will
sinne
,
and
will
not
be
perswaded
either
by
Gods
word
,
or
Gods
spirit
,
or
Gods
people
,
that
would
aduise
or
admonish
him
.
To
be
of
an
incurable
or
inteachable
disposition
,
is
a
ranke
signe
of
a
childe
of
disobedience
.
Further
,
if
wee
marke
the
coherence
,
in
the
second
chapter
of
the
Epistle
to
the
Ephesians
,
vers.
2.
compared
with
the
first
,
wee
may
easily
discerne
that
a
childe
of
disobedience
is
dead
in
trespasses
and
sinnes
.
His
soule
can
lie
at
rest
,
though
he
be
guiltie
of
neuer
so
many
sinnes
.
Cast
a
mountaine
on
a
dead
man
,
and
hee
will
not
complaine
or
aile
any
thing
.
And
sure
it
is
a
notable
signe
of
a
childe
of
disobedience
,
to
be
guiltie
of
a
multitude
of
sinnes
,
and
yet
to
be
senselesse
vnder
them
:
to
be
able
to
goe
from
day
to
day
,
and
weeke
to
weeke
,
and
moneth
to
moneth
,
and
neuer
to
aile
any
thing
,
for
any
sound
remorse
he
findes
for
his
sinne
.
Especially
when
men
are
at
that
passe
that
the
Prophet
Ieremy
complained
of
,
that
though
God
strike
them
,
yet
they
are
not
grieued
;
yea
though
the
Lord
consume
them
,
they
refuse
to
receiue
correction
,
and
make
their
faces
harder
then
a
rocke
,
refusing
to
returne
[
](A89915-e184170-b)i
i
Ier.
5.3
.
.
Q.
But
may
not
the
wrath
of
God
come
vpon
his
owne
children
?
Whether
wrath
may
not
come
vpon
Gods
children
as
well
as
the
children
of
disobedience
.
Is
God
neuer
angry
with
his
owne
seruants
?
Ans.
God
may
be
angry
with
his
owne
people
:
for
when
the
Prophet
Dauid
saith
,
his
anger
endureth
but
a
moment
[
](A89915-e184250-b)k
k
Psal.
30.5
.
,
hee
implies
then
that
God
will
be
angry
.
And
in
the
89.
Psalme
,
though
the
Lord
saith
hee
will
not
take
away
his
goodnesse
and
his
mercy
,
yet
if
they
keepe
not
his
law
,
he
saith
expresly
,
he
will
visit
their
transgression
with
the
rod
,
and
their
iniquitie
with
stripes
[
](A89915-e184290-b)l
l
Ps.
89.32.33
.
.
And
thus
he
is
angry
with
them
sometimes
for
their
couetousnesse
[
](A89915-e184320-b)m
m
Esay
55.17
.
,
sometimes
for
their
carelesse
worship
[
](A89915-e184340-b)n
n
Esay
64.5.7
.
,
sometimes
for
vnworthy
receiuing
[
](A89915-e184360-b)o
o
1
Cor.
11.
,
sometimes
for
their
losse
of
their
first
loue
[
](A89915-e184380-b)p
p
Reu.
2.
,
but
generally
euery
grosse
sinne
angers
God
,
by
whomsoeuer
it
be
committed
.
But
yet
there
is
great
difference
betweene
Gods
anger
towards
his
owne
children
,
and
that
wrath
that
commeth
vpon
the
children
of
disobedience
,
and
that
principally
in
three
things
.
First
,
wrath
comming
vpon
the
faithfull
is
not
eternall
,
but
temporary
and
in
this
life
only
:
for
they
are
deliuered
from
the
wrath
to
come
[
](A89915-e184410-b)q
q
1
The.
1.
vlt.
,
for
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
,
they
are
already
past
from
death
to
life
.
But
so
are
not
wicked
men
.
For
God
is
so
angry
with
them
in
this
life
,
that
his
anger
may
continue
for
euer
,
and
not
be
extinguished
in
their
very
death
.
And
not
only
so
,
but
Gods
anger
with
his
own
children
euen
in
this
life
is
not
for
all
their
daies
,
but
only
a
very
short
time
of
their
life
.
For
as
Dauid
saith
,
his
anger
endureth
but
a
moment
:
weeping
may
endure
for
a
night
,
but
ioy
commeth
in
the
morning
[
](A89915-e184460-b)r
r
Psal.
30.5
.
.
And
in
another
place
he
saith
he
will
not
alwayes
chide
,
neither
will
he
keepe
his
anger
for
euer
[
](A89915-e184490-b)s
s
Psal.
103.9
.
.
And
the
Lord
witnesseth
by
the
Prophet
Esay
,
that
he
forsaketh
but
for
a
small
moment
,
he
hideth
his
face
in
a
little
wrath
,
but
he
hath
mercy
with
euerlasting
kindnes
[
](A89915-e184520-b)t
t
Esay
54.7.8
.
.
When
a
child
of
God
falleth
,
he
is
sure
he
shall
rise
[
](A89915-e184550-b)u
u
Mich.
7.8
.
:
but
it
is
not
so
with
the
vngodly
.
Secondly
,
as
Gods
wrath
differs
in
the
continuance
,
so
it
differs
in
the
measure
:
it
is
milder
towards
his
children
then
it
is
towards
the
children
of
disobedience
.
Which
appeares
to
be
so
two
wayes
:
For
first
Gods
anger
as
it
is
manifested
in
outward
iudgements
vpon
his
owne
people
,
is
euer
proportioned
to
their
strength
:
he
doth
not
consider
what
their
sinne
deserues
,
but
what
their
spirits
are
able
to
sustaine
.
He
will
not
suffer
them
to
be
tempted
aboue
that
which
they
are
able
,
but
will
giue
issue
with
the
temptation
,
that
they
may
bee
able
to
beare
it
[
](A89915-e184580-b)x
x
1
Cor.
10.13
.
And
the
Prophet
Esay
sheweth
that
the
Lord
hath
great
care
lest
by
contending
ouer-long
with
his
people
,
the
spirit
should
faile
,
and
the
soule
which
he
hath
made
[
](A89915-e184620-b)y
y
Esay
57.16
.
.
And
the
Prophet
Dauid
shewes
,
that
God
deales
not
with
his
people
after
their
sins
,
nor
rewards
them
after
their
iniquities
:
but
as
a
father
pittieth
his
children
,
so
the
Lord
pittieth
them
that
feare
him
[
](A89915-e184660-b)z
z
Psal.
103.10
14.
.
But
now
with
the
wicked
it
is
much
otherwise
:
for
the
Lord
neuer
asks
what
strength
they
haue
to
beare
it
,
or
how
they
will
take
it
,
but
what
sinne
they
haue
committed
,
and
how
they
haue
deserued
it
.
Besides
,
the
affections
of
Gods
children
are
sweetned
with
many
mercies
:
for
though
the
Lord
be
angry
for
their
sinne
,
yet
if
they
will
seeke
God
,
and
worke
righteousnesse
,
they
may
hold
out
to
beare
the
crosse
,
for
the
Lord
will
meet
them
in
the
vse
of
the
meanes
,
Esay
64.5
.
to
the
great
ease
and
ioy
of
their
hearts
.
Excellently
speaketh
the
Prophet
Dauid
vnto
the
Lord
,
acknowledging
this
point
,
when
he
said
,
Thou
answerest
them
O
Lord
our
God
,
thou
wast
a
God
that
forgauest
them
,
though
thou
tookest
vengeance
of
their
inuentions
[
](A89915-e184720-b)a
a
Psal.
99.8
.
.
And
the
Prophet
Micah
seemeth
to
say
,
that
while
Gods
people
sit
in
darknesse
,
yet
the
Lord
can
be
a
light
vnto
them
[
](A89915-e184760-b)b
b
Mich.
7.7.8
.
,
for
their
God
will
heare
them
.
And
herein
also
the
Lord
reserueth
his
mercies
from
the
wicked
,
so
as
when
they
fall
they
haue
no
assurance
of
rising
,
nor
is
the
Lord
carefull
to
lighten
their
darknesse
:
I
meane
they
haue
no
promise
for
it
.
For
if
the
Lord
shew
them
fauour
,
if
they
repent
not
,
it
will
make
them
more
vnexcusable
,
and
their
iudgement
the
heauier
.
Thirdly
,
it
differs
in
the
end
:
for
the
end
of
Gods
wrath
on
his
owne
seruants
is
their
good
and
saluation
.
They
are
iudged
,
that
they
might
not
perish
with
the
world
[
](A89915-e184800-b)c
c
1
Cor
11.32
.
.
And
they
are
whipped
by
the
Father
of
spirits
,
that
they
may
bring
forth
the
quiet
fruit
of
righteousnesse
[
](A89915-e184830-b)d
d
Heb.
12.11
.
.
In
a
word
,
Gods
iudgements
are
as
medicines
to
heale
them
.
But
on
the
other
side
,
wicked
men
are
vessels
of
wrath
,
and
all
tends
to
the
fitting
of
them
to
destruction
.
The
Lord
comes
not
to
them
to
trie
,
but
to
consume
;
not
to
better
them
,
but
for
their
wilfull
impenitencie
to
declare
his
iustice
vpon
them
.
All
these
their
differences
are
notably
exprest
by
the
Prophet
Esay
in
his
27.
and
28.
chapter
:
for
hee
sheweth
that
the
Lord
is
a
carefull
and
wise
husbandman
;
and
the
husbandman
in
nature
hath
this
discretion
,
that
he
should
not
plow
all
day
to
sow
[
](A89915-e184900-b)e
e
Esay
21.24
.
:
so
is
it
with
the
Lord
,
he
doth
not
continue
still
plowing
with
long
furrowes
vpon
the
backes
of
the
righteous
.
When
he
hath
plowed
vp
the
fallow
ground
of
their
hearts
,
he
will
not
still
goe
ouer
them
,
to
breake
the
clods
that
remaine
:
but
hauing
once
made
himselfe
a
furrow
,
he
will
sow
and
not
plow
.
And
for
the
second
,
the
Prophet
seriously
expostulateth
with
such
as
should
any
way
incline
to
thinke
that
the
wicked
&
the
godly
were
smitten
alike
.
Hath
he
smitten
him
(
saith
the
Prophet
)
as
he
smote
those
that
smote
him
[
](A89915-e184940-b)f
f
Esay
27.7
.
?
As
if
he
should
aske
,
hath
the
Lord
plagued
Israel
as
he
plagued
those
that
were
enemies
vnto
Israel
?
And
then
he
shewes
this
difference
,
that
when
the
Lord
came
to
visit
Israel
,
hee
contended
with
him
in
measure
,
and
smote
him
in
his
bunches
:
whereas
when
God
smites
at
a
wicked
man
,
Vers.
8.
he
smites
at
the
root
,
and
after
many
blowes
he
will
continually
haue
him
downe
.
And
for
the
least
difference
,
the
Prophet
shewes
further
,
that
by
this
shall
the
iniquitie
of
Iacob
be
purged
,
and
this
is
all
fruit
,
to
take
away
his
sinne
[
](A89915-e185040-b)h
h
vers.
9.
:
As
if
he
would
plainely
affirme
,
that
God
meant
so
to
cast
Israel
into
the
furnace
,
as
nothing
should
be
left
but
the
drosse
,
his
purpose
was
therefore
to
afflict
him
that
he
might
medicine
him
against
his
sinne
.
And
thus
of
the
sixt
verse
.
VERS.
7.
In
which
yee
also
walked
sometime
when
yee
liued
in
them
.
THese
words
containe
the
second
reason
to
inforce
the
mortification
of
vice
,
and
it
is
taken
from
their
owne
experience
:
as
if
he
would
say
,
yee
haue
liued
a
long
time
in
these
corruptions
and
sins
,
and
therefore
it
is
sufficient
that
you
haue
spent
the
time
past
in
these
lusts
of
the
Gentiles
,
it
is
high
time
now
to
abandon
them
:
besides
you
should
remember
the
misery
you
liued
in
by
reason
of
sinne
,
and
from
thence
learne
to
confirme
your selues
in
a
constant
course
of
resisting
and
striuing
against
the
occasions
and
beginnings
of
those
sinnes
.
From
the
coherence
and
the
generall
consideration
of
the
whole
verse
diuers
things
may
be
briefly
noted
.
First
,
Obseruations
from
the
coherence
.
that
the
knowledge
and
meditation
of
a
mans
misery
by
nature
is
a
good
medicine
to
kill
lust
and
couetousnesse
:
The
Apostle
like
a
wise
Physitian
,
vseth
here
the
counsell
hereunto
as
a
principall
part
of
his
direction
.
For
in
that
he
puts
them
in
minde
of
it
,
it
shewes
that
they
should
minde
it
by
themselues
much
more
.
For
not
only
it
will
shew
that
these
sinnes
did
then
abound
,
but
the
very
thought
of
such
a
wofull
estate
will
beat
downe
&
kill
by
degrees
the
vitious
inclinations
of
nature
vnto
such
sinnes
.
Secondly
,
in
that
the
Colossians
can
beare
it
to
be
told
of
their
sinnes
past
,
it
giues
vs
occasion
to
take
notice
of
this
for
a
truth
:
that
where
a
man
hath
soundly
repented
of
any
sin
,
he
can
easily
beare
it
,
to
be
touched
with
the
remembrance
of
it
,
and
with
lowlinesse
doth
endure
the
needfull
discourse
concerning
it
.
It
is
a
notable
testimonie
that
a
man
hath
not
truely
repented
of
sinne
,
when
he
is
so
impatient
and
vnquiet
in
the
mention
or
remembrance
of
sinne
.
If
a
man
haue
a
wounded
arme
,
while
it
is
vncured
,
Simile
.
the
least
touch
of
it
makes
a
man
start
and
cry
out
:
but
when
it
is
whole
,
you
may
gripe
it
hard
and
yet
he
aileth
nothing
at
all
.
So
it
is
with
our
consciences
in
matters
of
sinne
:
They
are
but
in
a
miserable
case
that
rage
,
and
fret
,
and
reuile
when
the
sinnes
they
haue
liued
in
are
by
publike
doctrine
disgraced
,
or
threatned
.
But
may
some
one
say
,
The
profit
of
remembring
our
misery
by
nature
.
to
what
end
doth
the
Apostle
so
often
put
them
in
minde
of
their
sinfulnesse
and
misery
past
?
I
answer
,
he
doth
it
for
great
reasons
.
For
the
more
men
thinke
of
their
misery
by
nature
,
the
more
it
quickneth
to
a
sense
and
admiration
of
Gods
mercy
that
hath
drawne
them
out
of
such
a
wretched
estate
.
Besides
it
is
a
notable
meanes
to
keepe
a
Christian
humble
,
and
to
make
him
watchfull
ouer
a
nature
that
by
lamentable
experience
hath
been
so
prone
to
sinne
:
and
it
serues
to
stir
vp
Christians
to
a
more
eager
desire
and
diligence
in
vsing
the
meanes
to
aduantage
them
in
knowledge
and
grace
.
T
is
now
time
,
to
redeeme
the
time
,
that
hath
been
so
long
lost
.
And
it
will
make
a
childe
of
God
industrious
in
Gods
worke
,
seeing
he
hath
spent
so
much
time
in
the
seruice
of
the
deuill
,
the
world
,
and
the
flesh
.
And
further
it
helps
a
man
to
some
measure
of
patience
and
meeknesse
and
compassion
,
in
dealing
with
the
sinnes
of
other
men
,
considering
that
he
himselfe
hath
been
vnwise
,
disobedient
,
seruing
the
lusts
and
diuers
pleasures
,
&c.
And
lastly
,
How
farre
priuate
men
may
meddle
with
the
former
sins
of
others
.
(
as
was
before
noted
)
it
serues
to
kill
the
daily
lusts
that
may
bud
and
sprout
out
after
calling
.
Now
concerning
the
remembring
of
the
sinnes
of
others
,
we
must
know
the
Apostle
had
a
warrant
by
his
calling
and
commission
to
rehearse
the
sins
of
others
.
For
Gods
ministers
are
enioyned
to
shew
Gods
people
their
sinnes
:
But
a
like
liberty
is
not
lawfull
to
euery
priuate
man
.
Priuate
men
may
remembers
others
of
their
estate
past
,
if
it
may
stirre
them
vp
to
thankfulnesse
,
or
if
it
may
further
them
in
humiliation
for
new
offences
,
or
they
may
exhort
one
another
,
lest
any
be
deceiued
by
sinne
,
and
so
for
preuention
of
corruptions
vnto
which
they
are
by
nature
prone
:
or
in
some
speciall
cases
to
cleare
Gods
iustice
against
hard-hearted
sinners
,
otherwise
it
is
a
vile
and
sinfull
course
to
be
raking
into
the
liues
of
others
:
but
especially
to
be
grating
vpon
the
faults
past
of
penitent
sinners
.
Where
God
hath
pardoned
,
what
hath
man
to
doe
to
impute
?
And
thus
of
the
coherence
and
generall
consideration
of
the
words
.
This
verse
containes
two
specialties
of
their
miserie
by
nature
.
First
,
their
continuance
in
sinne
,
in
that
he
saith
,
yee
walked
.
Secondly
,
their
delight
in
sinne
,
in
that
he
saith
,
yee
liued
in
them
,
that
is
,
it
was
the
life
of
your
life
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
which
]
That
is
,
in
which
sinnes
:
and
so
it
teacheth
vs
,
that
we
should
be
more
troubled
for
sinne
then
for
crosses
.
For
he
doth
not
say
,
in
which
miseries
or
iudgements
,
but
in
which
sinnes
and
corruptions
.
As
any
are
more
spirituall
,
sin
is
their
greatest
sorrow
:
and
as
any
are
more
carnall
they
are
more
troubled
with
crosses
.
Yee
]
A
man
can
neuer
be
soundly
and
profitably
humbled
,
till
he
minde
his
owne
sinnes
.
The
knowledge
of
sin
that
is
transient
is
dangerous
,
as
we
may
see
in
the
Pharisie
.
The
more
he
knowes
by
the
Publican
,
the
prouder
he
is
in
himselfe
,
but
the
knowledge
that
is
reflexed
is
profitable
.
And
therefore
the
Publican
that
troubled
himselfe
about
his
owne
sinne
,
went
home
more
iustified
than
the
other
.
And
therefore
the
Apostle
here
tels
not
of
the
misery
of
other
men
,
but
expresly
guides
them
to
the
consideration
of
their
owne
misery
.
This
should
teach
vs
without
shifting
or
delay
to
search
and
try
our
owne
waies
,
and
to
grow
skilfull
in
recounting
the
euils
of
our
owne
liues
.
The
true
knowledge
of
our selues
,
is
a
great
step
in
a
holy
life
.
T
is
that
the
most
of
vs
neuer
attaine
to
.
And
yet
it
is
of
singular
vse
;
it
would
make
vs
humble
in
our selues
,
compassionate
towards
others
,
easie
to
be
admonished
,
tender-hearted
in
Gods
worship
,
more
apt
to
godly
sorrow
,
and
of
great
ripenesse
and
dexteritie
of
knowledge
in
cases
of
conscience
.
Also
]
Sinne
is
a
poyson
that
ouerflowes
all
sorts
of
men
.
This
also
takes
in
rich
men
,
and
great
men
,
and
lea●ned
men
,
and
old
men
,
and
the
ciuiller
sort
of
men
.
There
is
no
estate
,
calling
or
condition
of
men
,
nor
sex
,
or
nation
,
but
they
haue
been
infected
with
this
plague
.
It
hath
runne
ouer
the
whole
earth
.
And
therefore
it
should
humble
rich
men
,
and
learned
men
,
and
all
sorts
of
men
.
Looke
not
at
thy
wealth
,
or
thy
wit
,
or
thy
learning
,
or
thy
nobilitie
,
or
thy
same
amongst
men
,
looke
at
thy
filthy
nature
:
thou
hast
now
,
or
thou
hast
had
the
plague
vpon
thy
soule
:
and
as
wise
,
and
learned
,
and
rich
,
and
ciuill
,
and
noble
,
as
thou
haue
died
of
this
sicknes
,
and
are
in
hell
.
Walked
]
This
word
notes
not
onely
inclination
to
sinne
,
but
action
:
not
only
words
,
but
practise
;
and
in
practise
,
not
onely
a
falling
by
infirmitie
,
but
continuance
and
progresse
in
sinne
.
To
walke
in
sinne
,
is
to
proceede
in
sinne
from
one
kind
to
another
,
and
from
one
sinne
to
another
,
and
to
lie
and
dwell
in
sinne
.
And
this
is
the
wretched
condition
and
thraldome
of
euery
one
by
nature
,
thus
hard
is
it
to
giue
ouer
sinne
,
and
were
it
not
for
the
great
mercy
of
God
,
thus
would
all
men
continue
.
Why
men
liue
so
long
in
sin
.
Qu.
But
what
should
be
the
reason
that
men
continue
so
long
in
sinne
,
and
are
so
loth
to
get
out
of
this
miserable
path
?
Ans.
The
soule
by
nature
is
dead
in
sinne
[
](A89915-e185420-b)i
i
Eph.
1.2
.
:
And
all
flesh
is
couered
with
a
vaile
of
blindnes
[
](A89915-e185440-b)k
k
Esay
25.8
.
:
And
Sathan
the
prince
of
darknes
,
workes
effectually
in
the
children
of
disobedience
:
besides
the
course
and
custome
of
the
world
,
that
lies
in
wickednes
[
](A89915-e185460-b)l
l
1
Ioh.
5.18
.
Ephes.
2.2
.
,
much
hardens
and
confirmes
the
sinner
,
and
the
minde
and
will
of
the
flesh
is
stubborne
.
And
withall
euery
wicked
man
is
a
great
student
:
He
deuiseth
and
imagineth
,
and
forecasteth
how
to
finde
out
waies
,
to
set
himselfe
in
a
way
that
is
not
good
.
And
many
times
God
in
his
fearefull
iudgement
,
deliuers
many
a
man
vp
to
a
spirituall
lethargie
and
slumber
,
and
reprobate
minde
,
that
hearing
he
may
heare
,
and
not
vnderstand
,
and
seeing
he
may
see
and
not
perceiue
,
hauing
his
heart
false
,
and
his
eares
dull
,
and
his
eyes
closed
vp
,
lest
he
should
be
conuerted
and
humbled
[
](A89915-e185500-b)m
m
Act.
28.27
.
.
The
vse
may
be
to
teach
vs
to
inlarge
our
hearts
in
the
sense
of
Gods
goodnesse
that
hath
deliuered
vs
from
an
estate
that
was
in
it selfe
so
fearefull
.
Especially
it
may
comfort
vs
against
our
infirmities
:
that
howsoeuer
we
faile
by
occasion
,
yet
by
Gods
mercy
we
doe
not
walke
in
sinne
.
We
proceede
not
from
degree
to
degree
,
and
from
sinne
to
sin
:
it
is
a
happy
time
with
a
Christian
,
when
he
getteth
victory
ouer
his
sinnes
,
so
as
at
least
by
degrees
he
gets
downe
the
power
of
them
.
And
on
the
other
side
,
they
are
in
a
wofull
estate
that
haue
their
corruptions
growing
vpon
them
both
for
power
and
number
,
and
continuance
.
O
woe
will
be
vnto
them
when
the
master
shall
come
and
finde
them
so
doing
.
And
thus
of
the
first
specialty
.
The
second
is
,
Ye
liued
in
them
]
That
is
,
The
wickedest
men
many
times
most
liuely
.
yee
set
the
delight
of
your
hearts
vpon
them
.
Sinne
was
the
life
of
your
liues
.
None
many
times
more
liuely
and
in
greater
iollity
,
then
such
as
are
in
greatest
danger
of
Gods
wrath
:
and
so
cursedly
vile
is
mans
euill
disposition
,
that
as
many
men
are
the
more
sinfull
they
are
the
more
secure
,
and
full
of
carnall
liuelinesse
.
Who
more
frollicke
,
then
our
drunkards
,
swaggerers
,
swearers
,
abominable
filthy
persons
?
Yea
,
they
carry
themselues
,
as
if
they
had
found
out
a
life
of
excellency
and
contentment
aboue
all
other
men
:
and
yet
are
buried
in
the
ditches
of
monstrous
wickednes
,
and
are
descending
swiftly
to
their
owne
place
,
hasting
to
the
vengeance
to
come
.
Many
times
the
holiest
men
are
most
pensiue
,
and
the
vilest
men
,
most
liuely
.
Liued
]
There
is
a
fourefold
life
of
men
.
A
fourefold
life
.
The
life
of
nature
,
the
life
of
corruption
,
the
life
of
grace
,
and
the
life
of
glory
.
The
first
life
Adam
liued
before
his
fall
.
The
last
,
the
blessed
liue
in
heauen
.
The
third
,
the
godly
liue
after
their
conuersion
on
earth
:
and
the
second
,
is
the
life
of
all
the
vnregenerate
.
Sin
is
aliue
:
It
hath
a
liuing
being
in
the
vnconuerted
sinner
:
It
is
a
monster
ingendred
in
the
heart
of
man
,
by
coniunction
with
Sathan
,
seating
his
seuerall
limbs
in
the
seuerall
faculties
of
the
soule
.
Now
it
will
not
be
amisse
to
consider
how
we
may
know
when
this
monster
is
aliue
,
&
when
he
is
dead
.
Sinne
may
be
knowne
to
be
aliue
,
How
we
may
know
when
sinne
is
aliue
,
first
by
the
flaming
desires
of
the
heart
and
thoughts
of
the
minde
,
inordinately
bent
vpon
things
forbidden
.
Secondly
,
by
the
command
and
authoritie
it
holds
ouer
all
the
faculties
and
powers
of
the
soule
,
and
bodie
,
vsing
them
as
seruants
and
executioners
of
the
lusts
of
the
flesh
.
Thirdly
,
by
the
contentment
men
place
in
knowne
euils
.
Fourthly
,
by
customarie
practise
.
And
lastly
,
if
this
monster
by
the
deceitfull
working
of
Sathan
should
liue
still
for
a
time
,
(
as
many
times
it
doth
euen
in
the
worst
men
)
yet
there
is
a
way
to
try
whether
it
be
a-liue
or
no.
For
bring
it
to
the
law
,
and
it
will
presently
reuiue
.
If
it
be
pricked
and
pierced
with
the
terrors
and
reproofes
of
a
sound
application
,
it
will
shew
it selfe
,
by
vnquietnesse
,
and
vnruly
distempers
.
And
on
the
other
side
,
it
is
certaine
sinne
is
dead
,
and
when
it
is
dead
.
if
thy
flaming
desires
to
euill
be
quenched
.
Secondly
,
if
the
command
ouer
the
facultie
of
the
soule
be
ceased
.
Thirdly
,
if
a
man
seeke
and
place
his
chiefe
contentment
in
spirituall
things
.
Fourthly
,
if
the
customarie
practise
of
euill
be
broken
off
and
dissolued
:
and
lastly
,
if
the
heart
will
abide
the
searching
and
sound
application
of
the
law
.
In
them
]
So
wretchedly
is
the
vnregenerate
heart
of
man
composed
,
that
he
doth
not
only
liue
and
sinne
,
but
he
liues
in
sinne
,
and
with
sinne
,
and
by
sinne
too
.
He
liues
in
sinne
,
because
he
is
drowned
vnder
the
power
and
guilt
of
sinne
.
He
liues
with
sinne
,
because
he
is
not
a
guest
onely
,
but
a
soiourner
also
with
his
sinne
.
Sinne
keeps
the
house
,
and
the
sinne
is
at
bed
and
boord
there
.
And
he
liues
by
sinne
too
,
for
most
sinners
cannot
contriue
how
to
liue
without
them
.
The
letcher
cannot
liue
without
his
mistris
,
&
the
vsurer
cannot
liue
without
his
gaine
,
and
so
of
the
rest
.
All
these
are
woefull
circumstances
of
euill
,
and
doe
marueilously
decipher
out
a
soule
that
feeles
not
the
life
of
Iesus
Christ
in
him
,
and
they
impart
also
a
further
misery
.
It
is
easie
to
commit
sinne
,
but
it
is
not
easie
to
be
rid
of
sinne
;
a
man
may
also
quickly
forget
his
sinne
,
but
he
shall
not
so
quickly
forgoe
his
sinne
;
for
howsoeuer
by
Gods
singular
patience
,
he
liues
,
for
all
his
sinne
,
yet
by
the
singular
wretchednesse
of
his
condition
,
all
his
sinnes
will
liue
with
him
,
they
are
not
transient
,
but
so
long
as
he
liues
,
his
sinne
will
liue
with
him
;
yea
it
will
goe
with
him
too
when
he
dies
,
if
it
be
not
preuented
with
speedy
repentance
.
The
vse
also
of
all
this
may
be
to
teach
conuerted
Christians
,
that
are
deliuered
from
this
wofull
misery
,
to
walke
as
children
of
the
light
:
hauing
their
fruit
in
all
goodnesse
and
righteousnesse
and
truth
:
hauing
no
further
fellowship
with
the
vnfruitfull
workes
of
darknes
,
seeing
all
is
now
made
manifest
by
the
light
[
](A89915-e185710-b)n
n
Ephes.
5.8
,
9.11.13
.
:
yea
they
should
striue
to
expresse
as
much
life
of
contentment
in
the
works
of
new
life
and
light
,
as
before
they
euer
felt
in
the
paths
of
sinne
and
darknesse
;
and
if
wicked
men
walke
on
with
such
vnwearied
resolutions
and
endeuours
in
such
a
dangerous
estate
,
how
should
Christians
be
stir'd
to
all
possible
constancy
in
well-doing
,
seeing
they
are
sure
that
all
that
walke
vprightly
walke
safely
?
Thus
of
the
seuenth
verse
.
VERS.
8.
But
now
put
yee
away
euen
all
these
things
,
anger
,
wrath
,
malice
,
cursed
speaking
,
filthy
speaking
out
of
your
mouth
.
HItherto
of
the
mortification
of
vices
especially
against
a
mans
selfe
.
Now
followes
the
mortification
of
iniuries
.
And
therein
I
consider
,
first
the
exhortation
it selfe
in
the
eight
verse
and
a
part
of
the
ninth
.
Secondly
,
the
reasons
vers.
9.10
,
11.
In
the
exhortation
I
consider
,
first
the
charge
,
put
away
euen
all
these
things
:
secondly
,
the
catalogue
of
iniuries
to
be
put
away
and
mortified
,
anger
,
wrath
,
malice
,
&c.
From
the
coherence
,
in
that
the
Apostle
fastens
this
branch
of
the
exhortation
vpon
the
remembrance
of
their
misery
in
the
former
verse
,
it
shewes
,
that
the
meditation
of
our
misery
,
is
as
good
to
kill
or
beat
downe
the
power
of
rage
and
strong
passions
and
distempers
,
as
it
hath
beene
shewed
to
be
good
to
kill
lust
and
couetousnes
.
When
you
see
men
or
women
of
heady
passions
and
violent
affections
,
fall
into
affliction
of
conscience
,
then
imagine
they
will
hurle
off
their
natures
,
and
grow
more
calme
and
meeke
,
but
till
then
seldome
doe
any
mend
,
or
not
for
any
long
time
.
Now
]
That
is
in
the
time
of
grace
:
and
so
it
giues
vs
occasion
to
consider
that
grace
yeelds
no
liberty
to
sinne
.
Now
that
thou
hast
receiued
the
true
grace
of
God
,
there
is
no
time
left
for
passion
,
fretting
,
cursed
speaking
,
or
filthy
speaking
,
or
lying
,
or
any
such
iniurious
euils
.
Grace
inioynes
vs
to
take
leaue
of
our
old
affections
,
and
our
owne
peruerse
courses
.
Many
such
things
as
before
thy
conuersion
might
in
some
respects
beene
more
borne
withall
,
must
now
be
left
:
for
the
conuerted
Christian
must
liue
circumspectly
,
&
precisely
,
watching
in
all
things
,
and
walking
wisely
both
at
home
and
abroad
,
he
must
part
with
his
old
humors
and
peruerse
qualities
,
and
therefore
their
condemnation
sleepeth
not
,
Iud.
4.
that
turne
the
grace
of
God
into
wantonnesse
.
Put
away
]
Sinne
is
not
truely
repented
of
till
it
be
put
away
.
Now
sinne
is
put
away
two
waies
.
First
,
by
iustification
,
and
so
God
puts
away
our
sinnes
:
How
sinne
is
put
away
.
for
when
God
pardoneth
iniquity
,
hee
casteth
it
away
and
neuer
sees
it
or
remembers
it
more
[
](A89915-e185930-b)o
o
Mic.
7.18
,
19.
.
Secondly
,
by
sanctification
,
and
so
we
must
put
away
our
sinnes
.
We
must
put
away
or
pull
downe
sinne
as
the
rebell
puts
downe
his
weapons
,
when
he
seekes
the
seruice
of
his
Prince
,
or
we
must
deale
with
our
sinnes
as
God
deales
with
the
mighty
,
that
is
we
must
put
them
downe
from
their
seates
:
if
we
cannot
destroy
them
from
liuing
,
yet
we
may
disturbe
them
sitting
,
or
raigning
,
or
resting
in
vs
,
or
we
must
put
them
away
as
the
wronged
husband
doth
his
filthy
wife
.
We
must
diuorce
our
sinnnes
that
by
couenant
they
should
neuer
be
ours
more
.
We
will
neuer
loue
them
,
and
let
them
sleep
in
our
bosome
,
and
dwell
with
vs
,
and
be
familiar
with
our
natures
,
as
they
haue
beene
.
Now
we
put
away
sinne
three
waies
;
First
by
confessing
them
to
God
.
Secondly
,
by
godly
sorrow
,
washing
the
stain
and
filth
of
them
from
off
our
hearts
.
Thirdly
,
by
renouncing
and
forsaking
the
practise
of
them
,
all
are
here
intended
,
but
the
last
principally
,
and
this
we
must
know
will
not
be
done
with
ease
,
if
it
be
truely
and
soundly
done
.
The
Prophet
Micah
meanes
something
,
when
he
saith
of
the
Lord
,
he
will
subdue
our
iniquities
,
and
then
after
saith
,
he
will
cast
them
away
into
the
depths
of
the
sea
[
](A89915-e185990-b)p
p
Mic.
7.19
.
.
Must
God
subdue
if
he
cast
away
:
then
man
must
be
sure
of
it
,
that
he
must
labour
seriously
the
subduing
of
his
sinne
before
he
can
haue
any
comfort
or
successe
in
putting
them
away
.
Sinnes
are
like
an
armie
of
rebels
,
that
will
not
be
vanquished
without
some
adoe
.
All
these
things
]
In
the
originall
it
may
be
read
,
all
things
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
it
is
true
that
God
many
times
puts
his
seruants
to
it
,
euen
to
denie
and
put
away
all
things
,
they
must
denie
themselues
[
](A89915-e186070-b)q
q
Luk.
9.24
.
,
and
their
credits
,
yea
and
their
liues
too
[
](A89915-e186090-b)r
r
Mat.
10.39
.
,
if
neede
be
;
they
must
denie
the
world
,
and
their
profits
and
pleasures
[
](A89915-e186110-b)s
s
1
Ioh.
2.16
,
17
A
man
neuer
truly
repents
,
till
he
endeuour
to
be
rid
of
all
sinne
.
.
Yea
they
must
denie
and
forsake
,
and
(
which
is
more
)
rather
then
leaue
Christ
and
the
sinceritie
of
the
Gospell
,
they
must
hate
father
and
mother
,
wife
and
children
,
and
brethren
and
sisters
,
or
else
they
cannot
be
Christs
disciples
.
But
I
restraine
the
sense
as
it
is
here
vnto
sins
onely
.
And
so
it
notes
that
euery
man
that
will
truely
repent
,
must
resolue
to
part
with
all
sins
aswell
as
one
:
he
must
desire
and
indeuour
to
hate
and
put
away
euery
sinne
,
aswell
the
sinnes
haue
beene
named
,
as
the
sinnes
are
to
be
named
.
As
we
would
haue
God
to
receiue
vs
graciously
,
and
take
away
all
iniquitie
[
](A89915-e186140-b)t
t
Hos.
14.3
.
aswell
as
one
,
so
we
must
resolue
sincerely
to
put
away
euery
sinne
aswell
as
one
.
If
the
Lord
should
leaue
one
sin
vnforgiuen
,
it
might
be
enough
to
condemne
vs
,
and
so
if
we
leaue
but
one
sinne
,
that
we
haue
no
desire
nor
will
to
repent
of
,
that
one
sin
would
plead
against
vs
,
that
we
had
not
truely
repented
of
the
rest
.
If
we
marke
the
true
catalogue
of
sinnes
,
which
here
followeth
,
it
shewes
that
we
must
forsake
all
sorts
of
sinnes
aswell
as
one
:
For
we
must
forsake
and
put
away
inward
sinnes
aswell
as
outward
,
for
he
saith
,
put
away
anger
and
wrath
:
we
must
put
away
lesser
sinnes
aswell
as
greater
,
for
he
saith
,
put
away
filthy
speaking
,
aswell
as
before
he
had
said
,
mortifie
fornication
and
vncleannesse
.
Now
that
we
may
be
incouraged
to
this
sinceritie
in
forsaking
all
sinne
aswell
as
one
,
Motiues
.
we
may
consider
diuers
motiues
.
First
,
Christ
suffered
for
all
sinnes
aswell
as
one
:
and
therefore
we
should
arme
our selues
with
the
same
minde
,
in
suffering
in
our
flesh
to
cease
from
sin
ᵘ
indefinitely
,
that
is
from
all
sin
.
Secondly
,
[
](A89915-e186200-b)i
i
1
Pet.
4.1
.
we
would
haue
God
grant
all
our
requests
and
not
leaue
one
out
.
Nay
we
haue
a
promise
that
we
shall
obtaine
whatsoeuer
we
aske
in
Christs
name
[
](A89915-e186230-b)*
*
Mar.
11.24
.
,
and
therefore
it
is
reason
,
when
God
cals
for
the
repentance
of
all
our
sinnes
,
we
should
doe
it
,
and
not
leaue
one
out
.
Thirdly
,
Christ
is
all
in
all
things
,
and
filleth
all
in
all
things
[
](A89915-e186260-b)x
x
Colos.
3.11
.
Ephes.
1.23
.
,
and
therefore
it
is
as
easie
for
thee
if
thy
heart
be
right
to
receiue
and
procure
from
Christ
,
vertue
and
strength
against
euery
sinne
as
well
as
against
any
sinne
.
4.
This
is
all
fruit
[
](A89915-e186300-b)y
y
Esay
27.11
.
,
euen
the
taking
away
of
euery
sinne
,
what
pleasure
or
profit
soeuer
they
might
bring
to
vs
.
When
God
lookes
for
signes
and
markes
of
truth
and
vprightnes
,
this
fruit
of
true
desire
to
repent
,
is
all
fruit
:
it
is
wonderfully
liked
of
God
,
and
if
he
may
finde
this
heart
and
desire
in
vs
,
he
accounts
it
in
steede
of
all
other
things
.
5.
Christians
are
made
partakers
of
euery
heauenly
gift
,
euen
euery
spirituall
blessing
in
heauenly
things
[
](A89915-e186340-b)z
z
1
Cor.
1.7
.
Ephes.
1.3
.
.
Men
as
they
would
put
on
euery
grace
,
so
they
must
put
off
euery
sin
.
Lastly
,
God
will
shew
vs
all
his
good
[
](A89915-e186380-b)a
a
Exod.
33.19
.
&
34.6
,
7.
,
he
will
with-hold
from
vs
nothing
that
may
be
good
for
vs
[
](A89915-e186420-b)b
b
Psal.
84
11.
,
euen
till
he
giue
vs
proofe
of
his
glory
in
euery
diuine
attribute
.
And
why
then
should
not
we
by
serious
and
sound
confession
striue
euen
to
shew
him
all
our
euill
,
that
we
might
obtaine
pardon
for
them
and
strength
against
them
?
But
if
none
of
these
reasons
may
perswade
with
vs
to
be
vpright
and
sincere
,
then
let
vs
know
,
that
though
we
fauour
and
hide
and
extenuate
our
sinnes
,
yet
the
time
will
come
when
all
shall
be
naked
and
manifest
before
God
,
euen
all
the
sinnes
that
are
found
vpon
vs
.
And
therefore
it
were
better
to
confesse
them
now
,
that
God
might
not
charge
them
vpon
vs
then
,
and
to
forsake
them
now
,
that
being
washed
from
them
by
repentance
,
and
iustified
from
them
by
the
spirit
of
the
Lord
Iesus
,
we
may
then
be
accepted
as
if
wee
had
neuer
committed
them
.
Quest.
Q.
But
can
a
Christian
put
away
all
his
sinnes
in
this
life
?
Answ.
Answ.
He
may
,
and
I
will
shew
you
how
by
a
distribution
.
1.
Vnwilling
defects
,
as
belonging
to
originall
sinnes
are
pardoned
the
first
moment
of
conuersion
.
2.
Sinnes
of
ignorance
are
remoued
by
generall
repentance
,
and
by
the
daily
sacrifice
.
3.
Sinnes
not
loued
,
nor
rooted
are
done
away
,
by
an
absolute
forsaking
of
them
.
He
that
will
continue
any
longer
in
sinnes
that
bring
him
no
profit
nor
pleasure
,
and
such
euils
as
he
hath
power
to
leaue
if
he
will
,
if
these
be
not
giuen
absolutely
ouer
,
it
is
to
no
purpose
for
a
man
to
talke
of
repentance
.
4.
Particular
sinnes
that
a
man
hath
greatly
loued
,
they
are
put
away
by
serious
and
distinct
labour
in
praier
,
and
sensible
sorrow
and
griefe
of
heart
for
them
:
For
lesse
then
this
will
not
suffice
for
particular
beloued
sinnes
.
Now
lastly
,
there
will
remaine
certaine
remnants
of
some
sins
,
that
haue
rootes
in
our
corrupted
dispositions
,
euen
after
the
first
repentance
.
Now
these
are
said
in
Gods
acceptation
to
be
put
away
,
when
a
man
prayes
against
them
,
and
mournes
ouer
them
,
and
daily
iudgeth
himselfe
for
them
:
and
so
they
may
be
in
his
nature
,
&
yet
be
truly
,
though
not
perfitly
put
away
.
And
thus
of
the
generall
charge
.
The
catalogue
followes
.
And
the
sinnes
are
either
sinnes
of
the
heart
,
or
sinnes
of
the
tongue
.
The
sinnes
of
the
heart
are
anger
,
wrath
,
malice
.
The
sinnes
of
the
tongue
are
,
blaspheming
or
cursed
speaking
,
filthy
speaking
,
and
lying
.
First
of
the
sinnes
of
the
heart
.
Anger
,
wrath
,
]
I
suppose
these
words
expresse
one
and
the
same
sinne
:
it
may
be
the
two
words
import
two
degrees
of
anger
.
For
there
is
inward
fretting
,
without
words
or
signe
:
and
there
is
open
anger
,
a
signified
passion
,
that
discouers
it selfe
by
outward
shewes
:
both
are
iustly
condemned
.
Anger
may
be
considered
,
1.
as
indifferent
.
2.
as
laudable
.
3.
as
a
vice
.
Anger
is
a
naturall
passion
,
Anger
indifferent
.
and
so
in
it selfe
neither
good
nor
euill
,
as
it
is
a
sense
with
dislike
of
iniurie
:
So
Adam
might
haue
conceiued
anger
against
the
serpent
.
The
reason
of
the
Stoicks
,
that
condemne
anger
as
a
naturall
passion
,
for
euill
,
because
it
is
a
perturbation
,
is
without
reason
.
For
all
perturbation
is
not
euill
,
but
vniust
perturbation
onely
:
for
Christ
was
angry
and
vexed
,
and
grieuously
troubled
,
as
at
the
death
of
Lazarus
;
and
yet
he
was
without
sinne
.
Laudable
anger
.
Ira
per
zelum
.
Ira
per
vicium
.
Now
for
the
second
,
anger
may
be
considered
as
laudable
and
good
:
for
that
there
is
such
an
anger
,
I
will
not
stand
vpon
the
distinction
of
the
schoolemen
,
that
there
is
anger
of
zeale
,
and
anger
of
vice
:
the
Scripture
manifestly
shewes
there
may
be
good
anger
.
The
Apostle
saith
,
Be
angry
and
sinne
not
[
](A89915-e186610-b)c
c
Ephes.
4.26
.
.
And
Salomon
saith
,
Anger
is
better
then
laughter
[
](A89915-e186650-b)d
d
Eccles.
7.3
.
,
and
the
Euangelist
saith
,
our
Sauiour
looked
about
vpon
them
angerly
[
](A89915-e186680-b)e
e
Mark
.
3.5
.
,
and
Saint
Matthew
saith
,
he
that
is
angry
with
his
brother
without
a
cause
[
](A89915-e186720-b)f
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mat.
5.22
.
What
good
anger
is
.
,
as
if
he
would
acknowledge
a
iust
anger
,
when
there
was
a
iust
cause
of
anger
.
Now
this
good
anger
,
is
a
godly
passion
of
iust
zeale
,
of
iustice
,
conceiued
against
sinne
in
our selues
or
others
,
that
desireth
iust
reuenge
,
to
the
sauing
of
the
person
,
appeasing
of
Gods
anger
,
or
the
promoting
of
the
kingdome
of
Christ
.
I
say
,
it
is
a
godly
passion
.
For
there
are
two
sorts
of
naturall
passions
:
Some
are
so
euill
,
they
can
neuer
be
good
,
as
enuie
.
Some
are
so
naturall
,
as
they
may
be
either
good
or
euill
as
they
agree
or
disagree
with
the
law
of
God
,
and
such
is
anger
.
I
say
iust
zeale
,
for
I
know
that
euery
zeale
hath
not
alwaies
either
good
cause
or
good
effect
.
I
adde
against
sinne
,
because
it
must
not
be
our
indignation
at
the
person
.
And
we
may
be
angry
and
vexed
at
our
owne
sinnes
,
as
Paul
was
[
](A89915-e186780-b)g
g
Rom.
7.
,
aswell
as
at
the
sinnes
of
others
.
And
reuenge
also
is
the
end
of
anger
:
for
so
may
a
Christian
be
reuenged
on
himselfe
as
a
fruit
of
godly
sorrow
[
](A89915-e186810-b)h
h
2
Cor.
7.10
.
;
as
also
he
may
desire
the
iust
reuenge
of
the
Magistrate
vpon
others
,
the
end
must
be
to
saue
the
person
,
not
to
expresse
our
spleenes
,
and
to
appease
Gods
wrath
,
as
Phineas
did
,
and
others
of
Gods
seruants
:
And
lastly
,
to
promote
Christs
kingdome
,
by
sauing
a
soule
from
sinne
[
](A89915-e186860-b)i
i
Jam.
5.
vlt.
.
But
it
is
vicious
anger
is
here
meant
.
Vicious
anger
Vicious
anger
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
hath
her
degrees
.
For
there
is
1.
the
offence
,
a
griefe
of
the
heart
,
it
may
be
this
is
that
the
Apostle
hath
Ephes.
4.31
.
and
is
translated
,
bitternesse
.
2.
Inflamed
anger
,
or
the
inward
working
of
this
bitternesse
,
or
vexation
,
or
offence
,
or
griefe
.
3.
Outward
rage
,
neither
are
all
men
of
one
fit
in
their
anger
.
For
some
are
quickly
angry
,
and
quickly
appeased
:
some
are
slow
to
anger
,
and
slow
from
anger
:
some
are
quickly
inflamed
,
but
slowly
pacified
.
The
best
is
,
slowly
to
kindle
and
quickly
to
be
satisfied
,
but
all
are
naught
.
Now
concerning
vicious
anger
,
I
propound
two
things
principally
to
be
considered
.
1.
Reasons
.
2.
Remedies
against
it
.
Now
for
the
first
,
There
are
diuers
things
might
perswade
a
Christian
to
make
conscience
of
the
mortification
of
anger
and
frowardnesse
.
1.
The
commandement
of
God
,
which
is
expresse
,
Be
not
hastie
in
thy
spirit
to
be
angry
,
as
Salomon
recordeth
it
in
the
7th
of
Ecclesiastes
[
](A89915-e187010-b)k
k
Eccl.
7.11
.
.
2.
The
praises
the
Lord
giues
to
men
that
can
bridle
their
anger
,
and
the
disgraces
the
Holy
Ghost
casts
vpon
impatient
persons
,
as
Prouerb
.
14.29
.
He
that
is
slow
to
wrath
is
of
great
vnderstanding
:
but
he
that
is
hastie
of
spirit
exalteth
folly
.
And
againe
,
Prouerb
.
19.11
.
It
is
the
discretion
of
a
man
to
deferre
his
anger
,
it
is
his
glory
to
passe
ouer
a
transgression
.
And
againe
,
Prou.
12.8
.
A
man
shall
be
commended
according
to
his
wisdome
,
but
he
that
is
of
a
peruerse
heart
shall
be
despised
.
And
in
the
place
of
Ecclesiastes
before
alleaged
,
he
saith
,
Anger
resteth
in
the
bosome
of
fooles
.
3.
The
nature
of
euill
anger
.
What
is
anger
,
but
the
furie
of
the
vncleane
spirit
,
the
madnesse
of
the
soule
,
the
vnrest
of
all
faculties
,
a
very
beast
within
the
heart
of
man
?
4.
The
effects
of
anger
:
Which
may
be
considered
,
either
more
generally
,
or
more
particularly
.
And
the
particular
euill
effects
are
either
internall
,
or
externall
.
The
internall
effects
are
such
as
these
:
1.
It
blindes
the
minde
,
the
iust
anger
troubles
the
minde
,
but
vniust
anger
blindes
it
.
2.
It
looseth
the
bowels
of
pitty
and
mercy
,
especially
from
the
persons
.
A
man
hath
no
affections
neither
for
duties
of
piety
,
nor
of
mercy
.
3.
It
grieues
the
spirit
of
God
[
](A89915-e187150-b)l
l
Eph.
4.30
,
31.
.
4.
It
lets
in
the
Diuell
into
a
mans
heart
[
](A89915-e187180-b)m
m
Ephes.
4.17
.
.
The
externall
effects
are
these
:
1.
It
will
interrupt
prayer
,
as
the
Apostle
Peter
intimates
,
if
there
be
frowardnesse
through
indiscretion
or
contempt
in
the
familie
,
that
will
interrupt
prayer
,
and
worke
a
negligence
in
Gods
worship
[
](A89915-e187220-b)n
n
1
Pet.
3.7
.
.
And
therefore
it
is
one
thing
the
Apostle
Paul
expressely
requires
wee
should
looke
to
concerning
praier
,
namely
,
That
men
pray
as
without
doubting
,
so
without
wrath
[
](A89915-e187260-b)o
o
1
Tim.
2.8
.
.
2.
It
is
a
great
hinderance
to
the
profit
of
hearing
,
and
therefore
it
is
one
of
the
Apostle
Iames
his
rules
,
that
if
we
would
profit
by
the
word
,
we
should
be
slow
to
wrath
[
](A89915-e187300-b)p
p
Iam.
1.19
,
20.
.
3.
It
doth
notably
shame
a
man
,
and
discouer
and
blaze
abroad
his
folly
,
for
as
Salomon
obserueth
,
he
that
is
of
a
hastie
minde
exalteth
folly
[
](A89915-e187340-b)q
q
Pro.
14.29
.
:
and
in
the
12.
chapter
and
16
verse
,
he
saith
,
a
foole
in
a
day
may
be
knowne
by
his
anger
.
4.
Anger
disables
a
man
for
society
:
for
it
is
Gods
commandment
,
or
aduise
,
that
we
should
make
no
friendship
with
an
angry
man
,
nor
goe
with
a
furious
man
:
and
as
for
other
reasons
,
lest
we
learne
his
wayes
,
and
receiue
destruction
to
our
owne
soules
[
](A89915-e187390-b)r
r
Pro.
22.24
,
25.
.
And
in
generall
,
anger
is
the
doore
or
gate
of
vice
,
and
therefore
Dauid
in
the
37
Psalme
,
saith
,
Cease
from
anger
,
leaue
off
wrath
,
fret
not
thy selfe
also
to
doe
euill
[
](A89915-e187430-b)s
s
Psal.
37.8
.
,
as
if
he
would
imply
,
that
to
abound
in
anger
,
is
to
abound
in
sin
:
and
it
cannot
be
,
but
a
man
must
be
guilty
of
much
sinne
,
that
liues
in
fretting
and
passion
,
and
inward
vnrest
;
and
Salomon
saith
plainely
,
that
a
furious
man
aboundeth
in
transgressions
[
](A89915-e187470-b)t
t
Pro.
29.22
.
:
besides
anger
brings
Gods
curse
vpon
a
man
,
as
it
is
in
Iob
,
anger
slayeth
the
foolish
[
](A89915-e187500-b)u
u
Iob
5.2
.
,
it
bringeth
many
times
great
and
sudden
iudgments
,
and
as
Salomon
obserues
,
a
man
of
great
wrath
shall
suffer
punishment
,
and
if
thou
deliuer
him
,
yet
thou
must
doe
it
againe
[
](A89915-e187540-b)*
*
Pro.
19.19
.
.
Hence
it
is
,
that
our
Sauiour
Christ
,
denounceth
iudgment
both
temporall
and
eternall
against
vnaduised
anger
in
the
fifth
of
Matthew
[
](A89915-e187570-b)x
x
Matth.
5.22
.
.
And
thus
of
the
reasons
.
The
remedies
against
anger
are
of
two
sorts
.
1.
there
are
remedies
for
anger
in
our selues
.
2.
there
are
remedies
for
anger
in
others
.
There
are
diuers
things
are
good
to
represse
and
subdue
and
mortifie
anger
in
our selues
.
1.
From
the
coherence
of
these
words
with
the
former
verse
,
it
appeares
,
that
the
serious
and
frequent
meditation
of
our
misery
,
is
a
good
meanes
to
cut
downe
the
power
and
vnrulinesse
of
our
passions
.
2.
Sauing
knowledge
will
make
a
man
peaceable
,
gentle
,
easie
to
be
intreated
[
](A89915-e187620-b)y
y
Jam.
3.17
.
;
and
the
true
reason
why
there
is
so
much
passion
many
times
in
the
heart
,
is
,
because
there
is
so
litle
knowledge
in
the
head
:
for
passion
and
folly
are
twins
.
Thirdly
,
to
preuent
anger
,
or
to
restraine
it
,
it
is
good
to
take
heede
of
medling
with
the
strife
that
belongs
not
to
vs
,
but
carefully
to
minde
and
meddle
with
our
owne
businesse
[
](A89915-e187650-b)a
a
Prou.
26.7
.
,
especially
we
should
take
heede
of
medling
with
foolish
and
indiscreet
persons
,
for
he
that
contendeth
with
the
foolish
,
whether
he
rage
or
laugh
there
is
no
rest
[
](A89915-e187680-b)b
b
Prou.
29.9
.
.
Fourthly
,
we
must
not
giue
place
to
wrath
ᶜ
,
nor
let
it
haue
a
vent
by
sudden
,
and
vnaduised
words
,
or
by
suffering
our
affections
to
increase
in
swelling
and
desire
of
reuenge
:
we
should
silence
our
passions
,
and
resolue
to
suspect
and
restraine
our
words
.
Anger
smothered
will
languish
,
but
let
out
will
flame
vnto
further
mischiefe
.
Fifthly
,
we
should
diuert
the
course
of
our
anger
,
and
spend
the
heat
of
our
affections
vpon
our
owne
sinnes
,
and
it
were
good
to
get
into
our
heads
a
catalogue
of
some
of
our
chiefest
corruptions
,
that
if
we
be
suddenly
tempted
to
anger
,
we
might
presently
thinke
of
those
sinnes
,
and
spend
our
zeale
vpon
them
.
Sixtly
,
we
should
consider
him
that
prouokes
vs
to
anger
;
that
he
is
the
instrument
of
God
to
try
our
patience
:
and
that
if
he
doe
it
wilfully
it
is
a
brand
of
his
folly
.
Lastly
,
the
meditation
of
the
passion
of
Christ
is
an
excellent
remedy
to
kill
anger
and
to
crucifie
it
.
And
thus
of
anger
in
our selues
.
Now
the
remedies
for
anger
in
others
are
such
as
these
.
First
,
silence
.
Vnto
many
natures
,
to
answer
againe
is
to
put
fewell
to
the
fire
:
For
anger
is
fire
,
and
words
are
fuell
.
Secondly
,
if
thy
silence
wil
be
interpreted
to
be
sullennesse
,
or
contempt
(
for
some
thinke
they
are
despised
,
if
they
be
not
answered
)
then
the
next
remedy
is
a
soft
answer
[
](A89915-e187740-b)d
d
Prou.
15.1
.
.
And
thirdly
,
it
seemes
that
a
gift
in
secret
,
is
good
to
pacifie
anger
:
for
so
Salomon
thinks
,
Pro.
21.14
.
But
fourthly
,
if
this
will
not
serue
,
then
it
is
good
to
giue
place
to
it
[
](A89915-e187790-b)e
e
Rom.
12.19
.
,
I
meane
to
goe
away
from
the
angry
person
,
till
his
anger
be
ouer
.
But
especially
take
heed
that
thou
prouoke
not
anger
,
for
the
forcing
of
wrath
bringeth
out
strife
,
as
the
churning
of
milke
bringeth
forth
butter
,
and
the
wringing
of
the
nose
bringeth
forth
bloud
[
](A89915-e187820-b)f
f
Prou.
30.33
.
.
The
vse
of
all
this
may
be
to
humble
euery
one
of
vs
.
We
may
lay
our
hands
vpon
our
mouths
,
and
repent
of
our
foolishnes
in
our
passions
[
](A89915-e187850-b)g
g
Prou.
30.32
.
.
And
we
should
for
hereafter
be
carefull
,
in
all
companies
,
but
especially
in
our
families
to
auoide
the
customarie
sinnes
of
passion
.
Peeuishnesse
and
this
daily
fretting
and
chafing
,
is
a
cause
of
much
sinne
and
disorder
,
and
a
notable
let
of
piety
:
and
an
extreame
affliction
to
others
that
are
troubled
with
it
:
It
is
better
dwell
in
the
corner
of
a
house
top
,
then
with
a
brawling
woman
in
a
wide
house
[
](A89915-e187880-b)r
r
Prou.
21.6
.
.
For
a
continuall
dropping
in
a
rainy
day
,
and
a
contentious
woman
are
a-like
[
](A89915-e187910-b)s
s
Pro.
27.15
.
.
Thus
of
anger
and
wrath
:
Malice
followeth
.
Malice
]
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
diuersly
taken
.
Sometimes
for
euill
of
punishment
,
or
griefe
for
crosses
[
](A89915-e187960-b)t
t
Matth.
6.34
.
.
Sometimes
for
wickednes
in
generall
,
or
the
euill
habit
opposed
to
vertue
[
](A89915-e187980-b)u
u
Act.
8.22
.
.
Sometimes
for
malice
or
hatred
:
and
so
it
is
taken
Rom.
1.29
.
1
Cor.
5.8
.
and
so
it
is
to
be
taken
here
.
And
this
malice
is
nothing
else
,
but
anger
inveterate
.
Malice
hath
diuers
degrees
.
For
it
begins
in
the
base
estimation
and
loathing
of
the
heart
[
](A89915-e188040-b)*
*
Leuit.
19.17
.
:
and
then
it
proceeds
to
a
desire
,
that
plods
and
waites
for
euery
opportunitie
of
reuenge
:
and
so
it
is
grudge
.
Afterwards
it
becomes
open
,
and
shewes
it selfe
,
by
inflation
,
which
is
,
when
a
man
goes
so
as
he
thinkes
his
neighbour
not
worthy
to
be
looked
vpon
.
Secondly
,
by
strife
and
contention
,
suits
and
brawles
.
Thirdly
,
by
bitternesse
and
gall
,
in
censuring
and
iudging
.
And
lastly
,
by
wilfulnesse
,
and
a
resolution
not
to
be
intreated
.
Againe
,
Malice
is
varied
by
the
persons
in
whom
it
is
.
There
is
publike
malice
and
priuate
malice
:
publike
malice
is
in
publike
estates
,
and
is
shewed
by
factions
and
diuisions
.
Priuate
malice
is
varied
by
the
obiects
,
for
there
is
a
malice
in
wicked
men
against
Gods
seruants
:
Thus
they
haue
hated
them
that
rebuke
in
the
gate
[
](A89915-e188090-b)x
x
Amos
5.10
.
:
Thus
all
the
members
of
Christ
are
hated
of
the
world
[
](A89915-e188120-b)y
y
1
Ioh.
3.15
.
:
and
this
hatred
of
goodnesse
is
exceeding
ill
interpreted
of
the
Lord
,
he
accounts
it
as
manslaughter
[
](A89915-e188150-b)z
z
1
Ioh.
3.11
.
,
and
will
accordingly
iudge
it
[
](A89915-e188170-b)a
a
Psal.
129.5
,
6
,
7.
.
There
is
also
domesticall
malice
between
husband
and
wife
,
brethren
and
sisters
,
seruants
and
masters
,
&c.
This
domesticall
grudge
or
malice
is
exceeding
hatefull
to
God
,
and
hurtfull
to
the
familie
:
besides
,
it
is
desperate
,
for
a
brother
offended
is
harder
to
winne
then
a
strong
castle
[
](A89915-e188210-b)b
b
Pro.
18.19
.
:
and
the
Lord
hates
all
that
haue
any
hand
in
it
;
for
he
that
soweth
discord
among
brethren
[
](A89915-e188240-b)c
c
Pro.
6.19
.
,
is
one
of
the
six
things
the
Lord
hates
.
There
is
also
malice
abroad
,
betweene
man
and
man
in
controuersing
:
and
that
kinde
of
malice
is
principally
here
mentioned
.
Now
this
kinde
of
malice
is
not
alwaies
open
and
professed
;
for
he
that
hateth
,
as
the
Wiseman
saith
,
many
times
dissembleth
with
his
lips
,
and
layeth
vp
deceit
within
him
:
there
may
be
seauen
abomin●●ions
in
his
heart
,
though
he
speake
faire
[
](A89915-e188300-b)d
d
Pro.
26.24
,
25.
.
And
in
another
place
,
he
saith
,
hatred
may
be
hidden
with
lying
lips
[
](A89915-e188330-b)e
e
Prou.
10.18
.
:
but
of
what
kinde
soeuer
it
be
,
it
is
exceeding
naught
,
and
to
be
auoided
.
Now
concerning
this
sinne
,
I
further
propound
two
things
:
1.
reasons
.
2.
remedies
against
it
,
and
then
I
will
touch
some
vse
of
all
.
And
the
first
reason
may
be
taken
from
the
vile
nature
of
it
.
It
is
a
vice
so
transcendent
,
that
it
passeth
other
vices
;
it
hath
been
vsually
said
,
that
to
be
angry
is
humane
,
but
to
perseuere
in
anger
(
which
is
this
malice
)
is
deuilish
:
and
therefore
it
is
reckoned
in
the
first
to
the
Romanes
,
amongst
the
monstrous
sinnes
,
which
the
monstrous
Gentiles
fell
into
:
besides
,
to
hate
and
be
hatefull
,
is
a
dangerous
signe
of
vnregeneracie
[
](A89915-e188380-b)f
f
Tit.
3.3
.
,
euen
that
a
man
was
neuer
truly
conuerted
,
for
he
that
saith
he
is
in
the
light
and
hateth
his
brother
,
is
in
darknesse
euen
till
now
[
](A89915-e188410-b)g
g
1
Joh.
2
9.
.
Thirdly
,
it
is
worthy
to
be
repented
of
and
carefully
shunned
,
euen
for
the
ill
effects
of
it
,
for
it
is
like
leauen
[
](A89915-e188430-b)h
h
1
Cor.
5.8
.
,
it
will
sowre
and
spoyle
whatsoeuer
praise-worthy
qualities
were
in
a
man
before
:
and
it
is
a
great
let
both
to
the
word
and
prayer
;
and
thence
it
is
that
the
Apostle
Peter
exhorts
,
that
if
wee
would
grow
by
the
word
in
affection
and
practise
,
we
must
then
lay
aside
all
malice
and
enuy
[
](A89915-e188470-b)i
i
1
Pet.
2.1
,
2.
:
and
the
Apostle
Iames
shewes
in
his
4th
chapter
[
](A89915-e188510-b)k
k
Iam.
4.1
,
2
,
3.
,
that
many
desire
,
and
aske
and
haue
not
,
and
he
implies
that
(
among
other
things
)
their
warring
,
and
fighting
,
and
iangling
contentions
were
the
cause
of
it
.
But
our
Sauiour
Christ
is
expresly
plaine
,
that
if
mens
stomacks
be
so
big
,
they
will
not
forgiue
,
the
Lord
will
not
forgiue
them
,
though
they
be
neuer
so
importunate
[
](A89915-e188540-b)l
l
Matth.
6.14
.
:
and
besides
,
men
that
in
their
passionate
grudges
,
are
so
hasty
to
strife
,
are
many
times
brought
to
those
straits
in
the
end
,
that
they
know
not
what
to
doe
,
when
they
are
put
to
shame
by
their
aduersaries
[
](A89915-e188560-b)m
m
Prou.
25.8
.
.
Further
,
Salomon
obserues
,
that
men
that
thinke
to
hide
their
grudge
and
hatred
,
haue
their
wickednesse
,
many
times
,
shewed
before
the
whole
congregation
[
](A89915-e188590-b)n
n
Pro.
26.26
.
:
and
they
that
dig
pits
in
their
spight
for
others
,
by
the
iust
prouidence
fall
into
the
same
themselues
[
](A89915-e188640-b)o
o
Pro.
26.27
.
.
Few
malitious
persons
prosper
;
he
that
by
his
malice
is
caried
into
contention
,
knowes
not
what
he
doth
,
for
he
is
as
he
that
letteth
out
the
water
[
](A89915-e188670-b)p
p
Pro.
17.14
.
:
a
whole
floud
of
mischiefe
may
breake
in
vpon
him
,
that
he
dreames
not
of
,
for
he
that
hateth
his
brother
,
as
Saint
Iohn
saith
,
walketh
in
darknesse
,
and
knowes
not
whether
he
goeth
,
for
the
darknesse
of
malice
hath
blinded
his
eyes
[
](A89915-e188720-b)q
q
1
Ioh.
2.11
.
.
Finally
,
let
such
as
will
not
be
reconciled
,
nor
agree
with
the
aduersarie
quickly
,
feare
that
prison
,
that
is
threatned
by
our
Sauiour
,
euen
the
prison
of
hell
,
into
the
which
,
if
they
be
cast
,
they
shall
not
come
out
till
they
haue
paid
the
vttermost
farthing
[
](A89915-e188760-b)r
r
Matth.
5.
.
And
on
the
other
side
,
it
is
a
singular
praise
to
be
ready
and
forward
to
be
reconciled
,
and
lay
aside
malice
and
discord
,
and
a
crowne
of
reward
shall
be
giuen
to
such
,
☞
as
seeke
peace
and
agreement
:
yea
a
double
crowne
,
one
,
because
he
will
be
reconciled
,
and
another
,
because
he
seekes
it
,
and
asketh
peace
first
.
The
remedies
against
malice
in
our selues
.
The
remedies
against
malice
follow
:
and
they
are
of
two
sorts
.
For
malice
is
to
be
medicined
in
our
owne
hearts
,
or
auoided
;
or
it
is
to
be
compounded
,
or
preuented
in
others
.
Now
to
take
order
that
malice
might
not
infect
vs
,
these
rules
are
to
be
obserued
.
First
,
we
must
take
heede
of
the
causes
of
malice
,
and
they
are
either
within
vs
or
without
vs
;
within
vs
there
is
pride
[
](A89915-e188810-b)s
s
Pro.
13.10
.
,
and
impatience
,
and
enuy
,
and
in
some
nature
a
very
lust
to
contend
,
a
kinde
of
petulancie
,
and
a
very
spirit
of
contradiction
;
now
vnlesse
we
keepe
out
or
subdue
these
,
it
cannot
be
,
but
grudge
and
malicious
discords
will
transport
vs
.
Againe
,
without
vs
,
there
is
the
tale-bearer
and
scorner
,
and
the
froward
person
,
and
the
busie-body
,
called
the
man
of
imaginations
,
all
these
must
be
shunned
,
and
auoided
,
if
we
would
liue
without
malice
or
contention
:
for
where
no
wood
is
,
there
the
fire
goeth
out
,
and
so
where
there
is
no
tale-bearer
strife
ceaseth
[
](A89915-e188850-b)t
t
Prou.
26.20
.
.
And
the
like
may
be
said
of
contentious
and
froward
persons
,
for
as
coles
are
to
burning
coles
,
so
is
a
contentious
man
to
kindle
strife
[
](A89915-e188880-b)u
u
Prou.
26.21
.
.
If
a
man
fi●●e
himselfe
apt
to
grudge
or
strife
,
it
is
his
best
way
,
to
keep
out
of
the
way
of
froward
persons
,
that
may
soone
fire
him
.
The
like
counsell
must
be
giuen
concerning
the
scorner
;
for
,
saith
the
Wiseman
,
cast
out
the
scorner
and
contention
shall
goe
out
[
](A89915-e188910-b)*
*
Pro.
22.10
.
:
and
it
is
sure
,
that
he
that
would
not
be
infected
with
hatred
,
his
best
way
will
be
to
hate
the
busie-body
.
Now
if
this
direction
will
not
serue
the
turne
,
then
in
the
second
place
,
thou
must
mortifie
thy
rising
malice
,
and
confesse
it
with
griefe
vnto
God
,
till
by
prayer
thou
get
some
victory
ouer
it
.
Thirdly
,
much
malice
and
grudge
would
be
auoided
,
if
we
did
but
obserue
that
counsell
,
Leuit.
19.17
.
namely
,
that
when
we
did
conceiue
dislike
of
any
thing
in
our
brother
,
for
which
we
did
feare
we
should
hate
him
,
we
should
go
to
him
,
and
reproue
him
,
rebuking
him
plainely
for
his
sinne
:
many
times
a
seasonable
reproofe
drawes
out
the
poyson
of
beginning
grudge
and
malice
.
Fourthly
,
it
is
good
to
meditate
vpon
the
passion
of
Christ
,
and
of
his
readinesse
to
forgiue
euen
vpon
the
crosse
great
wrongs
,
&
worser
enemies
:
we
should
lay
a
necessitie
vpon
our selues
,
to
be
aduised
before
we
would
admit
contention
,
or
the
resolution
to
contend
,
for
as
Salomon
saith
,
by
pride
commeth
contention
,
but
with
the
well-aduised
is
wisdome
[
](A89915-e188970-b)x
x
Pro.
13.10
.
,
euen
this
wisdome
to
forbeare
contention
.
Finally
,
in
the
fourth
to
the
Ephesians
,
the
Apostle
before
he
saith
,
Let
all
bitternesse
,
and
wrath
,
and
malice
,
&c.
be
put
away
,
had
said
in
the
verse
before
,
grieue
not
the
holy
spirit
of
God
,
whereby
yee
are
sealed
to
the
day
of
redemption
[
](A89915-e189030-b)y
y
Eph.
4.30
,
31.
:
as
if
he
would
import
,
that
a
man
might
be
induced
to
put
away
malice
,
and
the
rest
of
the
vices
there
named
,
with
great
ease
and
readinesse
,
if
he
would
obey
the
motions
of
the
spirit
,
and
busie
himselfe
seriously
about
the
assurance
of
his
full
and
finall
redemption
,
daily
thinking
of
the
time
when
hee
shall
be
rid
of
all
wants
,
and
sinnes
,
and
wrongs
too
:
if
we
could
oftner
thinke
of
Gods
iudgements
,
and
the
great
day
of
reuenge
and
recompence
,
it
would
cause
vs
to
haue
lesse
stomach
to
be
our
owne
iudges
and
reuengers
.
And
if
the
spirit
of
God
might
rule
vs
,
our
flesh
would
haue
litle
heart
to
busie
it selfe
about
the
works
of
malice
.
Now
for
malice
in
others
,
Remedie
for
malice
in
others
.
it
must
be
considered
either
as
it
is
to
be
compounded
,
or
as
it
is
to
be
auoided
;
and
for
the
compounding
of
it
,
obserue
these
rules
.
First
,
if
thou
wilt
not
doe
good
for
euill
,
(
which
yet
is
required
[
](A89915-e189080-b)a
a
Pro.
25.21
.
)
yet
be
sure
,
thou
render
non
euill
for
euill
[
](A89915-e189110-b)b
b
Rom.
12.17
.
.
Secondly
,
if
thy
brother
haue
ought
against
thee
,
so
as
thou
be
priuy
to
thy selfe
that
thou
hast
done
him
any
wrong
,
or
giuen
him
any
cause
so
to
conceiue
,
then
goe
thou
and
seeke
reconciliation
,
tender
it
and
aske
it
of
him
.
Thirdly
,
if
the
contention
be
yet
secret
,
follow
Salomons
counsell
,
say
nothing
of
it
to
others
,
but
debate
thy
cause
with
thy
neighbour
himselfe
,
and
discouer
not
thy
secret
to
another
[
](A89915-e189160-b)c
c
Prou.
25.4
.
:
peace
might
soone
be
made
with
many
men
,
if
the
discord
were
not
made
so
publike
.
Now
for
auoiding
of
contention
and
malitious
discords
,
there
are
diuers
rules
of
great
vse
.
I.
Meddle
not
with
the
strife
that
belongs
not
to
thee
[
](A89915-e189190-b)d
d
Pro.
26.17
.
.
II.
Contend
not
with
fooles
:
thou
shalt
neuer
haue
done
if
thou
meddle
with
foolish
persons
,
for
whether
they
rage
or
laugh
,
there
is
no
rest
[
](A89915-e189230-b)e
e
Pro.
29.9
.
.
III.
Let
nothing
be
done
through
vaine-glory
[
](A89915-e189260-b)f
f
Phil.
2.3
.
.
IV.
Speake
euill
of
no
man
[
](A89915-e189290-b)g
g
Tit.
3.2
.
.
V.
Be
courteous
and
tender-hearted
[
](A89915-e189320-b)h
h
Eph.
4.31
,
32
.
VI.
Wrong
no
man
,
but
follow
that
which
is
good
both
amongst
your selues
and
towards
all
men
[
](A89915-e189350-b)i
i
Thess.
5.11
.
.
Lastly
,
pray
for
a
couering
loue
,
for
hatred
stirreth
vp
strife
,
but
loue
couereth
all
sinne
[
](A89915-e189380-b)k
k
Pro.
10.12
.
.
The
vse
of
all
this
,
may
be
both
for
reproofe
&
for
instruction
.
For
reproofe
of
many
men
,
that
are
fearefully
sowred
with
this
leauen
,
they
doe
not
onely
let
the
Sunne
goe
downe
vpon
their
wrath
,
but
they
let
the
Sunne
goe
his
whole
course
,
and
can
finde
no
time
from
the
one
end
of
the
yeere
vnto
the
other
,
to
compound
and
lay
aside
their
discords
.
Nay
so
hath
malice
seated
it selfe
in
some
dogged
and
spightfull
natures
,
that
it
seemeth
to
proclaime
,
it
will
neuer
loose
possession
,
till
the
deuill
the
father
of
malice
hath
full
possession
both
of
soule
and
body
.
But
let
euery
godly
minde
be
perswaded
to
auoide
this
monstrous
sinne
,
yea
let
vs
striue
to
auoide
the
very
beginning
of
it
,
or
if
nature
haue
such
corruption
,
that
for
the
present
we
cannot
get
our
hearts
rid
of
all
secret
poyson
of
dislike
,
let
vs
be
sure
we
be
but
children
in
malitiousnesse
:
it
is
a
monstrous
wickednesse
to
haue
a
head
that
is
exercised
to
strife
,
and
a
heart
that
hath
a
kinde
of
sinfull
dexteritie
,
in
framing
and
plodding
for
malitious
courses
.
And
thus
much
of
malice
.
Cursed
speaking
]
The
word
in
the
originall
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
blasphemie
.
Now
blasphemie
or
cursed
speaking
,
it
is
a
sinne
either
against
piety
,
or
against
righteousnesse
.
As
it
is
against
piety
,
it
is
blasphemie
to
reproch
,
or
reason
against
the
person
or
nature
of
God
:
or
against
the
prouidence
and
works
of
God
:
or
against
the
worship
of
God
and
the
meanes
thereof
;
and
so
it
is
cursed
speaking
and
a
kinde
of
blasphemie
to
repine
at
Gods
works
[
](A89915-e189460-b)m
m
1
Cor.
10.10
.
:
to
reproch
Gods
sabboths
[
](A89915-e189480-b)n
n
Lament.
1.
,
or
messengers
[
](A89915-e189500-b)o
o
1
Cor.
16.16
.
,
or
his
word
.
Also
there
is
a
cursed
speaking
which
is
against
righteousnesse
in
the
second
table
:
and
thus
it
is
cursed
speaking
,
When
subiects
curse
the
King
[
](A89915-e189520-b)p
p
Eccl.
10.
vlt.
:
When
Masters
threaten
their
seruants
[
](A89915-e189540-b)q
q
Ephes.
6.9
.
:
When
Parents
prouoke
their
children
[
](A89915-e189560-b)r
r
Ephes.
6.4
.
:
When
Husbands
are
bitter
to
their
Wiues
[
](A89915-e189580-b)s
s
Colos.
3.19
.
:
When
wiues
brawle
and
chide
with
their
Husbands
[
](A89915-e189600-b)t
t
Pro.
25.24
.
:
When
great
men
lord
it
ouer
the
poore
[
](A89915-e189620-b)u
u
Prou.
13.8
.
,
and
the
like
.
Cursed
speaking
is
either
before
the
face
,
and
so
it
is
strife
of
words
;
or
behinde
the
backe
,
and
so
it
is
backbiting
or
whispering
[
](A89915-e189660-b)*
*
2
Cor.
12.20
.
.
It
is
cursed
speaking
,
to
mocke
and
scorne
;
it
is
cursed
speaking
,
to
iudge
and
censure
;
it
is
cursed
speaking
,
to
slander
and
disgrace
;
it
is
cursed
speaking
,
to
be
euer
complaining
in
all
places
.
Finally
,
it
is
cursed
speaking
when
men
speake
euill
of
any
man
,
and
there
is
a
speciall
kinde
of
it
in
speaking
euill
of
godly
men
,
and
this
properly
is
blasphemie
in
the
second
table
,
for
the
Lord
for
the
honor
he
beares
to
his
people
,
is
pleased
to
afford
the
name
of
blasphemie
to
their
reproches
,
as
importing
,
that
he
takes
it
as
if
he
were
reproched
himselfe
.
We
should
all
of
vs
take
heede
of
cursed
speaking
of
what
kinde
soeuer
;
for
it
ariseth
of
ill
causes
,
as
enuie
or
malice
;
and
it
hath
effects
,
for
it
is
certaine
thou
werest
as
good
pierce
others
with
a
sword
,
as
smite
them
with
thy
tongue
.
And
therefore
a
bitter
and
cursed
tongue
is
often
compared
in
the
scripture
,
to
the
stinge
of
adders
,
and
to
a
sword
,
yea
a
sharpe
sword
,
to
a
razor
,
and
to
arrowes
,
and
the
like
,
besides
the
hurt
it
doth
to
thy selfe
:
for
if
thou
bite
and
deuoure
,
take
heede
thou
be
not
deuoured
[
](A89915-e189700-b)x
x
Gal.
5.15
.
.
And
it
is
iust
with
God
thou
shouldest
be
iudged
and
censured
,
that
accustomes
thy selfe
to
iudge
and
censure
[
](A89915-e189740-b)y
y
Matth.
7.1
.
.
And
though
thou
speake
euill
neuer
so
secretly
,
yet
God
doth
many
times
wonderfully
discouer
the
shame
of
it
before
others
;
and
if
man
would
not
iudge
thee
for
thy
euill
tongue
,
yet
it
is
certaine
God
will
[
](A89915-e189760-b)z
z
Jam.
5.9
.
.
And
it
is
many
times
seene
that
men
and
women
of
distempered
and
spightfull
tongues
are
made
a
very
abhomination
amongst
men
[
](A89915-e189780-b)a
a
Prou.
24.
,
so
as
all
men
are
weary
of
them
,
and
shun
them
.
Lastly
,
scornefull
and
cursed
speaking
proues
a
notable
hinderance
to
the
successe
of
the
word
[
](A89915-e189800-b)b
b
1
Pet.
2.1
,
2.
,
and
that
these
kinde
of
people
might
obserue
,
when
they
come
to
heare
they
receiue
not
a
blessing
,
and
why
?
but
because
blessing
is
so
farre
from
their
lips
,
as
they
loued
cursing
so
it
commeth
to
them
.
The
vse
of
all
may
be
to
exhort
vs
to
put
away
far
from
vs
a
froward
mouth
and
peruerse
lips
[
](A89915-e189840-b)c
c
Prou.
4.24
.
,
and
that
nothing
be
done
through
strife
,
but
rather
that
all
things
be
done
without
murmuring
or
reasonings
,
or
brawlings
,
or
reuilings
.
And
herein
such
as
feare
God
,
should
striue
to
giue
good
example
,
seeing
they
are
as
lights
in
the
middest
of
crooked
and
peruerse
people
.
Q.
Quest.
But
what
are
the
remedies
of
cursed
speaking
?
Answ.
Answ.
If
we
haue
sinned
through
bitternesse
,
Remedies
.
we
should
obserue
two
rules
;
1.
Let
thy
owne
words
grieue
thee
[
](A89915-e189940-b)d
d
Psal.
56.5
.
,
that
is
,
labour
by
prayer
and
godly
sorrow
to
beate
downe
the
power
of
they
peruersnesse
,
without
defending
,
excusing
or
extenuating
of
thy
frowardnesse
.
2.
Keepe
thy
heart
with
all
diligence
[
](A89915-e189970-b)e
e
Prou.
23.24
.
:
Looke
to
the
first
risings
of
thy
passions
.
For
bitternesse
is
first
in
the
heart
before
it
can
come
into
the
tongue
.
Now
for
preuenting
of
euill
speaking
in
others
,
the
only
rule
is
to
giue
them
no
occasion
,
either
by
words
or
iniurious
and
wicked
life
.
Ob.
Obiect
.
But
they
will
raile
and
reuile
without
a
cause
.
Answ.
Answ.
Then
obserue
these
rules
:
1.
Betake
thy selfe
to
prayer
,
so
did
Dauid
[
](A89915-e190050-b)f
f
Psal.
104.2
,
3
,
4.
.
2.
It
is
good
oft-times
to
be
as
deafe
man
that
heareth
not
[
](A89915-e190080-b)g
g
Psal.
38.13
,
14
.
3.
Be
sure
thou
be
carefull
thou
wrong
not
the
names
of
others
,
else
though
thou
be
innocent
in
the
things
imputed
,
yet
thou
art
iustly
scourged
with
the
like
euill
[
](A89915-e190100-b)h
h
Matth.
17.1
.
.
4.
The
constantest
and
surest
medicine
for
railing
,
is
a
holy
continuance
in
godly
conuersation
:
for
though
for
the
present
it
seeme
not
to
profit
the
railer
,
yet
in
time
to
come
it
may
[
](A89915-e190120-b)i
i
Phil.
2.15
.
.
I
adde
also
Salomons
rule
,
namely
,
with
an
angry
countenance
to
driue
away
a
backbiting
tongue
.
For
that
is
many
times
the
bellowes
to
kindle
the
fire
of
bitternesse
and
fierce
speaking
.
Filthy
speaking
]
This
is
an
other
of
the
wretched
vices
of
the
tongue
,
Reasons
against
filthy
speaking
.
to
be
with
all
care
and
conscience
auoided
by
a
Christian
.
And
therefore
the
Apostle
in
the
fifth
to
the
Ephesians
also
,
aswell
as
here
puts
it
into
the
Catalogue
of
euils
he
would
most
seriously
disswade
them
from
:
and
out
of
that
Chapter
,
we
may
gather
diuers
reasons
against
it
.
1.
Wee
are
deare
vnto
God
and
therefore
should
follow
him
as
deare
children
.
Now
of
all
things
we
neuer
saw
any
colour
of
this
in
God
.
Angrie
speaking
indeede
is
sometimes
for
our
capacity
giuen
to
God
:
but
neuer
filthy
speaking
,
or
any
the
least
glimspe
of
it
.
2.
Our
loue
should
bee
as
Christs
was
.
Now
his
was
to
profit
not
to
infect
,
and
it
was
pleasing
to
God
,
not
hated
,
as
this
filth
of
wordes
must
needes
be
.
3.
It
is
a
shame
,
and
vncomlinesse
,
and
dishonour
to
a
Christian
.
4.
If
any
would
obiect
it
is
but
a
small
matter
,
the
Apostle
would
soone
answer
,
men
ought
not
to
be
deceiued
with
vaine
words
for
it
is
sure
that
because
of
this
and
such
like
things
commeth
the
wrath
of
God
vpon
the
children
of
disobedience
.
5.
This
is
a
froth
of
filthinesse
that
should
onely
be
found
in
vnregenerate
men
that
lie
in
darknesse
,
and
it
is
a
worke
of
darkenesse
,
to
speake
filthily
aswell
as
to
doe
filthily
.
6.
If
we
be
children
of
the
light
we
should
shew
it
by
our
fearefulnesse
to
speake
or
doe
any
thing
that
were
vnpleasing
to
God
.
And
we
should
shew
it
by
reproouing
such
filthinesse
in
others
:
for
such
filth
if
it
be
not
reproued
is
not
regarded
,
but
a
Christian
reproofe
will
make
manifest
in
some
measure
that
it
is
not
good
nor
agreeing
to
truth
and
righteousnes
,
and
goodnes
.
7.
Men
are
in
some
degree
of
a
Lethargie
that
vse
this
sin
.
8.
A
Christian
ought
to
walk
exactly
,
strictly
,
precisely
or
circumspectly
,
it
is
no
more
then
he
is
bound
to
do
,
to
make
conscience
of
the
least
filthy
word
aswell
as
of
filthy
actions
,
and
therein
to
take
notice
of
Gods
will
.
And
thus
of
the
second
vice
of
the
tongue
.
VERS.
9.
Lie
not
one
to
another
,
seeing
that
yee
haue
put
off
the
old
man
with
his
workes
.
LIe
not
one
to
another
]
This
is
the
last
vice
in
the
Catalogue
,
lying
is
giuen
oftentimes
to
the
dumbe
creatures
:
and
so
Images
lie
,
and
teach
lies
,
and
so
the
wonders
of
Antichrist
are
lying
wonders
[
](A89915-e190270-b)a
a
2
Thes.
2.11
.
.
But
it
is
most
vsually
and
properly
ascribed
to
man
;
and
so
he
lies
either
in
nature
,
or
in
worke
,
or
in
word
.
In
nature
,
and
so
the
Prophet
Dauid
saith
men
of
high
degree
are
a
lie
[
](A89915-e190320-b)b
b
Psal.
62.9
.
.
In
worke
,
and
so
men
lie
either
through
hypocrisie
,
or
deceit
.
Hypocrisie
is
lying
,
whether
it
be
in
worship
to
God
[
](A89915-e190350-b)c
c
Esay
59.13
.
,
or
carriage
towards
men
[
](A89915-e190370-b)d
d
Reuel
.
2.9
.
.
Deceit
is
lying
,
and
therefore
the
bread
of
deceit
is
called
bread
of
lying
,
Prouerb
.
20.17
.
But
most
properly
a
lie
is
in
word
,
and
so
there
is
a
lie
in
doctrine
when
men
teach
falshood
,
or
apply
truths
to
wrong
persons
or
for
wrong
ends
.
The
Deuill
is
a
lying
spirit
in
the
mouth
of
many
Teachers
.
Men
lie
also
in
false
witnesse
bearing
,
so
doe
they
in
slaundering
and
flattering
.
But
most
strictly
,
lying
is
in
the
report
of
things
vntrue
in
conuersing
with
men
whether
at
home
or
abroad
.
There
are
many
reasons
why
a
Christian
should
take
heede
of
lying
.
Reasons
against
lying
.
First
if
we
consider
the
cause
of
lying
it
is
the
Deuill
,
hee
is
the
father
of
lies
[
](A89915-e190420-b)e
e
Ioh.
8.44
.
.
Secondly
if
we
consider
the
nature
of
a
lye
,
it
is
most
shamefull
and
hatefull
:
and
therefore
the
lyar
denies
his
lie
,
because
he
is
ashamed
to
be
taken
with
it
.
And
our
Swaggerers
hold
the
lie
so
disgracefull
that
they
will
reuenge
it
many
times
with
bloud
▪
Riches
cannot
adde
so
much
grace
to
a
man
as
lying
wil
bring
him
disgrace
,
and
therefore
Salomon
saith
:
A
poore
man
walking
in
his
integrity
,
is
better
then
a
rich
man
which
is
a
lyar
f.
And
the
Lord
vseth
to
recken
lying
with
the
most
monstrous
sinnes
,
to
make
vs
the
more
to
hate
it
:
as
wee
may
see
in
the
Catalogues
of
the
Reuelation
,
and
in
other
places
of
Scripture
.
Thirdly
,
[
](A89915-e190490-b)g
g
Reu.
21.8.22.15
.
on
the
contrarie
to
speake
the
truth
is
to
shew
righteousnesse
[
](A89915-e190520-b)h
h
Pro.
12.17
.
.
A
mouth
without
guile
is
a
marke
of
Gods
redeemed
[
](A89915-e190540-b)i
i
Reuel
.
14.5
.
,
and
the
remnant
of
Israell
,
as
ingenerall
they
will
doe
no
iniquitie
,
so
in
speciall
they
will
not
speake
lyes
[
](A89915-e190590-b)k
k
Zeph.
13.3
.
.
Fourthly
,
in
the
Epistle
to
the
Ephesians
the
Apostle
reasons
thus
,
Put
away
lying
;
speake
euery
man
truth
to
his
neighbour
for
we
are
members
one
of
an
other
[
](A89915-e190630-b)l
l
Eph.
4.25
.
.
It
were
most
vnnaturall
for
the
head
to
lie
to
the
hand
,
or
one
member
to
be
false
to
another
:
so
vnnaturall
is
it
for
Christians
to
lie
one
to
an
other
.
For
they
are
(
or
professe
to
be
)
members
one
of
an
other
.
Fiftly
,
if
wee
consider
the
effects
or
consequents
of
lying
,
for
it
makes
vs
abhominable
to
God
,
as
they
that
doe
truely
are
Gods
delight
,
so
lying
lippes
are
abhomination
to
the
Lord
[
](A89915-e190670-b)m
m
Pro.
12.22
.
,
and
a
lyars
tongue
is
one
of
the
7.
abhominable
things
which
Salomon
reckoneth
vp
[
](A89915-e190700-b)n
n
Pro.
6.17
.
.
The
law
also
is
giuen
to
lyars
among
the
rest
,
as
the
Apostle
to
Timothie
affirmes
[
](A89915-e190740-b)o
o
1
Tim.
1.10
.
.
It
is
one
of
the
sinnes
that
brings
vpon
a
mans
soule
and
body
,
the
forfeiture
of
the
law
.
If
lying
bee
not
restrained
in
time
thou
maist
get
such
a
habit
of
lying
that
thou
canst
hardly
tell
any
thing
but
thou
wilt
mixe
some
falshood
with
it
,
and
that
will
both
increase
thy
sinne
and
the
guilt
of
it
.
Besides
thou
wilt
loose
thy
credit
,
so
that
thou
wilt
hardly
be
beleeued
if
thou
speake
the
truth
.
Sixtly
,
know
that
God
will
enter
into
iudgement
with
all
lyars
[
](A89915-e190760-b)p
p
Hosea
4.2
.
,
sometimes
by
ordinarie
iudgements
,
sometimes
by
extraordinarie
,
as
he
did
with
Ananiah
and
Saphirah
[
](A89915-e190800-b)q
q
Act.
5.
.
Now
the
holy
Ghost
saith
:
he
that
speaketh
lies
shall
not
escape
[
](A89915-e190830-b)r
r
Pro.
19.5
.
,
but
God
will
destroy
them
that
speake
leasings
[
](A89915-e190860-b)s
s
Psal.
5.6
.
,
or
if
wee
could
escape
in
this
world
,
yet
the
lake
that
burneth
with
fire
and
brimstone
is
prepared
for
them
that
speake
or
loue
lies
.
[
](A89915-e190890-b)t
t
Reuel
.
22.15
Vse
.
The
Vse
may
be
for
reproofe
and
humiliation
to
such
as
finde
themselues
ouertaken
with
this
sinne
,
especially
if
it
raigne
in
them
,
but
more
especially
they
are
in
a
cursed
condition
that
seeke
lies
[
](A89915-e190940-b)u
u
Psal.
4.4
.
,
and
teach
their
tongues
to
lie
[
](A89915-e190970-b)*
*
Ier.
9.5
.
,
neither
let
men
please
themselues
that
they
can
doe
it
couertly
.
For
liars
are
for
the
most
part
easily
found
out
,
there
is
amongst
the
rest
3.
signes
of
a
lyar
and
in
one
of
the
three
he
vsually
discouers
himselfe
.
Three
signes
of
a
lyar
.
1.
To
vary
incontinently
[
](A89915-e191010-b)x
x
Pro.
12.19
.
.
2.
To
hearken
to
a
false
tongue
[
](A89915-e191040-b)y
y
Pro.
17.4
.
.
3.
To
loue
lies
[
](A89915-e191070-b)z
z
Reuel
.
22.15
.
.
But
let
euery
one
that
feareth
God
obey
this
counsell
of
the
Apostle
,
to
put
lying
in
the
Catalogue
of
sinnes
he
would
daily
watch
against
.
And
because
by
nature
wee
are
all
prone
vnto
this
sinne
,
we
should
remember
it
euen
in
our
praiers
to
God
,
that
he
would
remoue
farre
from
vs
vanitie
and
lies
[
](A89915-e191100-b)a
a
Pro.
3.8
.
.
Before
I
passe
from
this
vice
,
there
are
certaine
questions
[
](A89915-e191120-b)a
a
Quest.
to
be
answered
,
[
](A89915-e191130-b)a
a
Answ.
as
first
whether
all
lying
be
sinne
or
no.
That
this
may
be
vnderstood
men
vse
to
diuide
lies
into
three
sorts
.
There
is
an
officious
,
and
a
pernicious
,
and
a
iesting
lye
.
All
men
condemne
the
pernicious
lie
,
many
excuse
the
lie
in
iest
,
and
some
commend
the
officious
lie
,
but
the
truth
is
,
all
are
naught
.
And
therefore
the
Apostle
saith
,
lie
not
at
all
,
for
he
speaketh
indefinitely
.
But
it
will
be
obiected
that
the
midwiues
and
Rahab
and
Micholl
did
lie
,
but
it
must
be
answered
,
that
their
zeale
and
piety
was
to
be
praised
,
Obiect
.
but
the
meanes
they
vsed
was
not
to
be
imitated
.
If
any
obiect
that
the
Patriarches
vsed
lying
,
they
must
know
that
diuers
speeches
of
theirs
,
which
to
some
seeme
to
bee
lyes
,
indeed
were
not
.
For
Sarah
was
Abrahams
sister
,
and
Iacob
was
Isaacks
first
borne
by
diuine
dispensation
and
prophetically
,
and
so
Pauls
speech
about
the
high
Priest
may
be
excused
,
when
he
saith
he
knew
not
that
he
was
the
high
Priest
.
For
from
the
death
of
Christ
the
right
of
the
Priesthood
ceased
.
If
it
bee
further
obiected
Obiect
.
that
of
two
euils
the
lesse
is
to
be
chosen
.
I
answere
,
Answ.
that
,
that
rule
is
to
be
vnderstood
of
euils
of
inconuenience
,
not
of
euils
of
sinne
.
Now
that
it
may
further
appeare
that
it
is
not
lawfull
to
lie
,
no
though
it
were
to
saue
others
from
great
danger
.
These
reasons
may
be
weighed
.
First
we
may
not
do
euill
that
good
may
come
of
it
[
](A89915-e191310-b)b
b
Rom.
3.
.
2.
Peter
was
rebuked
for
dissembling
,
though
it
were
,
as
hee
conceiued
,
to
a
good
end
,
euen
to
auoide
offence
and
scandall
[
](A89915-e191340-b)c
c
Gal.
2.
.
3.
Nay
it
is
not
lawfull
to
him
,
though
it
were
to
defend
Gods
cause
,
or
to
preuent
his
dishonour
:
therefore
Iob
saith
earnestly
and
in
great
heate
,
will
yee
speake
wickedly
for
God
,
and
talke
deceitfully
for
him
,
will
yee
accept
his
person
[
](A89915-e191380-b)d
d
Iob
13.7.8.9
.
&c.
4.
If
wee
might
lye
to
saue
others
out
of
danger
,
then
wee
might
lye
to
saue
our selues
also
:
for
we
are
not
more
bound
to
care
for
the
safety
of
others
,
then
our
owne
:
but
wee
may
not
lye
to
saue
our selues
,
for
then
Peter
had
not
sinned
by
denying
his
Master
,
keeping
his
faith
and
his
heart
,
seeing
it
was
to
saue
his
owne
life
.
Lastly
,
wee
might
as
well
commit
fornication
with
the
Moabites
to
draw
them
to
our
religion
,
or
steale
from
rich
men
to
giue
to
the
poore
,
as
to
lye
to
profit
.
Quest.
Quest.
But
is
it
not
lawfull
to
suppresse
the
truth
sometimes
?
Answ.
Answ.
Truth
is
either
religious
or
politicall
.
For
religious
truth
,
being
asked
of
our
faith
,
we
are
ingenuously
to
professe
it
.
Now
politicall
truth
is
to
be
considered
,
either
as
it
is
required
in
iudgment
,
or
as
it
is
to
be
vsed
in
cases
out
of
iudgement
.
As
for
the
truth
before
a
iudge
,
it
may
not
bee
concealed
,
when
thou
art
called
to
answer
the
truth
;
but
in
priuate
conuersing
,
wee
are
not
alwaies
bound
to
reueale
all
the
truth
:
for
the
precept
,
Speake
euery
man
the
truth
[
](A89915-e191480-b)e
e
Eph.
4.15
.
,
is
an
affirmatiue
precept
,
and
so
doth
not
binde
alwaies
,
and
at
all
times
,
and
in
all
places
.
Besides
charitie
bindes
vs
to
conceale
and
couer
many
infirmities
,
and
a
wise
man
keeps
in
some
part
till
afterwards
;
and
besides
it
is
apparant
,
men
are
not
bound
to
discouer
their
secret
sinnes
to
all
men
.
Samuel
also
is
taught
to
conceale
a
part
of
the
truth
,
when
he
went
to
annoint
Dauid
.
And
thus
of
the
catalogue
of
iniuries
.
Seeing
you
haue
put
off
the
old
man
with
his
workes
.
]
In
these
words
with
the
verses
that
follow
to
the
12th
is
contained
three
reasons
to
inforce
the
mortification
of
iniuries
.
-
I.
They
are
the
workes
of
the
old
man
:
vers:
10.
and
they
haue
by
profession
put
off
the
old
man
,
and
so
they
should
doe
his
workes
.
-
II.
They
are
now
in
the
state
of
grace
,
they
are
new
men
,
and
therefore
haue
new
manners
:
they
are
by
the
meanes
renued
in
knowledge
,
vers:
11.
and
therefore
ought
to
grow
in
practise
,
euen
in
the
mortification
of
what
remaines
of
corruption
,
they
are
renued
after
the
Image
of
Christ
,
and
Christs
image
is
the
patterne
of
all
holinesse
,
and
they
must
therefore
leaue
those
sinnes
,
because
how
like
soeuer
they
bee
to
the
humors
and
dispositions
of
the
most
men
,
yet
they
are
not
found
in
the
Image
of
Christ
.
-
III.
God
is
vnpartially
righteous
and
iust
:
if
men
minde
not
mortification
,
he
cares
not
for
them
,
though
they
were
Iewes
,
circumcised
,
freemen
.
And
contrariwise
,
if
they
doe
conscionably
striue
after
the
holinesse
of
Christ
,
and
the
mortification
of
sinnes
,
hee
will
accept
them
,
though
they
were
Graecians
,
Scythians
,
bond
,
&c.
In
these
words
is
heedfully
to
be
noted
,
the
matter
to
be
auoided
:
both
the
old
man
and
his
workes
.
2.
The
maner
imploied
in
the
metaphor
(
put
off
)
with
the
time
,
haue
,
and
the
persons
,
yee
.
The
old
man
is
by
some
taken
to
be
their
old
condition
of
life
in
the
time
of
Idolatrie
;
by
others
,
to
be
their
custome
and
habit
in
sinne
:
what
the
old
man
signifieth
but
it
is
generally
by
the
most
taken
to
be
the
corruption
of
nature
,
and
inborne
prauitie
,
that
vicious
humor
and
ill
disposition
that
naturally
is
in
euery
one
of
vs
,
it
is
the
image
of
the
first
Adam
in
our
hearts
.
This
corruption
is
here
said
to
be
,
the
man
:
Why
corruption
is
called
the
man
.
because
it
is
seated
in
euery
part
of
man
,
and
because
it
rules
and
frames
a
man
,
and
because
it
liues
in
man
,
so
as
sinne
only
seemes
to
be
aliue
and
the
man
dead
,
and
because
God
will
take
notice
of
nothing
in
the
sinner
,
but
his
sinne
.
And
why
it
is
called
the
old
man
.
2.
The
old
man
partly
in
respect
of
the
first
Adam
,
whose
sinne
is
ours
by
propagation
,
and
who
is
called
old
,
to
distinguish
him
from
the
second
Adam
[
](A89915-e191830-b)a
a
1
Cor:
15.4.5
:
and
partly
in
respect
of
our
state
of
corruption
,
which
in
the
renued
estate
we
change
so
,
that
our
condition
after
calling
is
said
to
be
new
,
and
our
disposition
before
calling
said
to
be
old
.
This
corruption
may
be
said
to
be
old
also
by
the
effects
,
for
in
godly
men
it
waxeth
old
and
withereth
more
and
more
daily
by
the
power
of
Christ
in
them
:
and
in
wicked
men
,
it
spends
the
strength
,
and
vigor
,
and
power
of
the
faculties
of
the
soule
,
and
makes
him
more
and
more
withered
and
deformed
in
Gods
sight
,
and
withall
it
hastens
old
age
,
and
death
vpon
their
bodies
.
Also
in
some
men
,
sinne
may
be
said
to
be
old
in
respect
of
continuance
,
this
is
most
fearefull
;
age
in
any
corruption
is
a
most
grieuous
circumstance
of
aggrauation
;
it
is
best
not
to
sinne
at
all
,
and
the
next
,
to
get
quickly
out
of
it
.
What
are
the
works
of
the
old
man
.
Thus
of
his
nature
:
now
of
his
workes
.
The
workes
of
the
old
man
are
in
generall
,
workes
of
darknesse
,
of
iniquitie
,
of
the
flesh
,
vaine
,
vnfruitfull
,
corrupt
,
abhominable
,
deceiuable
,
shamefull
,
and
tend
to
death
.
And
now
particularly
,
if
we
would
know
what
he
doth
,
and
how
he
is
imployed
,
wee
must
vnderstand
,
that
he
giues
lawes
to
the
members
against
the
law
of
God
and
the
minde
;
that
hee
frames
obiections
and
lets
against
all
holy
duties
;
that
he
striues
to
bring
the
soule
into
bondage
and
captiuitie
vnder
imperious
lusts
;
that
he
inflames
the
desires
of
the
heart
against
the
spirit
:
that
he
infects
our
vaine
generation
,
and
workes
both
sinne
and
wrath
for
our
posteritie
;
but
more
especially
,
his
workes
are
either
inward
or
outward
:
inwardly
he
works
Atheisme
,
impatience
,
contempt
,
carnall
confidence
,
hypocrisie
:
he
forges
and
frames
continually
,
and
multiplies
euill
thoughts
:
he
workes
lusts
of
all
sorts
,
he
workes
anger
,
rage
,
malice
,
griefe
,
euill
suspitions
,
and
the
like
.
Outwardly
,
he
workes
all
sorts
of
disorders
,
impieties
,
vnrighteousnesse
,
and
intemperance
.
A
catalogue
of
his
outward
workes
are
set
downe
,
in
the
Epistle
to
the
Galathians
[
](A89915-e191900-b)b
b
Gal.
5.22.23
.
.
He
is
here
in
the
coherence
,
described
to
be
couetous
,
filthy
,
wrathfull
,
cursed
,
and
lying
:
and
all
these
are
well
called
his
workes
,
because
he
rests
not
in
euill
dispositions
,
but
will
burst
out
into
action
:
besides
,
it
is
his
trade
to
sin
,
and
they
are
well
called
his
workes
,
because
they
are
properly
a
mans
own
,
for
till
a
man
repent
he
hath
nothing
his
owne
but
his
sin
,
and
it
is
to
be
obserued
that
his
works
indefinitely
must
be
put
away
:
as
if
the
holy
Ghost
would
imply
,
that
all
his
workes
were
nought
:
for
his
best
workes
are
infected
with
the
viciousnes
of
his
person
,
or
else
they
are
not
warranted
in
the
word
,
or
they
are
not
finished
,
or
the
end
was
not
good
,
or
the
manner
not
good
,
or
they
were
wrought
too
late
,
or
being
out
of
Christ
,
they
were
not
presented
by
Christ
vnto
God
,
in
whom
onely
they
can
be
accepted
.
Thus
of
the
matter
to
be
reformed
,
the
manner
followes
.
Put
off
]
The
faithfull
are
said
to
put
off
the
old
man
six
waies
.
1.
In
signification
,
or
sacramentally
,
and
so
in
baptisme
.
2.
In
profession
,
or
outward
acknowledgment
:
and
so
we
professe
to
leaue
off
the
practise
of
sinne
.
3.
By
iustification
.
and
so
the
guilt
of
sinne
is
put
off
.
4.
By
relation
,
and
so
in
our
head
Christ
Iesus
he
is
euery
way
already
perfectly
put
off
.
5.
By
Hope
,
and
so
we
beleeue
he
shall
be
wholy
remooued
at
the
last
day
.
6.
By
Sanctification
,
and
so
he
is
put
off
but
in
part
,
and
inchoatiuely
:
the
last
way
is
here
principally
meant
.
Now
in
respect
of
Sanctification
,
the
old
man
and
his
works
are
put
away
,
first
,
in
the
word
,
for
so
Christians
are
said
to
be
cleane
by
the
word
[
](A89915-e192020-b)c
c
Joh.
15.3
.
.
And
to
be
sanctified
by
the
word
[
](A89915-e192050-b)d
d
Ioh.
17.17
.
.
The
word
,
first
,
begins
the
worke
of
reformation
,
it
informes
,
renues
,
chaseth
away
the
affections
and
lusts
of
sinne
,
&c.
And
then
secondly
,
the
Christian
at
home
puts
him
away
by
confession
,
and
godly
sorrow
,
and
the
diuorce
of
daily
practise
of
reformation
.
This
is
in
effect
that
which
is
signified
in
the
other
metaphor
,
of
crucifying
the
old
man
[
](A89915-e192090-b)e
e
Rom.
6.6
.
:
for
to
crucifie
him
,
is
to
lift
him
vp
on
the
crosse
of
Christ
,
and
to
naile
him
with
the
application
of
Gods
threatnings
,
which
causeth
the
paines
of
godly
sorrow
.
Haue
]
Q.
Can
men
put
off
the
old
man
in
this
life
.
Answ.
They
may
by
inchoation
not
perfectly
.
Q.
But
when
may
wee
haue
the
comfort
of
it
,
that
the
old
man
is
put
off
and
crucified
in
vs
.
Ans.
When
he
is
so
subdued
that
he
raignes
not
,
for
(
to
take
the
benefit
of
the
word
,
crucified
)
to
crucifie
is
not
absolutely
and
outright
to
kill
:
and
therefore
it
is
said
in
the
Creede
,
Christ
was
dead
,
after
he
had
said
,
he
was
crucified
,
to
note
a
further
degree
.
Now
then
,
(
as
I
conceiue
of
it
)
sinne
is
crucified
,
when
we
make
our
natures
smart
for
it
,
so
repenting
of
our
sinne
,
as
we
allow
no
sinne
:
for
to
crucifie
a
man
,
is
to
leaue
no
member
free
:
prouided
that
we
be
sure
,
that
the
old
man
be
so
pierced
,
that
he
will
die
of
it
,
though
he
be
not
presently
dead
.
Yee
]
The
persons
are
indefinitely
set
down
,
to
note
that
it
is
a
duty
required
of
all
sorts
of
men
,
to
put
off
the
old
man
,
and
this
worke
it
is
required
of
great
men
,
of
learned
men
,
of
wise
men
,
of
young
men
,
in
a
word
,
of
all
men
without
exception
.
The
vses
follow
.
Vse
.
And
first
we
may
here
informe
our selues
concerning
the
necessitie
of
mortification
,
there
is
in
vs
such
corruption
of
nature
,
and
such
works
of
corruption
,
as
if
they
be
not
mortified
,
they
will
certainely
mortifie
vs
.
Secondly
,
here
may
be
collected
,
matter
of
confutation
,
and
that
of
Popish
antiquity
:
for
euery
man
carries
that
about
with
him
,
that
may
prooue
that
a
thing
may
be
ancient
and
yet
vile
.
Thirdly
,
how
can
the
most
of
vs
escape
,
but
the
reproofes
of
God
must
needs
fall
vpon
vs
,
for
euery
man
looks
to
the
mending
of
his
house
,
and
his
lands
,
and
his
apparell
,
&c.
but
who
lookes
to
the
mending
of
his
nature
?
euery
man
hath
courage
to
put
away
an
euill
seruant
,
and
an
adulterous
wife
,
but
where
are
the
people
that
will
resolutely
set
vpon
the
diuorce
of
sinne
?
men
may
be
deceiued
,
but
the
truth
of
God
will
remaine
vnchangeable
,
if
we
haue
not
put
off
the
old
man
with
his
deceiueable
affections
and
workes
,
we
haue
not
after
all
this
hearing
learned
Christ
as
the
truth
is
in
him
[
](A89915-e192210-b)f
f
Eph.
4.22.23
:
but
when
I
speake
of
putting
of
,
I
meane
not
that
sinne
should
be
put
off
,
as
men
put
off
their
garments
,
with
a
purpose
to
put
them
on
againe
,
after
a
certaine
time
.
VERS.
10.
And
haue
put
on
the
new
man
,
which
is
renued
in
knowledge
after
the
Image
of
him
that
created
him
.
IN
this
verse
is
contained
the
second
reason
to
inforce
mortification
,
taken
from
their
new
estate
in
grace
.
The
reason
in
it selfe
intreats
of
the
new
birth
,
and
describes
it
by
shewing
what
it
is
,
1.
In
generall
,
it
is
the
putting
on
of
the
new
man
.
2.
In
particular
,
it
is
the
renuing
of
the
minde
with
knowledge
,
and
of
the
whole
man
,
after
the
Image
of
God
and
Christ
.
The
maine
generall
doctrine
of
the
verse
is
,
that
all
that
are
accepted
of
God
in
Iesus
Christ
,
haue
put
on
the
new
man
,
or
are
made
new
creatures
.
And
for
the
further
opening
of
this
great
point
,
I
consider
three
things
.
First
,
the
necessitie
of
the
new
birth
.
2.
What
it
hath
in
it
.
3.
The
maner
by
which
it
is
effected
:
and
then
I
come
to
the
vse
.
For
the
first
,
The
necessitie
of
the
new
birth
.
those
places
of
Scripture
most
euidently
proue
it
is
of
absolute
necessitie
.
The
Apostle
to
the
Galathians
saith
,
neither
circumcision
nor
vncircumcision
auaileth
any
thing
,
but
a
new
creature
[
](A89915-e192370-b)a
a
Gal.
6.15
.
:
and
to
the
Ephesians
[
](A89915-e192400-b)b
b
Eph.
4.21.24
he
sheweth
,
that
if
we
be
taught
as
the
truth
is
in
Christ
Iesus
,
then
to
put
off
the
old
man
,
and
to
put
on
the
new
,
are
as
the
maine
principles
of
all
sauing
doctrine
.
And
to
the
Corinthians
he
saith
,
If
any
man
be
in
Christ
Iesus
,
let
him
be
a
new
creature
[
](A89915-e192470-b)c
c
2
Cor.
5.17
.
.
And
our
Sauiour
Christ
in
the
third
of
Iohn
is
peremptory
,
except
a
man
be
borne
againe
,
he
can
neuer
enter
into
the
kingdome
of
heauen
[
](A89915-e192510-b)d
d
Ioh.
3.5
.
.
His
nature
is
new
,
in
foure
things
.
Now
for
the
second
.
Whosoeuer
is
a
new
creature
,
or
hath
put
on
the
new
man
,
it
is
certaine
he
is
new
.
1.
In
his
nature
.
2.
In
his
obedience
.
Hee
is
new
in
his
nature
,
and
that
will
appeare
after
sound
tryall
in
foure
things
.
For
,
first
,
he
hath
new
gifts
,
as
the
gifts
of
knowledge
[
](A89915-e192550-b)e
e
Mat.
13.11
.
or
discerning
,
the
gift
of
prayer
,
or
as
the
Prophet
cals
it
,
of
supplications
[
](A89915-e192580-b)f
f
Zach.
12.12
.
,
the
gift
of
vprightnes
,
or
a
spirit
without
guile
[
](A89915-e192610-b)g
g
Psal.
32.2
.
,
yea
the
Apostle
saith
,
they
were
not
destitute
of
any
heauenly
gift
[
](A89915-e192630-b)h
h
1
Cor.
1.6
.
.
2.
Hee
hath
new
delights
,
for
hee
feeles
the
ioyes
of
the
holy
Ghost
[
](A89915-e192650-b)i
i
Rom.
14.17
,
and
that
in
new
things
,
in
which
hee
was
neuer
wont
to
delight
before
,
as
in
the
Law
of
God
[
](A89915-e192680-b)k
k
Psal.
1.12
.
,
in
prayer
,
in
the
Sacraments
,
&c.
And
also
in
new
persons
,
for
now
all
his
delight
is
in
the
excellent
ones
[
](A89915-e192710-b)l
l
Psal.
16.3
.
,
that
truly
feare
God
,
&
no
more
in
carnall
persons
:
yea
and
in
new
times
too
,
for
hee
was
neuer
wont
to
reioyce
in
the
time
of
affliction
,
but
now
he
findes
maruellous
ioy
euen
in
tribulation
[
](A89915-e192740-b)m
m
Rom.
5.3.4
.
.
3.
He
hath
new
sorrowes
:
also
they
are
not
now
so
much
for
losses
,
shame
,
sicknesse
,
or
the
like
,
as
for
sinne
,
or
Gods
spirituall
iudgments
,
or
the
afflictions
of
Gods
childten
.
4.
He
hath
new
desires
also
,
as
after
puritie
of
nature
[
](A89915-e192760-b)n
n
Psal.
51.2
.
,
pardon
of
sinne
[
](A89915-e192780-b)o
o
Math.
5.6
.
,
softnesse
of
heart
[
](A89915-e192800-b)p
p
Esay
63.17
.
,
the
presence
of
God
[
](A89915-e192820-b)q
q
Psal.
42.
,
successe
of
the
meanes
,
audience
in
prayer
,
and
the
comming
of
Christ
[
](A89915-e192840-b)r
r
1
Tim.
4.8
.
,
and
the
saluation
of
Israel
[
](A89915-e192860-b)s
s
Rom
9.
The
triall
of
his
obedience
in
3.
things
.
,
and
the
like
.
And
as
he
is
new
in
his
nature
,
so
is
hee
new
in
his
obedience
also
,
and
that
if
we
respect
either
manner
,
or
the
matter
,
or
the
end
:
if
we
respect
the
manner
,
or
the
matter
,
or
the
end
;
if
we
respect
the
manner
of
his
doing
Gods
worke
,
it
is
first
with
consecration
of
his
soule
and
body
to
Gods
seruice
[
](A89915-e192910-b)t
t
Rom.
12.1
.
.
2.
It
is
with
delight
,
hee
loues
to
be
Gods
seruant
[
](A89915-e192940-b)u
u
Esay
5.6
.
.
3.
It
is
in
Christian
simplicitie
,
and
harmlesnesse
,
and
godly
purenesse
,
and
strictnesse
[
](A89915-e192970-b)*
*
2
Cor.
1.12
.
&
11.3
.
Eph.
5.15
.
.
Now
secondly
,
if
wee
respect
the
matter
of
his
obedience
,
he
is
exceedingly
changed
and
renued
;
for
now
he
hath
respect
not
to
one
or
two
commandements
,
but
to
all
Gods
commandements
[
](A89915-e193010-b)x
x
Psal.
119.
,
he
would
be
sanctified
throughout
[
](A89915-e193040-b)y
y
1
Thes.
5.23
.
,
he
labours
for
inward
holinesse
aswell
as
outward
[
](A89915-e193060-b)z
z
2
Cor.
7.1
.
Psal.
24.4.5
.
,
and
as
he
is
altered
in
his
seruice
of
God
,
so
is
he
in
his
calling
too
:
for
he
walkes
more
conscionably
towards
all
men
,
&
hath
learned
to
practise
his
generall
calling
in
his
particular
.
And
thirdly
,
for
the
ends
of
his
obedience
,
his
praise
is
not
now
of
men
but
of
God
[
](A89915-e193090-b)a
a
Rom.
2.16
.
,
his
desire
is
to
approue
himselfe
to
God
,
without
respect
of
the
world
,
how
men
will
take
it
,
and
he
will
constantly
professe
and
practise
,
though
it
be
against
his
ease
,
credit
,
pleasure
,
or
profit
.
The
third
thing
propounded
,
was
the
meanes
of
the
new
birth
:
and
howsoeuer
the
most
men
stand
affected
,
yet
the
truth
of
God
is
certaine
and
vnchangeable
,
the
ordinarie
outward
means
to
conuert
a
soule
to
God
,
or
make
vs
new
creatures
,
is
the
word
preached
,
we
are
borne
againe
by
this
immortall
seede
of
the
word
,
as
the
Apostle
[
](A89915-e193130-b)b
b
1
Pet.
1.23
.
Peter
saith
:
and
the
Apostle
Paul
is
peremptorie
in
the
Epistle
to
the
Romanes
,
how
can
a
man
beleeue
except
it
be
by
hearing
of
the
word
preached
[
](A89915-e193180-b)c
c
Rom.
10.14.17
.
:
the
inward
meanes
is
the
spirit
of
Christ
:
which
in
respect
of
his
working
herein
is
called
the
spirit
of
reuelation
[
](A89915-e193210-b)d
d
Eph.
1.18
.
,
of
glory
[
](A89915-e193240-b)e
e
1
Pet.
4.14
.
,
of
loue
,
of
power
,
and
of
a
sound
minde
[
](A89915-e193290-b)f
f
2
Tim.
1.7
.
.
The
vses
follow
.
And
first
all
Gods
seruants
that
haue
felt
the
power
of
the
word
renuing
them
,
may
greatly
reioyce
in
the
mercies
of
God
to
them
,
and
the
rather
if
they
further
consider
the
priuiledge
of
their
new
estate
;
for
art
thou
a
new
creature
,
then
thou
hast
the
benefit
of
a
new
couenant
[
](A89915-e193320-b)g
g
Ier.
31.33
.
,
thou
hast
a
new
name
vpon
thee
[
](A89915-e193350-b)h
h
Esay
62.2
.
Reu.
3.5
.
,
and
a
new
spirit
within
thee
[
](A89915-e193390-b)i
i
Ezek.
36.27
.
,
to
comfort
thee
[
](A89915-e193410-b)k
k
Ioh.
14.
,
to
direct
thee
,
to
confirme
thee
,
and
to
make
intercession
for
thee
:
thou
hast
new
aliance
,
a
new
Father
,
euen
God
the
Father
:
and
new
kindred
with
all
the
Saints
both
Iewes
and
Gentiles
[
](A89915-e193440-b)o
o
Eph.
2.14
.
:
a
new
Prince
and
Minister
[
](A89915-e193470-b)p
p
Esay
55.6
.
,
euen
Iesus
Christ
:
new
attendants
,
the
very
Angels
of
God
[
](A89915-e193500-b)q
q
Heb.
1.14
.
:
new
wages
and
new
worke
[
](A89915-e193540-b)r
r
Esay
62.11
.
:
a
new
commandement
,
the
rigor
and
curse
of
the
Law
being
taken
away
:
new
food
euen
Manna
from
heauen
,
the
word
of
life
:
new
signes
and
helpes
,
to
guide
thee
in
the
way
[
](A89915-e193590-b)s
s
Ier.
31.21
.
.
And
when
thou
shalt
die
a
new
death
,
(
not
die
as
other
men
)
and
a
new
graue
or
tombe
wherein
no
carnall
man
lay
,
thy
graue
being
perfumed
by
the
body
of
Christ
:
a
new
way
to
heauen
[
](A89915-e193640-b)t
t
Heb.
10.
,
and
a
new
Mansion
in
heauen
[
](A89915-e193660-b)u
u
2
Cor.
5.8
.
,
what
shall
I
say
,
but
conclude
with
the
Apostle
,
if
thou
be
a
new
creature
thou
shalt
haue
all
things
new
[
](A89915-e193690-b)*
*
2
Cor.
5.17
.
.
And
therefore
let
all
the
holy
seede
,
the
blessed
of
the
Lord
sing
new
songes
of
praise
to
God
.
Secondly
the
consideration
of
the
doctrine
of
the
new
birth
,
may
serue
greatly
for
reproofe
of
the
fearefull
securitie
of
multitudes
of
people
,
that
are
sunke
so
deepe
in
rebellion
that
they
cannot
consider
nor
seriouslie
minde
their
owne
conuersion
.
They
looke
not
vpwards
to
behold
the
angry
countenance
of
God
,
nor
to
the
times
past
to
consider
the
millions
of
men
that
haue
perished
for
want
of
the
new
birth
,
nor
within
them
,
to
see
the
Image
of
God
defaced
,
and
the
Deuill
intrenched
in
strong
holds
(
for
tentations
)
and
the
conscience
:
either
awake
,
and
then
the
fire
of
hell
is
within
them
,
or
a
sleep
,
and
then
they
are
in
danger
euery
moment
when
it
will
awake
:
nor
doe
they
consider
the
time
to
come
,
or
thinke
of
those
last
things
,
death
,
iudgement
,
and
hell
.
Oh
:
the
spirit
of
fornication
that
doth
inchaunt
men
that
they
cannot
so
much
as
minde
to
returne
.
Now
if
any
prophane
spirit
should
aske
mee
,
where
are
any
such
men
as
I
haue
before
described
to
bee
new
creatures
?
I
would
answere
him
they
are
not
to
be
found
in
Tauernes
,
Ale-houses
,
Play-houses
,
cock-pits
,
beare-baits
or
such
like
,
but
blessed
be
God
there
is
a
remnant
,
a
tenth
,
one
of
a
City
,
and
two
of
a
Tribe
,
that
are
such
as
the
Lord
doth
describe
and
will
be
accepted
of
in
Iesus
Christ
.
Renued
in
knowledge
]
Knowledge
is
a
chiefe
part
of
the
new
grace
of
a
Christian
,
without
it
the
minde
cannot
be
good
[
](A89915-e193760-b)x
x
Pro.
19.2
.
,
it
is
a
singular
gift
of
God
,
to
the
elect
,
to
reueale
vnto
them
the
mysteries
of
the
Kingdome
[
](A89915-e193780-b)y
y
Mat.
13.11
.
,
it
is
the
beginning
of
eternall
life
on
earth
[
](A89915-e193800-b)z
z
Ioh.
17.3
.
,
but
wee
must
vnderstand
that
this
knowledge
here
meant
,
is
neither
naturall
,
nor
sensuall
,
nor
ciuill
,
nor
morall
,
nor
historicall
,
nor
a
generall
Theologicall
knowledge
,
What
true
knowledge
is
.
but
a
religious
sauing
knowledge
,
it
is
a
knowledge
by
which
a
Christian
sees
in
a
mirrour
,
hee
stands
and
wonders
:
it
is
a
knowledge
that
will
transforme
a
man
[
](A89915-e193860-b)a
a
2
Cor.
3.18
.
,
it
is
the
experimentall
knowledge
of
the
vertue
of
Christs
death
and
resurrection
[
](A89915-e193890-b)b
b
Phil.
3.10
.
,
it
is
a
knowledge
will
keepe
a
man
from
the
euill
way
[
](A89915-e193920-b)c
c
Prouerb
.
2.
,
it
is
a
knowledge
will
encounter
euery
thought
and
affection
[
](A89915-e193950-b)d
d
Es.
11.8.10
.
that
exalts
it selfe
against
the
obedience
of
Christ
,
it
is
a
knowledge
that
is
first
pure
,
then
peaceable
,
gentle
,
easie
to
be
intreated
,
full
of
mercy
and
good
fruites
,
without
iudging
and
without
hypocrisie
[
](A89915-e193980-b)e
e
Iam.
3.17
.
Rules
for
attaining
of
true
knowledge
.
.
The
vse
is
,
to
teach
vs
,
that
as
we
would
be
assured
we
are
new
creatures
,
so
we
should
labour
to
be
possessed
of
sound
knowledge
,
and
to
this
end
,
1.
We
must
stand
vp
from
the
dead
,
and
with-draw
from
wicked
society
,
else
Christ
will
neuer
giue
vs
light
[
](A89915-e194030-b)f
f
Ephes.
5.14
.
.
2.
Wee
must
consecrate
our selues
to
holy
life
and
seeke
the
feare
of
God
,
for
that
is
the
beginning
of
this
wisedome
[
](A89915-e194070-b)g
g
Rom
,
12.1
.
Prou.
1.
.
3.
Wee
must
denie
our
carnall
wisedome
and
become
fooles
that
we
may
be
wise
[
](A89915-e194110-b)h
h
2
Cor.
3.18
.
.
4.
Wee
must
walke
with
the
wise
[
](A89915-e194130-b)i
i
Prou.
13.20
.
.
5.
We
must
begge
of
God
a
lowly
and
a
humble
heart
,
for
with
the
lowly
is
knowledge
[
](A89915-e194160-b)k
k
Prou.
11.3
.
.
Lastly
,
wee
must
studie
the
Scripture
,
and
attend
vpon
daily
hearing
and
reading
,
for
they
are
the
onely
fountaines
of
true
knowledge
and
wisedome
[
](A89915-e194180-b)l
l
2
Tim.
3.16
.
.
Renued
]
The
knowledge
of
the
faithfull
in
this
life
,
euen
after
calling
needes
to
be
daily
renued
.
For
sinne
makes
a
breach
both
in
the
heart
and
minde
.
And
Sathan
plants
daily
temptations
and
obiects
against
the
doctrin
of
God
,
against
which
the
minde
needes
new
store
of
prouision
,
out
of
the
word
,
for
defence
.
And
our
affections
are
wonderfull
apt
to
lose
sence
and
feeling
,
and
then
there
is
no
other
way
to
recouer
sence
but
by
renuing
contemplation
.
And
besides
in
asmuch
as
faith
and
repentance
must
be
daily
renued
,
therefore
also
must
examination
of
life
,
and
meditation
of
Gods
promise
and
grace
,
be
renued
also
.
Finally
we
know
but
in
part
and
successiuely
,
and
therefore
ought
continually
to
be
growing
and
adding
to
the
measure
of
the
knowledge
receiued
.
Vse
.
This
may
serue
,
1.
for
information
.
For
here
we
may
know
the
necessity
of
daily
teaching
,
since
we
neede
daily
to
be
renued
in
knowledge
.
2.
For
great
reproofe
of
that
negligence
is
euery
where
to
be
found
,
in
omission
of
hearing
or
reading
the
Scripture
,
or
vsing
of
other
priuate
helpes
for
knowledge
.
3.
For
instruction
,
for
it
should
teach
vs
to
be
constant
in
the
vse
of
all
the
helpes
God
hath
commanded
or
afforded
vs
.
And
wee
should
beare
infirmities
in
others
,
since
our
owne
knowledge
is
vnperfit
.
And
wee
should
learne
to
be
wise
to
sobriety
,
and
not
thinke
our selues
able
to
iudge
of
euery
doctrine
or
worke
of
God
.
The
Lord
hath
laide
a
restraint
vpon
vs
,
and
in
this
life
we
cannot
attaine
a
full
knowledge
,
and
therefore
we
should
represse
the
itching
curiositie
of
our
natures
,
thirsting
after
forbidden
knowledge
.
Lastly
,
we
should
resolue
of
the
neede
we
haue
to
be
admonished
,
instructed
,
directed
,
or
rebuked
,
and
therefore
reioyce
in
it
,
if
any
will
shew
vs
that
mercie
to
smite
vs
with
rebukes
,
or
guide
vs
in
the
way
.
After
the
Image
of
him
that
created
him
.
How
Christ
is
the
Image
of
God
.
Gods
Image
is
in
Christ
,
in
the
Angels
,
and
in
man
,
Christ
is
the
Image
of
God
in
two
respects
,
because
he
is
the
eternall
sonne
,
begotten
of
his
substance
:
and
therefore
called
the
character
of
his
person
or
substance
[
](A89915-e194300-b)m
m
Heb.
1.3
,
The
Image
of
the
inuisible
God
[
](A89915-e194330-b)n
n
Col.
1.16
.
,
and
so
he
hath
most
perfitly
the
nature
of
the
father
in
him
.
2.
Because
he
was
manifested
in
the
flesh
,
for
in
Christ
,
made
visible
by
the
flesh
,
the
perfection
and
as
it
were
the
face
of
the
Father
is
now
seene
.
And
therefore
our
Sauiour
saith
,
he
that
seeth
mee
hath
seene
the
Father
[
](A89915-e194360-b)o
o
Ioh.
14.9
.
,
for
the
fulnesse
of
the
godhead
which
was
in
the
sonne
being
vnited
and
as
it
were
imprinted
on
the
flesh
bodily
[
](A89915-e194380-b)p
p
Col.
2.9
.
,
he
did
resemble
and
as
it
were
expresse
his
owne
and
his
fathers
nature
after
diuers
manners
,
and
by
diuers
workes
,
or
actions
.
How
the
Angels
are
Gods
Image
.
The
Angels
are
Gods
Image
,
and
therefore
called
the
sonnes
of
God
,
because
they
resemble
him
,
as
they
are
spirituall
,
and
incorporeall
,
and
immortall
substances
.
And
secondly
as
they
are
created
holy
,
iust
,
and
full
of
all
wisedome
and
diuine
perfections
in
their
kinde
.
How
man
is
Gods
Image
.
Amongst
the
visible
creatures
man
onely
beares
the
Image
of
God
.
And
so
he
doth
,
1.
By
creation
[
](A89915-e194440-b)q
q
Gen.
1.26
.
.
2.
By
regeneration
[
](A89915-e194460-b)r
r
Ephes.
4.24
.
.
He
was
created
in
it
.
And
then
falling
from
God
by
sinne
,
hee
recouers
the
renuing
of
the
Image
of
God
,
by
grace
and
effectuall
calling
in
Iesus
Christ
,
that
this
may
bee
more
fully
vnderstood
,
we
must
know
that
man
is
the
Image
of
God
,
either
considered
more
strictly
as
a
superiour
,
or
more
generally
as
man
.
As
a
Superiour
man
is
said
to
be
Gods
Image
in
Scripture
two
waies
chiefly
,
1.
As
a
husband
and
so
in
the
familie
the
Apostle
calls
him
,
the
Image
and
glory
of
God
[
](A89915-e194490-b)s
s
1
Cor.
11.7
.
.
2.
As
a
Magistrate
,
and
so
Princes
and
Rulers
are
called
gods
[
](A89915-e194510-b)t
t
Psal.
82.
on
earth
,
but
neither
of
these
are
meant
here
.
For
this
Image
of
God
here
mentioned
,
is
that
likenesse
of
God
,
which
by
the
spirit
of
grace
is
wrought
in
euery
one
of
the
faithfull
after
their
calling
.
Howsoeuer
the
perfit
vnderstanding
of
Gods
Image
,
belongs
to
God
himselfe
and
to
the
vision
of
heauen
,
yet
in
some
measure
we
may
conceiue
of
it
,
as
it
is
reuealed
in
the
word
,
and
imprinted
in
the
nature
and
obedience
of
man
.
Two
things
I
principally
propound
to
he
here
considered
more
distinctly
,
1.
Wherein
man
is
the
Image
of
God
.
2.
The
differences
of
the
Image
of
God
in
man
,
either
from
that
which
is
in
Christ
,
and
the
Angels
,
or
as
it
is
to
be
considered
in
the
seuerall
estates
of
man
,
and
then
I
come
to
the
vse
of
all
.
For
the
first
,
man
is
said
to
beare
the
similitude
of
God
,
or
to
haue
in
or
vpon
him
the
Image
of
God
in
5.
respects
.
First
,
in
that
in
conceiuing
of
God
man
begets
a
kind
of
Image
in
his
minde
.
For
whatsoeuer
we
thinke
of
,
there
ariseth
in
the
minde
some
likenesse
of
it
,
now
if
wee
conceiue
of
God
amisse
,
then
we
commit
horrible
Idolatrie
,
and
whatsoeuer
seruice
is
done
to
the
likenesse
we
so
conceiue
off
is
done
to
an
Idoll
.
But
now
when
Christians
taught
out
of
the
word
,
conceiue
of
God
according
to
the
descriptions
of
the
word
,
that
is
not
after
the
likenesse
of
any
creature
,
but
in
a
way
of
apprehending
of
God
in
the
humane
nature
of
Christ
,
or
otherwise
according
to
his
nature
or
properties
,
in
some
true
measure
,
this
Idaea
or
forme
of
God
,
as
I
may
so
call
it
,
in
the
minde
of
the
faithfull
is
a
kinde
of
the
Image
of
God
.
For
to
conceiue
a
likenesse
of
God
is
not
vnlawfull
,
but
to
conceiue
him
to
bee
like
any
creature
in
heauen
and
earth
that
is
prohibited
and
vnlawfull
.
Secondly
Man
is
after
the
Image
of
God
in
his
substance
,
and
therefore
we
are
well
enough
said
to
be
Gods
ofspring
[
](A89915-e194560-b)*
*
Act.
17.28
.
.
Now
man
is
Gods
Image
both
in
his
soule
and
in
his
body
.
The
soule
is
the
Image
of
God
,
as
it
is
spirituall
and
simple
,
and
as
it
is
inuisible
,
and
as
it
is
immortal
,
and
as
it
is
an
vnderstanding
essence
hauing
power
to
know
all
sort
of
things
,
and
to
will
freely
.
And
some
thinke
it
is
Gods
Image
as
there
is
in
it
a
purtraiture
as
it
were
of
the
Trinity
,
for
as
there
is
in
God
distinct
persons
and
yet
euery
person
hath
the
whole
essence
,
so
there
is
in
the
soule
distinct
faculties
,
and
yet
euery
facultie
hath
in
it
the
whole
soule
,
yea
is
the
whole
soule
.
Now
that
the
body
also
is
Gods
Image
these
reasons
may
proue
.
1.
Man
is
said
to
be
made
after
Gods
Image
in
the
first
creation
.
Man
I
say
,
not
the
soule
of
Man
onely
.
2.
Gods
Image
was
in
Christs
body
:
for
he
saith
,
hee
that
seeth
me
seeth
the
Father
.
He
saith
not
hee
that
seeth
my
soule
,
nor
indeed
could
the
soule
be
seene
.
3.
When
the
Lord
prohibiteth
the
shedding
of
mans
bloud
,
he
yeeldeth
this
reason
,
for
in
the
Image
of
God
made
he
man
,
now
it
is
manifest
the
soule
cannot
be
killed
,
therefore
mans
body
is
after
Gods
Image
.
Now
that
God
hath
any
body
,
but
in
three
respects
.
1.
As
mans
body
is
a
little
world
,
and
so
the
example
of
the
world
which
was
in
God
from
all
eternity
,
is
as
it
were
briefly
and
summarily
exprest
by
God
in
mans
body
.
2.
There
is
none
of
our
members
almost
but
they
are
attributed
to
God
in
Scripture
,
and
so
there
is
a
double
vse
of
our
members
,
the
one
that
they
might
serue
the
offices
of
the
soule
,
and
the
other
that
they
might
be
as
it
were
certaine
types
or
resemblances
of
some
of
the
perfections
of
God
.
3.
Because
the
gifts
of
the
minde
do
cause
the
body
to
shine
as
the
candle
doth
the
horne
in
the
lanthorne
.
Thirdly
,
man
is
after
Gods
Image
in
the
qualities
of
the
soule
:
such
as
are
wisedome
,
loue
,
zeale
,
patience
,
meeknesse
,
and
the
rest
:
for
in
these
he
resembleth
in
some
manner
those
glorious
and
blessed
attributes
of
God
.
4.
Man
is
after
Gods
Image
,
in
respect
of
sanctity
of
actions
,
in
that
hee
is
holy
as
he
is
holy
,
and
in
that
he
resembleth
God
in
his
workes
,
as
in
louing
and
hating
where
God
loues
and
hates
,
and
in
knowing
and
approuing
of
things
as
God
approues
or
knowes
of
them
,
it
is
plaine
man
resembles
God
in
louing
and
shewing
kindnesse
to
his
enemies
[
](A89915-e194600-b)*
*
Mat.
5.
but
generally
by
holinesse
of
cariage
man
doth
resemble
God
,
I
meane
in
the
creation
did
so
,
and
by
grace
the
faithfull
beginne
to
do
so
.
Lastly
man
beares
the
Image
of
God
in
his
soueraignty
of
dominion
,
and
that
both
ouer
himselfe
and
as
he
is
Gods
vicegerent
ouer
the
liuing
creatures
and
the
earth
,
and
thus
of
the
first
point
.
Now
for
the
differences
of
Gods
Image
,
first
that
Image
of
God
in
man
and
the
Image
of
God
in
Christ
differs
in
two
things
.
1.
Christ
was
the
substantiall
Image
of
the
father
,
as
he
was
God
,
and
we
are
his
image
but
by
similitude
.
2.
Christ
as
man
by
reason
of
the
personall
vnion
is
filled
with
almost
infinite
perfections
aboue
measure
which
are
in
no
man
else
besides
.
Againe
it
differs
from
the
Image
of
God
in
Angels
in
three
respects
.
1.
Because
they
excell
in
nature
,
for
they
are
wholy
spirituall
,
and
in
action
,
they
performe
Gods
will
with
greater
glory
and
power
.
2.
They
are
free
from
all
humane
necessities
euer
since
their
creation
.
3.
They
enioy
the
vision
of
glory
in
the
presence
of
glory
in
heauen
,
in
a
manner
peculiar
to
their
place
and
natures
.
Now
for
the
differences
of
the
image
of
God
in
man
according
to
the
different
estates
of
man
,
we
must
know
the
image
of
God
according
to
the
threefold
estate
of
man
,
is
likewise
threefold
.
1.
There
is
the
image
of
nature
,
which
Adam
had
.
2.
The
Image
of
grace
,
which
the
Saints
now
haue
.
And
thirdly
,
the
Image
of
glory
,
which
the
blessed
haue
in
heauen
.
The
Image
of
God
in
Adam
had
distinct
specialties
,
Adam
was
a
perfect
Diuine
,
and
a
perfect
Philosopher
,
euen
in
an
instant
,
he
knew
the
nature
of
all
things
in
the
instant
of
his
creation
,
which
now
is
attained
vnto
with
extreame
labour
,
and
singular
weaknesse
.
2.
He
had
an
immortall
nature
,
free
from
infirmities
,
diseases
,
death
.
3.
Hee
should
haue
propagated
an
immortall
seed
,
after
the
image
of
God
,
whereas
now
grace
will
not
be
propagated
.
4.
His
obedience
was
charged
with
the
obseruation
of
the
tree
of
life
and
of
good
and
euill
.
Vses
.
The
image
of
grace
hath
these
specialties
;
1.
Faith
.
2.
Godly
sorrow
.
3.
The
cohabitation
of
the
flesh
.
4.
A
feeblenesse
and
defect
in
the
measure
of
grace
.
5.
A
peculiar
kinde
of
inhabitation
of
the
spirit
of
Christ
.
Lastly
,
the
image
of
glory
hath
these
differences
;
a
freedome
like
the
Angels
from
all
terrene
necessities
.
2.
An
vtter
abolishing
of
the
sinfull
flesh
,
and
of
the
very
naturall
disposition
to
die
.
3.
A
full
perfection
of
all
graces
.
4.
A
losse
of
faith
and
sorrow
,
and
all
the
works
of
repentance
.
5.
A
speciall
vnutterable
communion
with
God
and
good
Angels
in
glory
.
The
consideration
of
this
doctrine
of
Gods
image
,
should
serue
,
to
teach
vs
to
loue
and
admire
all
that
feare
God
,
since
the
Lord
hath
graced
them
with
this
honour
to
be
like
God
:
it
is
a
greater
fauour
,
then
if
they
had
resembled
the
noblest
Princes
that
euer
were
on
earth
,
no
all
the
carnall
men
on
earth
in
all
their
glory
,
cannot
reach
to
that
absolutenesse
of
excellencie
,
that
is
in
one
of
the
poorest
of
Gods
seruants
.
2.
Since
the
seat
of
this
glorious
resemblance
of
God
is
in
the
heart
,
it
should
teach
vs
especially
to
looke
to
our
hearts
,
and
keepe
them
with
all
diligence
[
](A89915-e194750-b)x
x
Pro.
4.
,
euen
to
be
conscionably
carefull
to
see
to
it
,
what
thoughts
and
affections
are
lodged
there
:
the
deuill
desires
no
more
aduantage
,
then
to
haue
libertie
to
erect
in
the
heart
houlds
for
euill
thoughts
and
sensuall
desires
.
3.
If
it
should
be
our
glory
to
be
fashioned
after
the
image
of
God
,
then
it
condemnes
the
abhominable
securitie
of
the
most
men
,
that
are
so
mindlesse
of
the
repaire
of
the
losse
of
this
diuine
gift
,
and
in
steed
thereof
with
so
much
care
fashion
themselues
after
this
world
[
](A89915-e194780-b)y
y
Rom.
12.2
.
,
or
after
the
lusts
of
their
owne
and
old
Ignorance
[
](A89915-e194820-b)z
z
1
Pet.
1.14
.
,
or
after
the
wills
and
humors
of
men
[
](A89915-e194840-b)a
a
1
Pet.
4.2
.
.
3.
How
are
we
bound
vnto
God
for
this
vnsearchable
loue
,
that
is
pleased
to
restore
vnto
vs
this
diuine
gift
through
the
Gospell
of
Iesus
Christ
.
Thus
in
generall
of
Gods
image
.
But
before
I
passe
from
these
words
,
there
is
further
to
be
considered
,
first
,
the
forme
of
speech
,
in
that
he
saith
not
,
his
Image
,
but
after
his
Image
.
2.
The
efficient
cause
,
noted
in
those
words
,
of
him
that
created
him
.
For
the
first
,
wee
must
vnderstand
,
that
to
say
,
man
is
the
Image
of
God
,
and
man
is
after
the
image
of
God
,
Imago
ad
Imaginem
.
is
not
all
one
;
for
man
is
said
to
be
the
Image
of
God
,
because
hee
is
truely
so
:
and
hee
is
said
to
be
after
his
Image
,
because
he
is
not
perfectly
so
;
Christ
onely
resembles
God
in
full
perfection
.
Now
for
the
efficient
cause
of
Gods
Image
,
he
is
described
heere
by
a
Periphrasis
,
he
that
created
him
.
Man
was
two
waies
created
;
first
in
respect
of
being
,
and
so
God
created
him
.
2.
In
respect
of
new
being
,
and
so
Christ
created
him
[
](A89915-e195020-b)b
b
Ephes.
2.10
.
1
Cor.
8.6
.
;
neither
of
these
senses
can
be
well
excluded
.
And
if
the
words
be
vnderstood
of
the
first
creation
,
then
these
things
may
be
obserued
;
that
Adam
was
not
to
be
considered
as
a
singular
man
,
but
as
he
sustained
the
person
of
all
mankinde
,
else
how
could
we
be
said
to
bee
created
after
Gods
image
;
and
as
in
him
we
receiued
this
image
,
so
by
him
we
lost
it
.
2.
That
the
interest
we
haue
now
to
creation
,
is
not
sufficient
to
saluation
:
and
therefore
they
are
grossely
deceiued
,
that
thinke
God
must
needes
saue
them
,
because
hee
made
them
.
3.
That
the
Lord
would
haue
the
doctrine
of
the
worke
of
Creation
to
be
remembred
,
and
much
thought
vpon
by
conuerted
Christians
:
and
the
rather
because
it
serues
for
great
vse
in
our
regeneration
.
For
it
furthers
both
repentance
and
faith
,
and
therefore
in
diuers
places
of
Scripture
,
where
the
holy
Ghost
intreats
of
doctrine
,
of
repentance
,
and
faith
,
the
word
Create
is
metaphorically
vsed
,
to
assure
vs
that
God
will
performe
his
promise
,
though
it
were
as
hard
a
worke
as
to
create
all
things
at
first
.
Thus
he
hath
promised
to
create
a
cleane
heart
[
](A89915-e195080-b)c
c
Psalm
.
51.
,
and
to
create
the
fruite
of
the
lips
to
be
peace
[
](A89915-e195110-b)d
d
Esay
57.19
.
,
and
to
create
vpon
euery
place
of
Mount
Sion
,
and
vpon
the
assemblies
thereof
,
a
cloude
and
smoake
by
day
,
and
the
shining
of
a
flaming
fire
by
night
,
that
vpon
all
the
glory
may
be
a
defence
[
](A89915-e195140-b)e
e
Esay
4.5
.
,
and
to
create
light
[
](A89915-e195170-b)f
f
Esay
45.7
.
,
and
deliuerance
out
of
afflictions
.
Besides
the
doctrine
of
the
creation
,
teacheth
vs
the
feare
of
that
dreadfull
maiestie
,
that
was
able
to
worke
so
wonderfully
[
](A89915-e195200-b)g
g
Psal.
33.7
.
and
8.9
.
,
and
it
inforceth
humilitie
,
by
shewing
that
we
are
made
of
the
dust
in
respect
of
our
bodies
,
and
that
our
soules
were
giuen
vs
of
God
,
with
all
the
gifts
we
haue
in
our
mindes
:
as
also
by
giuing
vs
occasion
to
consider
the
image
of
God
that
we
haue
lost
:
and
thus
of
creation
as
it
is
referred
to
God
.
Secondly
,
it
may
be
referred
to
Christ
,
and
so
be
vnderstood
of
our
regeneration
,
which
is
as
it
were
a
re-creation
,
or
a
new
creation
:
and
in
this
sense
it
shewes
that
we
should
conforme
our selues
to
the
likenesse
of
him
that
doth
regenerate
vs
by
his
word
and
spirit
.
But
may
some
one
say
,
is
there
any
difference
betwixt
the
image
of
God
in
vs
,
and
the
image
of
Christ
in
vs
?
I
answer
,
that
to
be
fashioned
after
the
image
of
Christ
,
hath
two
things
in
it
more
then
is
properly
in
conformitie
to
Gods
image
,
for
wee
must
be
like
him
in
sufferings
[
](A89915-e195240-b)h
h
Rom.
8.19
.
.
And
secondly
,
in
the
impressions
of
the
vertue
of
his
death
and
resurrection
[
](A89915-e195260-b)i
i
Rom.
6.
Phil.
3.
.
And
thus
of
the
tenth
Verse
.
VERS.
11.
Where
is
neither
Graecian
,
nor
Iew
,
circumcision
nor
vncircumcision
,
Barbarian
,
Scythian
;
bond
,
free
,
but
Christ
is
all
in
all
things
.
THis
Verse
may
containe
an
other
reason
to
perswade
to
mortification
and
holy
life
.
And
the
reason
may
be
taken
from
the
great
respect
God
hath
of
true
grace
in
Christ
,
and
the
little
loue
or
care
he
hath
for
any
thing
else
,
a
Barbarian
,
a
Scythian
,
a
bond-man
,
if
he
haue
grace
shall
be
accepted
:
wheras
a
Graecian
,
a
Iew
,
a
free-man
,
without
grace
,
is
without
respect
with
God
,
Christ
is
all
.
It
may
be
the
Apostle
here
meets
with
the
false
Apostles
,
that
so
much
vrged
the
obseruation
of
Iewish
rites
,
&
stand
so
much
vpon
it
to
diuert
the
people
from
the
sound
care
of
reformation
of
life
,
by
filling
their
heads
with
questions
and
vaine
wrangling
about
the
law
,
whereas
the
Apostle
shewes
men
may
be
absolute
and
compleat
in
these
outward
obseruances
,
and
yet
their
circumcision
auailes
them
nothing
before
God
.
Here
are
then
euidently
two
things
in
this
verse
:
first
,
what
it
is
God
stands
not
vpon
.
2.
What
it
is
,
is
all
in
all
with
him
.
Where
there
is
neither
Graecian
nor
Iew
,
circumcision
nor
vncircumcision
,
Barbarian
,
nor
Scythian
,
bond
nor
free
.
Out
of
these
words
these
two
things
may
be
obserued
.
-
Nothing
will
auaile
without
Christ
.
I.
That
nothing
without
Christ
can
make
vs
truly
happy
.
The
image
of
God
,
or
felicitie
of
man
,
stands
not
in
birth
,
freedome
,
naturall
parts
,
or
outward
obseruances
,
for
he
is
not
a
Iew
that
is
one
outwardly
,
nor
is
that
liberty
that
is
onely
in
the
flesh
,
nor
is
that
wisdome
that
is
onely
in
learned
men
,
such
as
were
the
Graecians
.
Diues
was
a
rich
man
,
Goliah
was
a
strong
man
,
Achitophell
was
a
wise
man
,
Absolon
was
a
faire
man
,
Esau
was
circumcised
,
and
Cain
was
well
borne
,
and
yet
all
these
are
in
hell
.
-
II.
That
in
Christ
there
is
no
difference
,
all
is
one
,
whether
thou
bee
poore
or
rich
,
Iew
or
Gentile
,
bond
or
free
,
male
or
female
[
](A89915-e195490-b)a
a
Gal.
3.28
.
,
with
God
there
is
no
respect
of
persons
.
In
the
power
of
his
ordinances
(
as
by
name
)
in
the
preaching
of
the
Gospell
,
he
extends
his
mercy
both
to
Iewes
and
Gentiles
[
](A89915-e195510-b)b
b
Rom.
1.16
.
:
so
in
the
disposing
of
his
gifts
[
](A89915-e195530-b)c
c
1
Cor.
12.13
.
,
hee
bestowes
knowledge
and
other
graces
,
vpon
people
of
all
sorts
,
and
for
acceptation
,
whosoeuer
feareth
him
and
doth
righteousnesse
,
he
is
accepted
,
of
what
nation
or
state
soeuer
hee
be
[
](A89915-e195560-b)d
d
Act.
10.34
.
,
and
all
this
will
more
fully
appeare
,
when
he
shall
iudge
euery
man
without
respect
of
persons
,
according
to
his
workes
,
at
the
last
day
[
](A89915-e195580-b)e
e
Rom.
1.10
.
.
Vses
.
The
consideration
hereof
may
teach
vs
diuers
things
,
1.
To
feare
God
and
forsake
our
sinnes
,
since
hee
is
a
God
so
terrible
,
that
will
not
be
swaied
with
outward
respects
[
](A89915-e195620-b)f
f
Deut.
10.16.17
.
.
2.
Not
to
stand
vpon
outward
birth
or
greatnesse
in
the
world
,
nor
to
pride
our selues
in
our
wits
,
or
rest
our selues
vpon
our
outward
seruing
of
God
:
Act.
10.34
.
1
Pet.
1.17
.
for
the
Lord
accepts
not
the
persons
of
Princes
,
nor
regardeth
the
rich
,
more
then
the
poore
,
or
the
learned
more
then
the
vnlearned
,
for
they
are
all
the
worke
of
his
hands
[
](A89915-e195690-b)g
g
Ioh.
34.19
.
.
3.
To
be
industrious
in
well
doing
,
seeing
he
that
doth
good
shall
be
accepted
,
whether
he
be
bond
or
free
,
Graecian
,
Barbarian
,
one
or
other
[
](A89915-e195710-b)h
h
Rom.
2.8.9.10
.
:
for
the
same
God
is
Lord
ouer
all
,
and
rich
vnto
all
that
call
vpon
him
[
](A89915-e195740-b)i
i
Rom.
10
11.
,
and
endeauour
by
well
doing
,
to
approue
themselues
in
his
sight
.
4.
Not
to
despise
poore
Christians
,
seeing
God
accepts
of
them
,
and
hath
made
them
rich
in
faith
,
and
heires
of
a
kingdome
[
](A89915-e195780-b)k
k
Iam.
2.1.5
.
.
5.
Not
to
giue
titles
to
men
[
](A89915-e195810-b)l
l
Iob.
32.21.22
,
and
by
seruile
flatterie
or
feares
,
to
bee
so
much
taken
vp
,
with
their
meere
outward
praises
,
or
places
.
Lastly
,
Magistrates
in
the
administration
of
Iustice
,
should
resemble
this
absolutenesse
of
God
,
so
as
no
respect
of
persons
,
poore
or
rich
,
friends
or
foes
,
strangers
or
home-borne
should
carry
them
besides
the
iust
regard
of
the
cause
[
](A89915-e195830-b)m
m
Deut.
1.17
.
2
Chron.
29.6
.
How
Christ
is
all
in
all
.
.
But
Christ
is
all
in
all
.
]
And
so
he
is
,
1.
In
respect
of
the
vnion
of
the
mysticall
body
,
as
it
is
hee
in
whom
euery
one
that
is
a
new
creature
is
considered
to
be
and
consist
.
Euery
conuert
,
is
created
in
Christ
Iesus
[
](A89915-e195900-b)n
n
Eph.
2.10
.
.
2.
In
respect
of
sufficiencie
,
a
man
needs
no
more
then
Christ
,
hee
onely
may
suffice
,
the
whole
compleatnesse
of
saluation
is
in
Christ
.
3.
In
respect
of
efficiencie
:
if
wee
looke
vpon
the
benefits
conferred
vpon
all
Christians
by
Christ
,
he
makes
a
amends
for
all
wants
,
he
is
in
steed
of
liberty
to
the
seruant
,
and
in
steede
of
birth
and
honour
to
the
Scithian
and
Barbarian
,
he
is
the
substance
of
all
shadowes
,
to
the
vncircumcised
:
what
shall
I
say
,
he
is
righteousnesse
[
](A89915-e195950-b)o
o
Dan.
9.29
.
,
&
riches
[
](A89915-e195980-b)p
p
Col.
1.27
.
,
and
wisedome
[
](A89915-e196010-b)q
q
1
Cor.
1.30
.
,
sanctification
,
and
freedome
[
](A89915-e196050-b)r
r
2
Cor.
3.17
.
,
and
a
recompence
[
](A89915-e196080-b)s
s
Esay
40.9
.
to
Christians
,
yea
in
him
all
things
are
theirs
[
](A89915-e196110-b)t
t
1
Cor.
3.21
.
,
and
as
the
pledge
of
all
they
haue
receiued
the
spirit
of
the
sonne
into
their
hearts
[
](A89915-e196140-b)u
u
Gal.
4
6.
Vses
.
.
The
vse
of
all
this
may
be
diuers
;
1.
Vnto
vs
therefore
there
should
bee
one
Lord
,
euen
the
Lord
Iesus
Christ
[
](A89915-e196190-b)*
*
1
Cor.
8.6
.
The
Vses
.
.
2.
All
sorts
of
men
should
striue
by
all
meanes
to
set
out
and
shew
Christ
onely
.
Ministers
should
reach
Christ
only
.
Magistrates
should
chiefly
intend
the
glory
of
Christ
:
nay
all
sorts
of
men
should
seeke
Christ
,
in
choosing
callings
,
wiues
,
seruants
,
places
of
abode
,
&c.
Christ
should
be
all
in
all
with
vs
,
yea
in
those
wee
haue
to
deale
withall
,
wee
should
beare
with
many
wants
and
weaknesses
,
so
they
haue
Christ
,
for
that
is
all
in
all
3.
We
should
learne
to
bee
satisfied
with
Christ
,
though
we
want
health
,
or
liberty
,
or
wealth
,
or
worldly
friends
,
or
great
wits
,
or
strong
memories
,
&c.
Christ
makes
amends
for
all
,
he
is
enough
:
if
the
Lord
haue
giuen
vs
Christ
,
he
hath
done
enough
for
vs
,
though
it
be
sure
that
with
him
hee
will
giue
vs
all
things
also
.
4.
This
may
greatly
reproue
the
wonderfull
stupidity
of
men
,
that
are
so
taken
vp
with
admiration
of
these
outward
priuiledges
,
when
as
we
see
how
all
is
vaine
without
Christ
,
what
shall
it
profit
a
man
if
he
had
all
honour
and
riches
,
and
countenance
of
friends
,
and
the
pleasures
of
life
,
if
when
he
came
into
Gods
sight
hee
might
haue
no
acceptance
for
his
soule
?
If
Christ
bee
all
things
,
then
without
Christ
,
all
things
else
are
nothing
,
Excellent
consolation
in
Christ
.
but
especially
this
doctrine
serues
for
singular
comfort
to
Gods
children
in
all
their
distresses
,
and
that
will
better
appeare
if
wee
consider
the
particulars
.
For
first
,
are
they
afflicted
in
conscience
,
vnder
the
sence
of
Gods
anger
,
and
their
owne
sinnes
?
Why
,
he
is
the
propitiation
for
their
sinnes
,
[
](A89915-e196240-b)x
x
Rom.
3.25
hee
is
the
end
of
the
Law
for
them
,
[
](A89915-e196260-b)y
y
Rom
10.4
.
yea
all
that
the
Law
can
require
of
them
:
hee
will
be
their
witnesse
and
their
testimony
[
](A89915-e196290-b)z
z
Esay
55.6
.
1
Cor.
1.6
.
.
Hee
giues
them
promises
and
faith
to
beleeue
them
[
](A89915-e196320-b)a
a
Gal.
.
3.22
.
,
and
it
is
his
bloud
that
perfectly
cures
and
clenseth
them
from
all
their
wounds
and
sinnes
[
](A89915-e196360-b)b
b
1
Ioh.
1.7
.
.
Secondly
,
are
they
distressed
vnder
the
power
of
Sathans
temptations
,
or
accusations
:
why
,
he
sitteth
at
the
right
hand
of
God
,
to
see
that
nothing
be
laid
to
their
charge
,
he
maketh
intercession
for
them
,
[
](A89915-e196410-b)c
c
Zac.
3.1.2.3
.
Rom.
8.33
.
and
for
the
stings
of
this
ould
serpent
,
hee
is
a
continuall
brasen
serpent
,
[
](A89915-e196440-b)d
d
Joh.
3.
they
may
but
looke
vpon
him
and
be
healed
.
Yea
hee
was
tempted
himselfe
that
hee
might
succour
them
that
are
tempted
,
[
](A89915-e196470-b)e
e
Heb.
2.18
.
and
his
power
dwelleth
in
them
,
to
be
manifested
in
their
weakenesse
,
[
](A89915-e196510-b)f
f
2
Cor.
12.9
.
and
hee
came
into
the
world
of
purpose
,
to
dissolue
the
worke
of
the
Deuill
.
[
](A89915-e196540-b)g
g
1
Ioh.
3.7
.
Thirdly
,
are
they
dismaide
with
the
sense
of
their
own
weaknesses
and
ignorances
?
why
,
they
haue
such
an
high
Priest
as
is
touched
with
their
infirmities
,
[
](A89915-e196570-b)h
h
Heb.
4.15
.
and
knowes
how
to
haue
compassion
on
the
ignorant
,
[
](A89915-e196600-b)i
i
Heb.
5.1
.
he
will
not
breake
the
bruised
reed
,
nor
quench
the
smoaking
flaxe
[
](A89915-e196630-b)k
k
Esay
42.2.3
.
.
Fourthly
,
are
they
pressed
with
outward
troubles
?
Why
,
Christ
is
the
merit
of
their
deliuerance
from
this
present
euill
world
,
[
](A89915-e196660-b)l
l
Gal.
1.4
.
hee
is
the
sanctification
of
their
crosses
,
so
as
all
shall
worke
together
for
the
best
to
them
that
loue
God
[
](A89915-e196690-b)m
m
Rom.
8.28
.
,
yea
hee
will
be
their
consolation
,
so
that
as
their
sufferings
abounds
,
his
comfort
shall
abound
also
,
[
](A89915-e196710-b)n
n
2
Cor.
1.5
.
or
if
he
doe
not
deliuer
,
then
hee
makes
a
supply
,
by
giuing
them
better
things
,
out
of
the
riches
of
his
glory
.
He
is
a
husband
to
the
widow
,
and
a
father
to
the
fatherlesse
,
and
as
the
shadow
of
the
rocke
in
a
weary
land
,
[
](A89915-e196750-b)o
o
Esay
33.2
.
to
them
that
are
persecuted
and
driuen
to
and
fro
,
by
the
hot
rage
of
euill
men
.
Lastly
,
are
they
in
the
feare
,
or
in
the
danger
of
death
?
Why
,
Christ
is
all
in
all
here
also
,
for
he
hath
ouercome
death
for
them
,
[
](A89915-e196770-b)p
p
Hos.
13.14
.
he
hath
opened
the
way
to
heauen
,
[
](A89915-e196800-b)q
q
Heb.
10.19
.
he
hath
destroyed
him
that
had
power
ouer
death
,
[
](A89915-e196830-b)r
r
Heb.
2.14
hee
hath
freed
them
from
the
wrath
to
come
,
[
](A89915-e196860-b)s
s
1
Thes.
1.
vlt.
he
hath
begotten
in
them
a
liuely
hope
[
](A89915-e196890-b)t
t
1
Pet.
1.3
.
of
a
happy
issue
from
the
passage
of
death
,
he
is
the
first
borne
of
the
dead
,
[
](A89915-e196930-b)u
u
Colos.
1.17
.
and
hee
will
be
the
resurrection
and
the
life
vnto
them
[
](A89915-e196950-b)*
*
Ioh.
11.
.
What
shall
I
say
,
but
conclude
with
the
Apostle
,
Christ
is
in
life
and
death
aduantage
[
](A89915-e196980-b)x
x
Phil.
1.
,
onely
that
Christ
may
be
all
in
all
to
vs
,
we
must
heare
him
,
we
must
beleeue
in
him
,
wee
must
deny
our selues
,
and
take
vp
our
crosse
and
follow
him
,
and
finally
we
must
liue
to
him
,
and
die
in
him
.
And
thus
of
this
eleuenth
verse
,
and
so
of
the
second
part
of
the
generall
exhortation
.
VER.
12.13
.
Therefore
as
the
elect
of
God
holy
and
beloued
,
put
on
bowels
of
mercy
,
kindnesse
,
humblenesse
of
minde
,
meeknesse
,
long-suffering
.
Forbearing
one
another
and
forgiuing
one
another
,
if
any
haue
a
quarrell
against
another
:
euen
as
Christ
forgaue
you
,
so
also
doe
you
.
The
diuision
of
this
part
of
the
text
.
THere
are
three
things
requisite
to
holy
life
.
First
,
the
meditation
of
heauenly
things
.
Secondly
,
the
mortification
of
vice
.
Thirdly
,
the
exercise
of
holy
graces
and
duties
.
Of
the
first
the
Apostle
hath
intreated
from
verse
1.
to
verse
5.
Of
the
second
from
verse
the
5.
hitherto
.
Now
in
these
words
,
and
those
that
follow
to
the
18.
verse
hee
intreats
of
the
third
,
for
he
giues
rules
for
the
obedience
of
the
new
man
,
and
those
rules
are
more
speciall
,
or
more
generall
.
The
more
speciall
rules
are
from
the
11.
verse
to
the
sixteenth
.
The
more
generall
rules
are
in
the
16.
&
17.
ver:
the
one
concerning
the
means
of
holy
life
,
v.
16.
and
the
other
concerning
the
end
of
holy
life
,
v.
17.
The
speciall
rules
giue
in
charge
the
exercise
of
nine
graces
,
and
in
the
setting
downe
of
these
rules
I
obserue
.
1.
The
Motiues
to
perswade
to
the
obseruation
of
them
,
and
they
are
three
;
the
one
taken
from
their
election
,
the
other
from
their
sanctification
;
the
third
from
the
loue
of
God
to
them
.
And
these
are
briefly
thrust
together
in
a
parenthesis
in
the
beginning
of
the
twelfth
verse
.
2.
The
manner
how
they
be
charged
with
these
graces
,
&
that
is
noted
in
the
Metaphor
put
on
.
3.
The
graces
themselues
,
and
they
are
in
number
nine
.
Some
of
them
haue
their
greatest
praise
in
prosperitie
principally
,
as
mercy
kindnesse
,
meeknes
,
humblenesse
of
minde
,
some
of
them
concerne
the
times
of
aduersitie
principally
,
as
long-suffering
and
clemencie
in
forbearing
and
forgiuing
.
Some
indifferently
belong
to
all
times
,
as
loue
,
peace
,
thankefulnesse
,
or
amiablenesse
,
ver.
14.15
.
Obseruation
from
coherence
.
Now
from
the
coherence
imported
in
the
word
(
therefore
)
diuers
things
may
be
noted
.
1.
In
that
he
prescribes
the
mortification
of
vices
,
before
the
exercise
of
graces
,
it
shewes
that
till
vice
be
mortified
,
grace
will
not
grow
nor
prosper
,
the
true
reason
why
many
men
thriue
no
better
in
the
gift
of
Gods
spirit
,
is
because
they
are
so
little
and
so
sleightly
in
confessing
and
bewailing
of
their
corruptions
of
heart
and
life
.
2.
In
that
he
rests
not
in
the
reformation
of
vices
,
but
prescribes
also
rules
of
new
obedience
,
it
shewes
that
it
is
not
enough
to
leaue
sinne
,
but
wee
must
be
exercised
in
doing
good
.
It
will
not
serue
turne
for
the
husbandman
,
that
his
fruit
trees
beare
no
euill
fruit
,
but
hee
will
cut
them
downe
if
they
bring
not
forth
good
fruit
,
barrennesse
is
cause
great
enough
of
hewing
downe
.
3.
Men
that
are
truely
renued
after
the
Image
of
Christ
are
willing
to
bee
appointed
and
prescribed
,
for
the
attaining
and
exercise
of
euery
holy
needfull
grace
and
dutie
,
he
that
hath
true
experience
of
the
beginning
of
any
true
grace
,
hath
a
true
desire
,
and
a
willing
endeauour
,
and
a
iust
estimation
of
all
grace
.
For
as
he
that
repents
of
one
sinne
loues
no
sin
,
so
he
that
trauels
in
the
birth
of
any
grace
desires
all
grace
,
so
farre
as
in
conscience
he
knowes
them
to
be
required
of
God
,
and
in
some
degree
,
except
it
be
in
the
time
of
violent
temptations
,
or
that
the
losse
of
the
meanes
occasion
any
deadnesse
or
faintnesse
,
in
the
desires
of
the
heart
,
or
that
there
be
a
relapse
into
some
presumptuous
sinne
after
calling
.
4.
If
this
(
therefore
)
carry
vs
to
the
former
verse
,
then
we
are
informed
,
that
our
indeauour
after
mercy
,
meeknesse
,
patience
,
loue
,
peace
or
the
rest
,
will
neuer
want
acceptation
with
God
.
And
withall
wee
may
take
comfort
if
we
would
seriously
set
about
the
practise
of
these
,
though
wee
found
many
lets
,
and
doubts
,
and
difficulties
,
yet
Christ
will
be
all
in
all
to
help
vs
,
and
giue
good
successe
.
Thus
of
the
coherence
.
The
motiues
follow
,
and
first
of
Election
.
Of
Election
.
Two
kinds
of
Election
.
Elect
]
Gods
seruants
are
Gods
elect
,
and
that
both
in
respect
of
election
before
time
,
and
also
in
respect
of
election
in
time
,
for
the
Lord
hath
in
his
eternall
counsell
chose
them
in
Christ
,
to
the
obtaining
of
saluation
to
the
praise
of
his
grace
[
](A89915-e197290-b)a
a
Eph.
1.4.5
.
Rom.
8.19
.
.
And
besides
at
some
time
in
their
life
,
the
Lord
doth
select
,
and
separate
them
,
from
out
of
the
world
,
and
worldly
courses
,
to
the
profession
of
sincerity
,
hauing
sanctified
them
by
the
spirit
.
The
doctrine
of
Election
hath
both
consolation
and
instruction
in
it
,
Vse
.
it
is
full
of
comfort
,
if
we
consider
the
priuiledges
of
Gods
chosen
,
euen
those
great
fauours
he
shewes
them
,
when
he
beginnes
once
to
discouer
his
euerlasting
choise
of
them
,
the
Lord
doth
euer
after
auouch
them
for
his
peculiar
people
,
to
make
them
high
in
praise
and
in
honour
[
](A89915-e197340-b)b
b
Deut.
26.15
16.
.
The
men
of
their
strife
shall
surely
perish
and
come
to
nothing
[
](A89915-e197370-b)c
c
Esa.
41.8.11
12.
.
The
Lord
will
helpe
them
and
comfort
them
in
all
strife
,
he
will
be
a
wall
of
fire
round
about
them
,
and
the
glory
in
the
middest
of
them
,
the
Lord
will
owne
them
as
his
portion
that
hee
hath
taken
to
himselfe
out
of
the
whole
earth
[
](A89915-e197430-b)d
d
Zach.
1.5.12
.
He
will
vse
them
as
his
friends
,
hee
will
heare
their
praiers
,
and
communicate
his
secrets
vnto
them
[
](A89915-e197470-b)e
e
Ioh.
15.19
.
.
But
who
can
count
their
priuiledges
,
no
tongue
of
men
or
Angels
are
able
to
doe
it
,
which
since
it
is
so
,
we
should
take
vnto
vs
continually
the
words
of
the
Psalmist
,
and
say
euery
one
of
vs
,
Remember
me
ô
Lord
with
the
fauour
of
thy
people
,
and
visite
mee
with
thy
saluation
,
that
I
may
see
the
felicitie
of
thy
chosen
,
and
reioyce
in
the
ioy
of
thy
people
,
and
glory
with
thine
inheritance
[
](A89915-e197500-b)f
f
Psa.
106.4.5
.
Especially
wee
should
labour
to
make
our
calling
and
election
sure
[
](A89915-e197520-b)g
g
2
Pet.
1.10
.
,
for
then
we
shall
be
safe
,
in
as
much
as
thereby
an
entrance
is
ministred
vnto
vs
,
into
the
kingdome
of
Iesus
Christ
.
Now
if
any
shall
aske
who
they
are
that
may
be
sure
of
their
election
?
Who
may
be
sure
they
are
elect
.
I
answere
,
First
with
the
Apostle
Paul
,
They
that
receiue
the
Gospell
in
power
and
much
assurance
,
with
ioy
in
the
holy
Ghost
though
it
should
bee
with
much
affliction
[
](A89915-e197560-b)h
h
1
Thes.
5.6
.
.
And
with
the
Apostle
Peter
,
such
as
to
whom
God
hath
giuen
precious
promises
,
and
such
as
flie
the
corruptions
of
the
world
through
lust
,
that
ioyne
vertue
with
their
faith
,
and
knowledge
,
and
temperance
,
&
patience
,
&
godlinesse
,
and
brotherly
kindnesse
and
loue
[
](A89915-e197580-b)i
i
2
Pet.
1.4.5.6.7.10
.
Lastly
if
wee
be
comforted
in
our
election
,
we
should
then
labour
to
inflame
our
hearts
out
of
the
sense
of
this
euerlasting
goodnesse
of
God
,
euen
to
set
vp
the
Lord
,
and
to
feare
him
and
walke
in
his
waies
,
and
particularly
by
the
Apostles
direction
to
be
very
carefull
of
these
holy
graces
that
follow
.
Thus
of
the
first
Motiue
.
Holie
]
They
are
holy
diuers
waies
;
For
they
are
holy
,
1.
in
the
head
.
How
many
waies
the
elect
are
holy
.
2.
In
their
lawes
.
3.
In
their
Sacraments
,
in
respect
of
which
they
are
sacramentally
holy
.
4.
By
imputation
.
5.
By
hope
[
](A89915-e197690-b)k
k
Gal.
5.6
.
,
of
that
consummate
holinesse
in
heauen
.
6.
In
their
calling
,
so
they
are
Saints
by
calling
[
](A89915-e197730-b)l
l
2
Cor.
1.1
.
.
7.
As
they
are
Temples
of
the
holy
Ghost
.
But
the
holinesse
of
sanctification
is
here
meant
,
and
so
they
are
holy
by
inchoation
.
Holinesse
is
essentiall
to
a
childe
of
God
,
Gods
elect
are
holy
,
this
is
euery
where
proued
in
Scripture
[
](A89915-e197770-b)m
m
Deut.
7.6
.
Isa.
4.4
.
,
I
will
not
stand
vpon
it
,
only
for
instruction
,
let
vs
from
hence
obserue
.
That
if
euer
we
would
haue
comfort
of
our
election
,
we
must
labour
to
be
holy
,
and
that
both
in
body
and
in
spirit
[
](A89915-e197800-b)n
n
2
Cor.
7.1
.
Eph.
5.3
.
Quest.
,
we
see
they
are
here
ioyned
and
we
must
not
separate
them
;
But
may
some
one
say
,
seeing
no
man
is
without
his
thousands
of
sinnes
,
and
infirmities
,
what
must
wee
doe
that
we
may
haue
comfort
,
that
we
are
holy
in
Gods
account
,
Answ.
4.
Signes
of
a
holy
man
.
being
so
many
waies
faultie
in
our
natures
and
actions
?
For
answere
hereunto
,
wee
must
know
that
there
be
foure
things
which
if
a
man
do
attaine
vnto
,
though
he
hath
otherwise
many
infirmities
,
yet
he
is
holy
in
Gods
account
,
yea
in
the
holinesse
of
sanctification
.
The
first
is
this
,
if
a
man
can
so
farre
forth
subdue
his
corruptions
,
that
sinne
raignes
not
in
him
;
so
long
as
it
is
in
him
but
as
a
rebell
,
it
doth
not
frustrate
his
comfort
in
his
sanctification
.
2.
If
a
mans
praiers
,
desires
,
and
indeauors
be
to
respect
all
Gods
commandements
as
well
as
one
;
Iustice
as
well
as
Piety
,
holy
times
as
well
as
holy
things
,
inward
obedience
as
well
as
outward
,
secret
obedience
as
well
as
open
,
auoyding
lesser
sinnes
as
well
as
greater
.
3.
If
a
man
be
sincere
in
the
vse
of
the
meanes
that
make
a
man
holy
,
preparing
his
heart
to
seeke
God
in
them
,
esteeme
them
as
his
appointed
food
,
mourning
for
want
of
successe
desired
,
endeauouring
to
profit
by
euery
ordinance
of
God
,
and
that
at
all
times
as
well
as
sometimes
,
at
home
as
well
as
at
Church
.
Lastly
if
a
man
can
finde
comfort
in
the
pardon
of
his
sinnes
,
he
needs
not
doubt
of
his
acceptation
to
be
holy
.
Fiue
properties
of
Gods
loue
.
Beloued
]
In
this
word
is
lodged
the
third
Motiue
,
which
is
taken
from
Gods
loue
,
as
if
the
Apostle
would
affirme
that
if
Christians
did
seriously
consider
what
it
is
to
be
loued
of
God
,
they
would
finde
full
incouragement
to
all
grace
and
dutie
:
now
this
may
be
better
opened
,
if
wee
consider
but
the
properties
of
Gods
loue
,
wherein
it
wonderfully
excels
.
As
first
,
if
God
loue
thee
it
is
with
a
free
loue
,
[
](A89915-e197920-b)o
o
Hos.
14.5
.
he
stands
not
vpon
thy
desert
or
worthinesse
.
Againe
,
he
loues
first
,
hee
loues
before
he
be
loued
,
he
loued
vs
when
wee
hated
him
,
he
chose
vs
when
we
did
not
chuse
him
.
3.
Gods
loue
is
wonderfull
tender
,
which
will
appeare
if
wee
consider
that
he
is
not
onely
gracious
,
but
mercifull
,
slow
to
anger
,
of
much
kindnesse
,
and
repenteth
him
of
the
euill
[
](A89915-e198000-b)q
q
Ioel.
2.13
.
.
4.
Gods
loue
is
naturall
,
not
forced
,
and
therefore
he
is
said
to
quiet
himselfe
in
his
loue
[
](A89915-e198040-b)r
r
Zeph.
3.17
.
,
and
himselfe
loueth
mercy
[
](A89915-e198070-b)s
s
Mich.
7.18
.
.
Lastly
,
his
loue
is
an
euerlasting
loue
[
](A89915-e198100-b)t
t
Ier.
31.3
.
,
where
hee
loueth
,
he
loueth
to
the
end
[
](A89915-e198130-b)u
u
Ioh.
13.1
.
Vses
.
.
And
therefore
we
should
labour
to
know
the
loue
of
God
to
our selues
,
euen
to
be
particularly
assured
that
we
are
Gods
beloued
or
else
this
could
not
be
a
motiue
to
holinesse
,
as
here
it
is
.
And
besides
the
meditation
of
Gods
loue
to
vs
should
incourage
vs
against
all
crosses
,
for
God
will
giue
his
beloued
rest
[
](A89915-e198170-b)*
*
Psal.
127.2
.
.
They
shall
be
blessed
,
and
it
shall
be
well
with
them
.
They
shall
be
deliuered
,
for
he
will
helpe
with
his
right
hand
[
](A89915-e198210-b)x
x
Psal.
60.5
.
.
But
especially
it
should
hearten
vs
against
the
scornes
of
the
world
,
and
the
hate
of
wicked
men
:
if
God
loue
vs
,
it
mattereth
not
greatly
who
hate
vs
:
And
in
speciall
,
the
meditation
of
this
loue
of
God
should
teach
vs
to
tyre
our selues
with
these
worthy
graces
,
as
so
many
ornaments
;
for
thus
should
the
beloued
of
God
be
decked
.
And
doth
the
Lord
loue
vs
,
and
shall
not
we
striue
to
shew
our
loue
to
him
againe
?
Euen
by
louing
his
word
,
glory
,
children
,
presence
and
commandements
.
Lastly
;
we
may
here
learne
how
to
loue
:
for
God
loues
,
First
those
that
are
holy
.
Secondly
,
those
whom
he
had
chosen
:
so
it
should
bee
with
vs
;
first
we
should
chuse
for
holinesse
,
and
then
loue
for
our
choice
.
This
may
teach
the
people
how
to
loue
their
Magistrates
and
Ministers
,
and
so
wiues
and
seruants
.
And
contrariwise
.
Thus
of
the
motiues
,
the
manner
followes
.
Obseru
.
1
Put
on
]
viz.
as
men
doe
their
garments
,
it
is
true
that
these
graces
for
the
worth
of
them
are
royall
,
and
so
must
be
put
on
as
the
King
doth
his
crowne
,
or
the
Prince
elected
his
robes
,
it
is
also
true
that
for
safety
these
graces
are
as
armour
to
defend
vs
against
the
allurements
of
the
world
,
or
the
reproches
of
euill
men
,
and
so
may
be
put
on
as
the
souldier
doth
his
armor
.
Besides
these
graces
are
required
in
vs
as
the
ornaments
of
a
renued
estate
,
and
so
are
to
be
put
on
as
the
new
baptized
was
said
to
put
on
his
new
garments
.
But
I
thinke
the
metaphor
is
taken
generally
from
the
putting
on
of
rayment
.
Diuers
things
may
be
here
noted
.
1.
It
is
apparant
that
these
graces
are
not
naturall
,
the
shadowes
and
pictures
of
them
may
be
in
naturall
men
.
And
what
wicked
men
can
get
is
but
by
the
restraining
spirit
,
or
by
reason
of
naturall
defect
,
or
for
ill
ends
.
It
is
certaine
a
man
may
be
said
to
be
borne
,
Note
.
as
well
with
clothes
on
his
backe
,
as
with
grace
in
his
heart
.
2.
How
should
the
hearts
of
many
smite
them
,
to
thinke
of
it
,
how
they
Obseru
.
2
neglect
this
clothing
of
their
soules
with
graces
:
They
euery
day
remember
to
put
on
apparell
on
their
backes
,
but
scarce
any
day
thinke
of
putting
on
vertue
for
their
hearts
?
Oh
when
thou
seest
thy
naked
body
clothed
,
shouldst
thou
not
remember
that
thy
soule
in
it selfe
more
naked
then
thy
body
,
had
need
of
clothing
also
?
Oh
the
iudgement
that
abides
many
a
man
and
woman
,
how
excessiuely
carefull
are
they
to
trimme
the
body
,
and
yet
are
excessiuely
carelesse
of
trimming
their
soules
,
that
haue
so
many
gownes
for
their
backes
,
that
they
haue
neuer
a
grace
for
their
hearts
:
yea
the
better
sort
may
be
humbled
if
they
search
their
hearts
seriously
:
for
either
they
want
diuers
parcels
of
this
holy
raiment
,
or
else
they
are
not
well
fitted
on
them
,
they
hang
so
loose
many
times
,
there
is
little
comelinesse
or
warmth
by
their
wearing
of
these
graces
.
But
let
vs
all
be
instructed
to
remember
these
graces
,
and
by
praier
and
practise
to
exercise
our selues
in
them
,
and
daily
to
be
assaying
how
we
can
put
them
on
,
till
by
constant
vse
of
all
good
meanes
,
we
can
grow
spiritually
skilfull
in
wearing
of
them
,
and
expressing
the
power
of
them
in
conuersation
,
as
plainely
as
we
shew
the
garments
on
our
backes
,
resoluing
that
these
vertues
will
be
our
best
ornaments
,
and
that
they
are
best
clad
that
are
clothed
with
these
godly
graces
in
their
hearts
.
Thus
of
the
manner
,
the
enumeration
of
the
graces
follow
.
Bowels
of
mercy
.
]
From
the
Coherence
I
note
two
things
concerning
mercy
:
First
that
it
is
not
naturall
,
we
are
exhorted
to
put
it
on
,
naturally
wee
are
hatefull
and
hate
one
another
[
](A89915-e198360-b)a
a
Esay
11.
:
which
should
teach
vs
to
obserue
and
discerne
the
defects
of
our
hearts
herein
,
[
](A89915-e198380-b)b
b
Iam.
3.17.19
.
and
by
praier
to
striue
with
God
for
the
repaire
of
our
natures
,
and
in
all
wrongs
from
wicked
men
,
to
bee
lesse
mooued
,
as
resoluing
it
is
naturall
with
them
.
Tit.
3.3
.
2.
We
may
note
here
that
mercy
is
as
it
were
the
doore
of
vertue
.
It
stands
here
in
the
forefront
,
and
leades
in
and
out
all
the
rest
,
it
lets
in
humilitie
,
meeknesse
,
patience
,
&c.
Now
in
these
words
themselues
I
obserue
3.
things
.
1.
That
mercy
is
of
more
sorts
then
one
,
therefore
he
saith
mercies
,
More
sorts
of
mercy
than
one
.
Luk.
6.
Math.
25.
one
mercy
will
not
serue
the
turne
,
hee
that
hath
true
mercy
hath
many
mercies
,
or
waies
to
shew
mercy
:
many
miseries
in
mans
life
needes
many
sorts
of
mercy
.
There
is
mercy
corporall
,
and
mercy
spirituall
,
it
is
corporall
mercy
to
lend
,
to
giue
,
to
visit
,
to
cloath
,
to
feed
,
to
protect
from
violence
:
Corporal
and
Spirituall
mercy
.
hospitality
to
strangers
,
and
the
buriall
of
the
dead
are
also
corporall
mercies
.
Spirituall
mercies
are
not
all
of
a
sort
,
for
wee
may
shew
mercy
sometimes
in
things
wherein
no
man
can
help
,
as
by
praying
vnto
God
for
helpe
:
now
in
things
wherein
man
can
helpe
,
the
mercy
to
be
shewed
respects
either
the
ignorance
or
other
distresses
of
other
men
.
The
mercy
to
the
ignorant
is
either
instruction
in
the
things
they
should
know
,
or
councell
in
the
things
they
should
do
.
Now
his
other
distresses
arise
either
from
his
actions
,
or
from
his
passions
:
his
actions
are
either
against
thee
,
and
so
thy
mercy
is
to
forgiue
,
or
against
others
,
and
so
thy
mercy
is
to
admonish
or
correct
.
Thy
mercy
towards
him
,
in
respect
of
his
passions
or
sufferings
,
is
either
in
words
and
so
it
is
consolation
,
or
in
deeds
,
and
so
it
is
confirmation
.
What
shall
I
say
?
there
is
the
mercy
of
the
Minister
,
and
the
mercy
of
the
Magistrate
,
and
also
the
mercy
of
the
priuate
man
.
2.
Mercies
,
notes
that
it
is
not
enough
to
be
mercifull
once
or
seldome
,
but
we
must
be
much
in
the
workes
of
mercy
,
seldome
mercy
will
be
no
better
accepted
with
God
,
then
seldome
praier
,
we
are
bound
to
watch
to
the
opportunitie
of
mercy
:
and
we
shall
reape
not
only
according
to
the
matter
,
but
according
to
the
measure
of
mercy
[
](A89915-e198620-b)b
b
Hosea
10
12.
What
is
bowels
of
mercy
.
.
3.
It
is
not
enough
to
be
mercifull
,
but
we
must
put
on
the
bowels
of
mercies
,
and
this
hath
in
it
diuers
things
.
For
it
imports
:
1.
That
our
mercies
must
be
from
the
heart
,
not
in
hypocrisie
or
for
a
shew
,
it
must
be
true
and
vnfained
mercy
.
2.
That
there
should
be
in
vs
the
affections
of
mercy
,
we
should
loue
mercy
,
and
shew
it
with
all
cheerefulnesse
and
zeale
[
](A89915-e198720-b)c
c
Mich.
6.8
.
Rom.
●2
.
8
.
2
Cor
9.7.15
.
●
.
8.3.4
.
.
3.
That
there
should
be
a
Sympathie
and
fellow-feeling
in
the
distresses
of
others
.
These
bowels
were
in
Christ
,
in
Moses
and
Paul
.
4.
That
our
mercy
should
be
extended
to
the
highest
degree
wee
can
get
our
hearts
to
;
That
was
imported
by
the
phrase
of
pouring
out
our
soules
to
the
needy
[
](A89915-e198810-b)d
d
Isa.
58.10
.
Vse
.
.
The
vse
of
this
doctrine
of
mercy
may
be
first
for
instruction
,
to
teach
vs
to
make
conscience
of
this
holy
grace
,
and
to
be
sure
we
be
alwaies
clad
with
it
according
to
the
occasions
and
oportunities
of
mercy
.
And
to
this
end
we
should
labour
to
stirre
vp
our selues
by
the
meditation
of
the
motiues
vnto
mercy
,
Motiues
to
mercy
.
such
as
these
.
God
hath
commanded
it
[
](A89915-e198860-b)e
e
Zach.
7.6
.
Hosea
12.10
.
.
They
are
our
owne
flesh
,
that
need
our
mercy
[
](A89915-e198900-b)f
f
Esay
58.
.
Our
heauenly
Father
is
mercifull
,
yea
his
mercy
is
aboue
all
his
workes
[
](A89915-e198940-b)g
g
Luk.
6.33
.
Psal.
86.
,
yea
hee
is
Father
of
all
mercies
[
](A89915-e198980-b)h
h
2
Cor.
1.3
.
,
Mercy
will
proue
that
wee
are
righteous
[
](A89915-e199010-b)i
i
Psal.
37.21
.
,
and
blessed
[
](A89915-e199040-b)k
k
Mich.
5.7
.
,
and
that
the
loue
of
God
is
in
vs
[
](A89915-e199070-b)l
l
1
Ioh.
3.17
.
,
and
that
our
profession
of
religion
is
sincere
[
](A89915-e199090-b)m
m
Iam.
1.27
.
,
and
that
our
knowledge
is
from
aboue
[
](A89915-e199110-b)n
n
Iam.
3.17
.
,
and
that
wee
are
true
neighbours
and
the
right
Samaritans
.
God
wonderfully
accepts
of
mercie
aboue
many
other
things
[
](A89915-e199130-b)o
o
Mich.
6
8.
Hos.
6
5.
,
and
accounts
what
is
that
way
done
,
to
be
done
as
it
were
to
himselfe
[
](A89915-e199160-b)p
p
Pro.
14.31
.
&
19.17
.
.
Besides
,
what
is
mercifully
bestowed
is
safest
kept
,
the
surest
chest
to
keepe
our
goods
in
,
is
the
bosome
of
the
poore
,
the
house
of
the
widdow
,
and
the
mouthes
of
the
orphanes
.
What
shall
I
say
?
mercy
rewards
our
owne
soules
[
](A89915-e199200-b)q
q
Pro.
11.17
.
,
assures
vs
of
forgiuenesse
of
sinnes
[
](A89915-e199220-b)r
r
Pro.
16.6
.
,
makes
the
heart
cheerefull
and
stedfast
[
](A89915-e199240-b)s
s
1
Cor.
15.58
.
,
It
shewes
vs
life
,
righteousnesse
,
and
glory
[
](A89915-e199270-b)t
t
Pro.
21.21
.
;
and
we
shall
reape
after
the
measure
of
mercies
,
both
in
this
life
,
and
at
the
last
day
[
](A89915-e199300-b)u
u
Hos.
10.12
.
Rules
in
shewing
mercy
.
.
Onely
in
shewing
mercy
we
must
looke
to
diuers
rules
,
it
must
bee
holy
mercy
,
not
foolish
pitty
,
as
magistrates
must
not
spare
where
God
will
punish
,
for
this
is
euery
where
a
monstrous
wickednesse
in
carelesse
magistrates
,
vnder
the
pretence
of
mercy
they
spare
the
punishment
of
drunkenesse
,
whoredome
,
but
especially
bloud
,
and
the
prophanation
of
the
Sabbath
.
It
is
a
wonder
that
many
Magistrates
should
euer
go
to
heauen
,
they
are
guiltie
of
so
much
bloud
and
wickednesse
,
by
not
executing
the
Iudgement
of
God
,
and
the
King
,
vpon
such
villanies
.
And
it
is
not
mercie
vnder
pretence
of
house-keeping
to
entertaine
disordered
persons
,
swaggerers
,
drunkards
,
swearers
,
gamesters
,
and
the
like
,
he
that
will
shew
mercy
must
haue
a
good
eye
[
](A89915-e199340-b)*
*
Pro.
22.9
.
to
consider
where
,
and
to
whom
,
and
how
he
shewes
mercy
,
the
true
mercifull
man
doth
measure
his
affaires
by
iudgement
[
](A89915-e199370-b)x
x
Psal
112.5
.
.
2.
Thy
mercy
must
be
speedy
mercie
,
thou
must
not
say
go
and
come
againe
to
morow
,
if
thou
canst
doe
it
now
[
](A89915-e199400-b)y
y
Pro.
3.28
.
.
3.
It
must
be
of
goods
well
gotten
,
God
hates
robbery
for
burnt
offering
[
](A89915-e199430-b)z
z
Esay
62.8
.
.
4.
We
must
looke
to
our
ends
,
for
that
mercy
is
lost
that
is
shewed
to
win
the
praise
of
men
,
or
for
any
other
carnall
respect
.
2.
The
consideration
of
the
doctrine
of
mercy
may
serue
for
the
great
reproofe
of
the
want
of
mercy
in
men
,
and
that
monstrous
vnmercifulnes
that
euery
where
abounds
amongst
men
,
we
may
complaine
that
mercifull
men
are
perished
,
or
if
mercy
get
into
the
hearts
of
some
it
is
like
the
morning
dew
,
it
is
quickly
dried
vp
.
But
the
world
is
full
of
vsurie
and
crueltie
,
and
oppression
,
the
world
hath
almost
as
many
wild
beasts
&
monsters
,
as
it
hath
Land-lords
in
diuers
places
.
And
shall
nothing
be
said
thinke
we
in
the
day
of
Christ
to
vnmercifull
ministers
,
and
Church
Gouernors
also
.
Oh
the
bloud-guiltines
of
many
monsters
rather
then
Ministers
that
feed
not
,
or
not
with
wholesome
food
,
the
soules
of
the
people
.
And
is
there
not
tithing
of
Mint
,
and
Cummin
,
and
Annis
,
while
the
waightier
things
of
the
Law
are
let
alone
?
It
is
no
mercy
to
spare
idle
and
scandalous
and
Idoll-shepheards
.
What
should
I
speak
of
particulars
?
there
is
vnmercifulnesse
euen
in
the
lender
,
there
is
no
borrowing
vnlesse
thou
wilt
be
a
seruant
to
him
that
lendeth
[
](A89915-e199510-b)a
a
Pro.
22.7
.
.
Oh
what
summes
of
money
are
spent
vpon
haukes
,
houndes
,
cockes
,
beares
,
players
,
whores
,
(
for
I
may
well
ioyne
them
together
)
gaming
,
drinking
,
apparell
,
feasting
,
&c.
which
should
be
profitably
spent
vpon
the
necessities
of
the
poore
.
But
let
men
repent
of
their
vnmercifulnesse
,
for
the
curse
of
God
is
vpon
them
[
](A89915-e199530-b)b
b
Pro.
14.21
and
20.21
.
,
and
the
Lord
takes
the
wrong
as
done
vnto
himselfe
[
](A89915-e199560-b)c
c
Pro.
14.31
.
,
their
cry
shall
not
bee
heard
,
[
](A89915-e199580-b)d
d
Pro.
21.13
.
nor
their
fasting
nor
sacrifice
accepted
,
[
](A89915-e199600-b)e
e
Esay
5.8
.
Hos.
6.5
.
and
God
will
spoile
their
soules
,
[
](A89915-e199640-b)f
f
Pro.
22.23
.
and
iudgement
mercilesse
shall
be
to
them
that
shew
no
mercy
[
](A89915-e199660-b)g
g
Iam.
2.13
.
.
Thirdly
,
this
doctrine
is
exceeding
comfortable
too
,
for
here
is
implied
great
comfort
to
all
Gods
children
,
for
if
God
require
such
tender
mercy
in
me
,
he
will
certainely
shew
mercy
himselfe
.
And
againe
,
poore
men
may
be
much
incouraged
to
consider
how
carefull
God
is
of
them
,
and
how
much
mercy
he
requires
to
be
shewed
them
;
yea
it
is
a
comfort
to
them
if
they
bee
godly
poore
,
that
there
being
so
many
kinds
of
mercy
,
they
may
shew
mercy
themselues
,
euen
to
their
richest
benefactors
,
by
spirituall
mercy
.
And
this
also
must
needes
be
comfortable
to
mercifull
men
,
for
as
God
requires
mercy
,
so
it
is
sure
he
will
reward
mercy
[
](A89915-e199690-b)h
h
Psal.
112.4
Esay
58.7
.
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
True
Christian
curtesie
.
.
Thus
of
mercy
.
Kindnesse
]
The
word
is
curtesie
or
goodnes
,
comitas
.
It
is
sure
the
Lord
requires
this
Christian
curtesie
,
or
goodnesse
of
disposition
and
carriage
in
euery
conuert
[
](A89915-e199780-b)i
i
Eph.
4.32
.
Gal.
5.22
.
;
and
kindnesse
is
one
of
the
things
wee
should
approoue
our selues
by
.
[
](A89915-e199810-b)k
k
2
Cor.
6.6
.
Now
Christian
curtesie
or
goodnesse
hath
in
it
these
things
.
1.
It
salutes
willingly
[
](A89915-e199830-b)l
l
1
Pet.
5.14
.
Ruth
.
2.4
.
Iud.
6.12
.
Math.
11.14
.
.
2.
It
is
faire
and
amiable
in
conuersing
,
not
harsh
,
sullen
,
crabbed
,
intractable
,
clownish
,
desperate
,
scornefull
,
hard
to
please
,
churlish
,
or
stately
.
3.
In
matters
of
offence
,
it
is
easie
to
be
intreated
,
kind
to
enemies
,
it
qualifies
the
speeches
of
the
angry
with
good
interpretations
,
&
sometimes
it
yeelds
to
their
affections
,
it
will
sometimes
part
with
right
for
peace
sake
,
it
will
forgiue
[
](A89915-e199880-b)m
m
Iam.
3.17
.
Luk.
6.35
.
Ephes.
4.32
.
.
4.
In
the
praises
or
happinesse
of
others
it
is
without
enuy
.
5.
It
is
easie
to
liberalitie
[
](A89915-e199920-b)n
n
1
Pet.
2.5
.
Rom.
2.4
.
Vse
.
and
preuents
.
6.
It
loues
brotherly
fellowship
.
The
vse
may
be
both
to
humble
and
to
teach
.
Certainely
the
failings
of
the
best
of
vs
may
much
abase
vs
,
and
the
knowledge
of
it
that
God
requires
it
should
teach
vs
to
make
conscience
of
it
by
praier
and
holy
striuing
with
our
natures
to
endeauour
to
expresse
this
fairenesse
and
kinde
conuersing
,
since
religion
requires
curtesie
as
well
as
piety
,
wee
should
labour
to
be
vnrebukeable
therein
also
,
especially
we
should
put
on
this
vertue
in
vsing
meanes
to
winne
others
to
the
truth
.
Here
also
we
may
see
the
vanity
of
their
aspersion
that
say
religion
will
make
men
stoicall
and
vnciuill
.
Yet
least
any
should
mistake
,
What
curtesie
hath
not
in
it
.
we
must
know
that
curtesie
hath
not
in
it
the
honouring
of
euill
men
,
or
the
reioycing
at
the
euills
of
any
man
,
or
a
promiscuous
respect
of
all
both
good
and
bad
alike
,
no
nor
of
all
good
alike
in
the
measure
of
manifestation
,
nor
hath
it
an
opennes
in
vnaduised
communicating
of
secrets
to
all
,
nor
a
lightnesse
of
familiarity
in
contracting
an
inward
friendship
,
without
due
respect
of
the
disposition
and
conuersation
of
the
parties
.
Thus
of
kindnesse
.
Math.
11.29
.
Rom.
12.16
.
1
Pet.
5.5
.
Humblenesse
of
mind
.
]
I
shall
not
need
to
shew
that
humilitie
,
or
this
humblenesse
of
mind
is
required
.
For
it
is
plaine
in
the
text
,
but
rather
I
would
consider
what
it
is
,
What
humblenesse
of
mind
is
negatiuely
and
affirmatiuely
.
Esay
5.7.10
.
and
then
make
vse
of
it
.
And
first
I
consider
of
it
negatiuely
,
by
shewing
what
it
is
not
.
It
is
not
sillinesse
,
arising
out
of
the
ignorance
of
a
mans
place
or
gifts
,
nor
is
it
any
carelesse
disregard
of
a
mans
selfe
,
nor
euery
abasing
of
a
mans
selfe
,
for
wicked
men
to
compasse
their
ends
can
humble
themselues
to
hell
p.
Nor
is
it
a
will-worship
when
a
man
by
voluntary
religion
layeth
hard
things
vpon
his
body
;
thus
it
was
no
humilitie
,
to
forbeare
toucing
,
tasting
,
handling
,
or
vpon
pretence
of
vnworthinesse
to
imploy
the
Kings
sonne
,
to
bring
in
mediation
of
Angels
or
Saints
,
as
inferiours
in
the
court
[
](A89915-e200110-b)q
q
18.23
.
.
Nor
is
it
complementall
curtesie
,
for
wee
see
that
may
be
in
greater
exactnesse
in
men
,
and
yet
monstrous
pride
and
malice
belodged
in
mens
hearts
.
Nor
is
it
any
counterfet
submissiuenesse
,
as
when
some
men
scorne
to
refuse
offices
,
and
yet
fret
afterward
when
they
go
without
them
,
or
else
refuse
of
purpose
to
be
the
more
importuned
.
Nor
is
it
humblenesse
of
mind
to
be
(
with
fretting
)
complaining
of
our
wants
,
out
of
emulation
of
others
;
nor
is
it
onely
to
be
humbled
,
for
humiliation
and
humilitie
differ
.
Now
that
the
nature
of
this
grace
may
be
found
out
,
we
must
consider
that
vsually
it
is
begotten
in
a
man
by
the
power
of
the
word
,
and
followes
the
breaking
of
the
heart
by
mortification
,
and
declares
it selfe
both
inwardly
and
outwardly
.
Inwardly
humblenesse
of
minde
hath
in
it
a
sight
and
sense
,
and
digested
opinion
of
our
owne
great
vnworthinesse
,
and
is
nor
easily
stirred
to
great
thoughts
with
vaine
applauses
.
It
hath
in
it
a
tender
sense
of
tentations
,
a
hatred
of
hypocrisie
,
and
a
willingnesse
to
suffer
afflictions
,
and
a
contentation
in
some
measure
,
in
what
estate
soeuer
,
it
pleaseth
God
to
bring
a
man
to
.
Outwardly
it
expresseth
it selfe
both
towards
God
and
men
;
towards
God
it
keepes
a
man
lowly
in
the
vse
of
the
meanes
,
and
hath
a
continued
feare
and
awfull
sense
of
Gods
presence
[
](A89915-e200130-b)s
s
Mich.
6.8
.
and
stands
not
at
it
to
bee
accounted
vile
for
the
seruice
of
God
[
](A89915-e200150-b)t
t
2
Sam.
6.22
.
.
In
carriage
towards
men
,
it
is
not
affected
in
words
or
gestures
,
it
is
not
censorious
,
nor
arrogant
[
](A89915-e200170-b)u
u
Psal.
131.1.2.3
.
,
nor
contentious
[
](A89915-e200190-b)*
*
Phil.
2.3
.
.
It
desires
not
open
and
publike
places
:
it
is
not
swelled
with
praises
,
nor
it
affects
not
the
vaine
praises
of
it selfe
:
but
contrariwise
,
it
makes
a
man
go
before
in
giuing
honour
,
and
not
to
thinke
much
to
equall
himselfe
with
them
of
the
lower
sort
[
](A89915-e200210-b)x
x
Rom.
12.
,
reioycing
in
the
loue
of
a
poore
Christian
,
as
well
as
of
a
great
man
.
It
will
make
a
man
subiect
to
,
and
thankfull
for
admonitions
,
and
willing
to
embrace
the
truth
,
though
it
be
found
in
the
possession
of
others
.
Finally
,
it
is
ioyfull
vpon
the
doing
of
any
good
,
and
thankfull
for
lesser
fauours
.
Vse
.
The
vse
is
as
for
humiliation
vnder
the
sense
of
our
wants
in
expressing
the
practise
of
this
grace
:
so
for
instruction
,
to
teach
vs
to
labour
after
it
,
as
a
most
praise-worthy
vertue
,
we
should
seeke
lowlinesse
as
the
Prophet
speakes
[
](A89915-e200260-b)y
y
Zeph.
2.3
.
Motiues
.
.
And
to
this
ende
wee
should
contemplate
of
the
motiues
hereunto
.
For
humilitie
is
one
of
the
graces
we
are
especially
charged
to
imitate
in
Christ
[
](A89915-e200290-b)z
z
Mat.
11
29
.
It
is
a
grace
that
God
highly
accounts
of
,
he
holds
vs
worthy
of
our
vocation
,
if
hee
may
see
this
in
vs
[
](A89915-e200310-b)a
a
Eph.
4.1.2
.
,
the
Lord
himselfe
will
in
his
speciall
reuiuing
presence
dwell
in
the
contrite
,
and
humble
soule
[
](A89915-e200350-b)b
b
Isa.
57.15
.
Psalm
.
34.18
.
.
He
will
not
despise
their
prayers
[
](A89915-e200390-b)c
c
Psal.
102
7.
.
Wisdome
is
with
the
lowly
[
](A89915-e200420-b)d
d
Pro.
11.3
.
.
The
Lord
will
heale
them
,
and
create
the
fruit
of
the
lippes
to
be
peace
[
](A89915-e200450-b)e
e
Esay
57.15.19
.
.
Howsoeuer
it
may
go
with
the
humble
otherwise
,
yet
the
Lord
will
be
sure
to
giue
grace
to
the
humble
[
](A89915-e200480-b)f
f
1
Pet.
5.5.6
.
.
Lastly
humilitie
goeth
before
honor
▪
the
Lord
will
exalt
vs
if
we
abase
our selues
,
and
we
are
most
precious
in
his
eies
,
when
we
are
most
vile
in
our
owne
eies
.
And
contrariwise
this
may
shew
vs
the
hatefulnesse
of
pride
,
&c.
the
more
the
Lord
stands
vpon
humblenes
of
minde
,
the
more
it
imports
he
abhorres
pride
:
And
that
the
nature
and
praise
of
true
humility
may
the
better
appeare
,
it
will
not
be
amisse
to
set
out
the
sorts
of
Pride
.
Generally
,
pride
is
expressed
,
either
in
things
that
concerne
God
,
or
in
things
that
concerne
man
.
In
the
things
that
concerne
God
:
The
sorts
of
pride
.
there
is
the
pride
of
the
Atheist
,
whereby
he
striues
to
remoue
the
sense
of
the
being
of
God
.
And
the
pride
of
the
Hereticke
,
when
he
assaults
the
attributes
of
God
,
or
his
persons
.
And
the
pride
of
the
Papist
,
who
will
claime
by
his
merits
.
And
the
pride
of
the
Curious
,
who
will
search
into
things
not
reuealed
.
And
the
pride
of
the
Persecutor
who
will
pursue
by
slanders
or
violence
,
the
power
of
Gods
ordinances
.
And
the
pride
of
the
Impenitent
,
that
dare
liue
and
die
in
his
sinnes
without
care
of
Gods
threatnings
.
And
towards
men
pride
is
discouered
diuers
waies
,
as
by
oppugning
the
fame
of
the
best
men
,
by
the
singularitie
of
conceit
of
worth
aboue
others
,
either
for
place
or
gifts
,
by
bragging
and
boasting
by
vaine
ioyes
,
by
new
fanglenesse
in
apparell
,
by
striuing
for
offices
,
and
highest
places
,
yea
,
there
is
a
spirituall
pride
in
euery
grace
and
holinesse
.
Now
contrarie
hereunto
is
that
humilitie
God
requires
in
this
place
.
And
thus
of
humblenesse
of
minde
.
Meekenesse
]
Christian
meekenesse
hath
in
it
,
as
I
conceiue
,
these
things
.
What
Christian
meeknes
hath
in
it
.
First
,
a
quietnesse
of
heart
in
the
freedome
from
passion
,
by
which
one
is
slow
to
anger
,
and
not
easily
prouoked
.
Secondly
,
a
teachablenesse
and
tractablenesse
,
or
being
easie
to
be
perswaded
[
](A89915-e200610-b)g
g
Esay
11.
Iam.
3.17
.
.
Thirdly
,
a
childelike
confidence
in
Gods
care
and
prouidence
,
becomming
in
that
respect
a
as
little
childe
[
](A89915-e200640-b)h
h
Math.
18.
.
Fourthly
,
it
is
not
swelled
with
prosperitie
.
Fiftly
,
it
thinkes
not
much
of
the
yoke
of
Christ
[
](A89915-e200660-b)i
i
Mat.
11.30
.
.
In
what
measure
a
man
is
truly
meeke
,
in
the
same
measure
he
accounts
Gods
seruice
,
a
reasonable
and
easie
seruice
.
Sixtly
,
in
conuersing
it
hath
two
principall
properties
;
the
first
is
feare
[
](A89915-e200680-b)k
k
1
Pet.
3.2.3
.
,
as
it
is
opposed
vnto
boldnesse
,
conceitednesse
,
roughheartednesse
:
the
2.
is
an
Euangelicall
harmelesnesse
,
or
simplicity
[
](A89915-e200700-b)l
l
2
Cor.
11.3
.
.
The
consideration
may
much
humble
the
best
of
vs
,
if
wee
consider
how
passion
doth
ouer-master
vs
,
and
how
successe
doth
swell
vs
,
and
how
stiffe
our
hearts
are
after
an
vnconceiuable
manner
against
the
power
of
the
meanes
,
and
how
vnquiet
weare
for
want
of
confidence
in
God
.
Oh
where
is
this
conuersation
with
feare
to
bee
found
?
And
for
the
simplicity
that
is
in
Christ
Iesus
,
how
is
it
mixed
in
some
,
and
wanted
in
others
,
and
lost
in
many
,
who
are
beguiled
of
the
Serpent
?
Yet
inasmuch
as
this
grace
is
indispensibly
required
that
it
should
be
put
on
,
let
vs
stirre
vp
our
hearts
as
to
seeke
righteousnesse
,
so
to
seeke
meeknesse
with
it
.
And
to
this
end
,
wee
should
auoide
what
doth
encounter
it
:
As
namely
,
wee
should
take
heede
of
lust
,
and
malice
,
and
couetousnesse
,
and
contention
:
For
these
things
will
wonderfully
disturbe
the
heart
,
and
fill
it
maruellously
with
perturbations
;
and
also
wee
should
meditate
of
the
incouragements
to
this
grace
;
For
meekenesse
would
much
auaile
vs
in
the
profit
and
power
of
the
word
[
](A89915-e200740-b)m
m
Iam.
1.21.22
Jsay
29.19
.
Math.
11.29
.
,
and
God
hath
promised
to
water
this
grace
with
secret
ioyes
,
and
easefull
refreshingsn.
Besides
God
doth
in
speciall
manner
vndertake
their
protection
as
the
places
in
the
margent
will
shew
[
](A89915-e200790-b)o
o
Psal
76.1
.
to
9.
&
147.5.6
&
149.4
.
.
For
meeknes
in
the
hid
man
of
the
heart
is
a
thing
much
set
by
[
](A89915-e200840-b)p
p
1
Pet.
3.4
.
,
he
will
guide
them
in
iudgement
and
teach
them
his
way
[
](A89915-e200860-b)q
q
Psal.
25.9
.
What
long-suffering
hath
in
it
.
.
Long
suffering
]
By
Long-suffering
is
meant
,
as
I
take
it
,
First
,
an
vnwearied
firmenesse
of
heart
,
holding
out
vnder
all
crosses
,
tentations
,
oppositions
&c.
The
minde
not
being
easily
broken
,
put
out
,
confounded
,
discouraged
,
distempered
,
or
vnquieted
with
any
kind
of
passion
.
And
so
indeede
it
is
nothing
else
but
the
perseuerance
of
patience
.
Secondly
,
there
is
a
long-suffering
which
is
a
spirituall
perseuerance
of
hope
,
vnder
the
promise
,
with
an
expectation
of
the
performance
of
it
[
](A89915-e200900-b)r
r
Heb.
6.12.15
.
There
is
a
long-suffering
in
our
carriage
toward
others
,
in
regard
of
their
reformation
,
and
so
we
should
suffer
long
in
hope
of
the
conuersion
of
the
wicked
[
](A89915-e200920-b)s
s
2
Tim.
4.25
.
:
and
in
expecting
the
reformation
of
infirmities
in
Gods
children
,
whom
wee
loue
and
admonish
[
](A89915-e200940-b)t
t
1
Thes.
5.14
.
.
And
this
is
the
praise
of
Christian
loue
,
that
it
doth
suffer
long
[
](A89915-e200960-b)u
u
1
Cor.
13.
Motiues
.
.
The
long-suffering
is
an
excellent
grace
and
a
worthy
ornament
,
meet
to
be
put
on
,
aswell
as
any
of
the
rest
,
and
would
wonderfully
grace
the
liues
of
Christians
.
And
the
rather
should
wee
loue
it
,
and
long
after
it
,
because
it
is
so
eminent
a
praise
in
God
himselfe
,
[
](A89915-e201000-b)*
*
Rom.
9.22
.
Luk.
18.7
.
and
in
Christ
[
](A89915-e201030-b)x
x
1
King
.
1.17
.
;
yea
as
any
haue
excelled
in
the
Church
,
so
haue
they
beene
approued
in
the
triall
of
this
grace
,
as
were
the
Apostles
.
But
it
is
enough
to
commend
it
,
it
is
an
excellent
fruite
of
the
sanctifying
spirit
[
](A89915-e201050-b)y
y
Gal.
5.22
.
.
Onely
we
must
know
there
is
great
difference
between
enduring
long
and
long-suffering
;
for
true
Christian
long-suffering
is
accompanied
not
onely
with
patience
,
but
with
diligence
,
[
](A89915-e201070-b)z
z
Heb.
6.12
.
Col.
1.11
.
1
Tim.
4.5
.
and
ioyfulnesse
,
and
watching
in
all
things
,
but
especially
with
the
renuing
of
faith
in
Gods
promise
and
prouidence
.
VERS.
13.
Forbearing
one
another
,
and
forgiuing
one
another
,
if
any
man
haue
a
quarrell
to
another
,
euen
as
Christ
forgaue
you
,
euen
so
doe
yee
.
THere
are
two
vertues
in
conuersing
that
concerne
aduersitie
.
1.
Long-suffering
vnder
crosses
,
and
clemencie
vnder
iniuries
.
Of
Long-suffering
before
.
1.
Of
Clemencie
in
this
verse
,
where
two
things
may
be
noted
:
1.
the
duty
required
:
2.
the
reason
rendred
for
the
vrging
of
the
dutie
.
The
duty
is
propounded
in
the
two
principall
parts
of
it
,
viz.
to
forbeare
,
and
to
forgiue
;
and
amplified
by
the
supposition
of
a
case
,
If
any
man
haue
a
quarrell
to
another
.
The
reason
is
from
the
example
of
Christ
forgiuing
vs
.
Forbearing
]
The
originall
word
is
rendred
sometimes
to
maintaine
,
[
](A89915-e201220-b)a
a
Act.
18.14
.
sometimes
to
suffer
,
to
endure
[
](A89915-e201240-b)b
b
1
Cor.
4.12
.
2
Thes.
1.4
.
2
Tim.
4.4
.
Heb.
13.22
.
,
sometimes
not
onely
to
endure
,
but
forbeare
also
[
](A89915-e201290-b)c
c
2
Cor.
11.1
.
,
sometimes
to
support
[
](A89915-e201310-b)d
d
Ephes.
4.1
.
What
it
is
to
forbeare
.
.
In
the
two
last
senses
it
may
be
well
taken
here
.
Now
if
wee
would
distinctly
know
what
it
is
to
forbeare
one
another
,
as
it
here
imports
a
maine
part
of
Christian
clemencie
;
we
must
vnderstand
,
that
it
is
not
an
omission
of
holy
duties
to
others
,
nor
a
refusing
to
satisfie
others
in
their
griefes
or
offences
,
nor
a
shunning
of
their
company
,
nor
yet
a
swallowing
downe
of
all
sorts
of
iniuries
,
committed
with
an
high
hand
,
without
acknowledgement
or
satisfaction
.
But
out
of
clemencie
to
forbeare
others
,
hath
in
it
such
things
as
these
.
1.
A
freedome
from
the
thirst
of
reuenge
.
2.
A
bearing
with
the
infirmities
of
others
,
which
may
be
performed
two
waies
;
First
,
by
couering
them
,
and
not
blazing
them
abroad
,
if
they
be
secret
.
And
secondly
,
by
silence
,
in
not
reprouing
them
when
they
faile
meerely
in
frailty
.
Thirdly
,
it
hath
in
it
not
onely
a
bearing
with
them
,
but
a
bearing
of
them
,
[
](A89915-e201340-b)f
f
Gal.
6.2
.
and
that
I
thinke
may
be
two
waies
also
.
First
,
in
not
stirring
or
prouoking
their
infirmities
.
Secondly
,
by
pleasing
our
neighbours
humour
in
that
which
is
good
to
edification
[
](A89915-e201360-b)g
g
Rom.
15.1.2
.
.
Fourthly
,
there
is
a
forbearance
in
matters
of
wrong
to
vs
,
and
thus
to
forbeare
,
is
not
to
prosecute
euery
wrong
,
either
by
answers
or
by
suits
.
And
this
forbearance
is
to
be
practised
,
when
we
are
able
to
reuenge
,
else
it
is
no
thankes
to
vs
to
forbeare
,
when
we
want
either
power
or
oportunitie
to
doe
it
.
2.
T
is
forbearance
not
to
meete
wrong
with
wrong
.
Or
thus
,
there
is
a
threefold
forbearance
:
First
,
in
iudgement
,
when
in
doubtfull
cases
wee
suspend
our
opinions
or
censures
.
Secondly
,
in
words
which
consist
either
in
not
answering
,
or
in
giuing
soft
answers
.
Thirdly
,
in
deedes
when
we
render
not
euill
for
euill
.
Againe
,
forbearance
is
varied
from
the
consideration
of
time
,
for
in
some
things
we
must
forbeare
euer
,
neuer
taking
notice
of
the
infirmities
or
wrongs
as
in
some
weakenesse
that
are
by
meere
ouersight
,
or
ignorance
,
and
in
some
things
we
must
for
beare
for
a
time
,
that
is
,
till
there
bee
a
fit
opportunitie
to
admonish
or
correct
,
&c.
The
consideration
thereof
serues
greatly
for
the
reproofe
of
that
wretched
distemper
in
many
that
professe
the
same
faith
and
hope
,
Vses
.
prouoking
one
another
,
and
consuming
one
another
,
and
by
frowardnesse
,
disquieting
the
rest
and
content
of
others
.
Is
it
not
heere
an
expresse
charge
that
wee
should
forbeare
one
another
?
Haue
we
not
heere
the
example
of
Christ
who
did
so
,
Motiues
.
who
might
haue
had
a
thousand
fold
more
iust
reason
to
vpbraid
,
censure
,
or
finde
fault
,
then
we
haue
,
or
can
haue
.
Besides
this
distempered
peeuishnes
,
and
froward
misconceiuing
and
censuring
,
it
is
bred
of
ill
causes
,
for
it
comes
either
of
malice
or
ignorance
.
Of
malice
,
for
loue
couereth
a
multitude
of
sins
,
especially
it
suspendeth
doubtfull
actions
.
Of
ignorance
,
for
it
is
certaine
a
wise
man
will
keepe
in
till
afterwards
,
or
hold
it
his
glory
to
be
able
to
passe
by
an
offence
.
Further
,
this
sinne
may
be
aggrauated
by
the
relations
that
are
mutually
betweene
Christians
.
Are
they
not
fellow-members
,
coheires
,
fellow-citizens
,
partakers
of
the
same
afflictions
,
are
they
not
brethren
,
&c.
Besides
is
not
this
also
a
constant
iustice
,
that
they
that
iudge
,
are
iudged
;
they
that
censure
,
are
censured
;
and
doth
not
this
enuying
,
and
iangling
,
giue
occasion
of
reioycing
to
aduersaries
?
Doth
it
not
many
times
so
transforme
Christians
,
that
it
makes
them
very
like
wicked
men
,
when
they
grow
so
distempered
that
they
reuile
their
owne
mothers
sonnes
[
](A89915-e201430-b)h
h
Psal.
50.20
.
Gal.
5.9.10.11
12.13.15
.
?
In
the
fifth
to
the
Galathians
the
Apostle
vrgeth
this
reproofe
by
diuers
reasons
,
such
as
this
.
A
little
of
the
leauen
of
these
distempers
,
will
sowre
the
whole
lumpe
:
and
those
courses
tend
not
to
any
good
,
but
to
the
disquieting
of
Gods
people
,
and
it
is
not
a
small
matter
to
trouble
and
vexe
them
.
Besides
inasmuch
as
Christians
haue
trouble
enough
otherwaies
,
it
doth
not
become
their
brethren
to
trouble
them
:
and
we
should
be
so
farre
from
troubling
our
brethren
,
as
we
should
rather
serue
them
by
loue
,
and
if
men
will
needes
bite
one
another
,
let
them
take
heede
lest
they
be
deuoured
one
of
another
.
Lastly
,
if
men
will
not
be
warned
,
then
let
them
know
the
Iudge
standeth
at
the
doore
[
](A89915-e201470-b)i
i
Iam.
5.9
.
Rules
for
the
practise
of
forbearance
.
.
Now
that
we
may
attaine
this
forbearing
,
euen
to
be
rightly
ordered
towards
the
infirmities
,
or
wrongs
of
others
,
we
must
labour
to
get
more
Christian
loue
of
others
;
for
that
will
endure
all
things
,
and
beleeue
all
things
,
and
makes
vs
able
to
beare
,
and
it
will
driue
out
suspition
,
which
like
a
wretched
Beldame
is
the
mother
and
nurse
of
all
murmurings
,
and
vaine
iangling
:
and
besides
,
wee
must
get
a
greater
knowledge
of
our
owne
selues
,
and
our
owne
ignorance
and
corruptions
;
for
when
we
seeme
to
our selues
,
to
be
somthing
deceiuing
our selues
,
we
are
ready
with
intemperance
,
to
apprehend
supposed
indignities
when
none
are
offered
[
](A89915-e201490-b)k
k
Gal.
6.1.2.3
.
Or
if
thou
must
needs
speak
,
then
speake
the
words
of
admonition
,
euen
Gods
words
,
if
thou
be
sure
they
haue
sinned
,
insteed
of
thine
owne
vaine
,
and
passionate
vpbraidings
,
or
reproches
,
or
censures
.
One
another
]
Obserue
,
that
vsually
where
there
is
any
contention
or
quarrell
,
both
sides
are
guiltie
,
though
one
principally
doe
the
wrong
,
yet
few
men
are
so
temperate
,
but
they
doe
wrong
againe
,
either
in
words
,
or
deedes
,
or
affections
:
and
therefore
thou
shouldest
forbeare
,
seeing
thou
art
priuie
to
thy selfe
,
that
in
this
businesse
,
thou
hast
not
beene
such
as
thou
shouldest
bee
.
Forgiuing
]
The
word
signifies
sometimes
to
giue
[
](A89915-e201550-b)l
l
1
Cor.
2.12
.
Phil.
1.29
.
,
sometimes
to
giue
freely
[
](A89915-e201580-b)m
m
Luk.
7.21
.
Act.
27.24
.
Rom.
8.32
.
Gal.
3.8
.
Phil●m
.
22.
,
sometimes
to
remit
freely
the
punishment
[
](A89915-e201640-b)n
n
Act.
3.14
.
,
sometimes
to
deliuer
vp
for
fauour
,
or
to
pleasure
others
[
](A89915-e201660-b)o
o
Act.
15.11.16
.
,
sometimes
to
forgiue
and
so
here
.
Quest.
But
can
any
man
forgiue
sinne
to
another
?
Answ.
Man
may
forgiue
the
trespasse
,
though
not
the
sinne
.
2.
Man
may
forgiue
the
punishment
that
by
man
might
be
inflicted
,
so
as
not
to
require
it
.
3.
Man
may
pray
to
God
to
forgiue
it
.
Ob.
Obiect
.
But
it
is
said
,
no
man
can
forgiue
sinne
but
God
.
Sol.
Sol.
True
,
no
man
can
remit
the
eternall
punishment
,
or
the
curse
of
the
Law
,
or
take
away
the
guilt
of
sinne
before
God
.
But
man
may
forgiue
it
as
farre
as
concernes
himselfe
.
Now
others
may
obiect
contrariwise
,
that
2
Cor.
2.7
.
They
are
willed
to
forgiue
,
Ob.
and
yet
the
sinne
of
the
incestuous
person
was
not
so
much
a
trespasse
that
concerned
them
,
as
a
sinne
against
God
.
Sol.
Sol.
This
sin
also
was
a
trespasse
against
them
.
1.
As
it
was
a
scandall
.
2.
As
it
might
cause
them
and
their
profession
to
be
euill
spoken
of
,
for
his
sake
:
againe
,
to
forgiue
in
that
place
,
may
be
taken
in
a
large
sense
,
for
to
be
reconciled
to
him
.
Quest.
Quest.
Is
reconciliation
necessarily
comprehended
vnder
forgiuenesse
?
Answ.
Answ.
Wee
are
tied
to
seeke
it
,
and
desire
it
,
and
to
vse
all
humble
and
iust
,
and
discreet
courses
to
attaine
it
.
But
if
it
will
not
be
had
we
are
discharged
if
we
forgiue
.
Neither
vnto
obstinate
offenders
,
that
will
not
acknowledge
their
sinne
,
are
we
bound
to
remit
the
punishment
,
or
sometimes
to
notifie
the
pardon
of
the
fault
.
If
any
man
haue
a
quarrell
to
another
]
When
he
saith
here
(
if
any
man
)
it
imports
,
that
such
Christians
might
be
,
as
there
should
be
no
iarres
amongst
them
.
Discords
might
wonderfully
bee
preuented
if
there
were
care
and
discretion
in
men
.
The
word
rendred
quarrell
,
signifies
a
complaint
,
certainely
it
is
a
great
weakenesse
,
to
be
vpon
euery
occasion
complaining
of
the
wrongs
are
done
vs
,
and
making
report
of
them
to
others
.
And
it
shewes
too
,
that
we
should
forbeare
and
forgiue
euen
in
such
things
as
these
.
And
where
hee
saith
(
any
man
)
it
shewes
no
men
are
exempted
from
the
practise
of
clemencie
:
That
it
is
here
required
of
one
is
required
of
all
,
no
greatnesse
of
gifts
or
place
can
priuiledge
any
.
As
Christ
forgaue
you
,
so
doe
you
]
1.
Examples
in
all
rules
of
practise
moue
much
.
2.
As
heere
the
head
of
the
Church
is
an
example
to
all
his
members
,
so
should
those
that
are
heads
of
the
common-wealth
,
or
familie
,
carry
themselues
so
,
as
by
their
examples
to
direct
aswell
as
by
their
precept
,
not
onely
shew
what
to
do
by
commanding
,
but
how
to
doe
it
also
by
example
.
3.
Especially
,
in
forbearing
and
forgiuing
,
example
in
great
persons
doth
wonderfully
affect
the
common
people
;
and
therefore
because
there
are
so
few
on
earth
,
here
is
one
from
heauen
.
Quest.
Quest.
But
why
is
there
added
reason
to
this
vertue
,
and
not
so
to
each
of
the
former
?
Answ.
Answ.
Because
the
conscience
is
soone
perswaded
in
the
generall
,
that
the
rest
are
good
,
as
humilitie
,
meeknesse
,
&c.
But
now
wee
are
wonderfully
hardly
perswaded
to
forgiue
.
Secondly
,
the
Lord
may
well
adde
reasons
to
perswade
to
forgiue
,
because
of
the
speciall
danger
of
not
forgiuing
;
for
if
a
man
doe
not
forgiue
,
there
is
expresse
threatnings
that
hee
shall
not
bee
forgiuen
[
](A89915-e202020-b)p
p
Math.
6
14.
&
●8
.
25
.
How
Christ
is
said
to
forgiue
.
.
Quest.
But
how
is
Christ
said
to
forgiue
.
Answ.
Remission
of
sinnes
is
attributed
to
Christ
.
1.
As
the
meritorious
cause
of
forgiuenesse
.
2.
Because
he
applies
it
.
3.
Because
the
Christian
in
his
name
sues
out
the
pardon
of
his
sinnes
,
and
by
him
procures
forgiuenesse
.
Certainly
it
may
bee
a
singular
comfort
to
all
distressed
soules
if
they
consider
,
that
he
that
is
their
brother
,
head
,
Sauiour
,
euen
he
that
shed
his
bloud
for
them
,
is
he
that
disposeth
of
all
pardons
,
What
actions
in
Christ
are
imitable
.
and
applies
remission
of
sinnes
;
sure
it
is
no
hard
matter
to
get
a
pardon
from
him
,
that
is
so
ingaged
in
his
loue
to
vs
.
Here
also
we
see
that
the
action
of
Christ
is
the
instruction
of
the
Christian
,
Christ
forgaue
,
so
must
he
;
wee
must
remember
the
distinctions
of
Christs
actions
,
some
were
miraculous
,
as
fasting
40
daies
,
raising
the
dead
,
&c.
these
are
not
to
be
imitated
,
because
they
cannot
:
some
are
peculiar
actions
belonging
to
his
office
,
as
to
redeeme
,
or
make
intercession
,
&c.
these
also
are
proper
to
him
onely
:
Now
some
are
morall
,
these
last
are
only
imitable
.
Or
thus
,
some
actions
of
Christ
he
did
as
God
,
some
as
Mediator
,
some
as
man
.
The
last
onely
binde
vs
to
follow
.
Againe
,
in
that
we
are
bound
to
forgiue
,
as
he
forgaue
,
To
forgiue
as
Christ
forgaue
hath
six
things
in
it
.
it
not
onely
teacheth
,
that
we
must
doe
it
as
well
as
he
:
but
for
the
manner
of
it
as
he
did
.
And
how
was
that
?
First
,
Christ
forgaue
his
inferiors
.
Secondly
,
Christ
forgaue
great
faults
aswell
as
lesse
,
yea
all
sorts
of
faults
,
yea
though
they
were
often
fallen
into
.
Thirdly
,
nothing
was
too
deare
to
Christ
to
merit
or
confirme
his
forgiuenesse
,
therefore
he
shed
his
owne
bloud
,
he
stood
not
vpon
his
profit
,
or
his
ease
.
Fourthly
,
Christ
vses
all
meanes
to
preuent
offending
.
Fifthly
,
where
Christ
forgiues
he
forgets
.
Sixthly
,
Christ
forgiues
two
waies
.
First
,
vpon
the
Crosse
before
men
did
repent
.
Secondly
,
by
the
Gospell
,
publishing
his
pardon
vpon
mans
repentance
,
he
did
not
carry
them
grudge
till
they
repented
:
and
all
these
wayes
should
we
imitate
Christ
.
Lastly
,
obserue
here
the
certainty
of
assurance
:
For
if
a
man
did
not
certainely
,
and
infallibly
know
,
that
Christ
did
forgiue
him
,
how
could
that
be
made
a
reason
,
if
he
did
not
know
it
to
be
.
And
thus
of
clemencie
,
and
so
of
the
two
first
sorts
of
graces
.
VERS.
14.
And
aboue
all
these
put
on
loue
,
which
is
the
bond
of
perfectnes
.
THE
vertues
that
ought
to
raigne
at
all
times
,
are
loue
,
peace
,
and
thankfulnesse
.
Of
loue
in
this
verse
,
which
the
Apostle
sets
out
as
the
most
noble
,
ample
,
and
profitable
of
all
the
vertues
.
Two
things
are
here
to
be
considered
:
First
,
the
dignitie
of
loue
,
where
he
saith
,
Aboue
all
put
on
loue
&c.
Secondly
,
the
vse
of
it
,
it
is
the
bond
of
perfectnesse
.
Aboue
all
these
]
Some
read
,
with
all
these
.
Some
read
,
for
all
these
,
meaning
that
all
the
former
doe
flow
from
this
,
and
therefore
we
should
get
loue
that
we
might
be
mercifull
,
humble
,
&c.
And
so
it
would
import
that
we
should
get
loue
,
that
we
might
approue
our selues
,
that
these
are
not
meere
complements
,
or
dissembled
offices
,
or
things
taken
vp
for
wrong
ends
.
But
most
properly
and
commonly
it
is
read
as
here
,
Aboue
all
these
.
How
loue
is
aboue
all
vertues
.
And
so
notes
the
dignitie
of
loue
aboue
all
other
vertues
,
for
it
is
indeed
more
excellent
,
both
in
respect
of
causation
,
as
they
say
in
Schooles
,
because
it
begets
the
rest
as
the
efficient
cause
,
and
for
the
preseruation
of
it
other
vertues
are
practised
,
or
the
finall
cause
of
them
:
as
also
it
is
aboue
the
rest
in
acceptation
,
whether
we
respect
God
or
men
.
And
thirdly
,
it
is
aboue
the
rest
in
respect
of
continuance
[
](A89915-e202290-b)a
a
1
Cor.
13.8
.
.
And
this
may
serue
to
reproue
our
great
neglect
of
so
noble
a
grace
:
and
it
may
teach
vs
in
our
prayers
to
remember
to
pray
for
this
,
and
in
our
practise
to
prouoke
vnto
loue
[
](A89915-e202310-b)b
b
Heb.
10.24
.
Obiect
.
.
A
cauill
of
the
Papists
must
be
auoided
here
:
For
they
absurdly
reason
thus
:
If
loue
be
aboue
all
vertues
,
then
it
is
loue
that
makes
vs
iust
in
Gods
sight
.
But
for
answer
we
may
easily
satisfie
our selues
with
this
,
that
before
men
,
Sol.
and
in
conuersing
with
men
,
loue
is
aboue
all
:
But
before
God
faith
is
aboue
all
;
loue
is
aboue
faith
onely
in
some
respects
,
as
in
continuance
,
but
faith
is
aboue
loue
in
iustification
.
Put
on
]
Loue
is
not
naturall
,
t
is
a
vertue
that
in
the
truth
of
it
is
wonderfull
rare
in
the
world
,
for
man
is
vnto
man
naturally
a
wolfe
,
a
fox
,
a
beare
,
a
tygre
,
a
lion
,
yea
a
very
deuill
;
and
that
is
the
reason
why
men
are
so
constant
in
malice
,
it
is
naturall
with
them
,
and
this
is
the
reason
why
vnitie
and
louing
concord
is
found
in
no
calling
amongst
men
.
Loue
]
Loue
is
of
diuers
kindes
,
there
is
naturall
,
ciuill
,
morall
,
and
religious
loue
:
It
is
naturall
loue
for
a
man
to
loue
himselfe
,
his
parents
,
kinred
,
&c.
T
is
ciuill
loue
that
is
framed
in
vs
by
the
lawes
of
men
,
by
authoritie
from
God
,
whereby
we
are
brought
not
to
violate
the
rules
of
iustice
,
or
society
:
In
morall
loue
,
that
loue
of
friends
is
of
eminent
respect
;
but
it
is
religious
or
Christian
loue
is
meant
here
.
Christian
loue
is
caried
both
towards
God
and
towards
men
,
and
both
may
be
here
meant
:
For
the
very
loue
of
God
may
be
required
as
needfull
in
our
conuersing
with
men
,
because
we
can
neuer
loue
men
aright
,
till
we
first
loue
God
;
and
besides
we
are
bound
in
our
cariage
,
to
shew
our
loue
to
God
,
by
zeale
for
his
glory
,
and
auoyding
sinne
in
our
callings
,
for
the
loue
we
beare
to
him
.
Sure
it
is
that
the
true
loue
of
God
is
exceeding
needfull
to
be
put
on
,
as
a
most
royall
robe
;
I
say
the
true
loue
of
God
,
and
therefore
I
aduise
all
sorts
of
men
as
to
labour
for
it
,
so
to
try
themselues
whether
this
loue
of
God
be
right
in
them
;
if
we
loue
God
,
we
receiue
them
that
come
in
his
name
[
](A89915-e202430-b)b
b
Ioh.
5.42
.
,
and
the
loue
of
the
world
doth
not
raigne
in
vs
[
](A89915-e202450-b)c
c
1
Ioh.
2.15.17
,
and
we
are
much
in
thinking
of
God
and
godlinesse
,
for
we
often
thinke
of
what
we
loue
,
and
we
loue
the
word
of
God
[
](A89915-e202470-b)d
d
Ioh.
14.27
.
Signes
of
the
loue
of
God
.
,
and
in
aduersitie
we
runne
first
to
God
for
help
,
denying
our selues
to
bring
glory
to
God
,
subiecting
our
wills
to
his
will
,
glorying
in
the
hope
of
his
mercy
;
and
it
is
certaine
also
if
we
loue
God
aright
,
we
desire
his
presence
,
both
of
grace
and
glory
.
And
this
loue
will
compell
vs
to
holinesse
[
](A89915-e202490-b)e
e
2
Cor.
5.14
.
,
causing
vs
to
hate
what
he
hates
,
and
to
obey
his
commandements
[
](A89915-e202510-b)f
f
Ioh.
14.
What
it
is
to
loue
our
enemies
.
,
and
besides
kindnesses
from
God
will
wonderfully
inflame
vs
and
content
vs
.
The
loue
to
men
is
loue
of
enemies
,
or
brotherly
loue
of
Gods
children
;
Christians
are
bound
to
loue
their
very
enemies
,
and
this
kind
of
loue
must
be
put
on
as
well
as
the
other
,
onely
let
vs
aduisedly
consider
what
the
loue
of
enemies
hath
in
it
.
When
God
requires
vs
to
loue
our
enemies
,
he
doth
not
require
vs
to
loue
their
vices
,
or
to
hold
needlesse
society
with
their
persons
,
or
to
further
them
in
such
kindnesses
as
might
make
them
more
wicked
,
or
to
relinquish
the
defence
of
our
iust
cause
;
but
to
loue
is
not
to
returne
euill
for
euill
,
[
](A89915-e202540-b)g
g
Rom.
12.
neither
in
words
[
](A89915-e202560-b)h
h
1
Pet.
3.8
,
9
or
deeds
,
and
to
pray
for
them
,
[
](A89915-e202580-b)i
i
Matth.
5.
and
to
supply
their
necessities
as
we
haue
occasion
,
[
](A89915-e202600-b)k
k
Rom.
12.19
.
Exod.
23.4
.
2
Chro.
28.8
,
9
,
13.15
.
2
King
.
6.22
.
Loue
of
brethren
.
ouercomming
their
euill
with
goodnesse
,
and
in
some
cases
to
be
extraordinarily
humbled
for
them
[
](A89915-e202650-b)l
l
Psal.
38.13
.
.
But
I
thinke
the
loue
of
brethren
is
principally
here
meant
:
this
is
a
fire
kindled
by
the
sanctifying
spirit
of
God
[
](A89915-e202680-b)m
m
2
Tim.
1.7
.
,
this
was
intended
in
our
election
[
](A89915-e202700-b)n
n
Ephes.
1.14
.
,
this
proues
our
faith
[
](A89915-e202720-b)o
o
Gal.
5.6
.
,
this
nourisheth
the
mysticall
body
of
Christ
[
](A89915-e202740-b)p
p
Eph.
4.17
.
,
this
loue
is
without
dissimulation
[
](A89915-e202760-b)q
q
Rom
12.9
.
2
Cor.
6.6
.
,
it
is
diligent
&
labouring
loue
[
](A89915-e202790-b)r
r
1
Thess.
1.3
Heb.
6.10
.
,
it
is
harmeles
and
inoffensiue
[
](A89915-e202820-b)s
s
Rom.
13.10
.
,
it
woundeth
not
by
suspitious
prouocations
or
scandals
[
](A89915-e202840-b)t
t
Rom.
14.15
.
,
it
is
not
mercenarie
,
for
as
God
is
not
to
be
loued
for
reward
,
though
he
be
not
loued
without
reward
:
so
we
must
loue
men
,
not
for
their
good
turnes
they
do
vs
,
but
for
the
good
graces
God
hath
giuen
them
.
And
we
should
shew
our
loue
in
vsing
our
gifts
for
the
best
good
of
the
body
[
](A89915-e202860-b)u
u
Rom.
12.6
,
7.
,
and
manifest
our
compassion
and
fellow-feeling
by
counsell
and
admonitions
[
](A89915-e202880-b)*
*
2
Cor.
2.4
.
,
and
consolations
[
](A89915-e202900-b)x
x
Phil.
1.7
.
,
and
alwaies
of
edification
[
](A89915-e202920-b)y
y
1
Cor
8.1
.
,
and
by
workes
of
mercy
[
](A89915-e202940-b)z
z
2
Cor.
8.24
.
,
auoyding
contention
[
](A89915-e202960-b)a
a
Phil.
2.3
.
,
and
couering
the
infirmities
one
of
another
[
](A89915-e202980-b)b
b
1
Pet.
4.8
.
Loue
is
the
bond
of
perfection
three
waies
.
.
Thus
of
the
dignitie
and
nature
of
loue
:
the
vse
of
it
followes
,
which
is
The
bond
of
perfection
]
Loue
is
said
to
be
the
bond
of
perfection
three
waies
.
1.
Because
it
is
a
most
perfect
bond
,
and
so
it
is
an
Hebraisme
;
for
all
vertues
are
not
as
it
were
collected
in
loue
,
all
other
vertues
will
soone
be
vnloosed
,
vnlesse
they
be
fastned
in
loue
;
neither
doth
it
only
tye
vertues
together
,
but
it
giues
them
their
perfection
,
mouing
them
,
and
perfecting
them
,
and
making
them
accepted
.
And
it
is
most
perfect
,
because
it
is
most
principall
among
vertues
,
nothing
is
in
this
life
well
composed
that
is
not
directed
hither
.
But
let
none
mistake
,
he
doth
not
shew
here
how
we
be
made
perfect
before
God
,
but
how
we
might
conuerse
perfectly
amongst
men
.
And
so
the
summe
of
this
sense
is
,
that
all
should
be
well
with
vs
,
in
liuing
one
with
another
,
if
loue
flourish
amongst
vs
,
perfection
consisteth
in
loue
by
way
of
bond
.
Secondly
,
it
is
a
bond
of
perfection
,
because
it
is
the
bond
that
ties
together
the
Church
,
which
is
the
beauty
and
perfection
of
the
whole
world
.
Thirdly
,
it
is
a
bond
of
perfection
as
it
leads
vs
to
God
who
is
perfection
it selfe
;
yea
by
loue
God
is
ioyned
to
man
,
and
dwels
in
him
.
The
vse
of
all
is
,
seeing
loue
is
of
this
nature
,
vse
,
dignitie
,
and
perfection
,
Vse
.
therefore
we
should
labour
to
be
rooted
in
loue
,
euen
euery
way
firmely
setled
in
it
.
And
to
this
end
we
should
labour
more
to
mortifie
our
owne
selfe-loue
,
and
the
care
for
our
owne
ease
,
profit
,
credit
,
&c.
And
this
may
wonderfully
also
shame
vs
for
those
defects
are
found
in
vs
.
It
may
greatly
reproue
in
vs
that
coldnesse
of
affection
that
is
euen
in
the
better
sort
,
and
those
frequent
ianglings
and
discords
,
and
that
fearefull
neglect
of
fellowship
in
the
Gospell
in
many
places
,
and
all
those
euill
fruits
that
arise
from
the
want
of
the
exercise
of
this
grace
,
such
as
are
suspitions
,
blinde
censures
,
&c.
And
thus
of
loue
.
VERS.
15.
And
let
the
peace
of
God
rule
in
your
hearts
,
to
the
which
also
yee
are
called
in
one
body
:
and
be
thankefull
.
IN
this
Verse
he
exhorts
vnto
the
two
last
vertues
,
Peace
and
Thankfulnes
.
In
the
exhortation
to
peace
,
there
is
the
dutie
and
the
reason
.
The
dutie
in
these
words
,
let
the
peace
of
God
rule
in
your
hearts
,
where
I
consider
the
nature
of
the
vertue
,
peace
:
the
author
of
it
,
God
:
the
power
of
it
,
let
it
rule
:
the
seat
or
subiect
of
it
,
in
your
hearts
:
the
reason
of
it
is
double
,
first
from
their
vocation
,
to
the
which
yee
are
called
:
Secondly
,
from
their
mutuall
relation
,
as
members
of
one
bodie
.
Peace
]
Peace
is
threefold
,
internall
,
externall
,
and
eternall
.
Threefold
peace
.
Internall
peace
is
the
tranquilitie
of
the
minde
and
conscience
in
God
,
satisfied
in
the
sense
of
his
goodnesse
[
](A89915-e203260-b)a
a
Rom.
14.17
.
:
Externall
peace
is
the
quiet
and
concord
in
our
outward
estate
,
and
cariage
[
](A89915-e203280-b)b
b
Ephes.
4.3
.
:
Eternall
is
the
blessed
rest
of
the
Saints
in
heauen
[
](A89915-e203300-b)c
c
Esay
57.2
.
;
the
last
is
not
here
meant
.
Of
God
]
Peace
is
said
to
be
of
God
in
diuers
respects
.
1.
Because
our
peace
should
be
such
as
may
stand
with
the
glory
of
God
,
so
we
should
seeke
the
truth
and
peace
[
](A89915-e203350-b)d
d
Zach.
8.
vlt.
.
2.
It
may
be
said
to
be
of
God
because
he
commandeth
it
[
](A89915-e203370-b)e
e
1
Cor.
14.31
.
.
3.
Because
he
giueth
it
,
he
is
the
author
of
it
;
hence
peace
is
said
to
be
a
fruit
of
the
spirit
[
](A89915-e203400-b)f
f
Gal.
5.22
.
:
and
God
is
said
to
be
the
God
of
peace
[
](A89915-e203430-b)g
g
2
Cor.
13.11
.
1
Thess.
5.23
.
Heb.
13.20
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
In
this
last
sense
I
thinke
it
is
meant
here
.
Let
it
rule
]
The
originall
word
is
a
terme
borrowed
from
running
at
race
,
and
it
imports
;
Let
peace
be
the
iudge
,
let
it
sit
and
ouer-see
,
and
moderate
all
the
affections
of
the
heart
,
seeing
we
are
in
a
continuall
strife
,
whereas
our
affections
would
carry
vs
to
contentions
,
discords
,
brawlings
,
grudges
,
and
diuisions
,
&c.
Let
the
victory
be
in
the
power
of
peace
.
Let
peace
giue
the
applause
,
and
finally
determine
the
matter
.
Thus
of
the
explication
of
the
sense
of
the
words
.
Now
all
these
words
may
be
first
vnderstood
of
internall
peace
with
God
,
and
then
God
may
be
said
to
be
the
author
of
it
in
diues
respects
.
How
peace
is
of
God
.
1.
It
may
be
said
to
be
of
God
,
because
he
sent
his
Sonne
to
merit
it
.
Hence
Christ
is
said
to
be
our
peace
[
](A89915-e203550-b)h
h
Eph.
2.14.17
.
,
Prince
of
peace
[
](A89915-e203580-b)i
i
Esay
9.6
.
,
Lord
of
peace
[
](A89915-e203610-b)k
k
2
Thes.
3.16
.
.
Secondly
,
because
he
sends
his
messengers
to
proclaime
it
,
and
invite
men
to
it
[
](A89915-e203630-b)l
l
Esay
52.7
.
.
Thirdly
,
because
he
sends
his
spirit
to
worke
it
[
](A89915-e203650-b)m
m
Gal.
5.22
.
How
it
rules
.
.
Now
this
peace
of
God
is
said
to
rule
,
First
,
when
it
ouerswayes
doubts
and
tentations
,
establishing
the
heart
in
the
confidence
of
the
assurance
of
Gods
loue
in
Christ
,
which
is
when
a
man
can
say
as
the
Apostle
did
,
I
am
perswaded
neither
principalities
nor
powers
,
neither
heights
nor
depths
,
things
present
nor
things
to
come
,
shall
euer
be
able
to
separate
vs
from
the
loue
of
God
which
is
in
Christ
Iesus
.
Catharinus
a
very
Papist
could
gather
certainty
out
of
this
place
.
Secondly
,
when
in
our
cariage
we
continually
feare
to
offend
God
,
or
doe
any
thing
that
might
disturbe
the
peace
of
our
consciences
.
Thirdly
,
when
in
aduersitie
we
can
denie
our selues
,
and
rather
chuse
to
suffer
affliction
then
forgoe
the
peace
of
Christ
in
our
hearts
[
](A89915-e203720-b)n
n
Ioh.
16.33
.
.
Now
when
the
Holy
Ghost
adds
in
your
hearts
,
it
implies
that
true
peace
with
God
will
encounter
both
presumption
,
and
hypocrisie
,
and
diffidence
:
Presumption
,
for
it
will
rule
in
our
hearts
,
it
will
not
abide
hardnes
of
heart
,
and
the
spirituall
slumber
:
It
will
not
rest
till
there
be
affections
of
godlinesse
,
as
well
as
common
profession
of
it
.
Hypocrisie
,
for
it
notes
that
it
will
not
rule
onely
by
keeping
iustice
in
a
mans
life
,
but
it
will
rule
within
a
mans
thoughts
and
affections
.
Ioh.
14.17
.
Diffidence
,
and
so
these
words
excellently
encounter
a
feare
in
weake
Christians
.
Oh
I
shall
loose
my
peace
,
and
that
rest
I
haue
:
now
this
is
answered
here
,
thy
peace
is
in
thine
heart
,
and
therefore
who
can
take
it
from
thee
?
It
is
not
like
thy
money
and
credit
&c
,
for
these
may
be
taken
away
:
But
peace
can
no
man
,
nor
Deuill
take
away
without
thine
owne
consent
;
it
is
in
a
chest
where
no
hands
can
come
but
Gods
and
thine
owne
.
Vses
.
The
vse
of
this
may
serue
for
reproofe
of
that
lamentable
securitie
,
that
is
in
most
men
about
their
inward
peace
with
God
,
not
onely
that
most
men
wretchedly
procrastinate
through
the
hardnesse
of
their
hearts
,
refuse
peace
in
the
season
when
God
offers
peace
,
and
beseecheth
them
to
be
reconciled
,
but
also
for
that
the
most
men
confirme
themselues
in
this
presumption
,
that
they
are
in
Gods
fauor
,
when
indeed
they
are
not
.
It
was
the
fault
of
some
Prophets
[
](A89915-e203830-b)o
o
Ier.
23.17
,
18
,
and
is
too
common
a
fault
of
many
Ministers
,
to
cry
peace
,
peace
,
when
there
is
no
peace
,
by
reason
of
the
sinnes
men
liue
in
without
repentance
.
The
Holy
Ghost
in
many
places
complaines
that
such
is
the
state
of
the
most
men
,
that
they
haue
not
knowne
the
waies
of
peace
[
](A89915-e203870-b)p
p
Psal.
14.
Rom
3.17
.
.
And
the
day
of
iudgment
shall
finde
many
that
cry
peace
and
safetie
,
while
they
are
ready
suddenly
to
perish
[
](A89915-e203910-b)q
q
1
Thess.
5.3
.
:
Iehu
could
say
,
what
peace
so
long
as
the
whoredomes
and
witchcrafts
of
their
mother
Iesabel
remaine
?
So
may
not
we
say
,
what
peace
can
there
be
vnto
men
,
(
though
the
world
struggle
and
gainesay
)
so
long
as
lip-seruice
,
swearing
,
prophanation
of
the
Sabboth
,
What
we
must
do
to
get
peace
.
bloud
,
drunkennesse
,
whoredome
,
contempt
of
the
word
&c
,
doe
so
much
abound
without
amendment
?
Secondly
,
hence
we
may
learne
by
all
meanes
to
seeke
the
peace
of
God
into
our
heart
.
And
to
this
end
we
must
be
Gods
people
[
](A89915-e203970-b)r
r
Psal.
85.8
.
,
and
get
an
humble
and
contrite
heat
[
](A89915-e203990-b)s
s
Isa.
57.15.19
Psal.
37.11
.
,
and
soundly
labour
our
iustification
by
faith
[
](A89915-e204020-b)t
t
Rom
5.1
.
,
we
must
be
good
and
true
in
our
hearts
[
](A89915-e204040-b)u
u
Psal.
125.
vlt.
,
and
worke
righteousnes
[
](A89915-e204060-b)*
*
Esay
32.17
.
Rom
2.10
.
G●l
.
6.16
.
,
and
studie
the
Scriptures
,
waiting
vpon
the
word
preached
[
](A89915-e204100-b)x
x
Esay
57.19
.
Luk
10.6
.
.
Thirdly
,
it
may
serue
for
comfort
to
all
Gods
seruants
that
seeke
true
peace
,
the
Lord
would
haue
them
to
haue
peace
,
and
to
haue
plenty
of
it
that
it
may
rule
in
them
.
Ob.
Oh
but
I
haue
many
and
great
afflictions
in
the
world
.
Sol.
What
though
,
in
Christ
thou
maist
haue
peace
[
](A89915-e204170-b)y
y
Ioh.
16.33
.
.
Oh
but
I
cannot
see
which
way
I
should
haue
any
peace
.
Sol.
He
will
create
peace
[
](A89915-e204210-b)z
z
Esa.
57.19
.
.
Oh
but
the
Deuill
is
very
violent
in
tempting
.
Sol.
The
God
of
peace
will
tread
the
Deuill
downe
shortly
[
](A89915-e204240-b)a
a
Rom.
16.20
.
.
Oh
but
the
peace
we
haue
,
neither
is
,
nor
here
will
be
perfect
.
Sol.
Peace
shall
come
[
](A89915-e204270-b)b
b
Esay
57.2
.
.
Oh
,
but
I
am
afraid
lest
my
peace
with
God
breake
,
and
so
hold
not
.
Sol.
The
mountaines
may
fall
,
but
Gods
couenant
of
peace
shall
not
fall
[
](A89915-e204300-b)c
c
Esay
54.10
.
.
Thus
of
internall
peace
,
externall
peace
followes
:
And
it
is
either
domesticall
,
or
ecclesiasticall
,
or
politicall
.
Peace
should
rule
our
houses
,
and
shew
it selfe
by
freedome
from
bitternesse
,
and
chiding
,
and
brawling
,
and
absurd
peeuish
passions
.
And
for
Church
peace
(
to
write
a
word
or
two
of
that
)
it
is
not
onely
a
rest
from
persecution
,
but
also
from
discords
within
,
this
is
a
marueilous
blessing
.
This
peace
hath
not
in
it
a
confusion
of
all
sorts
of
men
,
ioyned
together
in
one
vniuersall
amitie
,
though
they
be
neuer
so
wicked
:
For
Christ
came
not
to
send
such
peace
,
and
the
word
is
a
fanne
that
will
make
a
diuision
.
The
world
will
hate
,
and
darknes
will
not
mix
with
light
,
the
children
of
the
Prophets
will
be
as
signes
and
wonders
euen
in
Israel
.
But
this
peace
is
a
holy
amitie
and
heauenly
concord
,
in
the
true
members
of
the
mysticall
bodie
,
both
in
consent
and
doctrine
.
This
peace
in
the
Church
is
of
singular
worth
,
and
occasions
vnspeakeable
ioy
and
growth
in
the
Church
:
this
is
to
be
sought
and
prayed
for
of
euery
Christian
,
but
especially
it
should
be
the
care
of
Church-gouernors
.
And
certainely
there
would
be
more
peace
if
they
would
more
and
more
loue
goodnes
,
and
honour
good
men
,
and
more
carefully
preuent
and
seuerely
purge
out
the
leauen
of
corrupt
doctrine
,
and
wicked
life
,
and
so
tithe
minte
and
cummin
,
as
not
to
neglect
the
weightier
things
of
the
law
,
especially
if
they
would
more
disgrace
flatterers
and
slanderers
,
that
imploy
their
whole
might
to
make
the
breach
worse
.
Politicall
peace
is
either
priuate
,
and
so
it
is
a
rest
from
suites
and
quarrels
:
Or
publike
,
and
so
it
is
a
rest
from
warres
,
and
rebellions
,
and
tumults
.
But
I
thinke
by
externall
peace
here
is
meant
in
generall
,
concord
,
and
a
quiet
,
harmelesse
,
peaceable
course
of
conuersing
with
men
in
all
our
cariage
.
Now
God
is
said
to
be
the
author
of
it
,
in
that
it
is
his
gift
,
and
speciall
prouidence
to
worke
it
amongst
men
;
and
it
is
said
to
rule
when
we
can
preferre
publike
peace
before
our
priuate
respects
;
and
when
we
can
seeke
it
,
and
not
stay
till
it
be
sought
of
vs
;
and
when
we
can
forbeare
and
forgiue
,
notwithstanding
any
inequalitie
.
Now
this
peace
may
be
said
to
rule
in
the
heart
,
though
it
be
externall
,
because
if
corrupt
passions
be
killed
in
thee
,
(
as
enuie
,
rage
,
malice
,
desire
of
reuenge
,
&c.
)
men
would
easily
agree
in
life
;
binde
the
heart
to
the
good
abearing
,
and
the
hands
will
binde
themselues
.
The
vse
may
be
both
for
reproofe
of
the
peruerse
dispositions
of
the
most
men
that
will
not
liue
in
peace
,
but
with
all
falshood
and
sinne
,
nourish
debate
and
vaine
contentions
:
as
also
it
may
informe
and
inflame
men
to
desire
peace
,
to
seeke
it
,
yea
to
follow
after
it
[
](A89915-e204410-b)d
d
Ps.
34.13
,
14
Rom.
14.18
.
Heb.
12.14
.
.
But
that
men
might
attaine
peace
,
they
must
haue
salt
in
themselues
[
](A89915-e204450-b)e
e
Mark
9.50
.
,
that
is
,
by
mortification
season
,
tame
,
and
purge
their
owne
hearts
;
yea
they
must
vse
the
salt
of
discretion
,
and
to
that
end
pray
God
to
make
them
wise
in
their
conuersation
;
yet
men
must
euer
remember
so
to
seeke
peace
as
to
retaine
truth
too
,
[
](A89915-e204470-b)f
f
Zach.
8.19
.
Heb.
12.14
.
Jam.
3.18
.
peace
without
holinesse
is
but
prophane
rest
.
Thus
of
the
dutie
:
the
reasons
follow
.
To
the
which
yee
are
called
]
We
are
called
to
peace
not
onely
by
men
,
who
by
their
lawes
require
peace
,
but
chiefly
by
God
,
and
that
two
wayes
.
First
,
in
the
generall
precepts
of
the
words
which
are
set
downe
in
diuers
places
.
Secondly
,
in
speciall
manner
,
in
the
word
of
reconciliation
,
that
word
that
conuerts
vs
and
reconciles
vs
,
doth
at
the
very
first
shew
vs
the
very
necessitie
and
worth
of
peace
;
as
the
sense
of
our
neede
of
Gods
mercy
,
makes
vs
mercifull
to
men
;
so
the
sense
of
our
neede
of
peace
with
God
,
makes
vs
peaceable
with
men
.
This
confutes
their
folly
,
that
say
forwardnesse
in
religion
makes
men
turbulent
;
most
wretchedly
do
prophane
men
sinne
against
Gods
people
in
that
aspersion
:
for
they
are
called
to
peace
,
and
are
the
most
peaceable
people
in
the
world
.
But
let
all
that
feare
God
,
euen
shew
the
fruit
of
their
holy
calling
,
by
approuing
themselues
to
be
louers
of
peace
.
In
one
bodie
]
The
second
reason
is
taken
from
their
mutuall
relation
amongst
themselues
,
they
are
members
of
one
body
,
and
as
it
is
vnnaturall
and
vnseemely
to
see
a
man
teare
his
owne
flesh
,
so
it
is
most
vnnaturall
and
vnseemely
for
Christians
to
bite
and
deuoure
one
another
,
by
iarring
,
and
complayning
,
and
wrangling
one
with
another
:
and
we
should
hence
learne
to
speake
all
one
thing
,
and
haue
all
one
faith
,
and
one
heart
,
and
so
liue
in
peace
that
the
God
of
loue
and
peace
may
be
with
vs
.
But
of
this
mysticall
vnion
in
the
former
Chapter
.
Thus
of
Peace
.
Thankfulnesse
followes
.
And
be
yee
thankefull
]
Thankfulnesse
is
either
to
God
or
men
.
T
is
the
latter
here
is
meant
:
Thankfulnesse
to
men
must
be
considered
in
it selfe
,
and
in
the
amiable
performance
of
it
,
for
the
word
is
by
some
rendred
amiable
.
And
it
may
be
it
notes
but
the
right
manner
of
affecting
in
giuing
or
receiuing
thankes
.
This
thankfulnes
hath
in
it
principally
gratitude
,
that
is
,
thanks
in
words
,
yet
it
may
containe
also
gratuities
,
that
is
,
tokens
of
good
will
,
whereby
we
indeuour
indeed
to
recompence
good
for
good
.
Thankfulnes
is
sometimes
in
desire
,
sometimes
indeede
;
it
is
true
thankfulnesse
vnfainedly
to
desire
opportunitie
to
shew
it
.
Thankfulnes
may
be
due
,
not
onely
to
godly
men
,
but
also
to
wicked
men
;
yea
such
as
turne
to
be
our
enemies
,
we
should
watch
to
the
opportunities
of
doing
them
good
,
though
they
be
euill
.
Now
the
Amiablenesse
required
,
is
either
in
him
that
must
performe
thankfulnes
,
or
in
him
that
must
receiue
it
.
What
is
required
in
performing
thankfulnes
.
In
performing
thankfulnesse
we
must
obserue
these
rules
.
First
,
it
must
be
wholly
.
2.
It
must
be
in
all
places
.
3.
It
must
be
without
flattery
,
or
insinuation
to
begge
new
fauours
.
4.
It
must
be
without
the
fauouring
of
the
vices
of
others
.
What
is
required
in
receiuing
thanks
.
In
receiuing
thanks
there
are
these
three
rules
.
1.
That
he
intend
not
to
bring
into
bondage
by
shewing
of
kindnesse
,
for
so
to
receiue
kindnesse
were
to
lose
a
mans
liberty
.
2.
That
out
of
pride
he
wax
not
conceited
by
complaining
of
vnthankfulnesse
,
for
the
meere
want
of
manner
or
measure
he
expects
,
where
he
might
see
it
comes
not
of
ingratitude
,
or
a
will
not
to
giue
thanks
,
but
meerely
out
of
naturall
defect
,
or
want
of
skill
,
or
will
to
complement
it
.
3.
That
he
water
what
he
hath
sowed
,
that
is
,
labour
to
keepe
kindnesse
a
foot
by
nourishing
it
,
at
fit
occasions
and
opportunities
of
doing
good
.
VERS.
16.
Let
the
word
of
Christ
dwell
in
you
richly
in
all
wisdome
,
teaching
and
admonishing
one
another
,
in
Psalmes
,
and
Hymnes
,
and
spirituall
songs
,
singing
with
grace
in
your
hearts
to
the
Lord
.
HItherto
of
the
speciall
rules
of
holy
conuersing
with
men
:
The
generall
rules
follow
,
vers.
16.17
.
and
they
concerne
,
-
1.
The
meanes
of
holy
life
,
vers.
16.
viz.
the
word
.
-
2.
The
end
of
holy
life
,
vers.
17.
viz.
the
glory
of
Christ
.
The
sixteenth
verse
conteines
an
exhortation
to
the
carefull
,
and
plentifull
,
and
frequent
vse
of
the
word
.
Doctrine
from
Coherence
.
The
word
is
the
principall
meanes
,
The
word
makes
men
not
onely
more
religious
,
but
also
more
iust
.
not
onely
to
make
vs
religious
and
holy
in
our
behauiour
towards
God
,
but
also
to
make
vs
righteous
,
iust
,
and
amiable
in
our
cariage
towards
men
.
It
is
the
word
that
makes
vs
,
1.
New
creatures
[
](A89915-e204890-b)a
a
1
Pet.
1.23
.
Jam.
1.18
.
.
2.
Humble
[
](A89915-e204920-b)b
b
Esay
66.2
.
.
3.
Meeke
,
Psal.
45.4
.
where
it
is
called
,
the
word
of
meeknesse
,
not
because
it
requires
it
,
and
containeth
discourse
of
the
praises
of
it
,
but
by
effect
,
because
it
makes
men
so
.
4.
Patient
and
long-suffering
,
Reuel
.
3.10
.
The
word
of
my
patience
.
It
begets
patience
,
yea
,
such
patience
as
Christ
will
owne
,
yea
such
as
by
influence
comes
from
Christ
,
by
meanes
of
the
word
.
5.
Clement
,
able
to
forbeare
,
and
forgiue
[
](A89915-e204980-b)c
c
Jam.
3.17
.
.
6.
Louing
,
able
to
expresse
in
cariage
the
affections
and
duties
of
loue
[
](A89915-e205000-b)d
d
Phil.
1.9
.
&
2.14.16
.
.
7.
Peaceable
,
Esay
2.2.4
.
The
word
shall
iudge
all
strife
,
so
as
men
shall
not
only
lay
aside
the
effects
and
meanes
of
contention
and
hostilitie
,
but
become
by
the
power
of
the
word
,
willing
to
serue
one
another
in
loue
,
yea
to
abide
the
labour
of
loue
,
noted
by
mattockes
and
sithes
.
No
worke
so
base
,
or
laborious
,
but
godly
men
perswaded
by
the
word
,
will
vndertake
them
for
the
good
and
peace
of
the
Church
,
and
their
brethren
.
I
might
instance
in
the
rest
of
the
vertues
,
but
these
shall
suffice
.
This
should
informe
vs
concerning
the
causes
of
the
viciousnesse
of
the
liues
of
the
most
:
it
is
because
they
so
stubbornly
rebel
against
the
word
;
Vse
.
either
refusing
to
heare
it
,
or
hardning
their
heart
against
the
working
of
it
.
And
secondly
,
if
we
finde
our
corruptions
in
our selues
to
get
head
,
and
make
vs
not
onely
a
burthen
to
our selues
,
but
an
offence
to
our
brethren
,
we
should
come
to
the
word
,
and
to
Christs
ministers
,
for
there
we
may
finde
helpe
if
we
will
be
aduised
:
and
if
our
seruant
and
children
in
their
cariage
be
disordered
,
we
should
bring
them
to
Gods
house
,
that
there
they
may
be
framed
to
a
greater
care
of
their
behauiour
in
our
house
.
Thus
of
the
Coherence
.
This
verse
in
it selfe
containes
an
exhortation
concerning
the
word
of
God
:
and
thus
he
exhorts
to
the
right
vse
,
First
,
of
the
word
in
generall
.
Secondly
,
of
one
part
of
the
word
,
which
is
the
Psalmes
.
Concerning
the
word
in
generall
,
here
is
to
be
considered
:
First
,
the
author
of
it
,
word
of
Christ
.
Secondly
,
the
manner
of
entertainment
of
the
word
,
let
it
dwell
in
you
plenteously
in
all
wisdome
.
Thirdly
,
the
end
or
vse
it
should
be
put
to
:
First
,
to
teach
in
what
we
know
not
.
Secondly
,
to
admonish
in
what
we
doe
not
.
Word
of
Christ
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
is
taken
sometimes
for
Christ
himselfe
,
Iohn
1.1
.
And
so
it
is
true
that
we
should
labour
that
the
word
Christ
should
dwell
in
vs
.
Sometimes
for
preaching
,
Act.
20.7
.
and
so
it
is
true
that
wee
should
grow
so
carefull
and
skilfull
in
remembring
the
Sermons
we
heare
,
that
our
hearts
should
be
stored
with
riches
of
that
kinde
.
Sometimes
for
memorable
sayings
,
Act.
2.22
.
&
20.35
.
1
Tim.
4.9
.
2
Tim.
2.11
.
Tit.
1.3.6
.
Heb.
7.28
.
Rom.
13.9
.
And
so
it
is
true
that
a
Christian
should
be
so
familiarly
acquainted
with
Scriptures
,
that
all
the
memorable
sayings
in
them
should
be
ready
in
their
memories
.
But
to
come
neerer
,
by
the
word
of
Christ
,
some
vnderstand
the
counsel●
and
exhortations
of
Christ
,
concerning
the
contemning
of
the
world
,
to
the
intent
to
deuote
our selues
to
the
contemplation
of
heauenly
things
.
Some
vnderstand
the
promises
in
Scripture
concerning
Christ
,
or
to
be
had
in
him
Some
vnderstand
that
part
of
the
Scripture
,
which
Christ
by
his
owne
mouth
vttered
.
It
is
true
,
that
in
euery
of
these
a
Christian
should
be
exceeding
rich
.
But
I
take
it
,
that
all
these
senses
are
too
strait
and
narrow
for
this
place
.
By
the
word
of
Christ
therefore
I
vnderstand
,
the
whole
word
of
God
contained
in
both
the
old
and
new
Testament
.
And
this
is
said
to
be
the
word
of
Christ
foure
waies
.
The
Scripture
is
the
word
of
Christ
in
foure
respects
.
First
,
as
Christ
is
the
subiect
of
it
,
the
summe
of
the
word
is
Christ
.
Secondly
,
as
it
is
the
proper
inheritance
and
riches
of
the
bodie
of
Christ
,
the
dowrie
he
hath
bestowed
vpon
his
Church
.
Thirdly
,
as
he
is
the
conseruing
cause
of
it
.
Fourthly
,
as
he
is
the
author
of
it
:
and
so
I
take
it
here
principally
to
be
meant
.
Christ
is
the
author
of
the
word
:
First
,
in
respect
of
inspiration
[
](A89915-e205350-b)a
a
2
Pet.
1.
vlt.
.
Secondly
,
in
respect
of
commission
to
his
Ambassadors
[
](A89915-e205380-b)b
b
Tit.
1.3
.
,
he
doth
not
onely
indite
the
Ambassage
,
but
giues
commission
to
the
Ambassadors
.
Thirdly
,
in
respect
of
confirmation
[
](A89915-e205400-b)c
c
Mar.
16.
vlt.
externally
,
by
the
signes
that
follow
it
;
and
internally
,
by
the
seale
of
the
spirit
[
](A89915-e205420-b)d
d
Ephes.
1.13
.
.
Fourthly
,
in
respect
of
personall
promulgation
of
it
in
that
,
in
the
old
Testament
in
humane
shape
he
appeared
to
declare
it
to
Adam
,
Abraham
,
Iacob
,
and
the
Patriarkes
,
and
also
by
visions
to
the
Prophets
,
and
in
the
new
Testament
by
incarnation
,
taking
truely
our
nature
,
did
by
liuely
voice
in
his
owne
person
preach
the
Gospell
to
men
.
Fifthly
,
in
respect
of
energie
,
or
the
power
&
efficacie
of
the
word
,
which
wholly
depends
vpon
Christ
,
and
is
shewed
by
the
growing
of
the
word
notwithstanding
all
oppositions
,
and
that
it
cannot
be
bound
,
though
the
Ministers
of
it
suffer
[
](A89915-e205450-b)e
e
2
Tim.
2.9
.
,
and
in
the
difference
of
power
betweene
Christs
ministers
and
hirelings
:
yea
,
hence
it
is
so
liuely
and
mighty
in
operation
,
that
it
discernes
and
discouers
the
very
secrets
of
men
,
and
tells
tales
of
the
hearers
[
](A89915-e205470-b)f
f
Heb.
4.12
,
13.
Vse
.
.
The
vse
is
either
more
generall
,
or
more
speciall
:
more
generall
,
either
for
information
to
satisfie
vs
concerning
the
hard
sayings
in
Scripture
,
and
the
experience
of
the
truth
of
that
,
Ioh.
8.43
.
viz.
that
wicked
men
cannot
heare
the
words
of
Christ
.
It
comes
from
the
soueraigne
maiestie
,
and
secret
excellencie
of
the
word
,
and
the
spirituall
nature
of
it
(
as
the
word
of
Christ
)
remoued
from
the
sense
of
the
carnall
reason
and
fleshly
affections
of
vnregenerate
men
.
And
also
this
serues
for
instruction
,
and
that
either
negatiuely
,
or
affirmatiuely
.
Men
sinne
against
the
word
six
wayes
.
Negatiuely
,
the
vse
is
,
therefore
take
heede
of
sinning
against
the
word
of
Christ
:
and
as
men
sinne
against
the
word
many
wayes
,
so
principally
six
wayes
.
First
,
by
contemning
of
it
[
](A89915-e205570-b)g
g
Joh.
12.48
.
Heb
2.2
.
.
Secondly
,
by
betraying
it
to
Satan
,
letting
him
steale
it
out
of
our
hearts
[
](A89915-e205600-b)h
h
Mat.
13.20
.
.
Thirdly
,
by
choaking
it
with
cares
and
lusts
[
](A89915-e205620-b)i
i
Mat.
13.21
.
.
Fourthly
,
by
making
it
of
none
effect
[
](A89915-e205640-b)k
k
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
by
traditions
.
Fifthly
,
by
a
proud
challenging
of
the
knowledge
of
it
to
our selues
[
](A89915-e205660-b)l
l
1
Cor.
14.36
.
.
Sixtly
,
by
being
ashamed
of
our
obedience
or
profession
of
the
words
of
Christ
,
when
we
are
amongst
sinfull
and
wicked
men
[
](A89915-e205680-b)m
m
Mar.
8.38
.
.
Affirmatiuely
,
it
may
teach
vs
foure
things
.
-
1.
To
receiue
the
word
of
God
with
all
humilitie
and
meeknesse
[
](A89915-e205740-b)n
n
Jam.
1.21
.
.
-
2.
To
receiue
it
with
faith
[
](A89915-e205780-b)o
o
Heb.
4.2
.
.
-
3.
To
glorifie
the
word
of
God
[
](A89915-e205820-b)p
p
Act.
13.48
.
:
which
we
doe
,
First
,
when
we
ascribe
the
praise
not
to
men
,
but
to
Christ
.
Secondly
,
when
we
esteeme
it
more
then
the
words
of
the
greatest
men
.
-
4.
To
be
carefull
of
our
cariage
and
practise
,
that
so
the
word
of
Christ
which
we
professe
,
be
not
euill
spoken
of
[
](A89915-e205860-b)q
q
Tit.
2.5
.
,
for
the
blame
of
our
euill
life
will
be
laid
vpon
the
word
;
they
will
say
,
this
is
their
gadding
to
Sermons
.
In
speciall
,
seeing
the
word
is
the
word
of
Christ
,
it
should
teach
,
First
Ministers
foure
things
.
-
1.
To
teach
it
with
boldnesse
[
](A89915-e205920-b)r
r
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Act.
5.31
.
,
not
fearing
the
face
of
any
man
.
-
2.
To
attend
vpon
the
word
onely
,
and
not
meddle
with
ciuill
businesses
:
is
it
meete
to
leaue
the
word
of
Christ
to
serue
tables
[
](A89915-e205960-b)s
s
Act.
6.2
.
?
-
3.
To
humble
themselues
to
walke
with
God
in
so
good
a
function
.
Who
is
sufficient
for
these
things
?
We
speake
not
our
owne
words
,
or
the
words
of
men
,
for
then
wit
,
reading
,
learning
,
and
direction
might
perfect
vs
,
but
we
speake
the
words
of
Christ
,
and
therefore
our
fitnes
and
sufficiency
to
speake
to
mens
consciences
,
comes
of
the
immediate
blessing
and
assistance
of
Christ
.
-
4.
To
deliuer
the
word
with
all
faithfulnesse
,
studying
to
approue
themselues
as
the
workemen
of
God
,
(
seeing
they
deliuer
the
word
of
God
)
diuiding
the
word
aright
[
](A89915-e206020-b)t
t
2
Tim.
2.15
.
,
holding
fast
the
faithfull
word
of
doctrine
[
](A89915-e206050-b)u
u
Tit.
1.9
.
:
not
making
merchandise
of
the
word
,
but
as
of
sinceritie
,
and
as
of
God
,
in
the
sight
of
God
,
speaking
in
Christ
[
](A89915-e206080-b)*
*
2
Cor.
2.
vlt.
.
Casting
from
them
the
cloake
of
shame
,
not
walking
in
craftinesse
,
nor
handling
the
word
deceitfully
,
but
in
declaring
the
truth
,
approuing
themselues
to
euery
mans
conscienc●
in
the
sight
of
God
[
](A89915-e206120-b)x
x
2
Cor.
4.2
.
.
Secondly
,
the
people
,
to
imbrace
the
word
,
presse
to
it
,
neuer
be
ashamed
of
it
,
nor
giue
it
ouer
,
but
receiue
it
constantly
with
ioy
,
though
it
cost
them
much
paines
,
and
many
crosses
and
disgraces
[
](A89915-e206170-b)y
y
2
Thess.
1.5
.
.
For
this
constant
receiuing
of
,
and
cleauing
to
the
word
,
makes
them
exceeding
deare
to
Christ
,
as
deare
as
his
mother
,
and
his
brethren
:
This
is
the
chusing
of
the
best
part
[
](A89915-e206210-b)a
a
Luk.
10.42
.
,
this
is
a
signe
that
they
are
the
Disciples
of
Christ
[
](A89915-e206240-b)b
b
Joh.
8.31
.
,
that
they
loue
Christ
,
indeed
[
](A89915-e206260-b)c
c
Ioh.
14.23
,
24
,
that
they
be
in
Christ
[
](A89915-e206280-b)d
d
1
Joh.
2.5
.
:
Shee
said
well
,
that
said
of
Christ
,
Blessed
was
the
wombe
that
bare
thee
,
and
the
breasts
that
gaue
thee
sucke
:
but
Christ
addes
,
that
they
are
more
blessed
that
heare
the
word
of
Christ
and
keepe
it
[
](A89915-e206320-b)e
e
Luk.
11.28
.
.
The
blessed
Virgin
was
more
happy
in
that
shee
conceiued
Christ
in
her
heart
,
then
that
she
bare
him
in
her
wombe
.
Thus
of
the
author
of
the
word
.
The
entertainment
of
the
word
followes
:
and
here
the
Apostle
designes
,
First
,
the
subiect
,
persons
,
You.
Secondly
,
the
measure
,
Dwell
plenteously
.
Thirdly
,
the
manner
,
in
all
wisdome
.
First
,
I
consider
of
the
expositions
of
all
the
words
,
which
are
very
full
of
senses
,
and
then
make
vse
of
all
together
.
In
you
]
These
words
note
vnto
vs
two
things
:
First
,
the
persons
who
must
entertaine
.
Secondly
,
the
place
where
,
in
you
,
that
is
,
in
your
hearts
.
First
,
for
the
persons
:
The
Apostle
would
haue
vs
know
,
that
not
onely
Cleargy
men
(
Epaphras
and
Archippus
)
but
lay-men
of
all
sorts
are
tyed
to
the
studie
of
Scriptures
.
I
distribute
the
sorts
:
First
,
yong
men
as
well
as
the
gray
haires
,
[
](A89915-e206490-b)f
f
1
Ioh.
2.12
.
for
the
word
helps
them
to
ouercome
the
Deuill
,
euen
all
tentations
to
lust
,
and
vngodlinesse
whatsoeuer
;
yea
by
the
blessing
of
God
many
times
it
makes
them
wiser
then
the
ancient
[
](A89915-e206510-b)g
g
Ps.
119.100
.
.
Secondly
,
distressed
men
,
as
well
as
such
as
liue
at
ease
,
and
prosperitie
,
and
abound
in
leisure
:
I
say
,
such
as
haue
many
cares
and
troubles
,
distressed
,
either
by
crosses
[
](A89915-e206540-b)h
h
Psal.
119.92
.
,
or
by
persecutions
[
](A89915-e206560-b)i
i
Psal.
119.87
.
,
or
by
contempt
[
](A89915-e206580-b)k
k
Ps.
119.141
.
.
Thirdly
,
ignorant
men
,
as
well
as
learned
men
,
such
as
are
simple
in
respect
of
naturall
parts
,
or
vntaught
in
respect
of
education
,
are
tyed
aswell
as
others
;
they
may
not
say
,
they
were
not
brought
vp
to
learning
,
for
many
times
simple
and
vnlearned
people
in
the
very
entrance
into
the
word
[
](A89915-e206620-b)l
l
Psal.
119.129.130
.
,
when
they
bring
good
and
holy
desires
with
them
,
get
more
light
of
the
wonders
of
Gods
law
in
few
weeks
,
then
many
great
learned
men
doe
in
all
their
daies
,
for
sound
sauing
knowledge
.
Fourthly
,
Women
aswell
as
men
are
bound
hereunto
,
Prou.
31.26
.
&
1.8
.
Yea
,
Women
must
seeke
knowledge
as
well
as
men
.
such
women
as
are
full
of
businesse
and
cares
,
not
good
women
or
wiues
,
but
good
huswiues
also
are
tied
,
yea
not
onely
to
learne
the
word
,
but
to
teach
it
as
the
places
shew
.
Thus
of
the
persons
.
Secondly
,
in
you
,
notes
the
place
that
the
word
must
be
entertained
in
:
In
you
,
that
is
,
in
your
mindes
,
for
contemplation
;
in
your
hearts
for
holy
desires
,
and
affections
;
in
your
consciences
to
guide
them
to
a
holy
manner
of
giuing
sentence
,
&c.
This
is
that
which
is
promised
to
all
the
faithfull
in
the
couenant
of
grace
,
Ierem.
31.33
.
and
noted
as
the
signe
of
the
righteous
,
Psal.
37.21
.
Dwell
]
A
metaphor
borrowed
from
houshold
entertainment
,
and
notes
three
things
vnto
vs
.
1.
That
the
word
should
be
familiar
to
vs
,
and
knowne
of
vs
readily
,
and
we
so
acquainted
with
it
,
as
with
our
brethren
,
or
sisters
:
Say
vnto
wisdome
,
thou
art
my
sister
,
&c.
Pro
7.4
:
To
note
,
that
as
in
nature
he
is
accounted
a
singular
idiot
that
knowes
not
his
owne
brothers
or
sisters
;
So
in
religion
,
in
Gods
account
it
is
extreame
simplicitie
,
and
blindnesse
,
not
to
be
familiarly
acquainted
with
the
grounds
of
behauiour
and
comfort
,
as
they
are
contained
in
the
word
.
The
Scriptures
in
our
houses
.
2.
That
it
should
be
domesticall
,
we
must
get
it
into
our
houses
,
aswell
as
our
Churches
,
and
that
three
waies
:
First
,
when
we
come
home
from
God
,
house
we
should
keepe
the
word
taught
a
foote
by
repetitions
of
it
,
and
by
talking
of
it
vpon
all
occasions
,
that
the
life
of
doctrine
be
not
lost
.
Secondly
,
there
is
required
a
familiar
teaching
,
and
plaine
and
familiar
instructing
of
seruants
,
distilling
of
the
principles
,
and
profitable
precepts
of
the
law
as
they
are
able
.
God
gaue
his
testimonies
to
Israel
,
not
that
the
Clergy
men
should
haue
them
in
the
Temple
and
Synagogue
,
but
that
Parents
should
haue
them
in
their
seuerall
dwellings
,
to
instruct
their
children
,
and
their
childrens
children
[
](A89915-e206820-b)m
m
Psal.
78.5
,
6
Deut.
6.
.
Thirdly
,
the
admonitions
,
rebukes
,
counsels
,
and
incouragements
vsed
in
the
familie
should
be
grounded
on
the
word
:
for
conscience
onely
is
the
fountaine
of
all
right
subiection
,
and
obedience
:
the
bonds
of
nature
(
because
he
came
out
of
thy
loines
)
or
the
bonds
of
policie
(
because
he
is
thy
hired
seruant
)
are
too
weake
to
inforce
(
of
themselues
)
a
constant
,
and
cheerefull
,
and
iust
subiection
.
The
true
reason
why
men
speed
so
ill
in
their
seruants
and
children
is
because
they
nurture
them
with
their
owne
words
,
but
distill
not
into
their
consciences
the
words
of
Christ
.
The
vse
of
Scripture
in
our
houses
.
Quest.
But
to
what
end
should
there
neede
all
this
adoe
about
the
Scriptures
in
our
houses
,
what
good
comes
of
it
?
Answ.
If
it
be
not
intimated
sufficiently
before
:
yet
plainely
vnderstand
,
that
the
word
is
to
be
exercised
in
our
houses
;
First
,
as
a
refuge
against
afflict●on
and
domesticall
crosses
,
both
to
direct
and
comfort
vs
,
Psalm
.
119.143.147.165
.
Secondly
,
as
a
meanes
of
instruction
to
our
ignorant
children
and
seruants
.
Thirdly
,
as
a
meanes
of
the
sanctification
of
the
creatures
,
and
our
callings
,
1
Tim.
4.4
.
Lastly
,
seeing
Satan
will
tempt
vs
,
and
our
natures
will
be
vicious
,
not
onely
in
Gods
house
,
but
in
our
owne
houses
,
we
haue
reason
to
carry
the
medicine
to
the
sore
,
and
to
bring
the
sword
of
the
Spirit
,
which
is
the
word
of
God
,
home
with
vs
,
and
draw
it
there
,
seeing
the
Deuill
will
cast
his
fiery
darts
there
.
He
that
is
in
danger
of
a
subtle
&
furious
enemie
,
alwaies
must
looke
vnto
two
things
:
First
,
that
he
hath
on
all
his
armour
:
Secondly
,
that
he
be
ready
at
all
times
,
in
all
places
,
when
his
aduersarie
will
encounter
with
him
.
A
malicious
and
skilfull
aduersarie
desires
but
to
finde
his
enemie
vnarmed
in
one
part
of
his
bodie
,
or
in
one
place
:
so
is
it
with
vs
,
for
because
men
haue
no
sword
of
the
Spirit
at
home
,
therefore
it
comes
to
passe
that
men
that
haue
good
affections
in
Gods
house
haue
base
and
vile
affections
in
their
owne
houses
.
Thirdly
,
it
notes
that
the
word
must
be
constantly
entertained
and
exercised
in
our
houses
:
for
they
are
not
said
to
dwell
with
men
,
that
lodge
there
onely
for
a
night
,
or
a
day
or
two
;
[
](A89915-e206920-b)n
n
Ps.
119.112
.
so
the
sudden
and
passionate
vse
of
the
word
now
and
then
will
not
serue
it
.
Plenteously
]
The
originall
word
notes
two
things
.
1.
The
measure
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
so
it
is
well
rendred
,
plenteously
.
2.
The
worth
of
the
knowledge
of
the
word
,
and
so
it
is
by
some
rendred
,
richly
.
In
the
first
sense
it
teacheth
vs
that
wee
should
labour
by
all
meanes
to
abound
in
the
knowledge
and
vse
of
the
word
.
It
should
be
,
not
in
a
scant
and
sparing
measure
,
or
in
some
parts
of
it
,
but
we
should
grow
from
measure
to
measure
,
and
from
knowledge
to
knowledge
.
In
the
second
sense
it
teacheth
vs
,
that
the
knowledge
of
the
word
is
the
Christians
riches
,
so
he
saith
,
1
Cor.
1.5
.
rich
in
all
speech
and
knowledge
.
Christians
should
account
their
vtterance
in
holy
and
profitable
speeches
,
and
conferences
,
and
the
inward
notions
of
sauing
knowledge
,
as
their
best
wealth
,
so
as
they
should
neuer
thinke
themselues
poore
so
long
as
they
may
haue
plenty
of
knowledge
in
the
vse
of
the
meanes
.
Thus
Dauid
reckons
of
his
wealth
.
Gods
statutes
more
deere
to
him
then
thousands
of
gold
and
siluer
[
](A89915-e207040-b)o
o
Ps.
119.32
.
,
and
that
knowledge
he
can
get
from
the
word
out
of
Gods
treasury
,
maugre
the
malice
and
power
of
the
Deuill
or
euill
men
,
he
accounts
more
worth
then
rich
spoiles
[
](A89915-e207070-b)p
p
Ps.
119.162
.
,
this
may
appeare
in
the
contrary
in
the
case
of
the
Laodiceans
[
](A89915-e207100-b)q
q
Reu.
3.18
,
19.
.
In
all
wisdome
]
Wisdome
is
sometimes
taken
for
vertue
,
as
folly
is
for
sin
;
but
here
I
take
it
for
knowledge
,
and
that
not
as
the
gaining
of
heauenly
wisdome
is
the
end
of
the
entertainment
of
the
word
,
but
as
it
notes
the
manner
how
we
should
entertaine
the
word
.
Of
the
wise
vse
and
entertainment
of
the
word
.
This
wise
manner
of
entertaining
the
word
,
I
consider
both
negatiuely
and
affirmatiuely
:
Negatiuely
to
handle
the
word
wisely
is
not
to
handle
or
vse
it
,
First
,
coldly
,
fruitlesly
,
or
vnaptly
:
Secondly
,
peruersly
,
in
wresting
the
word
to
ill
ends
,
to
nourish
curiositie
,
ambition
,
or
sin
.
Thirdly
,
carnally
as
the
Capernaites
,
that
know
no
flesh
of
Christ
,
but
the
flesh
of
his
body
,
nor
any
eating
but
carnall
.
Fourthly
,
not
indiscreetly
when
we
come
abroad
into
company
,
we
should
so
professe
and
vse
the
word
,
as
that
we
dishonour
it
not
by
indiscretion
,
by
not
heeding
places
,
times
,
occasions
,
&c.
Affirmatiuely
to
vse
the
word
wisely
,
is
in
the
generall
,
especially
to
teach
our selues
.
And
to
this
end
:
First
,
to
vnderstand
it
.
Secondly
,
to
seeke
profitable
things
,
not
curious
&
pleasing
things
only
.
Thirdly
,
so
to
try
all
things
,
as
to
keepe
that
which
is
good
.
Good
I
say
particularly
and
for
our
owne
vse
;
there
be
some
things
in
hearing
,
reading
,
&c.
that
doe
exceedingly
,
not
only
affect
vs
,
but
are
in
speciall
manner
fitting
vs
:
now
it
is
a
speciall
wisdome
to
keepe
these
things
whatsoeuer
else
we
lose
.
Fourthly
,
to
wait
vpon
all
the
opportunities
of
getting
profit
by
the
word
,
to
know
our
seasons
[
](A89915-e207160-b)q
q
Ierem.
8.7
.
.
Fifthly
,
in
cariage
abroad
,
not
to
be
so
indiscreetly
open
in
the
discouerie
of
our
mindes
,
and
knowledge
,
and
opinions
,
as
to
be
catched
by
the
fraud
of
any
,
and
to
this
end
,
not
to
trust
all
that
faine
themselues
to
be
iust
men
[
](A89915-e207180-b)r
r
Luk.
20.20
.
.
In
all
wisdome
]
All
for
measure
,
all
for
diuersitie
of
the
things
knowne
,
all
for
sinceritie
of
the
obseruation
of
the
rules
of
wisdome
,
in
the
manner
of
entertaining
the
word
,
all
wisdome
,
that
is
,
all
necessarie
to
saluation
.
Thus
of
the
explication
.
The
vses
follow
,
and
those
are
either
generall
from
all
the
words
,
The
vses
generall
and
speciall
.
or
speciall
from
each
of
them
.
The
generall
vses
are
for
reproofe
,
information
,
instruction
,
or
consolation
.
1.
For
reproofe
,
if
it
must
be
thus
of
all
entertained
,
how
great
a
sinne
is
it
to
neglect
or
contemne
the
word
,
and
in
as
much
as
this
is
a
great
and
common
sinne
,
it
is
required
,
and
requited
by
God
with
foure
singular
curses
.
The
first
iudgment
vpon
the
contemners
of
the
word
is
,
that
all
the
comforts
of
the
word
,
Foure
iudgements
vpon
contemners
of
the
word
.
Esay
29.11
.
are
vnto
them
as
a
sealed
booke
:
so
as
that
word
which
is
to
the
faithfull
a
well-head
of
all
true
and
sound
ioy
,
vnto
them
is
of
no
taste
nor
power
;
they
can
finde
some
sauour
in
any
profits
and
sports
,
&c.
but
none
in
the
word
.
The
second
iudgement
is
,
that
when
they
doe
for
fashion
,
or
for
feare
,
and
other
ill
ends
come
to
heare
the
preaching
of
the
word
,
they
are
many
times
slaine
by
the
word
of
Gods
mouth
,
and
the
Prophets
euen
mow
downe
scores
,
hundreds
,
and
thousands
of
them
,
so
as
they
are
pierced
and
galled
,
smitten
and
buffeted
with
the
terrors
of
the
word
,
(
which
is
only
open
to
rebuke
them
)
and
they
see
that
threatning
many
times
comprehends
vnder
it
multitudes
of
men
.
Ob.
Obiect
.
But
this
comes
onely
of
the
seueritie
of
the
teachers
,
that
set
themselues
to
preach
damnation
,
and
to
vtter
terrible
things
.
Sol.
Ans.
This
was
the
obiection
in
the
Prophet
Micha
his
time
,
and
vttered
by
such
as
bare
the
name
of
Iacob
,
to
whom
all
the
promises
did
belong
,
and
they
were
answered
by
the
Prophet
,
that
for
resoluing
of
their
doubt
,
they
should
aske
two
questions
of
their
owne
consciences
.
The
first
was
,
whether
they
thought
their
workes
were
like
the
workes
of
Iacob
,
and
the
rest
of
the
ancient
Saints
,
to
whom
such
comforts
did
belong
;
or
whether
such
vile
prophanenesse
and
wickednes
were
found
in
Iacob
,
as
was
apparantly
found
in
them
.
The
second
question
was
,
whether
they
did
not
see
that
the
words
of
God
were
alwaies
good
to
such
as
walke
vprightly
.
In
all
which
he
shewes
that
it
is
not
the
vncharitable
seueritie
of
Gods
seruants
,
Mich.
2.7
.
(
for
the
doctrine
is
good
to
good
men
)
but
the
vile
prophanenes
and
contempt
of
the
word
in
the
people
that
made
them
lyable
to
such
terrors
in
the
word
.
The
third
iudgement
is
,
that
all
ciuill
praises
in
men
that
contemne
the
wisdome
of
God
in
the
word
,
are
singularly
vile
in
Gods
sight
,
Ier.
8.8.9
.
and
he
instructeth
in
wisdome
.
Psal.
119.155
.
Lastly
,
saluation
is
farre
from
the
wicked
,
because
they
seeke
not
Gods
statutes
,
the
euidence
of
the
hope
of
a
better
life
is
remoued
from
them
,
so
as
speaking
from
their
owne
sense
,
they
auouch
it
that
no
man
can
be
sure
of
eternall
life
to
himselfe
:
and
if
in
the
generall
,
the
prophane
neglect
of
the
word
be
thus
sought
out
and
iudged
of
God
;
then
surely
those
persons
must
needs
be
in
great
danger
,
that
neuer
opened
their
dores
to
the
word
,
neuer
taught
their
children
and
seruants
,
scarse
euer
had
a
Bible
in
their
houses
:
but
especially
such
as
shun
the
word
,
as
a
true
rocke
of
offence
.
Yea
many
of
Gods
children
may
be
iustly
rebuked
in
this
,
that
they
are
so
far
from
shewing
that
the
word
hath
dwelt
plenteously
in
them
,
that
whereas
for
time
and
the
plenty
and
power
of
the
meanes
,
Heb.
5.13.12
.
they
might
haue
beene
teachers
,
they
haue
need
againe
to
be
taught
the
very
principles
.
And
they
shew
it
in
that
they
are
so
inexpert
and
vnskilfull
in
the
word
of
righteousnes
.
The
second
generall
vse
is
for
information
.
See
the
admirable
largenesse
of
the
word
and
the
perfectnes
aboue
all
other
things
vnder
the
sunne
,
it
is
good
for
worship
in
the
temple
,
Psal.
119.96
.
it
is
good
for
our
affaires
in
the
family
,
it
is
of
vse
in
prosperity
and
in
aduersity
,
it
fits
for
the
profit
of
all
sorts
of
men
,
at
all
times
,
and
in
all
places
,
and
so
doth
nothing
else
in
the
world
.
The
third
generall
vse
is
for
instruction
.
The
meditation
of
the
intertainement
of
the
word
in
all
these
words
required
,
should
teach
vs
to
open
our
Churches
,
open
our
houses
,
yea
our
hearts
and
all
for
the
word
.
And
to
this
end
to
consecrate
our selues
to
the
studie
of
the
word
in
all
the
meanes
both
publike
and
priuate
.
Ob.
Obiect
.
But
if
I
should
,
it
will
be
in
vaine
I
haue
such
an
ill
memory
,
&c.
Sol.
Psal
.
119.160
.
Ans.
The
beginning
of
the
word
is
truth
,
and
men
should
finde
by
experience
the
contrary
to
their
feares
,
if
they
in
sinceritie
sought
vnto
God
in
the
word
;
and
as
for
ill
memory
,
we
must
know
,
that
a
good
memorie
is
the
gift
of
God
,
as
well
as
a
good
heart
,
and
no
man
hath
it
naturally
,
wicked
men
may
haue
large
memories
,
but
not
sanctified
to
containe
holy
things
:
and
therefore
if
men
would
seeke
to
God
in
vprightnesse
of
desire
:
whatsoeuer
they
lost
,
yet
the
iudgement
or
answer
of
God
in
the
word
preached
,
or
by
reading
or
conference
,
(
which
resolueth
their
doubts
,
pointeth
at
the
meanes
to
redresse
their
corruptions
,
&c.
)
should
not
be
wholly
forgotten
.
The
iudgements
of
his
righteousnesse
indure
for
euer
,
that
part
of
knowledge
that
particularly
answers
their
desires
,
or
the
experience
of
their
want
in
themselues
,
this
shall
be
deeply
imprinted
in
them
by
God
,
so
as
the
vertue
thereof
shall
neuer
be
lost
.
To
conclude
seeing
the
holy
Ghost
requires
all
carefull
intertainement
of
the
word
,
we
should
do
that
vnto
it
that
we
would
do
for
the
entertaining
of
some
great
man
into
our
houses
.
1.
make
cleane
the
roome
of
our
hearts
:
purge
out
hypocrisie
,
malice
,
&c.
2.
When
the
word
is
come
in
molest
it
not
,
take
heed
of
strange
affections
,
passions
and
lusts
.
3.
Receiue
it
with
ioy
and
expresse
all
the
signes
of
ioy
.
The
last
generall
vse
is
for
consolation
vnto
all
such
as
loue
the
word
.
They
should
encourage
themselues
and
say
with
Dauid
,
thy
statutes
shall
be
my
song
,
so
long
as
I
continue
in
the
house
of
my
Pilgrimage
.
Ob.
Ob.
Sol.
Esay
51.7
.
But
our
inward
desires
and
delights
in
the
word
are
mixed
withoutward
disgraces
and
scornes
of
men
:
we
are
reproched
,
slandered
,
rebuked
,
&c.
Ans.
Hearken
vnto
me
ye
that
know
righteousnesse
(
not
ye
that
talke
of
it
,
or
heare
them
that
teach
it
,
but
yee
that
know
indeed
what
sinceritie
meanes
)
and
ye
of
the
people
in
whose
hearts
are
my
lawes
:
as
if
God
would
wish
them
to
looke
vp
and
see
the
great
reward
of
their
well
doing
.
Ob.
Ob.
Sol.
Ob.
Sol.
But
they
might
say
we
are
tanted
and
threatned
,
and
disgraced
.
Ans.
Feare
not
the
reproach
of
men
,
nor
be
afraid
of
their
rebukes
.
Ob.
But
we
see
that
wicked
scorners
scape
vnpunished
,
and
are
in
better
credit
doing
ill
,
then
we
doing
well
.
Ans.
Though
God
doe
not
by
sudden
iudgements
destroy
them
all
at
once
,
yet
hee
promiseth
that
his
curse
shall
secretly
and
insensibly
eat
them
as
the
moth
.
God
doth
daily
iudge
them
,
though
we
see
it
not
;
and
for
the
faithfull
,
Esay
51.7.8
.
their
righteousnesse
shall
neuer
be
taken
away
by
the
reproaches
of
men
,
but
it
will
endure
for
euer
,
&c.
Thus
of
the
vses
in
generall
.
From
the
particular
consideration
of
each
of
the
words
,
diuers
speciall
vses
may
be
made
.
Dwell
.
]
First
,
if
the
word
must
dwell
with
vs
,
it
should
teach
vs
to
practise
what
we
are
here
exhorted
,
get
the
word
into
our
houses
,
let
it
so
dwell
with
vs
,
that
nothing
sound
more
in
a
Christian
house
then
the
word
:
that
is
to
liue
comfortably
.
This
is
to
liue
in
the
shadow
of
the
Almightie
[
](A89915-e207850-b)a
a
Psal.
91.1
.
,
in
the
very
light
of
Gods
countenance
[
](A89915-e207880-b)b
b
Psal.
140.
.
A
house
without
the
word
is
a
very
dungeon
of
darknesse
.
To
exercise
our selues
in
the
law
,
it
will
giue
our
hearts
rest
in
the
daies
of
euill
.
The
fathers
commandement
and
the
mothers
instruction
would
leade
our
children
and
seruants
when
they
walke
,
[
](A89915-e207900-b)c
c
Psal.
94.12
.
it
would
watch
for
them
when
they
sleepe
,
and
when
they
wake
it
would
talke
with
them
,
it
would
be
a
lanterne
,
and
the
very
way
of
life
to
them
.
It
would
keepe
them
from
the
strange
woman
[
](A89915-e207940-b)d
d
Prou.
9.20
.
to
25.
,
there
would
not
be
such
filthines
in
many
houses
as
now
commonly
appeares
to
be
.
What
can
better
preserue
Iacob
from
confusion
,
or
his
face
from
being
pale
,
then
if
he
might
see
his
children
the
worke
of
Gods
hand
,
framed
and
fitted
by
the
word
in
regeneration
,
and
the
duties
of
new
obedience
?
This
would
make
religious
parents
to
sanctifie
Gods
name
,
euen
to
sanctifie
the
holy
one
,
and
with
singular
encouragement
from
the
God
of
Israel
,
Isa
.
29.22.23
.
In
you
.
]
Secondly
,
in
that
the
people
are
made
the
subiect
persons
to
bee
exhorted
hereunto
,
it
plainly
confutes
the
opinion
and
practise
of
the
Papists
,
that
either
hide
the
word
in
a
strange
tongue
,
or
prohibit
priuate
men
from
the
domesticall
and
daily
vse
of
it
.
But
the
Apostle
doth
not
enuie
it
in
the
Lords
people
,
that
the
word
should
dwell
plenteously
in
them
as
well
as
in
Clergie
men
.
Plenteously
.
]
3.
In
that
he
requires
the
word
should
not
only
dwell
with
vs
,
but
for
measure
be
plenteously
there
,
it
should
teach
vs
in
practise
to
endeuour
it
:
but
for
explication
of
this
vse
,
I
consider
of
two
questions
to
answer
them
.
Quest.
Quest.
1.
What
must
we
doe
that
the
word
might
be
in
vs
plenteously
,
and
the
knowledge
of
it
abound
?
Ans.
Answ.
Six
things
are
to
be
practised
.
1.
Wee
must
walke
at
libertie
,
freeing
our
heads
from
worldly
cares
,
lusts
,
and
delights
[
](A89915-e208080-b)e
e
Psal.
119.45
.
2.
Wee
must
auoid
euill
company
,
and
say
with
Dauid
,
Away
from
mee
all
yee
wicked
,
for
I
seeke
Gods
statutes
[
](A89915-e208120-b)f
f
Ps.
119.115
.
.
3.
We
must
striue
to
take
away
the
lets
of
the
practise
of
what
we
doe
know
:
this
Dauid
cals
the
lifting
vp
of
his
hands
to
Gods
Law
[
](A89915-e208160-b)g
g
Ps.
119.48
.
.
4.
We
must
exercise
our selues
in
the
word
day
and
night
,
in
reading
,
hearing
,
meditating
,
conference
,
propounding
of
doubts
,
and
comparing
of
places
,
and
all
times
,
by
all
wayes
,
turning
our selues
into
all
formes
to
gaine
knowledge
.
5.
We
should
by
praier
beseech
God
to
doe
two
things
for
vs
:
first
,
to
giue
vs
the
spirit
of
reuelation
[
](A89915-e208200-b)h
h
Ephes.
1.18
.
,
secondly
,
to
giue
vs
larger
hearts
[
](A89915-e208230-b)i
i
Psal.
119.32
.
.
6.
We
must
be
thankfull
for
what
knowledge
we
doe
get
by
the
meanes
[
](A89915-e208250-b)k
k
Ps.
119.171
.
Quest.
Quest.
2.
But
how
may
we
know
whether
the
word
doe
dwell
plenteously
in
vs
?
Answ.
Answ.
It
may
be
tried
and
discouered
seuen
wayes
.
1.
By
our
growth
in
true
humilitie
and
meeknesse
.
[
](A89915-e208330-b)l
l
Psal.
15.9
.
2.
By
the
confirmation
of
the
testimonie
of
Iesus
in
our
hearts
[
](A89915-e208350-b)m
m
1
Cor.
1.5.4
.
.
3.
By
the
measure
of
our
growth
in
the
loue
of
God
and
his
people
;
yea
and
thus
we
may
trie
our
declining
in
the
vigor
of
knowledge
,
(
for
knowledge
had
in
abundance
,
may
be
blasted
,
and
grow
singularly
dull
and
feeble
)
for
as
our
affections
to
the
meanes
,
and
to
Gods
children
is
,
so
is
the
vigor
of
our
knowledge
:
hee
must
not
say
he
knowes
God
,
that
hates
his
brother
:
yea
and
so
will
it
serue
for
triall
to
euery
one
in
the
degrees
of
ascending
or
declination
euen
in
Gods
children
.
4.
By
the
desires
and
secret
muses
of
our
hearts
,
for
then
we
grow
in
knowledge
,
and
haue
store
of
it
,
when
we
can
say
as
Dauid
doth
,
I
haue
remembred
thy
name
[
](A89915-e208390-b)n
n
Ps.
119.35
.
O
Lord
in
the
night
:
and
as
the
Church
saith
,
The
desires
of
our
soules
is
to
thy
name
,
and
to
the
remembrance
of
thee
,
and
our
spirits
within
vs
seeke
after
thee
[
](A89915-e208430-b)o
o
Esay
26.9
.
.
5.
By
our
confidence
in
it
:
a
man
that
hath
gotten
a
great
deale
of
wealth
,
money
or
lands
,
enlargeth
his
heart
to
a
great
confidence
in
it
.
So
a
Christian
hath
gotten
a
great
deale
of
sauing
knowledge
,
when
he
is
able
to
make
it
his
portion
in
all
estates
whatsoeuer
befals
him
[
](A89915-e208450-b)p
p
Ps.
119.57
.
:
it
shewes
men
haue
but
a
little
of
the
word
in
them
,
when
euery
crosse
can
dissolue
their
rest
and
confidence
.
6.
By
our
measure
of
libertie
from
the
power
and
bondage
of
speciall
corruptions
[
](A89915-e208470-b)q
q
Ioh.
8.31.32
.
.
7.
By
our
abilitie
in
admonishing
;
they
are
full
of
goodnesse
and
knowledge
,
that
are
able
to
admonish
[
](A89915-e208490-b)r
r
Rom.
15.14
.
.
Richly
.
]
4.
In
that
the
word
must
dwell
in
vs
richly
,
it
may
serue
1.
for
reproofe
,
and
that
two
wayes
:
First
of
mens
worldlinesse
,
that
thinke
any
other
riches
would
serue
the
turne
,
but
to
be
rich
in
God
they
neuer
desire
it
,
but
all
in
vaine
as
the
Parable
shewes
,
Luk.
12.
Secondly
,
of
mens
hypocrisie
,
they
say
they
are
rich
when
they
are
not
,
Reu.
3.18
.
Secondly
for
instruction
,
therefore
let
heauen
suffer
violence
,
a
Christian
should
be
no
more
a
weary
of
his
paines
in
seeking
this
riches
of
the
word
,
then
carnall
men
are
of
their
worldly
profits
,
yea
we
should
pray
God
so
to
quicken
vs
,
that
wee
may
keepe
his
testimonies
as
wee
would
keepe
treasure
[
](A89915-e208560-b)s
s
Psal.
119
11.88.72
.
.
Lastly
,
in
that
he
addes
,
in
all
wisdome
,
it
should
teach
vs
first
to
pray
to
God
with
Dauid
,
that
he
would
teach
vs
good
iudgement
and
knowledge
[
](A89915-e208620-b)t
t
Psal.
119.66
.
,
and
secondly
to
make
conscience
,
as
to
get
vnderstanding
of
the
word
,
so
to
vse
wisdome
and
discretion
,
both
in
the
bettering
of
our
knowledge
,
and
in
practise
the
same
Scripture
that
bindes
vs
to
a
plentifull
vse
of
the
word
,
bindes
vnto
a
wise
vse
of
it
.
Thus
of
the
second
thing
,
viz.
the
entertainment
we
must
giue
to
the
word
.
The
end
or
vse
the
word
should
be
put
to
followes
.
Teaching
and
admonishing
your selues
,
or
one
another
:
viz.
your
fellow
members
and
partakers
with
you
of
the
same
promises
and
hope
.
These
words
may
be
referred
either
to
the
generall
exhortation
before
,
or
to
the
particular
charge
concerning
Psalmes
or
Hymnes
afterwards
.
I
principally
consider
them
as
referred
to
the
generall
exhortation
before
,
and
so
I
note
,
that
though
there
be
many
good
effects
of
the
word
,
or
many
vses
it
should
be
put
to
,
yet
teaching
(
about
things
not
knowne
)
and
admonishing
(
about
things
knowne
,
and
not
practised
)
are
chiefe
.
Ob.
Ob.
It
seemes
this
place
fauours
the
opinion
of
such
as
hold
that
Christian
neighbours
met
together
vpon
the
Lords
day
,
or
at
other
times
,
when
there
is
no
publike
exercise
,
may
labour
to
edifie
themselues
by
instructing
one
another
out
of
the
word
priuately
.
Ans.
It
is
not
vnlawfull
so
to
doe
,
and
this
place
doth
approue
of
it
:
Sol.
so
as
they
keepe
themselues
within
their
bounds
,
viz.
that
the
matter
taught
be
not
against
pietie
the
true
peace
of
Sion
,
and
that
the
manner
be
plaine
and
familiar
,
as
familie
instruction
should
be
,
by
keeping
a
foot
publike
doctrine
,
by
conference
,
propounding
of
doubts
,
or
instructing
of
the
ignorant
out
of
such
places
as
they
doe
vndoubtedly
vnderstand
.
Concerning
teaching
,
we
must
know
that
God
doth
teach
by
his
spirit
[
](A89915-e208790-b)u
u
Neh
9.20
.
,
by
his
rod
[
](A89915-e208810-b)*
*
Esay
26.9
.
,
and
by
his
word
,
so
here
:
but
that
which
wee
are
here
to
note
is
,
that
the
word
is
to
be
vsed
by
euery
Christian
,
euen
for
instruction
,
this
is
the
end
why
the
Law
was
giuen
[
](A89915-e208830-b)x
x
Exod.
24.12
.
,
a
wise
man
hauing
gotten
knowledge
into
his
head
,
must
by
his
lips
spreade
it
abroad
[
](A89915-e208850-b)y
y
Prou.
15.7
.
.
Qu.
But
whom
must
wee
teach
?
Ans.
Principally
our selues
,
so
as
wee
consider
our
owne
wayes
to
turne
our
feet
into
Gods
testimonies
[
](A89915-e208890-b)z
z
Psa.
119.59
;
yet
also
wee
are
to
teach
one
another
,
when
we
spie
our
brethren
to
be
ignorant
:
so
should
not
only
Ministers
doe
,
but
masters
of
families
,
and
euery
Christian
in
conuersing
with
others
.
Admonishing
.
]
Man
is
admonished
,
1.
By
the
rebukes
of
the
Law
[
](A89915-e208930-b)a
a
Iam
2.9
.
.
2.
By
the
example
of
Scripture
[
](A89915-e208950-b)b
b
1
Cor.
10.11
.
3.
By
the
spirit
of
God
[
](A89915-e208970-b)c
c
Esay
30.21
.
.
4.
By
the
conscience
,
in
wicked
men
many
times
.
5.
Men
are
rebuked
by
their
owne
words
[
](A89915-e208990-b)d
d
Iob
15.6
.
.
6.
By
the
words
of
other
men
especially
,
as
admonition
is
grounded
on
the
words
of
God
.
So
here
.
Concerning
admonition
I
propound
foure
things
.
1.
Who
may
admonish
.
Who
may
admonish
.
2.
Who
are
to
be
admonished
.
3.
How
.
4.
The
vses
.
Quest.
1.
Who
may
admonish
?
Ans.
Ministers
may
[
](A89915-e209060-b)e
e
2
Tim.
4
12.
,
parents
may
[
](A89915-e209080-b)f
f
Ephes.
6.4
.
,
yea
men
ought
not
to
reiect
the
admonitions
of
their
wiues
[
](A89915-e209100-b)g
g
Gen.
21.12
.
nay
which
is
more
,
they
may
not
despise
the
iudgement
of
their
seruants
[
](A89915-e209120-b)h
h
Iob
31.13
.
.
Quest.
2.
Who
are
to
be
admonished
?
Ans.
I
consider
it
,
1.
Negatiuely
.
Not
-
1.
They
that
sinne
against
the
holy
Ghost
.
Who
are
to
admonish
.
-
2.
Hereticall
men
,
after
once
or
twice
warning
,
Tit.
3.10
.
-
3.
Not
stubborne
,
wilfull
,
scornfull
,
prophane
persons
.
Not
dogges
and
swine
,
Matth.
7.
Not
the
scorner
,
Prou.
9
8.
-
4.
If
it
be
about
wrongs
and
abuses
offered
to
vs
,
either
by
hypocriticall
friends
,
or
open
enemies
:
it
is
a
godly
mans
part
,
at
some
times
and
in
some
places
,
to
be
deafe
and
dumbe
▪
as
if
they
vnderstood
not
,
or
as
men
in
whose
mouthes
are
no
reproofe
,
Psal.
38.14
.
2.
Affirmatiuely
,
in
generall
euery
man
,
Act.
20.31
.
In
particular
,
I
instance
onely
in
some
sorts
of
men
;
we
must
admonish
vnruly
professors
[
](A89915-e209280-b)i
i
1
Thess.
5.14
.
:
besides
,
ordinary
wicked
men
that
appeare
not
to
be
scorners
,
not
onely
may
,
but
ought
to
be
admonished
,
that
the
light
may
manifest
their
workes
[
](A89915-e209300-b)k
k
Eph.
5.11
.
,
that
they
may
become
sounder
in
the
faith
[
](A89915-e209320-b)l
l
Tit.
1.13
.
;
and
though
this
be
not
amongst
men
for
the
time
any
whit
pleasing
,
yet
the
blessing
of
goodnesse
shall
come
vpon
them
,
whilest
they
that
flatter
men
in
their
sinnes
,
and
say
to
the
wicked
,
thou
art
righteous
,
shall
be
cursed
and
hated
of
the
multitude
[
](A89915-e209360-b)m
m
Pro.
24.24
.
.
Yea
none
are
so
wise
and
godly
,
but
they
may
bee
admonished
[
](A89915-e209380-b)n
n
Pro.
9.9
.
,
such
as
are
full
of
goodnesse
and
knowledge
,
able
to
admonish
others
[
](A89915-e209400-b)o
o
Rom.
15.14
.
,
but
it
should
be
our
most
vsuall
and
principall
labour
to
admonish
our
owne
soules
,
and
reproue
our
wayes
in
Gods
sight
[
](A89915-e209430-b)p
p
Iob
23.15
.
,
for
it
is
a
speciall
way
by
which
a
wise
man
may
be
profitable
to
himselfe
[
](A89915-e209450-b)q
q
Iob
22.2
.
.
Quest.
3.
What
rules
are
to
be
obserued
in
admonition
?
What
rules
are
to
be
obserued
in
admonition
.
Ans.
In
admonition
wee
must
consider
,
first
,
how
to
performe
it
:
secondly
,
how
to
receiue
it
.
In
performing
admonition
,
wee
must
especially
looke
to
two
things
:
First
,
that
the
ground
of
admonition
be
out
of
the
word
of
God
,
being
the
words
of
Christ
,
not
our
owne
words
.
To
this
end
wee
should
store
our selues
,
and
hold
fast
the
faithfull
word
according
to
doctrine
:
First
,
wee
should
be
constantly
stored
with
grounds
out
of
the
word
,
both
for
matters
of
opinion
,
and
against
the
corruptions
of
mans
life
,
and
for
performance
of
holy
duties
,
that
as
we
haue
occasion
wee
may
rebuke
,
&c.
[
](A89915-e209530-b)r
r
Tit.
1.9
.
Secondly
,
wee
must
see
that
the
manner
of
admonition
bee
right
.
Admonition
is
to
be
performed
:
First
,
with
Innocencie
;
wee
must
not
be
faultie
our selues
,
or
if
wee
haue
beene
,
we
must
plainly
acknowledge
it
before
we
admonish
.
Secondly
,
with
discretion
,
which
must
be
shewed
in
three
things
:
First
,
that
wee
be
sure
that
they
haue
offended
,
not
led
to
it
by
suspicion
of
our
owne
hearts
,
or
by
heare-say
,
or
by
outward
appearance
,
not
iudge
by
the
hearing
of
our
eares
,
and
sight
of
our
eyes
[
](A89915-e209580-b)s
s
Esa.
11.3
.
.
Secondly
,
that
if
we
know
it
to
be
an
offence
,
wee
must
consider
whether
it
be
not
of
the
number
of
those
offences
a
wise
man
must
hold
his
glory
to
passe
by
[
](A89915-e209610-b)t
t
Pro.
25.11
.
.
Thirdly
,
that
it
be
done
seasonably
,
with
loue
,
admonishing
as
a
brother
[
](A89915-e209640-b)u
u
2
Thess.
3.15
.
Fourthly
,
with
meeknesse
[
](A89915-e209670-b)*
*
Gal.
6.1
.
.
Fiftly
,
with
secrecie
[
](A89915-e209700-b)x
x
Matt.
18.15
.
Prou
25.9
.
.
Sixtly
,
with
plainenesse
,
spare
no
words
to
satisfie
them
[
](A89915-e209740-b)y
y
Leu.
19.17
.
.
Seuenthly
,
with
compassion
and
tendernesse
[
](A89915-e209770-b)z
z
2
Cor.
2.4
.
.
Eighthly
,
with
perseuerance
[
](A89915-e209800-b)a
a
Prou.
13.19
.
,
wee
must
not
bee
weary
and
discouraged
,
but
accomplish
it
.
Ninthly
,
with
all
authoritie
[
](A89915-e209830-b)b
b
Tit.
2.
vlt.
,
that
neither
our selues
nor
Gods
ordinances
be
despised
.
In
receiuing
admonition
we
must
looke
to
foure
things
.
We
must
receiue
admonition
:
First
,
with
loue
and
holy
estimation
[
](A89915-e209880-b)c
c
1
Thess.
5.12
.
Psal.
141.7
.
.
Secondly
,
with
all
humilitie
,
readily
inclined
to
suspect
our selues
,
knowing
that
we
haue
cause
to
say
and
thinke
of
our selues
as
that
worthy
man
did
,
I
am
more
foolish
then
any
man
and
haue
not
the
vnderstanding
of
a
man
in
me
,
&c.
[
](A89915-e209930-b)d
d
Prou.
30.2.3
Thirdly
,
with
subiection
and
direct
acknowledgement
,
giuing
glory
to
God
.
Fourthly
,
with
reformation
,
else
all
is
in
vaine
.
The
vses
are
,
first
,
to
teach
vs
therefore
to
stirre
vp
our selues
to
performe
this
mercy
in
admonishing
:
for
a
wise
man
,
euen
Salomons
wise
man
,
that
is
,
a
religious
wise
man
may
learne
wisdome
by
it
[
](A89915-e209990-b)e
e
Prou.
9.9
.
.
Yea
it
is
as
a
golden
earing
to
the
wise
and
obedient
eare
[
](A89915-e210020-b)f
f
Prou.
25.12
.
.
And
he
that
rebuketh
,
shall
finde
more
fauour
at
the
length
then
he
that
flattereth
with
his
tongue
[
](A89915-e210050-b)g
g
Prou.
18.23
.
.
Men
are
said
to
be
pulled
out
of
the
fire
by
admonition
[
](A89915-e210080-b)h
h
Iud.
22.23
.
.
Secondly
,
we
must
take
heed
of
sinning
against
admonition
.
Now
men
sinne
against
admonition
three
wayes
.
First
,
in
not
performing
it
:
this
hath
very
ill
effects
,
such
as
these
;
not
admonishing
breedes
dwelling
suspitions
,
suspitions
breed
a
very
habit
of
misinterpretation
,
misinterpretation
begets
a
lothnesse
to
come
vnto
the
light
to
shew
the
reasons
of
dislike
,
this
lothnesse
begets
a
very
separation
in
heart
,
separation
begets
a
decay
of
loue
to
the
meanes
,
decay
of
respect
to
the
meanes
begets
a
decay
of
zeale
and
gifts
,
and
from
hence
there
is
a
high
way
to
internall
or
externall
apostacie
,
or
some
great
iudgements
of
God
.
Secondly
,
in
not
performing
it
aright
,
as
when
men
make
their
wrath
to
fall
vpon
the
fatherlesse
,
or
digge
pits
for
their
friends
[
](A89915-e210170-b)i
i
Iob
6.27
.
,
or
when
men
respect
Gods
person
[
](A89915-e210190-b)k
k
Iob
13.8
9.
,
and
make
the
pretence
of
Gods
cause
,
glory
,
name
,
&c.
to
be
the
colour
for
the
venting
of
their
owne
particular
enuy
and
dislike
;
or
when
men
neuer
haue
done
,
but
grow
impudent
,
and
reproach
men
ten
times
,
and
are
not
ashamed
[
](A89915-e210220-b)l
l
Job
19.3
.
.
To
conclude
,
when
men
faile
in
the
manner
before
described
,
want
innocencie
,
discretion
,
meekenesse
,
loue
,
&c.
Thirdly
,
in
not
receiuing
admonition
:
and
thus
men
faile
diuersly
,
when
men
shift
,
excuse
,
denie
,
extenuate
,
&c.
and
yet
in
heart
be
conuinced
,
or
when
men
fall
into
passion
,
or
grudging
,
or
traducing
afterwards
;
or
when
men
would
faine
make
the
admonisher
to
sinne
in
the
word
,
and
lay
snares
for
him
that
rebukes
[
](A89915-e210260-b)m
m
Esa.
29.21
.
.
But
there
are
some
are
worse
then
any
of
these
,
for
they
are
such
as
none
dares
declare
their
way
vnto
their
face
:
Men
dare
not
,
they
are
so
passionate
and
haughtie
,
but
God
will
lay
them
in
the
slimy
valley
where
are
Many
already
like
them
,
and
innumerable
more
shall
come
after
them
[
](A89915-e210290-b)n
n
Iob
21.31.32
.
Many
are
the
ill
effects
of
resisting
admonition
:
It
is
a
signe
of
a
scorner
[
](A89915-e210320-b)o
o
Prou.
13.1
.
&
15.12
.
,
and
that
men
are
out
of
the
way
[
](A89915-e210360-b)p
p
Prou.
15.10
.
,
it
brings
temporall
iudgements
and
shame
vpon
them
[
](A89915-e210380-b)q
q
Prou.
13.18
.
Hos.
4.4.5
.
,
men
may
also
come
to
that
horrible
condition
by
resisting
admonition
,
that
they
beeing
peruerted
shall
goe
about
damned
of
their
owne
soules
[
](A89915-e210410-b)r
r
Tit.
3.10.11
.
.
Thus
of
the
generall
exhortation
.
The
speciall
exhortation
concernes
one
part
of
the
word
,
and
that
is
the
Psalmes
.
Which
are
heere
to
be
considered
.
-
1
In
respect
of
matter
,
Psalmes
,
Hymnes
,
and
Spirituall
songs
.
-
2
In
respect
of
the
manner
,
singing
with
grace
in
your
hearts
to
the
Lord
.
The
matter
is
heere
three
waies
to
be
considered
:
First
,
in
the
ground
,
What
meant
by
Psalmes
,
Hymnes
,
and
spirituall
Songs
.
foundation
,
or
authoritie
of
the
Psalmes
we
vse
,
viz.
they
must
be
the
word
of
Christ
,
that
is
contained
in
the
Scriptures
.
Secondly
in
the
kindes
of
Psalmes
,
there
are
many
sort
of
Psalmes
in
Scripture
.
The
Psalmes
of
Moses
,
Dauid
,
Salomon
,
and
other
Prophets
:
but
all
are
heere
referred
to
three
heads
;
they
are
either
Psalmes
,
specially
so
called
,
or
Hymnes
,
or
Songs
,
great
adoe
there
is
among
Interpreters
,
to
find
a
difference
in
these
;
some
would
haue
Psalmes
to
be
the
songs
of
men
,
and
Hymnes
of
Angels
:
some
thinke
they
differ
especially
,
in
the
manner
of
Musicke
.
Some
are
sung
by
voice
,
some
plaid
vpon
instruments
;
but
the
plausiblest
opinion
is
not
to
distinguish
them
,
by
the
persons
that
vse
them
,
or
by
the
kinde
of
musicke
,
but
by
the
matter
,
and
so
they
say
Psalmes
containe
exhortation
to
maners
or
holy
life
.
Hymnes
containe
praises
to
God
in
the
commemoration
of
his
benefits
.
Songs
containe
doctrine
of
the
cheefe
good
,
or
mans
eternall
felicitie
.
But
I
thinke
there
needs
not
any
curious
distinction
:
it
may
suffice
vs
that
there
is
varietie
of
Psalmes
in
Scripture
and
God
allowes
vs
the
vse
of
euery
kinde
.
Thirdly
,
the
propertie
of
the
Psalmes
,
they
are
Spirituall
,
both
because
they
are
indited
by
the
spirit
,
and
because
they
make
vs
more
spirituall
in
the
due
vse
of
them
.
From
hence
then
we
may
learne
these
things
.
-
1
That
singing
of
Psalmes
is
Gods
ordinance
,
binding
all
sorts
of
men
:
Ephes.
6.19
.
Iam.
5.13
.
Psalm
.
66.1.2
.
&
92.1
.
&
135.3
.
a
part
of
our
goodnesse
,
and
a
most
comely
thing
.
-
2
That
a
Christian
should
cheefely
recreate
himselfe
in
singing
of
Psalmes
,
Iam.
5.13
.
God
doth
not
allow
vs
other
recreations
to
shoulder
out
this
,
as
the
most
doe
.
-
3
That
we
should
sing
Psalmes
in
our
houses
aswel
as
our
Churches
both
for
daily
exercise
,
Psalm
.
101.1.2
.
and
when
Christians
meet
together
:
1.
Cor.
14.26
.
Ephes.
5.19
.
The
manner
followes
;
Rules
in
singing
of
Psalmes
there
are
foure
things
required
of
vs
in
singing
of
Psalmes
:
First
,
we
should
teach
and
admonish
in
the
vse
of
them
,
and
that
either
our selues
,
by
considering
the
matter
,
or
others
,
as
the
Ministers
in
appointing
of
Psalmes
for
the
congregation
,
or
the
Master
of
the
familie
,
or
when
Christians
meet
,
there
should
be
choice
of
such
Psalmes
as
may
instruct
or
comfort
,
or
rebuke
,
according
to
the
occasion
:
there
is
edifying
euen
in
appointing
of
Psalmes
,
1
Cor.
14.26
.
Secondly
,
we
must
sing
with
grace
:
this
is
diuersly
interpreted
;
some
vnderstand
it
of
the
dexteritie
that
should
be
vsed
in
singing
,
to
affect
our selues
or
others
:
some
take
it
to
be
that
inward
comelinesse
,
right
order
,
reuerence
,
or
delight
of
the
heart
in
singing
:
some
would
haue
it
signifie
thanksgiuing
.
But
I
thinke
,
to
sing
with
grace
,
is
to
exercise
the
graces
of
the
heart
in
singing
:
we
must
sing
with
holy
ioy
[
](A89915-e210790-b)s
s
Psal.
9.2
.
,
with
trust
in
Gods
mercies
[
](A89915-e210810-b)t
t
Psal.
13
5.
,
with
a
holy
commemoration
of
Gods
benefits
[
](A89915-e210830-b)u
u
Psal.
47.6
.
,
yea
with
the
praier
and
desires
of
our
hearts
,
that
our
words
in
singing
may
be
acceptable
[
](A89915-e210850-b)*
*
Psalm
.
104.33.34
.
.
Thirdly
,
wee
must
sing
with
our
hearts
,
not
with
our
tongues
only
outwardly
for
ostentation
:
to
sing
with
our
hearts
is
to
sing
with
vnderstanding
[
](A89915-e210890-b)x
x
Psal.
47.7
.
1
Cor.
14.14
.
,
with
sense
and
feeling
.
Hence
wee
are
said
to
prepare
our
hearts
before
we
sing
[
](A89915-e210920-b)y
y
Psal.
57.7
.
:
and
it
is
to
be
obserued
that
Dauid
bids
his
tongue
awake
[
](A89915-e210960-b)z
z
Psal.
57.8
.
,
noting
that
hee
obserued
in
men
a
lethargie
,
not
a
hoarsnesse
of
voice
,
but
a
slumber
in
heart
when
they
vsed
the
voice
.
Fourthly
,
we
must
sing
to
the
Lord
[
](A89915-e210980-b)a
a
Ephes.
5.19
.
,
that
is
,
both
to
Gods
glory
,
and
in
sense
of
Gods
presence
,
and
vpon
a
holy
remembrance
of
Gods
blessings
.
This
is
to
sing
to
his
name
.
The
vse
is
first
for
instruction
,
when
we
are
merry
to
sing
Psalmes
[
](A89915-e211020-b)b
b
Iam.
5.13
.
,
yea
to
account
this
as
heauenly
melodie
,
[
](A89915-e211040-b)c
c
Ephes.
5.19
.
,
a
precious
perfume
for
our
chambers
,
a
holy
homage
to
God
,
the
calues
of
our
lips
,
yea
wee
should
resolue
against
all
the
prophane
contempt
of
the
world
,
to
praise
God
thus
while
we
liue
[
](A89915-e211070-b)d
d
Psal.
156.2
.
&
104.33
.
,
and
to
this
end
wee
should
striue
against
the
obiections
and
backwardnesse
of
our
owne
natures
:
for
the
flesh
will
obiect
against
singing
of
Psalmes
,
as
well
as
against
praying
,
reading
,
&c.
Secondly
,
for
reproofe
of
such
as
set
their
delight
in
fleshly
lusts
and
sports
,
in
dancing
,
gaming
,
&c.
in
singing
of
carols
,
ballads
,
filthy
rimes
,
&c.
all
which
delights
are
so
farre
from
being
spirituall
,
that
they
make
our
hearts
farre
more
fleshly
and
carnall
;
yea
it
reproues
the
best
of
vs
,
for
want
of
the
right
manner
in
the
vse
of
singing
,
in
all
the
foure
things
before
,
which
wee
should
bee
humbled
for
,
as
for
any
other
our
sinnes
.
Thus
of
the
16.
Verse
.
VERS.
17.
And
whatsoeuer
ye
shall
doe
in
word
or
deed
,
doe
all
in
the
name
of
the
Lord
Iesus
:
giuing
thankes
to
God
euen
the
Father
by
him
.
THis
verse
containes
the
second
generall
rule
to
be
obserued
in
our
conuersation
,
and
it
is
an
exhortation
to
the
minding
of
the
right
end
in
all
our
actions
.
In
the
former
verse
hee
tooke
order
for
the
meanes
of
holy
life
;
here
he
takes
order
for
the
end
of
it
.
Doct.
In
generall
,
vnto
the
goodnesse
of
the
action
a
good
end
is
essentially
required
;
Vnto
goodnesse
of
the
action
,
the
goodnesse
of
the
end
is
required
.
for
though
a
good
intention
make
not
the
action
good
,
yet
without
a
good
intention
the
action
cannot
bee
accepted
as
good
in
Gods
sight
.
It
is
a
good
thing
to
heare
and
follow
Christ
,
but
not
good
in
the
Capernaits
,
that
follow
for
the
loaues
;
or
in
the
Pharisies
,
that
heare
to
carpe
,
or
carrie
tales
,
and
informe
against
him
.
It
is
a
good
action
to
vse
our
knowledge
,
but
ceaseth
to
be
good
in
vs
,
when
it
puffeth
vp
,
and
is
done
for
vaine
ostentation
.
It
is
good
to
receiue
the
Sacraments
;
but
yet
Circumcision
was
not
good
,
either
as
the
sonnes
of
Iacob
required
it
,
nor
as
the
King
and
his
sonnes
receiued
it
.
Workes
of
holy
and
religious
seruices
are
good
but
when
men
come
to
Church
on
the
Sabboths
,
to
make
amends
for
their
sinnes
on
the
weeke
dayes
,
it
ceaseth
to
be
good
to
them
.
It
is
good
to
honour
Gods
Ministers
;
but
where
men
honour
them
either
to
keepe
their
owne
credit
with
the
people
,
as
Saul
honoured
Samuel
,
or
that
they
may
excuse
them
,
as
in
the
Parable
[
](A89915-e211230-b)e
e
Luk.
14.19
.
,
such
honour
is
not
good
.
Workes
of
mercy
are
good
;
but
being
done
for
praise
of
men
,
or
to
merit
by
them
,
they
come
vnder
a
negatiue
precept
,
Giue
not
your
almes
.
It
is
good
to
forbeare
one
another
,
but
not
good
in
such
men
as
forbeare
onely
for
want
of
power
or
opportunitie
to
reuenge
:
and
therefore
we
should
informe
our selues
better
,
Matt.
6.
and
as
wee
would
haue
God
to
accept
or
blesse
vs
,
to
get
good
ends
to
our
actions
.
Thus
of
the
generall
.
In
this
verse
the
end
of
well-doing
is
two
wayes
considered
:
First
,
as
it
is
the
end
of
intention
,
that
is
,
that
wee
should
propound
and
aime
at
,
as
the
motiue
and
marke
of
our
endeuours
,
and
that
is
ordered
and
required
in
these
words
,
Whatsoeuer
yee
doe
in
word
or
deed
,
doe
all
in
the
name
of
the
Lord
Iesus
.
Secondly
,
as
it
is
the
end
of
consummation
,
●
.
that
by
which
wee
finish
our
workes
,
and
that
is
required
in
these
words
,
giuing
thankes
to
God
,
euen
the
Father
by
him
.
In
short
,
the
end
of
intention
is
the
glory
of
God
in
Christ
,
the
end
of
consummation
is
the
giuing
of
thankes
when
wee
haue
done
our
endeuours
.
In
the
first
part
I
consider
:
-
1
What
should
bee
the
maine
end
of
our
actions
:
Doe
all
in
the
name
of
Christ
.
-
2
How
we
are
tied
to
it
:
First
,
for
persons
,
Yee
.
Secondly
,
for
kinds
of
imploiment
,
in
word
and
deed
.
Thirdly
,
for
extent
,
whatsoeuer
yee
doe
,
doe
all
.
Doe
all
in
the
name
of
the
Lord
Iesus
.
]
Here
foure
things
are
required
of
vs
.
Things
are
done
in
the
name
of
Christ
foure
wayes
.
Ephes.
6.
First
,
that
all
be
done
in
the
assurance
of
the
loue
of
Christ
,
that
we
be
sure
that
we
know
Christ
,
as
we
know
a
man
by
his
name
;
that
when
wee
goe
to
doe
Gods
worke
,
we
be
first
sure
of
Christs
reward
:
this
is
to
be
shod
with
the
preparation
of
the
Gospell
of
peace
.
Secondly
,
that
all
be
done
in
the
name
,
that
is
,
by
the
authoritie
of
Christ
,
and
his
warrant
in
his
word
:
not
in
the
name
of
Moses
for
ceremonie
,
or
in
the
name
of
Angels
,
or
Saints
,
for
intercession
,
nay
in
all
wee
doe
,
our
conscience
should
be
tied
onely
properly
by
the
command
of
Christ
,
not
because
such
great
men
would
haue
it
so
,
or
I
did
it
to
please
my
parents
or
kindred
,
&c.
for
then
thou
doest
it
in
the
name
of
men
,
and
not
of
Christ
.
Thirdly
,
that
all
be
done
with
inuocation
or
calling
vpon
God
in
the
name
of
Christ
,
all
should
be
consecrate
and
begun
with
praier
.
Fourthly
and
principally
,
that
all
be
done
to
the
glory
of
God
in
Christ
,
this
should
be
the
scope
of
all
our
actions
[
](A89915-e211500-b)a
a
1
Cor.
10.31
.
,
all
should
breathe
and
sauour
of
Christ
.
In
word
.
]
D.
God
requires
to
be
glorified
by
the
very
words
of
Christians
,
and
contrariwise
holds
himselfe
many
times
dishonoured
by
their
words
:
he
that
keepeth
his
tongue
keepeth
his
life
[
](A89915-e211540-b)b
b
Pro.
13.3
.
.
The
honour
and
dishonour
of
the
tongue
is
largely
explicated
,
Iam.
3.
But
the
vse
is
for
instruction
,
to
teach
vs
1.
to
take
heed
of
dishonouring
Christ
by
our
words
,
but
in
speciall
we
should
take
heed
of
words
of
disgrace
and
slander
to
the
members
of
Christ
,
of
vaine
words
[
](A89915-e211570-b)c
c
Ephes.
5.6
.
,
that
boulster
men
vp
in
presumption
against
repentance
and
faith
in
Christ
,
of
passionate
and
bitter
words
[
](A89915-e211590-b)d
d
Iob
6.3
.
,
of
words
of
deceit
[
](A89915-e211610-b)e
e
Psal.
36.3
.
,
of
the
words
that
come
from
,
or
tend
to
the
strange
woman
,
filthy
words
[
](A89915-e211630-b)f
f
Col.
3.8
.
,
yea
take
heed
of
high
words
,
for
high
talke
or
the
lips
of
excellencie
becomes
not
a
foole
[
](A89915-e211650-b)g
g
Prou.
17.7
.
,
for
euill
words
greatly
prouoke
God
,
and
call
for
stripes
,
bring
many
a
crosse
vpon
a
man
,
and
are
snares
to
mens
soules
[
](A89915-e211670-b)h
h
Pro.
18.6.7
.
.
Secondly
,
it
should
teach
vs
to
endeuour
to
bring
glory
to
God
by
our
words
:
to
this
end
we
should
for
matter
learne
to
speake
the
words
of
clemencie
[
](A89915-e211690-b)i
i
2
Chr.
10.17
.
,
words
of
wisdome
[
](A89915-e211710-b)k
k
Prou.
,
words
of
sobrietie
and
truth
[
](A89915-e211720-b)l
l
Acts
26.
,
words
of
righteousnesse
[
](A89915-e211740-b)m
m
Iob
6.25
.
,
wholesome
words
[
](A89915-e211760-b)n
n
2
Tim.
1.13
.
,
words
of
eternall
life
[
](A89915-e211780-b)o
o
Iohn
6.
;
and
to
this
end
we
should
obserued
diuers
rules
.
-
1.
That
our
words
be
not
many
,
for
in
a
multitude
of
words
cannot
but
be
sinne
,
we
are
not
able
to
weld
aright
many
words
.
-
2.
That
wee
know
and
not
forget
Gods
ten
words
:
the
ignorance
of
Gods
ten
lawes
,
causeth
that
men
know
not
how
they
offend
in
their
tongues
:
but
in
the
ten
words
of
God
is
an
absolute
patterne
of
all
vprightnesse
,
both
of
heart
,
speech
and
life
.
-
3.
That
we
be
much
and
often
in
taking
vnto
vs
the
words
of
confession
and
praier
[
](A89915-e211850-b)p
p
Hos.
14.3
.
Zeph.
3.9
.
:
our
speech
is
purified
,
and
God
much
glorified
by
often
confession
and
praier
;
this
is
to
speake
a
pure
language
.
-
4.
Our
eare
must
seeke
learning
[
](A89915-e211910-b)q
q
Prou.
18.11
.
;
we
must
be
swift
to
heare
and
slow
to
speake
[
](A89915-e211940-b)r
r
Iam.
1.
,
and
be
contented
to
be
taught
as
well
how
to
speake
as
how
to
liue
.
-
Lastly
,
we
must
tame
our
tongues
,
make
conscience
of
mortification
for
our
sinnes
in
word
,
as
well
as
for
euill
deed
;
set
a
watch
before
the
doore
of
our
lips
,
and
pray
God
to
open
them
.
Or
deedes
]
D.
God
will
haue
deedes
as
well
as
words
,
our
hands
must
be
bound
to
good
behauiour
,
Mal.
7.21
.
1
Joh.
3.18
.
Prou.
14.23
.
and
that
our
labours
and
workes
may
be
done
to
Gods
glory
they
must
be
done
.
1.
with
prayer
,
Psalm
.
9.
last
.
2.
with
warrant
from
the
word
.
3.
with
faith
in
Gods
promise
for
the
successe
:
For
whatsoeuer
is
not
of
Faith
is
sinne
.
4.
With
perseuerance
,
they
are
not
good
workes
,
till
they
be
finished
and
accomplished
.
Whatsoeuer
]
this
worde
is
a
note
either
of
vniuersalitie
or
perfection
.
Of
perfection
I
say
in
this
sence
.
Whatsoeuer
ye
doe
or
settle
about
,
doe
it
all
,
that
is
,
let
it
be
compleat
and
perfectly
done
,
but
I
take
it
heere
as
a
note
of
vniuersalitie
.
D.
We
are
bound
to
glorifie
God
not
only
in
word
and
deed
,
but
in
al
our
words
,
and
all
our
deeds
;
wee
are
tied
to
euery
good
worke
,
to
respect
all
Gods
commandements
,
wee
are
bound
to
glorifie
God
not
onely
in
actions
of
worship
,
2
Tim.
3.3
.
vlt.
Psalm
.
119.
but
of
righteousnesse
too
.
Not
onely
in
religious
businesses
,
but
in
ciuill
offices
,
not
onely
in
our
generall
calling
,
but
in
our
particular
.
Not
onely
abroad
,
but
at
home
:
making
conscience
not
onely
of
filthie
deedes
,
but
of
filthy
speaking
,
not
onely
of
great
and
crying
sinnes
,
but
of
lesser
sins
:
not
onely
of
our
open
deeds
,
but
of
our
carriage
in
secret
.
Vse
is
for
reproofe
,
men
discouer
their
vnsoundnesse
of
heart
in
this
respect
exceedingly
:
many
will
not
forsweare
that
will
sweare
at
euery
word
,
at
least
by
lesse
oathes
,
as
by
the
masse
,
faith
,
troth
,
truth
,
&c.
many
shop-keepers
will
not
beare
false
witnesse
in
a
Court
,
that
will
lye
daily
in
selling
their
wares
.
Many
will
looke
to
their
carriage
abroad
,
that
care
not
how
to
order
themselues
at
home
.
Many
will
not
doe
their
owne
worke
by
keeping
shop
,
or
trauelling
on
the
Sabbath
,
that
neuer
stick
at
it
to
speake
their
owne
words
on
the
Sabbath
:
but
if
the
case
of
such
like
men
as
these
be
to
be
suspected
,
how
fearefully
bad
is
their
case
that
are
so
farre
from
making
conscience
of
euery
word
and
deede
,
as
they
are
to
euery
good
worke
reprobate
?
Six
reasons
why
Gods
children
should
bee
more
carefull
of
their
words
and
deeds
then
others
.
that
are
neither
good
at
home
,
nor
abroad
,
neither
in
worship
nor
life
,
neither
to
others
nor
to
themselues
.
Tit.
1.
vlt.
Yee
]
D.
They
that
haue
comfort
in
their
election
,
and
Gods
loue
,
they
that
haue
begun
to
make
Conscience
of
their
waies
,
and
to
loue
the
word
,
they
that
make
a
profession
of
the
name
of
Christ
aboue
all
others
are
exactly
to
looke
to
themselues
,
to
euery
word
,
and
euery
deede
.
1.
Because
they
are
neerer
the
courts
of
the
great
King
,
they
liue
alwaies
in
the
presence
chamber
.
2.
Because
God
hath
bestowed
vpon
them
more
blessings
,
and
therefore
as
he
giues
more
wages
,
requires
more
worke
.
3.
Because
they
are
more
obserued
then
any
other
.
A
loose
word
is
more
noted
in
them
then
execrable
blasphemy
in
others
,
they
are
more
talked
of
for
seeing
a
vaine
sight
then
others
for
haunting
of
leud
playes
.
4.
Because
their
hearts
are
made
pure
by
the
bloud
of
Christ
:
and
fine
white
linnen
is
sooner
and
deeper
stained
then
course
ragges
.
5.
They
are
trusted
with
more
glorious
riches
.
A
little
sinne
in
them
much
grieues
Gods
spirit
,
whereas
a
great
sinne
troubles
not
a
wicked
man
that
hath
no
spirit
of
God
in
him
.
6.
They
are
sure
to
haue
a
recompence
of
reward
for
euery
good
worde
and
worke
,
and
therefore
to
further
their
owne
reckoning
and
glorie
,
should
bee
aboundant
in
the
worke
of
the
Lord
.
Vse
therefore
to
quicken
vs
,
to
a
desire
to
walke
precisely
,
circumspectly
,
exactly
,
Ephes.
5.15
.
striuing
to
redeeme
the
time
that
hath
been
lost
in
the
seruice
of
sinne
and
the
world
.
Giuing
thankes
to
God
euen
the
Father
by
him
:
]
These
words
are
diuersly
considered
.
Some
thinke
the
former
words
are
an
explication
of
these
,
as
if
he
should
say
be
carefull
in
all
things
to
glorifie
God
,
for
this
is
right
thanking
of
God
;
when
men
do
not
only
praise
God
in
words
but
in
obedience
.
Some
thinke
in
these
words
is
lodged
a
reason
of
the
former
,
as
if
he
should
say
,
glorfie
God
in
all
your
actions
,
and
seeke
to
God
by
praier
in
the
name
of
Christ
,
and
ye
shall
bee
sure
of
singular
blessings
and
grace
and
comforts
from
God
:
and
in
the
assurance
thereof
,
when
ye
prouide
to
pray
or
practise
,
prouide
thankes
ready
also
,
for
God
will
not
faile
in
the
successe
.
Some
thinke
these
words
to
be
an
inlarging
of
the
former
rule
by
wishing
them
,
whatsoeuer
fals
out
to
be
thankefull
,
so
as
neither
prosperitie
puffe
them
vp
,
nor
aduersitie
deiect
them
,
but
I
take
it
to
be
a
distinct
rule
from
the
former
,
and
so
heere
is
to
be
noted
.
-
1.
The
dutie
required
,
viz.
Giue
thankes
.
-
2.
The
explication
of
it
.
-
1.
By
the
obiect
,
to
God
euen
the
Father
.
-
2.
By
the
efficient
cause
,
by
him
.
Giuing
thankes
.
]
Concerning
our
thankfulnesse
to
God
,
I
consider
,
Why.
1.
the
necessitie
o●
it
,
God
will
not
dispense
with
it
:
therefore
in
Ephes.
5.20
.
the
former
rule
being
omitted
,
this
is
specially
vrged
;
and
1
Thess.
5.18
.
this
is
charged
vpon
vs
,
as
the
will
of
God
in
Christ
Iesus
.
Secondly
,
For
what
.
for
what
wee
must
giue
thankes
,
viz.
for
Christ
as
the
fountaine
of
all
fauour
,
Eucharist
.
hence
the
Sacrament
ordained
to
that
end
,
for
all
the
comforts
of
Gods
election
and
loue
,
for
all
graces
and
meanes
of
grace
.
coher
.
for
our
libertie
in
Christ
,
euen
vnto
outward
things
[
](A89915-e212430-b)s
s
1
Cor.
10.30
.
,
for
any
successe
or
victorie
ouer
our
corruptions
of
nature
[
](A89915-e212450-b)t
t
Rom.
7
25.
,
in
short
,
for
all
things
whatsoeuer
[
](A89915-e212470-b)u
u
2
Cor.
4.15
.
1
Thess
5.18
.
How
.
1
Cor.
14.16
.
.
3.
How
?
viz
not
like
the
Pharisie
,
with
pride
of
heart
and
selfe-liking
,
with
opinion
of
merit
,
or
with
ostentation
,
but
with
obseruation
of
4.
rules
.
1.
If
we
blesse
,
we
must
blesse
in
the
spirit
,
i.
with
vnderstanding
and
feeling
in
our
hearts
.
2.
When
we
giue
thankes
,
we
should
doe
it
with
such
tendernesse
,
that
our
praises
should
awake
the
graces
of
Gods
spirit
to
make
them
get
life
and
grow
.
Our
praises
should
stirre
vp
faith
in
Gods
promise
,
loue
to
Gods
glory
,
feare
of
Gods
presence
,
hatred
of
our
sinnes
,
ioy
in
the
holy
Ghost
[
](A89915-e212540-b)*
*
2
Cor.
4.15
.
.
3.
With
a
deepe
sense
of
our
owne
vnworthinesse
,
and
thus
the
24
Elders
are
said
to
cast
downe
their
crownes
and
fall
on
their
face
when
they
praised
God
,
Reu.
4.9
10.
and
7.12
.
Luk.
17.4
.
By
all
meanes
.
We
must
praise
God
by
Psalmes
,
praier
,
celebration
of
the
Sacrament
,
workes
of
mercy
and
obedience
.
How
long
.
4.
How
long
?
That
is
answered
,
Eph.
5.20
.
Reuel
.
7.12
.
Alwayes
.
If
wee
must
pray
alwayes
,
then
wee
must
praise
alwayes
:
wee
may
no
more
neglect
thanksgiuing
then
praier
.
Nay
when
praier
shall
cease
,
because
all
mortall
infirmities
and
wants
shall
cease
,
yet
thanksgiuing
must
goe
with
vs
within
the
vaile
,
and
liue
with
vs
for
euer
in
heauen
.
Vse
1.
To
inflame
vs
to
the
holy
practise
of
thankfulnesse
daily
,
and
alwayes
watching
hereunto
,
preseruing
sense
,
not
forgetting
Gods
mercies
,
euen
making
it
our
daily
sacrifice
.
2.
To
humble
vs
vnder
our
vnthankfulnesse
for
grace
,
knowledge
,
the
word
,
fellowship
in
the
Gospell
,
and
all
kindes
of
blessings
;
yea
wee
sinne
greatly
in
not
giuing
thankes
for
our
successe
in
our
callings
,
yea
many
are
not
yet
instructed
to
giue
thankes
for
their
food
.
Let
those
remember
that
men
are
said
then
to
eat
to
God
,
when
they
giue
thanks
,
Rom.
14.6
.
To
whom
then
doe
they
eat
that
giue
not
thankes
?
Certainly
not
to
the
Lord
.
Finally
,
if
the
poore
Gentiles
were
so
punished
for
vnthankfulnesse
,
Rom.
1.21
.
that
had
but
the
glimmering
light
of
nature
to
guide
them
,
and
read
their
lessons
only
in
the
booke
of
Gods
workes
,
what
shall
become
of
vs
in
the
day
of
the
Lord
,
that
haue
the
light
of
Scripture
,
of
the
Gospell
,
of
the
Spirit
,
of
the
Sacraments
,
and
so
many
incomparable
fauours
bestowed
vpon
vs
?
Vnlesse
wee
repent
of
our
vnthankfulnesse
,
wee
shall
perish
with
a
worse
destruction
then
Tirus
and
Sidon
,
or
Sodome
and
Gomorrah
.
To
God
euen
the
Father
.
]
These
words
are
to
be
vnderstood
▪
not
diuidendly
,
but
conioynedly
,
and
so
declare
who
is
our
God
,
euen
he
that
hath
proued
himselfe
a
Father
in
Christ
,
louing
vs
in
him
,
and
accepting
of
vs
,
and
heaping
many
blessings
vpon
vs
,
two
sweet
words
.
He
is
a
God
,
there
is
his
maiestie
:
he
is
a
Father
,
there
is
his
loue
,
and
therefore
great
incouragement
to
go
to
him
with
all
suits
and
praises
.
With
all
suits
,
he
is
God
,
and
therefore
able
to
help
;
and
Father
,
and
therefore
willing
to
help
.
With
all
praises
,
hee
is
God
,
and
therefore
meet
to
be
worshipped
,
he
is
a
Father
,
and
therefore
will
accept
the
calues
of
our
lips
,
nor
according
to
what
we
bring
,
but
according
to
what
we
desire
to
bring
,
and
all
this
should
make
vs
both
to
hate
it
,
to
praise
men
or
Angels
,
or
sacrifice
to
our
nets
,
and
also
to
honour
him
with
the
affection
of
children
,
and
with
the
feare
of
creatures
.
By
him
:
]
these
words
may
be
referred
.
1.
To
singing
of
Psalmes
in
the
former
verse
,
and
so
they
note
that
all
ioy
is
vaine
without
Christ
,
yea
these
spirituall
and
better
sorts
of
delight
are
vaine
vnlesse
Christ
be
ours
.
How
miserable
art
thou
when
thy
tongue
sings
Psalms
and
Christ
dwels
not
in
thine
heart
?
many
men
sing
the
word
of
Christ
that
haue
no
part
in
the
word
Christ
.
2.
To
the
word
Father
next
before
,
to
note
that
God
hath
shewed
himselfe
a
Father
in
bestowing
many
mercies
vpon
vs
by
Christ
,
and
so
the
consideration
of
Gods
mercies
by
Christ
,
should
breed
thankefulnesse
.
3.
To
the
word
thanksgiuing
,
and
so
they
note
the
efficient
helping
cause
,
and
teach
vs
,
that
as
Christ
brings
downe
Gods
graces
and
blessings
to
vs
,
so
he
carrieth
vp
our
praises
to
God
,
and
as
we
must
pray
in
his
name
,
so
our
praises
will
not
be
accepted
vnlesse
they
be
made
in
his
name
,
and
presented
in
his
intercession
.
Thus
of
the
generall
rule
.
Hitherto
also
of
the
first
maine
part
of
the
information
of
holy
life
,
viz.
the
information
of
our
life
in
generall
.
Hitherto
the
Apostle
hath
taught
vs
what
to
do
in
our
generall
calling
as
Christians
:
now
from
ver.
18.
to
v.
2.
of
the
next
Chapter
,
he
shewes
vs
what
we
must
be
in
our
particular
standings
,
or
thus
:
hitherto
he
hath
giuen
morall
precepts
,
now
he
giues
oiconomicall
:
or
rather
thus
.
Hitherto
he
hath
set
downe
the
duties
belonging
to
all
Christians
,
now
he
informeth
vs
in
the
duties
speciall
,
as
they
are
wiues
,
husbands
,
parents
,
&c.
VERS.
18.
Wiues
submit
your selues
to
your
Husbands
as
it
is
comely
,
in
the
Lord
.
VERS.
19.
Husbands
loue
your
Wiues
,
and
be
not
bitter
vnto
them
.
BEfore
I
come
to
the
particular
consideration
of
these
words
,
I
must
obserue
something
from
the
coherence
and
generall
consideration
of
all
the
verses
together
.
Doct.
It
is
plaine
that
men
are
to
be
taught
how
to
gouerne
themselues
in
their
houses
,
as
well
as
in
the
duties
of
their
generall
calling
:
this
is
meet
to
be
noted
,
because
some
mens
either
ignorance
,
or
wilfulnesse
and
prophanenesse
is
such
,
that
they
thinke
Ministers
should
not
meddle
to
tell
them
how
to
liue
at
home
,
or
how
to
carry
themselues
in
their
shops
.
Doct.
2.
From
coherence
,
that
we
may
liue
comfortably
,
and
blessedly
in
our
families
and
particular
callings
,
wee
must
labour
in
the
daily
and
constant
vse
of
the
meanes
to
be
sincere
in
the
generall
.
The
studie
of
the
word
to
frame
men
,
to
be
good
men
and
women
in
Gods
sight
,
would
make
men
good
husbands
,
seruants
,
children
,
wiues
,
&c.
First
,
get
to
be
a
good
man
,
and
then
thou
wilt
the
easier
proue
a
good
husband
,
&c.
Vse
.
First
,
for
reproofe
of
such
as
cannot
abide
to
see
their
children
,
or
seruants
to
heare
Sermons
,
studie
the
Scriptures
,
labour
for
grace
,
&c.
whereas
nothing
would
more
fit
them
to
all
pleasing
in
their
carriage
at
home
.
Secondly
,
for
triall
;
if
religion
and
the
profession
of
it
,
make
thee
not
a
better
wife
,
husband
,
or
seruant
,
suspect
thy selfe
that
all
is
not
right
,
but
that
thou
art
an
hypocrite
,
repent
and
amend
.
Thirdly
,
for
instruction
:
if
men
finde
such
stubbornnesse
in
their
wiues
,
or
children
,
or
seruants
,
the
best
way
is
to
giue
them
more
libertie
to
the
meanes
,
and
to
driue
them
into
Gods
house
to
heare
the
word
,
to
call
vpon
them
to
reade
the
Scriptures
,
and
to
vse
such
like
holy
exercises
;
for
if
this
will
not
mend
them
,
nothing
in
the
world
will
.
3.
Before
I
consider
of
the
particular
members
of
a
familie
,
Of
the
gouernment
of
a
familie
.
I
must
intreat
generally
of
the
whole
:
and
concerning
the
gouernment
of
a
familie
by
the
rules
of
Gods
word
,
I
consider
4.
things
.
1.
The
authoritie
of
it
:
1.
The
authoritie
of
it
.
there
is
a
way
how
to
walke
in
vprightnesse
,
euen
in
our
houses
,
so
as
God
will
come
to
vs
,
if
our
families
be
rightly
ordered
[
](A89915-e212980-b)a
a
Psal.
101.2
.
.
There
is
a
wisdome
or
sauing
knowledge
how
to
erect
and
found
a
holy
familie
,
and
how
to
order
and
establish
it
[
](A89915-e213000-b)b
b
Prou.
24.3
.
:
there
are
many
administrations
,
as
the
administration
of
a
Church
,
of
a
Citie
,
or
Common-wealth
,
so
likewise
the
administration
of
a
familie
,
yet
but
one
Lord
,
1
Cor.
12.
Yea
,
the
gouerning
of
a
house
honestly
,
or
in
holy
comelinesse
,
is
manifestly
expressed
,
1
Tim.
3.5
.
2.
The
antiquitie
of
it
:
2.
The
antiquitie
of
it
.
it
is
the
most
ancienst
of
all
gouernments
,
yea
out
of
which
all
the
rest
sprang
:
the
Church
was
bred
and
cherished
by
this
gouernment
in
families
for
many
hundreds
of
yeeres
in
the
beginning
of
the
world
,
euen
till
the
people
came
out
of
Aegypt
.
3.
The
vtilitie
of
it
:
3.
The
vtilitie
of
it
.
it
is
called
a
perfect
way
[
](A89915-e213090-b)c
c
Psal.
101.2
.
,
and
that
in
three
respects
:
First
,
as
opposed
to
hypocrisie
;
it
shewes
a
mans
way
is
not
hypocriticall
,
when
a
man
will
not
onely
looke
to
his
feet
when
he
goes
into
Gods
house
,
but
is
carefull
how
to
walke
vprightly
in
his
owne
house
.
Secondly
,
as
it
is
the
ground
and
field
of
practise
;
knowledge
is
neuer
perfect
till
it
bee
practised
,
and
the
most
ordinary
way
of
practise
is
at
home
.
Thirdly
,
as
it
perfects
vs
in
blessednesse
,
in
that
it
brings
Gods
promise
into
execution
:
besides
,
the
familie
is
the
Seminarie
both
of
Church
and
Common-wealth
,
Gen.
18.19
.
for
it
brings
forth
,
and
brings
vp
a
seed
,
it
preserues
the
Common-wealth
,
and
as
it
frames
by
education
a
holy
seed
,
it
preserues
the
charge
.
4.
What
is
necessary
to
the
well-being
of
it
.
4.
What
things
are
necessary
and
requisite
vnto
the
blessed
being
of
a
familie
?
Answ.
For
the
erecting
and
establishing
of
a
blessed
familie
,
three
things
are
principally
necessary
.
First
,
a
holy
comming
together
.
Secondly
,
a
holy
liuing
together
.
Thirdly
,
a
speciall
fitnesse
in
the
head
of
the
familie
.
For
the
first
,
it
is
greatly
materiall
to
the
perpetuall
well
being
of
a
familie
,
that
all
heedfulnesse
be
obserued
in
the
first
erecting
of
it
:
for
as
many
order
the
matter
,
they
so
prouoke
God
by
the
first
entring
vpon
the
familie
,
that
the
familie
trauels
euer
after
vnder
the
burden
of
Gods
anger
,
or
great
inconuenience
,
and
cannot
prosper
:
and
thus
men
fault
,
Foule
faults
in
the
first
erecting
of
families
.
Either
by
ventring
without
a
calling
,
or
meanes
to
liue
,
or
by
ouer-leaping
Gods
ordinance
of
contract
,
or
by
ventring
vpon
mariage
with
persons
that
haue
foule
diseases
,
as
the
leprosie
,
French
pox
,
&c.
but
especially
when
First
,
more
wiues
then
one
are
brought
in
.
Secondly
,
there
is
not
sufficient
distance
in
bloud
,
but
the
mariage
is
incestuous
.
Thirdly
,
another
mans
wife
is
brought
in
,
either
the
betrothed
wife
,
or
the
vniustly
diuorced
wife
of
another
man
.
Fourthly
,
there
is
not
consent
of
parties
,
but
the
mariage
is
forced
.
Fiftly
,
there
is
not
consent
of
parents
.
Sixtly
,
an
infamous
or
scandalous
person
is
chosen
to
be
a
yoake-fellow
.
Seuenthly
,
there
is
not
equalitie
,
either
for
religion
(
but
a
beleeuer
is
matched
with
an
vnbeleeuer
)
or
age
,
or
estate
,
or
disposition
.
And
a
like
dangerous
disorder
there
is
in
taking
into
the
familie
of
disordered
seruants
,
such
as
are
swearers
,
filthy
and
scandalous
persons
,
against
which
sinnes
there
lie
knowne
threatnings
of
God
:
and
so
with
their
sinnes
they
bring
in
Gods
curse
.
4.
Things
in
a
holy
liuing
together
in
a
familie
.
The
second
thing
that
makes
a
familie
blessed
,
is
a
holy
liuing
together
,
and
there
are
foure
things
that
are
requisite
especially
to
the
good
estate
of
the
house
.
First
,
the
constant
practise
of
pietie
and
priuate
worship
.
Secondly
,
the
right
order
of
imploiment
in
the
mutuall
labours
of
the
familie
.
Thirdly
,
houshold
discipline
or
reformation
.
Fourthly
,
hospitalitie
,
or
a
right
respect
of
strangers
.
6.
Things
in
houshold
pietie
.
For
the
first
,
the
pietie
that
is
to
be
practised
stands
of
6.
parts
:
First
,
praier
and
thanksgiuing
to
God
.
Men
must
pray
euery
where
[
](A89915-e213240-b)d
d
1
Tim.
2.8
.
,
our
meats
and
callings
must
be
sanctified
by
the
word
,
and
by
praier
[
](A89915-e213260-b)e
e
1
Tim.
4
4.
:
thus
Dauid
praied
morning
,
and
euening
,
and
at
noone
[
](A89915-e213290-b)f
f
Psal.
55.18
.
,
so
Daniel
:
yea
it
is
a
brand
of
prophane
and
abhominable
persons
,
they
call
not
vpon
God
[
](A89915-e213320-b)g
g
Psal.
14.4
.
.
Yea
those
families
are
in
great
danger
of
his
wrath
,
that
call
not
vpon
his
name
[
](A89915-e213340-b)h
h
Ierem.
20.
.
Secondly
,
holy
conference
betwixt
the
members
of
the
familie
,
as
betweene
husband
and
wife
[
](A89915-e213360-b)i
i
1
Pet.
3.7
.
,
and
betweene
father
and
children
[
](A89915-e213380-b)k
k
Deu.
6.21.22
.
Thirdly
,
singing
of
Psalmes
[
](A89915-e213400-b)l
l
Coloss.
3.16
.
Ephes.
5
20.
.
Fourthly
,
repetition
of
doctrine
publikely
taught
,
examining
it
by
the
Scriptures
alleadged
,
as
did
the
Bereans
[
](A89915-e213440-b)m
m
Act.
17.
.
Fiftly
,
fasting
vpon
extraordinary
occasions
,
is
very
plaine
,
Zach.
12.16
.
Lastly
,
the
parents
instruction
,
Psal.
78.2.3.4
.
Deut.
6.6
.
Quest.
But
what
things
may
be
taught
in
the
familie
?
What
things
may
be
taught
in
the
familie
.
Answ.
First
,
the
common
grounds
of
Gods
seruice
and
worship
,
this
is
to
teach
them
to
feare
God
.
Secondly
,
the
meaning
of
the
Sacraments
[
](A89915-e213540-b)n
n
Exod.
12.25.26
.
&
13.14
.
.
Thirdly
,
the
Law
[
](A89915-e213570-b)o
o
Deut.
6.6
.
,
that
is
,
the
common
grounds
of
honestie
,
and
vice
,
teaching
to
loue
such
and
such
vertues
,
and
hate
such
and
such
vices
.
Fourthly
,
the
vse
and
consideration
of
Gods
great
iudgements
:
therefore
God
will
tell
Abraham
of
the
destruction
of
Sodome
,
because
he
will
make
vse
of
it
in
his
familie
.
Fiftly
,
the
report
of
Gods
great
workes
of
old
[
](A89915-e213610-b)p
p
Psal.
78.2.3
.
.
Sixtly
,
to
hope
in
God
,
acquainting
them
with
their
naturall
miseries
,
and
training
them
vp
,
by
warning
them
to
take
heed
of
the
common
presumptions
of
the
wicked
,
and
by
distilling
into
them
the
grounds
of
practise
and
promise
,
concerning
Gods
mercy
to
their
soules
and
their
last
saluation
.
Seuenthly
,
we
should
acquaint
our
housholds
with
the
generall
course
of
the
Scriptures
:
thus
Timothie
knew
the
Scriptures
of
a
childe
[
](A89915-e213640-b)q
q
2
Tim.
3.15
.
:
for
an
exact
knowledge
of
all
Scriptures
was
impossible
for
a
child
to
attaine
.
Lastly
,
the
things
receiued
by
publike
doctrine
should
be
inforced
and
kept
a
foot
in
the
familie
,
if
any
passe
these
bonds
they
intrude
vpon
the
Ministers
office
,
and
ought
to
feare
Vzzahs
curse
,
and
therefore
as
men
should
instruct
,
and
so
auoide
the
common
prophanenesse
of
the
world
in
neglecting
Gods
ordinance
,
so
they
should
be
wise
to
sobriety
,
and
keepe
themselues
in
all
feare
and
humilitie
within
their
owne
line
and
measure
.
Thus
of
Piety
.
The
second
thing
required
is
,
a
holy
order
of
imployment
in
all
the
members
of
the
familie
,
in
their
mutuall
labours
for
the
good
of
the
outward
estate
of
it
[
](A89915-e213690-b)r
r
Gen.
3.19
.
1
Cor.
7.20
.
Fiue
things
required
in
the
labours
of
a
familie
.
:
vnto
the
orderly
performance
of
the
labours
of
a
familie
,
fiue
things
are
required
.
First
,
diligence
.
Secondly
,
peace
,
else
all
sacrifice
is
in
vaine
,
Prou.
17
1.
Thirdly
,
prouidence
,
it
is
not
the
hand
of
the
diligent
,
but
his
thoughts
that
bring
abundance
:
care
is
required
,
not
the
care
for
successe
,
(
for
that
is
condemned
Matth.
6.
)
but
the
care
for
the
dutie
,
Prou.
21.5
.
Fourthly
,
retyrednesse
:
they
must
keepe
at
home
.
Seruants
must
not
be
stealing
out
of
the
familie
without
leaue
:
nor
Masters
leaue
their
standings
.
Keepe
thy
foot
from
thy
neighbours
house
,
Prou.
25.17
.
If
a
man
cannot
be
found
in
the
place
of
his
labour
,
he
is
like
a
bird
that
wandreth
from
his
nest
,
Prou.
27.19
.
Fifthly
,
frugalitie
,
in
liuing
within
their
compasse
,
and
not
spending
aboue
their
meanes
,
they
must
make
their
lambes
serue
for
cloathing
,
and
the
goates
for
rent
or
hire
of
the
field
,
and
the
milke
of
the
goates
must
be
sufficient
for
them
,
and
their
families
,
and
for
the
sustenance
of
the
maides
,
Prou.
27.
vlt.
It
is
not
a
good
rule
to
make
reason
iudge
of
their
needes
,
or
to
propound
vnto
themselues
,
I
will
spend
no
more
but
what
I
neede
,
but
they
must
looke
to
their
meanes
to
spend
according
to
that
:
for
ordinarily
there
is
not
so
litle
comming
in
,
but
God
can
make
it
suffice
,
or
will
himselfe
send
them
supply
.
The
third
thing
required
is
,
domesticall
discipline
:
Thus
Iacob
searcheth
his
house
,
purgeth
it
of
all
idols
,
and
superstitious
monuments
,
admonisheth
his
people
of
the
feare
of
God
,
Gen.
35.2
,
3.
Thus
Iob
sacrificeth
for
his
children
,
Iob
1.5
.
Thus
Dauid
will
ridde
his
house
of
slanderers
,
lyars
,
apostates
,
&c.
And
so
should
we
see
to
the
reformation
of
abuses
,
by
admonition
,
rebukes
,
correction
,
or
complaints
to
the
Magistrate
,
or
Elders
of
the
Church
;
the
Father
in
his
house
is
the
keeper
of
both
Tables
.
The
fourth
thing
is
,
the
right
order
of
hospitalitie
,
and
respect
of
strangers
,
and
it
stands
in
two
things
:
First
,
in
seeking
by
all
meanes
to
bring
Gods
ministers
or
seruants
into
our
house
[
](A89915-e213870-b)s
s
Heb.
13.2
.
1
Pet.
1.8
.
,
that
they
might
helpe
vs
,
and
as
it
were
,
blesse
and
perfume
our
houses
,
by
their
praiers
,
counsell
,
comforts
,
admonitions
,
&c.
Rom.
1.11
.
Secondly
,
in
prouiding
that
no
strangers
be
admitted
,
or
permitted
that
will
hinder
Gods
worship
,
or
any
way
the
good
of
the
familie
;
they
must
not
be
within
our
gates
,
that
will
not
ioyne
with
vs
to
sanctifie
the
Sabboth
in
our
dwellings
,
Exod.
20.
Yea
,
if
they
be
disordered
persons
,
wee
should
vse
them
as
the
false
Prophet
;
that
they
may
say
,
thus
was
I
wounded
in
the
house
of
my
friend
,
Zach.
13.
The
Vse
is
:
First
,
against
the
Papists
,
and
that
principally
two
waies
:
First
,
in
that
they
forbid
mariage
,
and
so
hinder
the
erecting
of
families
to
God
.
Secondly
,
in
that
they
forbid
knowledge
to
Lay-people
,
and
so
hinder
the
good
gouernment
of
the
Familie
.
Secondly
,
against
great
abuses
euen
amongst
vs
.
There
is
that
open
prophanenesse
in
the
most
houses
,
that
if
they
searched
with
lights
,
there
would
no
prayer
,
reading
of
scripture
,
holy
conference
,
singing
of
Psalmes
,
or
instruction
be
found
there
,
but
without
light
men
may
finde
their
houses
full
of
swearing
,
deceit
,
lying
,
false
measures
,
and
weights
,
and
all
kinde
of
filthines
,
to
the
singular
detriment
of
the
familie
:
for
hence
it
is
that
many
families
,
doe
in
vaine
rise
earely
,
and
goe
to
bed
late
,
and
eat
the
bread
of
painfulnesse
and
sorrow
,
for
God
for
these
sinnes
will
not
build
the
house
.
Sometimes
this
is
plagued
by
open
iudgements
,
sometimes
Gods
curse
secretly
like
a
moath
ears
downe
the
prosperitie
of
the
house
.
But
alwaies
all
such
families
are
very
hatefull
to
God
,
euen
like
the
dens
or
cages
of
wilde
beasts
.
Secondly
,
it
may
humble
the
best
of
vs
,
if
we
search
into
our
neglects
,
ignorances
,
and
omissions
of
the
many
duties
we
should
performe
in
our
houses
.
Thirdly
,
for
instruction
to
teach
vs
by
prayer
to
seeke
a
way
of
God
for
vs
,
and
our
houses
,
and
to
beseech
God
to
build
vs
an
house
,
2
Sam.
2.7.11.25.27.29
.
and
by
all
meanes
to
labour
to
liue
godly
at
home
in
the
practise
of
piety
,
this
is
to
bring
saluation
to
our
houses
.
Thus
our
families
would
become
as
litle
Churches
,
Rom.
16.
1
Cor.
16.
Yea
;
wonderfull
hath
beene
the
successe
of
this
holy
order
in
some
families
.
Thus
the
house
of
Dauid
hath
become
as
the
house
of
God
,
Zach.
12.8
.
Yea
,
if
we
were
thus
carefull
,
God
would
hedge
vs
and
our
families
round
about
,
and
all
that
we
haue
,
that
Satan
could
not
touch
vs
,
hee
cannot
breake
Gods
fence
without
Gods
leaue
,
Iob
1.10
.
Our
tabernacles
would
then
flourish
and
stand
long
,
Prou.
12.7
.
&
14.11
.
Thus
in
generall
of
houshold
gouernment
,
or
the
order
generally
belongging
to
the
good
estate
of
all
the
members
.
Now
I
come
to
consider
each
member
in
the
familie
,
and
the
Apostle
diuides
them
into
three
couples
:
The
wife
and
the
husband
,
the
childe
and
parents
,
the
seruant
and
master
.
Doctr:
There
are
two
reasons
why
the
husbands
and
wiues
are
charged
in
the
first
place
,
viz.
First
,
because
that
in
this
order
they
were
thus
instituted
of
God
,
he
first
made
man
and
wife
,
and
in
the
order
of
nature
these
first
found
the
familie
,
and
so
the
Apostle
keeps
the
order
of
nature
,
and
the
first
institution
.
Secondly
,
because
the
good
behauiour
of
the
inferiours
in
the
families
,
lieth
much
in
the
good
example
of
the
husband
and
wife
:
if
they
be
filthy
,
wastefull
,
or
blasphemers
,
vsually
their
children
and
seruants
are
so
;
and
many
times
it
holds
in
the
contrary
,
for
their
good
example
,
either
makes
the
familie
in
imitation
grow
like
them
,
or
at
least
it
restraines
much
euill
.
Qu.
But
why
is
the
wife
first
appointed
to
her
dutie
,
before
the
husband
?
Answ.
Because
in
the
order
of
the
familie
she
must
first
mend
before
the
husband
(
howsoeuer
before
Gods
iudgement
seat
they
shall
be
tried
equally
)
in
domesticall
behauiour
,
if
shee
would
haue
her
husband
reformed
of
wickednesse
,
or
ill
dealing
,
she
must
first
mend
her selfe
.
Thus
of
the
generall
consideration
.
Wiues
be
subiect
to
your
husbands
as
is
comely
in
the
Lord.
]
In
these
words
,
the
Wiues
dutie
is
first
laid
downe
,
Wiues
submit
to
your
husbands
.
Secondly
,
it
is
inlarged
or
confirmed
:
1.
by
a
reason
,
it
is
comely
.
2.
by
a
limitation
,
in
the
Lord
.
In
laying
downe
the
dutie
I
consider
:
First
,
who
are
charged
,
Wiues
.
Secondly
,
with
what
,
be
subiect
.
Thirdly
,
to
whom
,
to
your
Husbands
.
Wiues
]
Doctrine
.
All
wiues
generally
and
indefinitely
are
tyed
to
a
holy
order
of
subiection
to
their
husbands
without
distinction
of
yeares
,
the
elder
women
and
the
yonger
,
Tit.
2.8
.
and
without
distinction
of
estate
,
poore
mens
wiues
must
be
subiect
aswell
as
Citizens
wiues
,
or
Gentiles
,
a
great
fault
in
the
baser
sort
:
Their
houses
in
respect
of
rudenesse
,
are
as
void
of
righteousnesse
as
they
are
of
riches
.
Great
mens
wiues
also
must
be
subiect
,
Pharaohs
daughter
,
and
Vashti
the
Empresse
;
yea
though
there
be
inequalitie
of
meanes
,
as
if
the
wife
were
a
Lady
,
and
the
Husband
but
a
meaner
man
,
yet
shee
must
be
subiect
,
and
he
not
waite
vpon
her
.
Vse
.
1.
For
comfort
of
wiues
,
nothing
is
required
of
one
,
but
what
is
required
of
all
.
2.
Of
Husbands
,
in
respect
no
meanes
of
estate
,
or
alteration
in
their
condition
can
loose
them
their
honour
in
the
subiection
of
their
wiues
.
And
thirdly
,
euery
woman
should
learne
to
doe
her
dutie
,
seeing
all
are
bound
to
it
.
Be
subiect
]
Here
I
consider
:
1.
What
is
required
,
viz:
be
subiect
.
2.
In
what
manner
it
is
required
,
that
is
,
in
the
indefinite
propounding
of
it
without
exception
of
time
or
place
,
&c.
In
the
first
I
consider
:
first
,
that
it
is
:
secondly
,
I
answer
a
question
:
thirdly
,
what
it
is
.
1.
That
subiection
in
women
is
required
without
dispensation
,
by
God
,
as
as
his
ordinance
is
plaine
by
these
Scriptures
,
Genes.
3.19
.
Ephes.
5.24
.
Tit.
2.5
.
1
Pet.
3.1
.
2.
The
Question
is
why
the
Apostle
onely
propounds
here
the
wiues
subiection
,
without
mentioning
any
other
dutie
?
Why
subiection
is
onely
named
in
the
wiues
dutie
.
Ans.
I
might
say
it
is
the
wisdome
of
God
to
scatter
directions
and
comforts
,
that
we
may
not
finde
them
all
in
one
place
,
to
stirre
vs
vp
to
the
more
diligence
in
studie
of
the
Scriptures
,
&
with
great
good
successe
many
times
;
for
while
they
are
seeking
to
learne
to
be
good
wiues
,
they
meete
also
with
those
directions
that
make
them
good
women
too
.
God
many
times
when
we
seek
one
blessing
causeth
vs
to
finde
many
.
2.
I
may
say
that
it
is
the
wisdome
of
God
to
epitomize
and
draw
things
into
a
short
summe
,
that
we
may
be
more
familiarly
acquainted
with
his
will
:
Thus
when
he
would
propound
his
eternall
rules
of
all
righteousnesse
in
the
Law
,
he
chuseth
to
giue
them
in
ten
words
,
that
men
might
grow
to
be
as
familiarly
acquainted
with
them
,
as
with
any
ordinarie
matter
,
that
they
might
alwaies
haue
them
before
their
eyes
,
and
binde
them
to
the
fringe
of
their
garments
:
so
God
giues
women
their
duties
in
one
word
,
that
it
might
be
ingrauen
in
their
hearts
,
and
sewed
downe
before
their
eyes
in
capitall
letters
vpon
their
cushions
;
be
subiect
should
neuer
be
out
of
their
mindes
.
3.
Because
of
the
necessitie
of
it
,
if
God
may
not
haue
this
dutie
,
he
will
not
accept
of
the
rest
;
though
they
be
faire
,
rich
,
wise
,
prouident
,
diligent
,
&c.
yet
if
they
be
not
subiect
,
they
are
not
regarded
of
God
.
4.
Because
women
most
faile
in
this
,
the
speciall
dutie
of
the
husband
is
loue
,
and
of
the
wife
subiection
,
the
man
most
failes
in
loue
,
and
the
woman
in
subiection
.
Thirdly
,
I
consider
what
this
subiection
is
:
and
here
,
first
,
what
it
is
:
secondly
,
what
it
is
not
:
thirdly
,
the
meanes
that
women
are
to
vse
that
they
may
be
subiect
.
For
the
first
,
in
the
right
discharge
of
their
subiection
,
Fiue
things
in
the
wiues
subiection
.
wiues
are
tied
to
fiue
things
:
first
,
honour
:
secondly
,
faithfulnes
:
thirdly
,
feare
:
fourthly
,
labour
:
fifthly
,
submission
.
To
be
subiect
,
is
first
to
honour
them
;
to
be
faithfull
,
to
feare
them
,
to
be
diligent
in
labour
for
them
and
the
familie
,
and
to
submit
to
them
.
1.
They
must
honour
their
husbands
as
their
superiour
,
and
heads
,
Wiues
must
honour
their
Husbands
six
waies
.
1
Cor.
11.3
.
and
this
they
must
doe
,
first
,
by
giuing
reuerent
titles
to
them
,
1
Pet.
3.6
.
secondly
,
by
striuing
to
resemble
the
very
properties
&
praise-worthy
qualities
of
the
husband
,
she
should
be
his
image
,
or
his
glory
.
And
thus
also
in
his
absence
shee
should
resemble
his
authoritie
ouer
the
familie
:
women
should
chuse
such
husbands
,
as
they
would
not
onely
liue
with
and
loue
,
but
such
as
they
would
liue
by
,
euen
such
as
they
would
set
before
them
as
patternes
of
their
natures
and
liues
.
3.
By
liuing
without
suspition
,
making
the
best
interpretation
of
their
doubtfull
actions
.
Michol
is
made
a
president
of
contempt
and
suspition
,
when
shee
so
sinfully
taunts
and
misinterprets
Dauids
dancing
before
the
Arke
,
in
presence
of
the
maides
of
Israel
.
4.
By
leauing
to
him
the
secrets
of
his
publike
imployment
,
and
keeping
her
to
her
owne
measure
in
caring
for
domesticall
matters
,
she
may
not
be
of
an
inquisitiue
humor
,
to
lay
a
necessitie
vpon
the
husband
to
reueale
to
her
all
occurrents
,
especially
when
the
Husband
is
either
Magistrate
or
Minister
.
5.
By
yeelding
him
due
beneuolence
,
1
Cor.
7.3
.
shee
may
not
without
calling
or
consent
,
refuse
her
husbands
bed
.
6.
By
striuing
to
aduance
her
husbands
credit
,
she
must
not
shame
her
husband
,
Wiues
shame
their
husbands
foure
waies
.
Pro.
12.4
.
Wiues
shame
their
husbands
,
1.
When
their
feete
will
not
keepe
in
their
owne
house
,
Prou.
7.11
.
2.
When
they
blaze
abroad
his
infirmities
.
3.
When
they
neglect
the
care
of
his
children
,
either
for
manners
,
apparell
,
or
imployment
,
Tit.
3.5
.
4.
By
liuing
in
any
scandalous
sinne
,
as
when
they
be
false
accusers
,
giuen
to
much
wine
,
intemperate
,
&c.
Tit.
2.3
.
or
busie-bodies
,
1
Tim.
5.13
,
14.
Wiues
must
shew
faithfulnesse
in
fiue
things
.
The
second
part
of
subiection
is
faithfulnes
:
They
must
shew
all
faithfulnesse
,
1.
In
respect
of
the
mariage-bed
,
Prou.
2.17
.
2.
In
respect
of
expence
,
shee
must
not
be
wastefull
,
for
this
is
to
pull
downe
the
house
with
her
owne
hands
,
and
euer
the
more
secretly
,
the
more
sinfully
,
Prou.
14.1
.
shee
should
saue
and
not
spend
without
consent
.
3.
In
respect
of
the
businesse
of
the
family
,
shee
should
be
such
as
her
husbands
heart
may
trust
in
her
:
it
is
a
great
sinne
in
wiues
when
they
must
be
told
,
not
onely
what
to
doe
,
but
when
they
are
charged
with
the
care
of
such
and
such
things
,
they
must
neede
to
be
continually
told
,
and
yet
be
carelesse
still
.
4.
In
the
secrets
of
the
familie
,
not
disclosing
them
to
strangers
,
but
so
taking
notice
of
them
,
as
not
to
discouer
them
without
the
consent
of
the
husband
,
as
the
faults
of
Sion
must
not
bee
told
at
Gath.
5.
In
entertainment
,
that
none
be
admitted
that
are
suspected
or
disliked
by
the
husband
.
Wiues
should
shew
their
feare
six
waies
.
The
third
thing
is
feare
,
Eph.
5.33
.
1
Pet.
3.1
,
2.
They
should
shew
the
feare
of
their
Husbands
,
1.
By
reuerent
behauiour
to
him
,
not
rude
audacious
bold
.
2.
By
striuing
to
be
inoffensiue
,
auoiding
or
preuenting
what
might
stirre
him
to
anger
,
or
dislike
or
griefe
.
3.
By
giuing
soft
answers
when
hee
is
angry
,
Prou.
15.
4.
By
forbearing
passion
,
or
frowardnesse
,
euen
with
others
in
his
sight
.
5.
Making
him
her
couering
when
they
are
abroad
,
but
many
women
are
so
intemperate
and
wilfull
,
that
a
man
might
as
soone
hide
the
winde
with
his
fist
,
or
oyle
in
his
hand
,
as
couer
the
infirmities
of
his
wife
,
Prou.
27.15
,
16.
6.
By
liuing
quietly
without
contention
,
shee
must
not
disquiet
him
.
Fourthly
,
her
labour
:
her
labour
is
of
two
sorts
.
First
,
to
appoint
vnto
the
familie
,
and
ouersee
their
waies
,
Prou.
31.27
.
Secondly
,
shee
must
labour
with
her
owne
hands
,
Prou.
13.27.19
.
and
this
labour
of
her
hands
is
prescribed
with
six
rules
.
Six
rules
for
wiues
worke
.
1.
She
must
not
spend
moneths
or
yeares
in
staying
for
some
imployment
she
could
like
to
make
a
calling
,
but
shee
must
presently
seeke
by
all
meanes
to
finde
out
labour
,
shee
seeketh
wooll
and
flax
.
2.
Shee
must
not
stand
vpon
finer
workes
,
as
scorning
baser
imployment
,
but
be
content
to
set
her
hands
to
any
labour
that
is
meete
,
thus
shee
spinneth
and
seeketh
wooll
and
flax
.
Pro.
31.13.19
.
3.
She
must
not
spend
her
time
in
working
of
toyes
or
curious
things
,
good
for
nothing
but
to
shew
skill
and
weare
out
time
,
but
about
profitable
things
for
the
familie
,
as
carpets
,
vers.
22.
sheets
,
vers.
24.
the
clothing
of
her
familie
,
her
husband
,
and
her
children
,
vers.
21.23
.
4.
Shee
must
not
lye
a
bed
till
nine
or
ten
a
clocke
,
but
she
must
rise
while
it
is
yet
night
,
vers
.
15.
and
her
candle
is
not
to
be
put
out
by
night
,
vers
.
18.
5.
Shee
must
not
be
fickle
&
vnconstant
,
to
change
from
worke
to
worke
,
to
no
profit
,
beginning
many
things
,
and
finishing
litle
or
nothing
,
but
against
all
wearinesse
or
other
impediments
,
shee
must
girde
her
loynes
with
strength
,
and
strengthen
her
armes
.
6.
Lastly
,
all
must
be
done
cheerefully
,
not
grudgingly
,
vers.
13.
The
fifth
thing
is
,
submission
,
Eph.
5.22
.
and
shee
must
submit
her selfe
,
1.
To
her
husbands
directions
,
and
liue
by
the
lawes
prescribed
her
by
her
husband
,
Eph.
5.23
.
as
the
Church
doth
teach
and
liue
by
the
word
of
Christ
,
else
no
true
Church
.
Thus
the
woman
asketh
leaue
to
goe
to
the
Prophet
,
2.
King
.
4.22
.
And
the
wife
is
charged
not
to
fast
without
consent
,
1
Cor.
7.4
.
And
thus
also
shee
must
receiue
directions
for
the
affaires
of
the
familie
.
2.
To
his
restraints
,
so
as
she
be
contented
to
be
restrained
of
her
ease
,
will
,
desires
,
delights
,
&c.
Thy
desires
shall
be
subiect
to
thy
husband
,
Gen.
3.19
.
Thus
the
Church
must
denie
her
owne
reason
,
profit
,
pleasure
,
&c.
and
submit
herselfe
to
Christ
,
Ephes.
5.23
.
Thus
must
the
wife
cast
about
how
to
please
her
husband
,
1
Cor.
7.34
.
Thus
of
what
it
is
.
Secondly
,
I
consider
what
it
is
not
,
or
what
the
wife
is
not
bound
to
,
What
wiues
are
not
bound
to
.
though
shee
must
be
subiect
.
In
generall
,
their
subiection
doth
not
lead
them
into
bondage
,
and
make
them
slaues
and
vassals
to
them
,
they
remaine
still
their
companions
and
yoke-fellowes
.
In
particular
there
are
some
things
spirituall
,
some
things
domesticall
,
some
things
in
her
ciuill
cariage
,
from
which
shee
is
not
restrained
by
her
subiection
.
In
matters
of
religion
shee
cannot
be
forced
to
neglect
the
meanes
to
saue
her
soule
,
the
vnbeleeuing
husband
cannot
compell
the
wife
to
forsake
her
faith
and
religion
,
and
the
meanes
thereof
,
to
please
him
.
Againe
,
though
her
sex
barre
her
from
instruction
in
the
Church
,
and
her
husbands
authoritie
barre
her
from
sole
instruction
in
the
familie
,
yet
notwithstanding
vnder
her
husband
shee
may
instruct
her
children
,
Pro.
6.20
.
and
familie
,
Pro.
31.26
.
Besides
,
though
her
husband
were
neuer
so
great
,
wise
,
lordly
,
&c.
yet
she
may
admonish
him
,
and
he
ought
to
be
crossed
of
his
owne
course
and
will
by
her
,
as
Abraham
by
Sarah
,
at
Gods
appointment
,
who
charged
him
to
heare
her
in
what
shee
said
,
to
doe
it
,
Gen.
21.12
.
In
domesticall
matters
,
sheels
not
subiected
to
his
tyrannie
and
blowes
,
nor
is
she
bound
to
beare
with
or
consent
to
,
or
conceale
his
whoredomes
,
shee
is
not
bound
to
imitate
his
example
,
or
obey
his
will
,
to
doe
that
that
is
ill
.
And
lastly
her
subiection
doth
not
binde
her
to
deliuer
her
body
when
she
is
apart
for
her
disease
,
Leuit.
18.19
.
Ezech.
8.6
.
In
ciuill
matters
I
instance
in
one
:
She
is
not
vtterly
barred
out
from
works
of
mercy
,
for
though
she
may
not
take
of
his
substance
to
spend
it
,
no
not
in
workes
of
piety
and
mercy
,
yet
of
her
owne
labours
she
may
take
to
giue
to
the
poore
,
or
for
pious
vses
,
Pro.
31.20
.
Thus
of
what
not
.
Thirdly
,
that
women
may
performe
this
subiection
;
1.
They
must
keepe
home
.
2.
They
must
seeke
this
abilitie
of
God
,
for
he
giues
the
graces
of
the
wife
:
Nature
makes
her
a
woman
,
election
a
wife
,
but
to
be
prudent
&
subiect
is
of
the
Lord
,
Pro.
19.14
.
and
there
shee
must
seeke
it
of
God
.
3.
They
must
preserue
and
keepe
warme
in
their
hearts
the
loue
of
their
husbands
,
for
all
disobedience
ariseth
of
want
of
loue
.
Lastly
,
they
must
consider
the
reasons
and
incouragements
to
subiection
.
First
,
he
is
thy
head
and
therefore
be
subiect
,
1
Cor
,
11.3
.
Secondly
,
if
the
shame
of
men
will
not
moue
thee
to
be
subiect
,
yet
haue
power
on
thine
head
,
because
of
the
Angels
,
1
Corinth
.
11.10
.
but
especially
consider
the
incouragements
.
It
should
weigh
much
with
them
that
God
hath
imposed
such
a
free
and
ingenuous
subiection
.
It
is
not
boundlesse
,
when
they
may
be
still
companions
.
2.
That
God
that
requires
them
to
be
subiect
,
chargeth
husbands
to
vse
them
well
,
and
kindly
to
accept
their
obedience
.
3.
God
hath
valued
the
price
of
a
good
wife
,
and
set
the
rate
to
be
aboue
pearles
,
Pro.
31.10
.
Finally
,
their
labour
in
the
Lord
shall
not
be
lost
,
for
they
are
much
set
by
of
God
,
1
Pet.
3.4
.
he
will
blesse
them
with
the
fruit
of
their
wombe
,
Psal.
113.9
.
&
127.3
.
yea
the
saluation
of
their
soules
may
be
furthered
by
the
right
performance
of
familie
duties
.
Thus
of
the
things
required
,
viz:
be
subiect
.
The
manner
how
it
is
required
followes
:
Be
subiect
indefinitely
,
and
so
sheweth
that
they
must
be
subiect
:
1.
Not
outwardly
,
but
in
spirit
,
Mal.
2.15
.
2.
Not
abroad
onely
,
but
at
home
.
3.
Not
sometimes
,
but
constantly
alwaies
.
4.
Not
in
some
things
,
but
in
euery
thing
,
Ephes.
5.24
.
5.
Not
for
feare
or
shame
,
but
for
conscience
sake
,
and
voluntarily
.
Here
I
may
take
in
the
distinction
:
subiection
is
twofold
:
1.
By
Gods
institution
,
and
so
wiues
are
subiect
,
in
that
they
are
commanded
to
be
so
,
and
God
hath
taken
preheminence
from
them
.
2.
By
will
,
or
the
conscience
cheerefully
yeelding
obedience
to
Gods
will
,
and
thus
onely
good
wiues
are
subiect
.
Thus
of
the
dutie
charged
vpon
them
.
3.
The
persons
to
whom
it
is
due
followes
.
To
your
husbands
:
]
These
words
may
be
considered
exclusiuely
and
inclusiuely
,
they
exclude
all
others
,
shee
is
not
to
be
subiect
to
her
seruants
or
children
,
or
the
strange
woman
brought
in
by
the
husband
;
and
so
also
they
include
all
husbands
,
they
must
be
subiect
to
their
husbands
,
not
the
wise
only
but
the
foolish
,
not
the
courteous
onely
,
but
the
froward
,
not
the
rich
onely
,
but
the
poore
also
.
Thus
of
the
laying
downe
of
the
dutie
.
It
is
amplified
,
first
by
a
reason
,
it
is
comely
:
secondly
,
by
a
limitation
,
in
the
Lord
.
As
is
comely
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
originall
word
is
rendred
three
waies
.
1.
As
yee
ought
,
vt
oportet
,
and
so
it
is
a
reason
from
Gods
institution
,
yee
must
doe
it
,
God
indispensably
requires
it
.
2.
As
is
meete
,
vt
convenit
;
it
is
meet
especially
two
waies
.
1.
God
hath
giuen
power
ouer
all
in
the
family
but
one
,
and
therefore
great
reason
and
equitie
ye
be
appointed
subiect
vnto
him
,
and
it
is
not
meet
yee
should
rule
so
many
if
you
will
not
obey
one
.
Againe
,
yee
are
professors
,
and
haue
giuen
your
names
to
Christ
,
and
therefore
it
is
meet
that
you
especially
striue
to
be
good
wiues
,
and
better
then
any
others
,
lest
the
word
be
euill
spoken
of
.
3.
As
is
comely
,
vt
decet
:
so
it
is
here
translated
.
The
wiues
comelinesse
in
three
things
.
The
wiues
comelinesse
is
not
in
beauty
,
Prou.
11.22
.
&
31.30
.
nor
in
the
gorgeousnesse
of
apparell
,
1
Pet.
3.3
.
but
a
wiues
comelinesse
is
especially
,
1.
In
her
wisdome
,
Pro.
14.1
.
and
that
to
be
shewed
in
two
things
:
first
,
in
her
skill
to
please
her
husband
,
neither
offending
him
with
chiding
words
,
nor
sullennesse
,
puling
or
crying
,
which
is
found
to
vex
some
men
more
then
words
.
Secondly
,
in
her
skill
to
manage
the
businesses
of
the
house
,
both
seasonably
,
discreetly
,
and
with
prouidence
.
2.
In
her
meeknesse
it
is
exceeding
comely
,
where
the
hid
man
of
the
heart
is
incorrupt
with
a
meeke
and
quiet
spirit
,
this
is
better
then
all
apparell
,
1
Pet.
3.3
,
4.
Thirdly
,
here
it
is
in
her
subiection
;
for
as
it
is
an
vncomely
thing
to
see
the
body
aboue
the
head
,
so
it
is
to
see
a
wife
that
will
rule
and
not
be
subiect
to
her
husband
.
And
if
the
wife
labour
to
adorne
her selfe
thus
,
shee
shall
appeare
comely
to
God
,
1
Pet.
3.4
.
to
men
in
the
gate
,
Prou.
31.23.31
.
to
her
husband
and
children
,
Prou.
31.28
.
yea
,
shee
is
an
ornament
to
sinceritie
and
holinesse
it selfe
,
Tit.
2.3
.
In
the
Lord
]
1.
These
words
are
expounded
diuersly
.
First
,
in
the
Lord
,
that
is
,
in
the
feare
of
God
,
as
vnto
the
Lord
in
obedience
to
his
ordinance
,
for
Gods
sake
,
because
God
requires
this
at
your
hands
.
In
this
sense
it
may
serue
for
two
vses
:
First
,
for
terror
to
wicked
wiues
,
they
must
answer
it
before
God
,
he
will
auenge
their
not
subiecting
of
themselues
,
he
will
certainly
account
with
them
,
if
they
be
whorish
,
contentious
,
idle
,
carelesse
,
or
wastefull
,
&c.
2.
It
is
a
great
comfort
vnto
a
godly
woman
,
her
subiection
is
in
the
Lord
,
it
is
in
Gods
account
,
euen
as
a
sacrifice
to
him
,
he
takes
it
as
done
to
himselfe
,
God
honours
her
obedience
in
the
familie
,
as
if
it
were
piety
in
the
Temple
:
and
this
may
the
more
support
them
,
if
their
husbands
be
vnkinde
.
Secondly
,
in
the
Lord
,
that
is
,
so
farre
as
they
command
in
the
Lord
;
they
must
so
loue
their
husbands
,
as
they
cease
not
to
loue
God
;
and
so
be
subiect
to
them
,
as
they
leaue
not
their
subiection
to
God
.
Their
couenant
with
their
husband
no
way
inferres
the
breach
of
this
couenant
with
God
,
and
thus
it
is
principally
here
meant
.
Thus
of
the
Wiues
dutie
.
The
Husbands
dutie
followes
in
the
19
verse
.
Husbands
loue
your
Wiues
,
and
be
not
bitter
vnto
them
.
]
Doctr:
In
generall
;
Husbands
must
be
told
their
duties
aswell
as
Wiues
,
as
they
would
haue
them
mend
,
so
they
must
mend
themselues
;
and
as
they
would
haue
comfort
by
liuing
with
them
,
so
they
must
make
conscience
to
practise
their
dutie
to
them
:
it
is
not
the
hauing
of
wiues
or
husbands
,
that
breeds
contentment
,
but
the
holy
performance
of
duties
mutually
.
The
dutie
of
the
Husband
is
propounded
here
:
First
,
by
exhortation
,
Husbands
loue
your
Wiues
.
Secondly
,
by
dehortation
,
Be
not
bitter
vnto
them
.
In
the
exhortation
,
there
is
the
persons
exhorted
(
Husbands
)
,
the
dutie
(
loue
)
,
the
persons
to
whom
they
owe
it
(
your
Wiues
)
.
Husbands
]
This
indefinite
propounding
of
it
shewes
,
that
all
sorts
of
Husbands
are
bound
to
shew
this
dutie
,
poore
and
rich
,
learned
and
vnlearned
,
yong
and
old
.
Loue
]
Concerning
the
Husbands
dutie
as
it
is
here
expressed
,
I
consider
six
things
.
First
,
that
it
is
indispensably
required
,
Secondly
,
why
this
dutie
onely
is
named
.
Thirdly
,
how
he
must
shew
his
loue
.
Fourthly
,
Reasons
why
.
Fifthly
,
I
answer
certaine
obiections
.
Sixthly
,
the
lets
of
performance
of
loue
.
First
,
it
is
required
,
Gen.
2.24
.
Ephes.
5.25
.
Tit.
2.2
.
Secondly
,
the
Apostle
names
this
dutie
in
this
one
word
,
either
because
the
Lord
of
purpose
,
would
haue
them
studie
the
whole
scriptures
,
that
while
they
seeke
for
directions
to
make
them
good
Husbands
,
they
may
finde
also
counsell
to
make
them
good
men
.
Or
else
in
this
word
is
comprehended
their
dutie
,
that
so
this
being
their
word
,
they
might
write
it
in
their
hearts
,
&
haue
it
euer
in
their
eyes
to
doe
it
;
or
else
it
is
because
this
is
most
necessarie
,
and
as
women
faile
in
subiection
,
so
doe
men
in
loue
.
For
the
third
,
viz.
how
he
must
shew
his
loue
,
we
must
vnderstand
,
that
the
husband
owes
the
wife
,
First
,
naturall
or
ciuill
loue
,
as
a
maried
man
.
Secondly
,
spirituall
loue
,
as
a
Christian
maried
man
.
For
the
first
:
the
loue
of
the
husband
is
to
be
shewed
foure
waies
.
Husbands
shew
their
loue
4
waies
.
1.
By
cohabitation
,
1
Pet.
3.7
.
He
must
dwell
with
her
,
not
wander
from
his
wife
,
nor
depart
without
calling
and
consent
,
nor
dwell
with
drunkards
,
whores
,
or
gamesters
;
dwell
,
I
say
,
in
his
owne
house
,
not
in
the
ale-house
,
&c.
2.
By
chastitie
:
and
that
,
first
,
by
auoyding
vnfaithfulnesse
to
her
bed
,
not
follow
the
strange
woman
.
This
sinne
of
whoredome
,
it
consumes
mens
strength
,
wastes
mens
substance
,
compasseth
men
with
all
euill
,
in
the
middest
of
the
congregation
,
is
worse
then
theft
,
exceeding
hatefull
in
Gods
sight
,
and
disgracefull
amongst
men
,
destroies
the
soule
both
by
making
men
without
vnderstanding
,
and
sending
them
to
hell
,
Prou.
5.19
.
&
6.25
.
&
9.17
.
Iob
31.7
,
8.
&c.
Secondly
,
by
yeelding
her
due
beneuolence
,
not
departing
from
her
bed
without
consent
.
3.
By
honouring
her
,
1
Pet.
3.7
.
The
Husband
must
shew
that
hee
honoureth
her
:
Husbands
honour
their
wiues
six
waies
.
First
,
by
suffering
himselfe
to
be
admonished
by
her
,
Gen.
21.12
.
Secondly
,
by
vsing
her
as
his
companion
,
not
lording
ouer
her
as
his
slaue
.
Thirdly
,
by
trusting
her
with
disposing
of
such
things
in
the
familie
as
shee
is
fit
for
and
faithfull
in
,
by
giuing
her
imployment
according
to
her
gifts
.
Fourthly
,
by
not
disgracing
her
before
others
,
but
chusing
a
fit
time
in
secret
to
finde
fault
with
her
.
Fifthly
,
by
not
speaking
when
shee
is
in
passion
,
but
forcing
both
her
and
himselfe
in
all
matters
of
difference
to
speake
when
they
are
both
out
of
passion
.
Sixthly
,
by
yeelding
a
free
and
iust
testimonie
of
her
praises
,
Pro.
31.28
.
4.
By
cherishing
her
,
Eph.
5.28
.
And
this
he
performes
,
First
,
by
prouiding
her
maintenance
according
to
his
abilitie
,
&
that
in
labouring
so
in
his
calling
,
as
he
may
prouide
for
her
while
he
liues
,
and
leaue
her
some
meanes
when
he
dies
.
And
for
manner
,
doing
it
cheerefully
,
not
stay
till
it
be
wrung
from
him
,
as
from
churlish
Nabal
.
Thus
doe
not
they
that
spend
at
alehouse
,
vpon
whores
,
or
sports
,
Beare-baites
,
plaies
,
gaming
,
or
apparell
,
that
should
serue
for
maintenance
of
wiues
and
children
at
home
.
Secondly
,
by
protecting
and
rescuing
her
from
wrongs
and
dangers
,
1
Sam.
30.5
.
Thirdly
,
by
delighting
in
her
loue
;
yea
,
not
erring
or
wandring
in
his
loue
continually
,
Prou.
5.19
.
Secondly
,
he
owes
her
spirituall
loue
aswell
as
naturall
,
so
Christ
loued
his
Church
,
not
onely
to
inrich
it
but
to
sanctifie
it
,
Ephes.
5.25
,
26.
They
must
dwell
with
them
as
men
of
knowledge
to
helpe
them
,
not
onely
by
labour
,
but
by
knowledge
also
,
1
Pet.
3.7
.
This
religious
loue
he
must
shew
,
-
1.
By
forgiuing
her
offences
vpon
her
repentance
,
this
is
one
way
wherby
Christ
makes
his
Church
holy
.
-
2.
By
edifying
her
by
counsell
,
exhortation
,
admonition
,
consolation
,
&c.
4.
The
reasons
why
he
must
loue
her
,
Seuen
reasons
why
men
must
loue
their
wiues
.
are
-
1.
Because
God
requires
it
.
-
2.
God
so
requires
it
,
as
a
man
must
leaue
his
father
and
mother
to
cleaue
vnto
his
wife
,
Gen.
2.24
.
-
3.
The
example
of
Christ
should
inforce
it
,
Eph.
5.25
.
-
4.
She
is
his
owne
flesh
,
and
no
man
euer
hated
his
owne
flesh
,
Eph.
5.29
.
〈…〉
-
5.
Lest
prayer
be
interrupted
,
1
Pet.
3.17
.
-
6.
Thus
he
shall
shew
himselfe
a
member
of
Christ
,
and
to
be
like
his
head
,
Ephes.
1.30
.
-
7.
It
will
preserue
a
man
from
the
temptations
,
and
inticements
of
the
strange
woman
,
Prou.
5.19
,
20.
Yea
,
and
from
all
euill
company
and
vnthriftinesse
.
Fifthly
,
the
Obiections
follow
.
Obiect
:
1.
Shee
was
of
meane
birth
,
condition
,
or
portion
,
Mens
obiections
answered
.
when
I
married
her
.
Ans.
So
,
and
much
worse
was
the
Church
before
Christ
maried
her
,
and
yet
Christ
loues
her
.
Obiect
.
2.
But
since
mariage
,
shee
is
idle
,
froward
,
wastefull
,
&c.
Answ.
This
is
a
reason
to
moue
thee
to
pray
for
her
,
and
to
watch
ouer
her
waies
to
admonish
and
instruct
her
,
but
this
is
no
reason
to
moue
thee
not
to
loue
her
:
For
the
Church
sinneth
after
calling
,
and
yet
Christ
loues
her
,
and
shewes
it
by
his
intercession
for
her
in
heauen
,
and
by
labouring
to
clense
her
by
his
spirit
and
word
in
earth
.
Obiect
.
3.
But
shee
is
a
carnall
and
vnregenerate
woman
,
a
meere
wicked
woman
,
that
neither
doth
,
nor
will
feare
God
,
and
Christ
doth
not
loue
heretikes
or
hypocrites
,
or
prophane
persons
,
and
pagans
.
Answ.
Though
this
reason
from
Christs
example
doth
not
hold
,
yet
the
reason
from
Gods
institution
bindes
thee
;
thou
must
loue
her
,
not
because
shee
deserues
it
,
but
because
God
requires
it
.
Quest.
Is
a
man
bound
to
esteeme
his
wife
aboue
all
women
?
Answ.
In
respect
of
the
affection
and
practise
of
the
things
essentially
necessarie
to
coniugall
duties
,
he
is
,
but
not
in
opinion
of
his
praises
,
for
that
is
the
commendation
of
the
good
wife
,
not
of
euery
wife
,
Prou.
31.30
.
Thus
of
the
Obiections
.
Sixthly
,
the
lets
follow
:
The
causes
why
men
loue
not
their
wiues
.
How
comes
it
to
passe
that
men
do
not
performe
this
dutie
?
Answ.
It
is
in
some
by
reason
of
their
sinfull
comming
together
,
as
in
sudden
mariages
,
when
they
are
done
before
there
be
a
calling
or
affection
in
the
he●rt
:
So
when
men
haue
ill
ends
,
as
those
men
that
marry
their
wiues
not
for
grace
or
fauour
,
but
for
wealth
,
when
they
are
possessed
of
both
,
they
will
loue
their
wealth
,
and
hate
their
wiues
.
2.
Corruption
of
nature
is
the
cause
of
want
of
loue
,
they
are
wicked
men
,
therefore
wicked
husbands
.
3.
It
comes
to
passe
,
because
men
doe
not
by
praier
seeke
loue
of
God
,
neglect
of
praier
and
mortification
is
the
cause
.
4.
Men
loue
the
strange
woman
,
and
therefore
loue
not
their
wiues
,
or
they
loue
other
mens
wiues
.
5.
It
comes
to
passe
by
the
vntowardnesse
of
the
wife
,
for
though
that
bee
no
iust
reason
to
the
husband
(
because
he
should
loue
her
,
because
God
commands
him
)
yet
it
is
a
iust
iudgement
of
God
vpon
her
.
Thus
of
what
is
required
.
Loue
]
viz
:
indefinitely
:
First
,
in
heart
as
well
as
in
word
,
Mal.
2.15
.
Secondly
,
not
before
others
onely
,
but
priuately
.
Thirdly
,
not
sometimes
,
or
the
first
weeke
,
moneth
,
or
yeare
,
but
for
euer
constantly
.
Fourthly
,
for
conscience
sake
,
and
not
for
shame
or
respect
of
her
friends
,
or
while
her
meanes
doe
last
.
Your
Wiues
]
This
is
added
;
First
,
to
exclude
all
others
,
all
others
I
say
,
not
from
Christian
loue
in
the
generall
,
but
from
coniugall
loue
.
Secondly
,
to
include
all
wiues
,
though
poore
,
lesse
wise
,
or
frugall
,
froward
,
&c.
Thus
of
the
exhortation
.
The
d●hortation
followes
,
Be
not
bitter
vnto
them
]
In
these
words
the
Apostle
doth
mollifie
the
authoritie
of
the
husband
,
and
prouides
that
it
passe
not
into
tyrannie
.
Here
I
consider
foure
things
.
First
,
what
it
hath
not
in
it
.
Secondly
,
how
men
shew
themselues
bitter
to
their
wiues
.
Thirdly
,
the
meanes
to
cure
this
bitternesse
.
Fourthly
,
the
reasons
to
moue
thereunto
.
For
the
first
,
this
exhortation
to
loue
,
and
dehortation
from
bitternes
doth
not
binde
them
,
1.
To
loue
their
vices
:
they
may
know
them
to
be
the
weaker
vessell
,
yea
take
notice
of
the
weaknesse
of
the
vessell
.
2.
To
lose
his
owne
authoritie
by
lightnesse
and
vaine
behauiour
.
3.
To
omit
the
performance
of
holy
duties
to
please
her
humour
.
4.
To
giue
her
a
licence
to
doe
what
shee
list
,
and
liue
how
shee
will
.
5.
From
finding
fault
and
reprouing
,
so
as
they
vse
not
their
owne
words
,
but
Gods
.
Lastly
,
distinguish
their
natures
,
wiues
of
soft
and
gentle
natures
must
be
vsed
with
all
gentlenesse
,
but
that
lets
not
but
that
wilfull
and
stubborne
wiues
may
be
held
downe
to
a
meet
subiection
.
Men
shew
their
bitternesse
:
First
,
by
words
,
and
that
diuersly
,
when
they
reproch
them
for
their
infirmites
,
Of
bitter
husbands
.
or
deformities
;
or
when
they
grow
quarrellous
,
finding
fault
with
euery
thing
,
or
grow
into
passion
vpon
euery
occasion
.
Secondly
,
in
deeds
,
by
vsing
them
discourteously
,
or
by
vniust
restraint
.
Or
lastly
,
by
blowes
.
Many
men
haue
litle
growing
in
their
furrowes
but
wormwood
,
they
haue
a
true
gall
of
bitternes
in
them
,
they
may
be
compared
to
the
starre
in
the
Reuelations
,
8.11
.
for
as
that
made
the
third
part
of
the
waters
bitter
,
so
are
more
then
three
parts
of
the
words
of
many
husbands
bitter
words
;
yea
as
if
their
naturall
frowardnes
were
not
enough
,
some
men
will
sharpen
and
whet
their
tongues
to
sound
out
cursed
words
like
swords
or
arrowes
;
yea
some
are
so
vnappeasable
,
their
anger
is
like
the
fooles
wrath
,
Prou.
27.3
.
these
are
a
brood
of
Caldeans
,
a
bitter
,
a
furious
nation
.
For
the
cure
of
this
bitternesse
,
foure
rules
are
to
be
obserued
:
1.
Men
must
pray
God
to
cast
something
into
their
fountaine
to
sweeten
it
.
Foure
rules
for
curing
of
this
bitternes
in
men
.
2.
They
must
turne
the
course
of
this
humor
,
and
spend
it
vpon
their
sins
,
in
the
practise
of
the
duties
of
mortification
.
3.
Eat
Gods
booke
,
for
that
will
inable
men
to
godly
sorrow
,
(
by
being
bitter
in
their
bellies
)
and
will
sweeten
their
mouthes
.
4.
Looke
to
the
rootes
of
bitternes
,
stay
the
spring
of
it
in
the
beginning
,
take
heede
of
a
custome
in
frowardnesse
,
for
then
onely
custome
in
the
vse
of
the
meanes
will
cure
thee
;
againe
it
will
cost
them
daily
sorrowes
,
before
they
can
get
their
natures
throughly
healed
.
Lastly
,
the
reasons
follow
why
they
must
mortifie
bitternesse
.
Reasons
against
bitternesse
.
1.
It
is
a
wise
mans
glory
and
discretion
to
passe
by
infirmities
,
Prou.
19.10
.
2.
Shee
is
not
his
footestoole
but
his
helper
.
3.
Seeing
we
are
heires
of
blessing
,
let
vs
blesse
and
not
curse
,
if
God
hath
sweetned
our
hearts
with
grace
,
let
not
our
fountaines
send
forth
bitter
waters
and
sweet
.
4.
The
Apostle
requires
that
all
bitternesse
be
put
away
,
all
for
degrees
,
(
it
is
not
inough
we
are
not
so
bad
as
some
be
)
and
in
all
persons
.
5.
Lastly
,
it
is
a
part
of
our
good
workes
,
and
holy
conuersation
to
mortifie
bitternesse
,
and
enuie
,
and
strife
,
hereby
we
must
shew
that
we
haue
the
wisdome
that
is
from
aboue
:
for
if
our
knowledge
be
right
,
it
will
make
vs
peaceable
,
gentle
,
and
easie
to
be
intreated
.
On
the
other
side
,
if
men
sharpen
their
tongues
to
cursed
and
bitter
speaking
,
they
may
not
boast
of
their
knowledge
.
For
such
wisdome
is
carnall
,
sensuall
,
and
diuelish
,
and
they
are
liars
against
the
word
,
Iam.
3.13.17
.
Vse
is
for
instruction
to
all
husbands
that
feare
God
,
to
approue
themselues
vnto
God
,
in
their
sincere
and
louing
behauiour
towards
their
wiues
,
especially
they
should
take
notice
of
this
vice
of
bitternesse
,
or
if
they
haue
failed
this
way
,
they
should
recouer
themselues
,
repent
and
amend
,
and
not
be
like
those
wretched
persons
that
draw
iniquitie
with
cords
of
vanitie
,
and
call
bitter
sweet
;
it
is
ill
to
fault
this
way
,
but
worse
to
excuse
,
defend
,
or
denie
it
.
Thus
of
the
husbands
dutie
.
The
next
couple
in
the
familie
,
is
parents
and
children
.
The
duties
of
children
is
set
downe
first
,
because
the
inferiors
are
charged
first
,
and
chiefly
to
mend
and
performe
their
duties
.
VERS.
20.
Children
obey
your
Parents
in
all
things
,
for
this
is
well-pleasing
to
the
Lord
.
THe
exhortation
hath
in
it
two
things
.
First
,
their
dutie
.
Secondly
,
the
reasons
of
it
.
Their
dutie
hath
in
it
foure
things
.
First
,
who
are
charged
(
Children
)
.
Secondly
,
what
is
charged
vpon
them
,
(
obey
)
.
Thirdly
,
to
whom
they
owe
it
(
your
Parents
)
.
Fourthly
,
the
extent
how
far
forth
(
in
all
things
)
.
The
reason
is
,
because
though
it
were
not
gratefull
&
pleasing
to
the
Parents
by
reason
of
their
waywardnesse
,
yet
it
is
well-pleasing
to
God
.
Children
]
viz:
All
children
,
without
difference
of
sex
,
both
sonnes
and
daughters
;
or
of
age
,
not
onely
infants
,
but
children
growne
and
of
riper
and
full
yeares
of
condition
;
the
children
both
of
poore
and
rich
.
Obey
]
The
obedience
of
Children
must
be
considered
:
More
specially
at
sometimes
,
and
so
they
must
obey
,
The
obedience
of
children
considered
of
,
more
especially
,
or
more
generally
.
1.
In
the
choice
of
their
callings
.
2.
In
the
election
and
disposing
of
their
mariages
,
it
must
be
with
consent
of
Parents
.
Thus
did
Isaac
,
Gen.
24.
Thus
euen
Ismael
,
Gen.
21.21
.
Thus
Iaakob
,
Gen.
27.46
.
&
28.9
.
Thus
Sampson
,
Iudg.
14.2
.
And
this
power
hath
euery
Father
ouer
his
Virgin
,
1
Cor.
7.36
,
37.
More
generally
here
I
consider
.
First
,
that
they
must
obey
not
in
some
things
,
at
some
times
,
but
alwaies
throughout
the
course
of
our
liues
,
this
is
plaine
here
,
and
likewise
charged
,
Ephes.
6.2
.
Secondly
,
how
they
must
obey
:
Children
must
performe
obedience
,
-
1.
With
reuerence
internall
,
and
externall
;
internally
they
must
conceiue
a
holy
estimation
,
and
tendernesse
of
respect
,
and
honour
and
obseruance
of
their
Parents
.
And
externally
they
must
shew
it
by
all
reuerent
behauiour
,
as
by
rising
vp
before
them
,
by
giuing
them
the
honour
to
speake
first
.
-
2.
With
readinesse
to
receiue
and
heare
instruction
,
Prou.
1.8
.
Thirdly
,
with
endeuour
to
fulfill
their
desires
,
by
their
labors
or
otherwise
.
Fourthly
,
with
submission
,
first
to
their
rebukes
,
Pro.
13.1
.
secondly
,
to
their
restraints
in
diet
,
apparell
,
recreations
,
&c.
thirdly
,
to
their
corrections
.
Fifthly
,
with
piety
,
praying
for
them
;
for
if
they
must
doe
it
for
all
men
,
much
more
for
them
;
and
if
for
all
in
authoritie
then
for
Parents
,
1
Tim.
2.1
.
Sixtly
,
with
all
meeknesse
of
loue
,
shewed
three
waies
:
-
1.
By
obeying
,
without
inquiring
,
discoursing
,
murmuring
,
or
contending
.
-
2.
By
bearing
their
infirmities
,
either
of
bodie
,
age
or
minde
,
obey
though
aged
,
diseased
,
crabbed
,
&c.
-
3.
Obeying
without
respect
of
profit
;
some
children
are
obsequiou●
,
so
long
as
any
thing
is
to
be
had
from
their
parents
,
but
when
they
haue
all
they
must
haue
,
then
their
forwardnesse
to
please
is
neglected
:
this
is
a
base
and
mercenarie
obedience
.
Seuenthly
,
with
all
thankfulnes
and
gratitude
,
a
great
part
of
which
is
to
recompence
their
Parents
kindnes
,
by
releeuing
their
wants
,
if
they
fall
into
wants
,
1
Tim.
5.4
.
Your
Parents
]
Viz
:
Both
your
Parents
,
not
your
Father
onely
,
but
your
Mother
also
,
Leuit.
19.3
.
Prou.
15.20
.
In
all
things
]
Quest
.
But
must
they
be
obeyed
in
sinne
?
Answ.
No
,
you
must
so
obey
your
earthly
Father
,
as
you
disobey
not
your
heauenly
Father
,
therefore
(
in
the
Lord
)
is
added
,
Eph.
6.1
.
But
else
we
must
obey
in
all
things
,
that
are
not
apparant
to
be
sinfull
,
though
against
our
ease
,
profit
,
credit
,
&c.
Or
more
plainely
thus
:
All
things
are
of
three
sorts
:
First
,
some
things
are
simply
good
,
this
must
be
done
though
the
Parents
forbid
,
because
God
commands
.
Secondly
,
some
things
are
simply
euill
,
these
things
must
not
bee
done
,
though
Parents
command
,
because
God
forbids
.
Thirdly
,
some
things
are
indifferent
,
in
these
children
must
obey
,
though
their
Parents
require
things
neuer
so
vnmeete
,
for
things
may
be
vnmeete
that
are
not
vnlawfull
.
Thus
of
the
doctrine
of
their
obedience
.
Against
this
doctrine
children
obiect
many
things
.
Childrens
obiections
answered
.
Obiect
:
I
am
now
in
better
estate
,
in
higher
place
,
of
better
gifts
,
or
such
like
,
then
my
Parents
.
Answ:
This
is
no
reason
to
withhold
obedience
and
reuerence
,
for
Ioseph
was
a
Prince
in
Aegypt
,
and
Iacob
in
great
want
:
Salomon
sits
in
his
throne
of
Maiestie
,
and
yet
when
his
Mother
comes
to
him
,
he
yeelded
all
reuerence
,
the
throne
did
not
make
her
cease
to
be
a
Mother
:
yea
,
our
Sauiour
Christ
infinitely
excelled
his
Parents
,
and
yet
he
was
subiect
vnto
them
,
Luk.
1.51
.
Obiect
:
But
our
Sauiour
saith
,
call
not
men
father
on
earth
.
Mat.
23.9
.
Answ:
The
words
are
not
to
be
vnderstood
simply
,
but
comparatiuely
,
and
that
,
either
to
God
,
or
to
the
Pharisies
:
call
no
man
Father
as
thou
callest
God
Father
;
but
so
giue
titles
to
men
,
as
all
honour
and
sacred
estimation
of
Gods
fatherly
care
be
preserued
:
and
call
no
man
Father
,
as
the
Pharisies
ambitiously
desire
to
be
called
;
giue
not
trust
and
child-like
honour
to
men
of
what
profession
soeuer
,
that
you
should
onely
trust
in
them
,
and
by
performing
honour
,
or
obedience
,
or
recompence
to
them
,
grow
carelesse
of
the
duties
you
owe
to
your
owne
parents
,
as
the
Pharisies
taught
,
Mat.
15.5
.
Obiect
:
But
my
Parents
require
base
things
,
and
such
as
cast
a
kinde
of
discredit
vpon
me
in
the
world
.
Answ:
Consider
not
the
things
required
,
but
Gods
ordination
;
besides
God
the
Father
required
of
Christ
to
beare
the
Crosse
,
spitting
in
the
face
,
&c.
yet
he
willingly
obeyed
.
Obiect
:
But
my
Parents
are
disordered
persons
,
and
foolish
,
&c.
Answ:
Pray
for
them
,
but
despise
them
not
;
besides
God
knowes
what
is
good
for
thee
,
and
therefore
hath
caused
thee
to
come
out
of
the
loines
of
such
Parents
,
and
required
subiection
of
thee
.
Obiect
:
They
are
not
my
naturall
Parents
,
but
my
step-father
or
step-mother
.
Answ.
Yet
they
must
be
obeyed
,
so
Ruth
obeyed
Naomi
,
and
Moses
,
Iethro
:
Exod.
18.19
.
Obiect
:
They
are
not
Parents
at
all
,
but
my
kindred
onely
,
as
my
Vncle
,
Aunt
,
&c.
with
whom
I
am
left
in
trust
.
Answ.
Thou
must
be
ruled
by
them
,
so
was
Hester
by
Mordecai
.
Vse
.
This
condemnes
the
doctrine
and
practise
of
Papists
,
that
defend
the
vowes
of
solitarie
and
single
life
of
children
without
consent
of
Parents
:
and
it
meets
with
the
doctrine
of
the
Pharisies
,
that
would
dispense
with
childrens
releeuing
of
their
parents
,
so
they
would
bestow
it
vpon
them
,
Mat.
15.
2.
This
may
serue
for
reproofe
of
stubborne
and
vngracious
children
that
forsake
their
Parents
instruction
,
Prou.
1.8
.
but
especially
such
monsters
as
despise
their
Parents
when
they
are
old
,
or
mocke
them
,
or
curse
them
,
or
chase
them
,
or
robbe
them
,
&c.
the
cursed
estate
of
such
children
is
set
downe
in
these
Scriptures
:
Prou.
15.20
.
and
19.26
.
and
23.22
.
and
20.20
.
and
28.24
.
and
30.11.17
.
Thus
of
the
duty
,
the
reason
followes
.
There
are
many
reasons
why
they
should
obey
:
Reasons
why
children
should
obey
their
parents
.
-
1.
Children
haue
their
substance
from
them
,
euen
their
life
and
their
education
,
their
Parents
then
tooke
care
of
them
when
they
had
no
ragge
to
couer
their
nakednesse
,
nor
morsell
to
put
into
their
mouthes
,
and
what
can
children
render
equiualent
hereunto
?
-
2.
Christ
himselfe
was
obedient
to
his
Parents
,
Luk.
2.51
.
-
3.
This
is
the
puritie
and
vprightnesse
of
children
,
and
hereby
they
must
be
tried
,
and
tried
whether
their
worke
be
pure
,
Pro.
20.11
.
-
4.
The
consideration
of
Gods
iudgements
vpon
wicked
children
should
much
moue
,
such
as
were
Cham
,
Esau
,
Absolon
,
Abimelech
,
&c.
-
5.
If
thou
obey
not
thy
Parents
,
thou
maist
liue
to
bee
required
by
thy
children
.
-
6.
In
the
sixth
of
Ephes.
1.2.3.4
.
There
are
many
reasons
why
children
should
obey
.
First
,
it
is
the
Lord
,
that
is
,
their
obedience
is
both
commanded
by
God
,
and
it
is
for
God
,
and
besides
it
is
no
further
vrged
then
as
may
stand
with
faith
and
piety
to
the
Lord
.
Secondly
,
this
is
right
,
it
is
childrens
iustice
.
Thirdly
,
this
commandement
that
requires
this
,
is
the
first
commandement
with
promise
,
for
this
had
a
promise
in
the
very
first
promulgation
of
it
in
the
Tables
,
written
by
the
finger
of
God
,
whereas
all
the
rest
had
their
promises
annexed
afterwards
by
the
ministrie
of
Moses
.
Obiect
.
But
the
second
Commandement
had
promise
in
the
first
promulgation
of
the
Law
.
Answ.
Some
answer
the
words
of
the
second
Commandement
are
a
proposition
,
not
a
promise
,
but
this
answer
satisfieth
not
.
Some
say
the
promises
mentioned
in
that
commandement
,
belong
to
the
whole
Law
,
and
not
to
that
Commandement
alone
;
but
I
thinke
the
plainest
answere
is
:
the
fift
Commandement
is
the
first
Commandement
with
promise
,
viz.
in
the
second
Table
.
A
fourth
reason
is
,
children
must
obey
,
for
so
it
shall
go
well
with
them
;
they
shall
get
good
and
contentment
,
and
Gods
grace
and
blessing
by
so
doing
.
Fifthly
,
they
shall
liue
long
on
earth
to
enioy
the
blessing
of
God
.
Obiect
.
Wicked
children
liue
long
.
Answ.
Their
life
is
a
death
,
and
it
is
not
well
with
them
.
Esay
65.20
.
Obiect
.
Gods
children
doe
not
liue
long
.
Answ.
For
the
most
part
they
doe
.
2.
I
say
,
if
God
performe
not
this
promise
absolutely
in
the
letter
,
yet
he
performes
this
blessing
by
commutation
into
a
better
,
as
when
he
giues
them
eternall
life
for
long
life
.
But
the
reason
why
children
should
obey
is
here
mentioned
in
the
Text.
It
is
well
pleasing
to
the
Lord
:
]
Some
leaue
out
(
to
the
Lord
)
and
so
the
argument
is
more
generall
,
for
obedience
is
exceeding
pleasing
to
their
Parents
,
Prou.
10.1
.
and
15.20
.
and
19.13
.
and
13.16
.
and
besides
it
is
pleasing
to
God
,
but
I
see
no
reason
to
leaue
out
the
words
.
Some
render
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
in
the
Lord
,
and
so
here
is
;
First
,
a
limitation
,
they
must
obey
,
but
in
the
Lord
.
Secondly
,
they
must
obey
,
not
because
nature
and
ciuilitie
requires
it
,
but
for
conscience
sake
,
as
Gods
institution
.
But
I
take
it
as
it
is
here
rendred
,
to
the
Lord
.
Well-pleasing
to
the
Lord
]
From
the
consideration
of
these
words
,
I
obserue
foure
things
.
First
,
that
it
is
not
enough
to
serue
God
,
but
wee
must
so
serue
as
we
please
him
,
Heb.
12.28
.
Secondly
that
there
is
a
way
how
to
please
God
euen
in
Family
duties
,
and
these
externall
and
ordinarie
things
at
home
,
and
this
serues
;
First
,
to
shew
Gods
great
loue
to
man
,
in
that
he
frames
himselfe
to
mens
condition
,
and
likes
what
may
like
them
,
will
be
pleased
himselfe
with
what
pleaseth
them
:
obedience
and
seruice
to
men
he
accounts
a
seruice
to
himselfe
.
Secondly
,
it
is
a
great
incouragement
to
diligence
,
and
conscience
in
these
Family
duties
,
in
as
much
as
they
will
not
only
please
man
,
but
God
.
Thirdly
,
it
reproues
hypocrites
,
that
care
to
be
good
no
where
but
in
Gods
house
,
but
God
will
haue
obedience
and
not
sacrifice
,
yea
,
here
he
will
be
serued
with
obedience
to
men
.
Thirdly
,
that
euen
children
are
bound
to
make
conscience
of
their
waies
,
and
to
learne
to
please
God
in
their
youth
.
First
,
God
requires
it
,
Eccles.
12.
●
.
Psal.
148.12
.
There
is
Scripture
for
babes
and
young
men
as
well
as
old
men
.
Secondly
,
there
are
worthy
examples
to
excite
them
recorded
in
Scripture
,
as
the
examples
of
Ioseph
,
Samuel
,
Dauid
,
Iosiah
,
Ieremie
,
Daniel
,
and
Timothie
,
yea
,
this
was
a
great
praise
in
Ieroboams
young
and
dying
sonne
,
1
King
.
14.3
.
Thirdly
,
a
conscionable
care
in
children
to
please
God
is
much
praised
in
Scripture
,
they
are
blessed
that
beare
the
yoke
in
their
youth
,
and
the
workemanship
of
grace
and
obedience
in
the
hearts
and
liues
of
children
,
is
like
the
grauing
of
a
Kings
Pallace
,
Psal.
144.12
.
A
happy
thing
when
the
young
men
see
visions
,
as
well
as
old
men
dreame
dreames
,
Ioel.
2.
Then
doth
the
Church
flourish
when
the
Sonne
marrieth
the
mother
,
Is
.
62.5
.
Vse
1.
This
should
teach
parents
to
beginne
betimes
to
teach
their
children
the
trade
of
their
way
,
Prou.
22.6
.
and
to
bring
them
vp
in
the
instruction
and
admonition
of
the
Lord
,
Ephes.
6.4
.
2.
Parents
should
learne
also
to
be
content
that
their
children
serue
and
please
God
as
well
as
them
;
some
Parents
are
so
bad
that
they
neither
will
instruct
their
children
themselues
,
nor
abide
it
,
that
they
should
heare
sermons
,
read
the
Scriptures
,
seeke
the
companie
of
such
as
feare
God
,
or
sanctifie
Gods
Sabbaoths
.
4.
This
should
teach
all
to
repent
euen
for
the
sinnes
of
their
youth
,
Psa.
25.
For
they
were
then
tied
to
please
God
aswell
as
afterwards
.
4.
That
God
will
be
pleased
and
will
accept
the
indeauours
and
conscionable
cares
and
obedience
,
euen
of
children
,
this
is
a
comfort
to
children
that
though
they
cannot
please
wayward
parents
,
yet
they
shall
please
God
;
and
againe
,
it
reproues
froward
parents
;
Is
God
pleased
and
art
thou
displeased
?
Doth
God
loue
and
like
the
desires
and
endeauours
of
his
childe
and
dost
thou
dislike
?
Thus
of
childrens
duty
,
the
Parents
duty
followes
.
Fathers
prouoke
not
your
children
to
anger
,
least
they
be
discouraged
.
]
Doctrine
.
From
the
coherence
;
Parents
must
performe
their
duty
to
their
children
,
it
is
not
an
easie
thing
to
be
a
Father
and
mother
in
performance
of
fatherly
and
motherly
duties
.
Prouoke
not
]
D.
Men
are
in
general
here
to
learne
,
that
it
is
not
enough
to
abstaine
from
sin
,
but
they
must
abstaine
from
all
prouocations
to
sin
;
It
is
not
enough
to
abstaine
from
whoredome
,
but
men
must
abstaine
from
wanton
attire
,
from
suspected
places
,
from
filthy
speeches
,
from
chābering
&
wantones
,
not
enough
to
abstaine
from
murther
,
but
men
must
abstaine
from
bitter
and
prouoking
words
.
It
is
not
enough
to
absteine
from
Idolatry
,
but
men
must
abstaine
from
all
the
monuments
and
occasions
of
Idolatry
and
therefore
men
must
abstaine
from
all
marriage
with
Papists
,
and
from
making
of
images
of
the
trinity
,
&c.
If
men
would
auoide
periury
,
they
must
take
heed
of
common
swearing
.
So
Ministers
must
not
only
call
for
peace
and
vnitie
,
but
they
must
take
heed
of
prouocations
to
discords
,
when
all
is
at
peace
.
Thus
of
the
generall
.
The
words
of
this
verse
are
a
dehortation
,
and
therein
is
:
First
,
the
duty
of
parents
:
Secondly
,
the
reason
of
it
.
Parents
]
All
Parents
are
tied
to
performe
their
duties
to
their
children
,
By
Fathers
he
meanes
both
Parents
.
none
are
too
good
to
doe
it
.
Vse
for
reproofe
of
such
women
as
thinke
themselues
too
good
to
nurse
their
owne
children
,
and
of
such
Fathers
as
turne
the
Care
of
their
children
wholly
to
others
.
Prouoke
to
wrath
]
Here
I
note
the
manner
of
setting
downe
their
duty
and
the
matter
.
The
dutie
of
parents
is
negatiuely
set
downe
,
to
teach
that
parents
must
not
thinke
onely
of
their
sinnes
against
God
and
abroad
to
others
;
but
they
may
be
guiltie
of
much
sinne
in
trespassing
against
their
owne
children
,
if
parents
were
otherwise
neuer
so
honest
or
religious
,
yet
the
carelesse
discharge
of
their
duty
to
their
children
may
much
prouoke
God
,
and
will
certainely
be
found
on
their
score
if
they
repent
not
.
Quest.
But
why
is
the
dutie
of
parents
in
this
place
so
sparingly
set
downe
but
in
one
branch
of
it
and
that
negatiuely
?
Answ.
It
is
not
to
allow
Parents
to
be
lesse
carefull
,
but
it
may
be
the
Apostle
spares
them
heere
,
because
in
respect
of
other
relations
they
are
charged
before
and
after
as
husbands
and
masters
.
Againe
,
it
may
bee
the
Apostle
would
haue
children
to
know
they
haue
not
that
liberty
to
inquire
into
their
parents
faults
,
or
to
reckon
it
as
a
part
of
their
skill
to
finde
them
out
:
parents
shall
account
to
God
but
not
to
their
children
.
Thus
of
the
manner
of
setting
their
duty
downe
,
the
matter
followes
.
Prouoke
not
]
Parents
fault
two
waies
,
either
by
too
much
seuerity
,
or
by
too
much
indulgence
,
the
former
is
here
restrained
.
Againe
,
the
prouocation
is
two-fold
,
either
to
sinne
or
to
passion
,
it
is
a
most
cursed
thing
for
parents
to
prouoke
their
children
to
sinne
by
counselling
them
to
euill
waies
,
or
incouraging
them
to
lewd
courses
.
This
the
Apostle
holds
too
horrible
vile
,
for
any
professing
religion
,
or
the
feare
of
God
,
and
therefore
mentions
prouocation
to
anger
.
Concerning
this
prouocation
to
anger
I
consider
three
things
.
First
,
how
parents
prouoke
their
children
.
Secondly
,
what
they
must
doe
that
they
bee
not
prouoked
.
Thirdly
,
what
is
not
forbidden
in
these
words
.
Parents
prouoke
their
children
;
first
,
by
word
;
secondly
,
by
deed
.
1.
By
word
three
waies
.
First
,
How
parents
prouoke
their
children
both
by
words
and
deeds
.
by
burthening
them
with
vniust
and
vnmeet
precepts
.
Secondly
,
by
pursuing
them
with
contumelious
words
,
especially
when
they
be
alwaies
chiding
and
rating
of
them
.
Thirdly
,
by
disgracing
of
them
to
others
before
their
face
,
or
behinde
their
backes
.
2.
By
deedes
fiue
waies
.
First
,
by
carelesse
education
,
for
though
children
find
not
fault
with
this
at
first
,
yet
when
they
come
to
be
of
yeeres
,
and
finde
their
owne
vnfitnesse
for
calling
or
society
,
&c.
then
they
fret
against
their
parents
neglect
.
Secondly
,
by
discourtesies
and
vnkind
vsage
of
them
when
they
be
grown
to
be
of
yeeres
.
Thirdly
,
by
vniust
dealing
about
their
marriages
,
when
either
they
restraine
them
of
marriage
,
when
they
haue
a
calling
to
it
,
and
a
liking
of
meete
person
,
and
thus
they
prouoke
them
to
incontinency
,
or
when
they
compell
them
to
marry
when
they
haue
no
calling
nor
liking
,
and
thus
they
prouoke
them
to
discontent
.
Fourthly
,
by
indiscreet
and
immoderate
passion
and
seuerity
in
correcting
them
.
Fifthly
,
by
vniust
restraints
either
of
present
necessaries
of
food
and
raiment
,
Math.
7.9.10
.
1
Tim.
5.8
.
Prou.
13.22
.
or
in
not
saying
vp
for
them
,
1
Cor.
12.14
.
Secondly
,
that
parents
may
not
prouoke
their
children
.
1.
They
must
begin
betimes
to
teach
them
their
duties
,
for
ignorance
is
waiward
.
2.
they
must
sow
the
seedes
of
piety
and
godlinesse
in
their
hearts
,
as
they
draw
out
reason
by
degrees
,
so
there
is
a
conscience
euen
in
children
as
well
as
reason
if
it
were
informed
,
and
conscience
would
make
them
not
onely
religious
to
God
,
but
dutifull
to
parents
.
3.
They
must
not
giue
their
children
too
much
libertie
at
the
first
,
for
if
they
doe
,
then
will
iust
restraint
afterwards
be
prouocation
.
4.
They
must
pray
for
them
to
God
,
many
pray
for
children
,
and
so
for
their
being
,
that
afterwards
neuer
pray
to
God
to
guide
their
hearts
,
and
so
for
their
well
being
.
5.
They
must
in
generall
striue
to
teach
or
guide
them
by
incouragements
and
allurements
,
correction
is
not
as
diet
,
but
as
Phisicke
,
and
thus
recreation
is
not
to
be
denied
them
,
Zach.
8.5.6
.
If
nothing
else
will
restraine
passion
in
children
,
they
must
impose
silence
vpon
them
,
he
that
imposeth
silence
on
a
foole
mittigateth
anger
,
Prou.
v.
26.
3.
This
dehortation
hindreth
not
but
that
parents
may
:
-
1.
Rebuke
their
Children
.
-
2.
Correct
them
.
Prou.
13.24
.
and
22.15.17
.
and
29.15.17
.
and
23.13
.
and
25.14
.
and
19.18.19
.
Thus
of
the
dutie
.
Children
]
viz.
All
children
,
sonnes
and
daughters
in
law
as
well
as
naturall
children
;
and
these
are
prouoked
.
1.
By
groundlesse
iealousies
and
suspitions
testified
by
secret
listning
,
questioning
and
enquiring
enuiously
after
euery
thing
they
do
or
say
.
2.
By
suffering
seruants
to
vexe
or
molest
them
.
3.
By
euill
reports
of
them
.
4.
By
giuing
euill
counsell
,
or
reporting
of
faults
to
the
Sonne
against
his
wife
,
or
to
the
daughter
against
her
husband
to
make
debate
is
ill
in
any
but
much
worse
in
parents
.
This
of
the
parties
to
whom
they
owe
this
dutie
.
Lest
they
be
discouraged
]
the
reason
followes
.
There
are
many
reasons
why
parents
should
be
carefull
by
all
meanes
to
keepe
anger
out
of
their
Children
.
7.
Reasons
to
preuent
anger
in
children
.
1.
Wise
men
and
godly
men
can
scarce
gouerne
this
affection
without
sinning
,
Psalm
.
4.
much
lesse
children
.
2.
Anger
is
a
great
prouoker
of
Gods
anger
,
it
breedes
a
guiltinesse
of
Gods
anger
,
Math.
6.3
.
It
lets
in
the
Deuills
,
Eph.
4.26
.
and
vsually
Sathan
in
the
times
of
these
passions
,
sowes
the
most
hellish
seeds
and
stirs
most
impious
thoughts
in
them
.
4.
It
may
bring
them
into
great
mischiefe
in
time
,
Prouerb
.
28.18
.
5.
It
is
a
great
let
to
sound
instruction
and
knowledge
,
Eccles.
7.11
.
Prouerbs
14.29
.
6.
The
angry
person
is
vsually
suspitious
,
and
so
vnfit
for
society
with
men
.
Prou.
1.22.24
.
yea
it
is
a
great
hinderance
both
to
the
profit
of
the
word
.
Iam.
1.21
.
and
the
power
and
successe
of
praier
.
1
Tim.
2.8
.
7.
Some
times
this
rage
in
young
persons
is
not
to
bee
cooled
but
with
bloud
as
in
Caine.
But
to
omit
the
reasons
,
here
parents
must
not
prouoke
their
children
lest
they
be
discouraged
.
Concerning
discouragement
in
generall
,
we
must
know
that
it
is
a
great
sin
to
discourage
others
,
and
a
great
hurt
to
be
discouraged
,
the
people
must
not
discourage
their
Teachers
,
Heb.
13.17
.
those
that
are
in
authoritie
must
not
discourage
such
as
are
faithfull
and
desirous
to
approue
their
feare
of
God
,
and
to
discharge
their
duties
.
Gouernours
in
the
familie
must
not
discourage
seruants
or
children
in
their
good
beginnings
and
desires
after
good
things
.
1
Thes.
5.14
.
Againe
this
is
a
Christian
mercy
&
compassion
,
to
comfort
and
incourage
the
feeble
,
and
lastly
Gods
fainting
children
should
be
admonished
to
be
of
good
comfort
,
and
to
strengthen
their
weary
knees
,
2
Cor.
13.11
.
Esay
36.3.4
.
Concerning
the
discouragement
of
children
,
Christian
parents
should
be
carefull
:
for
they
may
be
discouraged
.
1.
From
the
seruice
of
God
when
they
shall
see
carnall
men
vse
their
children
better
then
they
that
make
such
a
profession
of
piety
.
2.
From
the
capacitie
and
desire
after
the
vndertaking
of
the
knowledge
or
exercise
of
great
things
,
discouragement
breakes
their
spirits
,
and
makes
them
pusillanimous
.
3.
From
the
hope
to
please
and
so
from
the
confidence
of
the
parents
loue
,
and
then
at
length
from
the
very
meanes
of
pleasing
either
by
honour
or
obedience
.
This
of
the
duty
of
parents
and
children
.
The
third
couple
in
the
familie
are
seruants
and
masters
.
The
duty
of
seruants
is
set
downe
verse
,
22.23.24.25
.
VER.
22.
Seruants
be
obedient
to
them
that
are
your
Masters
according
to
the
flesh
in
all
things
.
IN
all
the
words
that
concerne
the
dutie
of
Seruants
I
obserue
:
-
1.
An
exhortation
,
vers.
22.23
.
-
2.
Reasons
,
vers.
24.25
.
The
exhortation
is
two
waies
to
be
considered
:
first
as
it
is
breifly
set
down
,
here
is
first
the
parties
exhorted
(
Seruants
)
:
Secondly
,
the
duty
wherewith
they
are
charged
(
be
obedient
)
:
thirdly
,
the
persons
to
whom
,
to
your
masters
.
2.
Secondly
,
as
it
is
explicated
in
the
explication
,
I
consider
,
-
1.
The
prouisoes
about
their
obedience
.
-
2.
The
forme
or
manner
how
they
must
obey
.
The
prouisoes
are
either
for
limitation
to
curbe
Masters
,
they
are
to
obey
according
to
the
flesh
,
the
soules
and
consciences
are
not
in
bondage
to
men
,
or
for
extent
to
seruants
,
they
must
obey
in
all
things
.
The
manner
how
they
must
obey
is
set
downe
,
1.
Negatiuely
,
not
with
eye
seruice
:
2.
Not
as
men
pleasers
.
2.
Affirmatiuely
,
with
singlenesse
of
hart
:
2.
with
feare
of
God
:
3.
heartily
as
to
the
Lord
.
The
reasons
are
,
1.
from
hope
of
reward
&
wages
from
God
,
v.
24.
2.
From
the
certain
vengeance
of
God
vpon
them
that
do
wrong
,
v.
25.
This
is
the
order
of
the
words
.
From
the
generall
consideration
of
all
the
words
I
obserue
5.
things
.
1.
That
seruants
are
to
be
instructed
out
of
the
word
;
5.
Things
generally
obserued
.
which
reprooues
Masters
that
restraine
seruants
from
hearing
the
word
in
Gods
house
,
and
open
not
the
booke
of
God
to
them
in
their
owne
houses
.
2.
A
question
may
here
be
mooued
,
why
should
the
duety
of
seruants
be
thus
largely
in
so
many
words
set
downe
?
Answ.
1.
Because
vsually
men
shew
lesse
compassion
to
seruants
:
therfore
God
takes
the
more
care
of
them
,
many
men
will
haue
some
care
of
their
children
,
to
see
them
taught
in
some
manner
,
but
their
seruants
they
wholly
neglect
.
Therefore
God
who
is
a
Father
to
seruants
as
well
as
children
,
prouides
large
instruction
and
comforts
for
seruants
,
if
they
will
come
to
his
booke
to
be
taught
.
2.
The
carefull
Apostle
saw
that
in
the
first
conuersion
of
men
from
Gentilisme
to
Christianitie
,
there
was
greatest
danger
of
disorder
&
scandall
in
seruants
,
partly
out
of
wearinesse
of
their
bondage
and
seruile
condition
,
partly
because
men
would
lesse
spare
to
tell
of
their
faults
,
therefore
the
Apostle
as
most
fearefull
of
them
spends
many
words
in
the
teaching
and
incouraging
of
them
.
3.
We
may
note
here
the
candor
of
the
Apostle
,
he
doth
freely
deliuer
his
mind
in
the
behalfe
of
seruants
with
a
full
vent
of
words
,
with
great
care
without
holding
backe
any
thing
that
belongs
vnto
them
.
He
was
not
of
the
mind
of
most
Preachers
now
adaies
,
that
hold
the
discourse
of
family
duties
,
especially
of
seruants
,
too
base
a
subiect
for
their
wits
and
learning
to
be
imploied
in
,
neither
was
the
Apostle
of
the
humour
of
Lawyers
,
that
seldome
speake
much
but
for
great
men
,
or
when
they
may
haue
great
gifts
,
the
Apostle
speaks
as
much
for
a
seruant
that
could
do
nothing
for
him
as
for
the
Masters
.
4.
In
laying
downe
his
speech
to
seruants
,
he
both
teacheth
and
comforteth
them
,
but
for
order
he
first
teacheth
them
,
and
as
any
is
more
ignorant
,
this
course
is
more
needfull
to
be
held
,
the
common
people
should
be
in
this
manner
dealt
withall
,
they
must
first
be
rebuked
,
conuinced
,
exhorted
,
taught
and
then
meet
comforts
to
be
applied
;
and
not
before
.
Lastly
,
the
scope
and
drift
of
the
Apostle
in
all
these
words
is
to
keepe
Seruants
in
order
,
and
that
first
to
hold
seruants
in
obedience
,
that
none
vnder
colour
of
liberty
in
Christ
should
breake
vp
their
subiection
to
their
Masters
.
He
was
no
Anabaptist
.
Secondly
,
to
meet
with
the
faultie
obedience
of
such
seruants
as
were
resolued
to
stay
in
seruice
.
Hee
meeteth
here
with
fiue
faults
in
seruants
.
-
Fiue
faults
in
Seruants
.
1.
The
first
fault
in
Seruants
is
halfe
seruice
,
or
to
obey
in
what
they
list
,
this
he
correcteth
,
when
he
saith
(
in
all
things
)
-
2.
The
second
fault
is
eye-seruice
.
-
3.
The
third
fault
is
prophanesse
,
most
seruants
neuer
respect
piety
and
Gods
feare
,
but
onely
to
please
their
Masters
,
this
hee
meeteth
with
when
he
saith
,
not
as
men
pleasers
,
but
fearing
God
.
-
4.
The
fourth
fault
is
hypocriticall
seruice
,
this
he
meeteth
when
he
addeth
in
singlenesse
of
heart
.
-
5.
The
fifth
fault
is
basenesse
of
minde
and
discouragement
,
this
he
would
preuent
in
the
two
last
verses
.
Thus
of
the
generall
.
Seruants
]
The
Seruants
in
the
Apostles
time
were
for
the
most
part
bondslaues
,
bought
and
sold
as
beasts
,
and
their
Masters
were
Infidels
and
cruell
to
them
;
and
yet
many
of
these
Seruants
were
conuerted
to
the
faith
of
Christ
.
Where
we
may
learne
,
that
mens
slaues
may
be
Gods
seruants
,
hee
hath
his
elect
among
these
;
the
deare
children
of
God
in
this
world
may
bee
abased
to
most
vile
misery
,
and
a
most
seruile
condition
.
The
Vses
are
:
First
,
to
shew
that
felicitie
is
not
in
outward
things
,
for
Gods
seruants
that
had
attained
the
chiefe
good
,
yet
were
in
most
base
condition
,
in
respect
of
the
things
of
this
life
.
Secondly
,
to
teach
vs
patience
in
lesser
crosses
,
whatsoeuer
thou
art
,
yet
thou
art
not
a
bondslaue
,
therefore
bee
patient
;
such
as
haue
beene
deare
in
Gods
sight
haue
beene
worse
vsed
then
thou
art
.
Thirdly
,
to
teach
vs
compassion
to
the
baser
sort
of
men
,
for
Gods
elect
may
be
among
these
.
Lastly
,
this
is
a
great
comfort
to
the
abiect
.
But
howsoeuer
bought
seruants
were
most
vsuall
in
the
Apostles
time
,
yet
hired
seruants
were
vsed
then
too
,
and
are
here
meant
,
aswell
as
the
other
,
yea
,
all
seruants
though
they
were
nobles
seruing
in
Princes
Courts
,
are
tied
to
the
duties
generally
here
required
.
And
as
any
seruants
haue
more
knowledge
and
doe
professe
sinceritie
in
religion
,
they
are
the
more
tied
to
bee
carefull
seruants
to
men
,
they
should
not
onely
be
better
men
and
women
,
but
better
seruants
also
.
Thus
of
the
parties
exhorted
.
Be
obedient
]
Here
I
consider
2.
things
.
1.
That
they
must
obey
,
they
must
approue
themselues
to
their
Masters
not
by
wearing
their
cloth
,
or
cognisance
,
or
by
words
and
complements
,
but
by
painefull
and
carefull
obedience
.
2.
How
they
must
obey
,
and
that
may
be
opened
thus
.
First
,
with
reuerence
,
with
all
honour
,
1
Tim.
6.1
.
both
internall
,
4.
Things
in
the
manner
of
seruants
obedience
.
with
high
account
and
estimation
of
their
Masters
,
and
externall
,
with
reuerent
words
and
behauiour
.
Secondly
,
with
all
feare
,
1
Pet.
2.18
.
Ephes.
6.5
.
and
this
they
should
shew
,
first
,
by
auoiding
what
might
offend
.
Secondly
,
by
not
answering
againe
.
Thirdly
,
by
a
holy
endeauour
to
please
them
.
Tit.
2.9
.
Thirdly
,
with
subiection
,
to
rebukes
,
1
Pet.
2.11
.
2.
to
correction
,
1
Pet.
19.20
.
3.
to
their
restraints
:
first
,
in
respect
of
diet
,
they
must
not
be
their
owne
caruers
.
Secondly
,
in
respect
of
place
,
they
must
keepe
the
bounds
of
the
Familie
,
and
not
at
their
pleasure
be
gadding
out
either
by
night
or
day
vpon
any
pretence
without
leaue
.
Thirdly
,
in
respect
of
companie
,
they
must
bring
none
into
the
Family
,
that
are
lewd
persons
,
or
of
what
sort
soeuer
against
the
liking
of
the
Master
,
nor
may
they
keepe
company
abroad
to
the
iust
offence
of
their
Masters
.
Fourthly
,
in
respect
of
apparell
,
though
they
haue
neuer
so
good
meanes
,
yet
they
must
bee
attired
as
becommeth
Seruants
.
And
this
subiection
also
they
should
shew
in
a
ready
acknowledgement
of
their
fault
when
they
vnderstand
it
.
It
is
a
great
fault
in
Seruants
that
though
they
vnderstand
,
yet
they
will
not
answere
.
First
acknowledge
and
giue
glory
to
God
,
and
submit
themselues
to
their
masters
,
Pro.
29.19
.
4.
Withall
good
faithfulnesse
,
Tit.
2.10
.
this
faithfulnesse
is
required
:
1.
In
respect
of
the
goods
of
the
family
,
and
thus
they
must
shew
their
faithfulnesse
in
not
daring
to
purloyne
the
least
penny
from
their
Masters
:
no
pickers
,
Tit.
2.10
.
2.
It
is
not
enough
that
they
are
true
,
but
they
must
bee
thriftily
carefull
to
see
that
nothing
be
spoiled
or
lost
,
or
miscarry
any
way
by
their
default
and
negligence
,
this
was
the
great
testimonie
of
Iacobs
faithfulnesse
,
Gen.
31.36
.
2.
In
respect
of
secrets
,
they
must
keepe
the
secrets
of
the
Master
,
and
of
the
family
,
yea
and
of
the
trade
and
calling
to
.
3.
In
respect
of
the
businesse
of
the
family
,
and
here
their
faithfulnesse
standeth
in
two
things
.
1.
In
diligence
of
labour
,
hee
is
not
a
faithfull
seruant
that
eats
the
bread
of
Idlenesse
,
as
many
seruing-men
do
,
that
can
tell
of
no
calling
but
attendance
.
2.
In
trustinesse
,
and
in
this
seruants
must
be
faithfull
two
waies
:
first
in
their
care
to
see
their
Masters
directions
executed
in
the
familie
,
as
if
they
had
beene
present
:
secondly
,
in
their
speedy
dispatch
of
busines
abroad
,
a
sloathfull
messenger
is
an
exceeding
prouocation
to
them
that
send
him
,
and
it
is
a
wretched
fault
in
seruants
,
when
they
are
sent
forth
of
the
familie
about
businesse
they
cannot
find
the
way
in
againe
in
any
due
time
.
Thus
of
the
dutie
to
which
they
are
exhorted
.
To
them
that
are
your
Masters
]
They
must
be
subiect
and
obedient
to
all
Masters
,
indefinitely
without
difference
of
Sexe
(
and
so
to
the
wife
or
widdow
,
1
Tim.
5.14
.
Pro.
31.
)
or
of
condition
they
must
bee
obedient
to
the
poorest
as
well
as
the
rich
.
Thus
of
the
laying
downe
of
the
exhortation
.
The
explication
followes
,
and
first
of
the
prouisoes
.
According
to
the
flesh
.
]
These
words
may
be
referred
to
Masters
,
and
then
the
sense
is
this
,
that
seruants
must
be
obedient
euen
to
such
Masters
as
are
fleshly
,
and
carnall
men
,
they
must
obey
though
their
Masters
be
Ethnikes
or
prophane
persons
;
it
is
a
great
praise
for
a
seruant
to
men
,
to
bee
Gods
seruant
also
,
but
it
is
a
greater
praise
to
be
a
religious
seruant
of
an
irreligious
Master
,
to
feare
God
in
a
prophane
house
.
2.
To
seruants
,
and
so
they
are
a
limitation
,
they
are
subiect
onely
in
respect
of
their
flesh
and
bodies
,
and
so
here
is
two
things
to
be
obserued
.
The
one
exprest
:
the
bodies
of
seruants
are
in
the
power
,
and
at
the
disposing
of
the
Masters
,
and
therefore
seruants
must
learne
to
subiect
their
flesh
to
their
Masters
,
both
commands
,
restraints
,
and
corrections
.
The
other
implied
:
the
soules
of
seruants
are
not
in
the
power
and
at
the
disposing
of
Masters
,
their
spirits
are
free
,
nor
Master
nor
King
can
command
the
conscience
.
Vse
is
,
first
,
for
reproofe
of
such
seruants
as
giue
more
to
their
Masters
then
is
due
,
thou
oughtest
to
be
of
the
same
calling
,
trade
,
labour
,
&c.
that
thy
master
is
of
,
but
thou
art
not
bound
to
be
of
the
same
religion
,
or
humour
with
thy
Master
.
It
is
a
great
fault
not
to
giue
the
body
to
thy
Master
,
but
a
great
fault
also
,
to
giue
both
body
and
soule
to
bee
at
his
disposing
,
both
are
extreames
.
Secondly
,
should
seruants
feare
their
Masters
because
they
haue
power
ouer
the
flesh
?
how
much
more
should
we
feare
God
,
that
hath
power
to
destroy
both
soule
and
flesh
in
hell
,
Math.
10.
Thirdly
,
this
may
be
a
great
comfort
to
a
seruant
,
thy
soule
is
as
free
as
the
soule
of
him
that
sits
on
a
throne
,
thy
seruice
in
the
flesh
derogates
nothing
from
the
libertie
of
Christ
in
thy
heart
.
Thy
best
part
is
free
.
In
all
things
]
Seruants
must
obey
in
all
things
,
euen
in
things
that
bee
against
their
credit
,
profit
,
liking
,
ease
,
&c.
There
is
a
great
sturdinesse
in
many
seruants
,
either
they
will
not
doe
somethings
required
,
or
not
at
the
time
when
they
are
bidden
,
or
not
in
the
manner
,
but
as
they
list
,
these
courses
are
vile
,
and
here
condemned
.
Ob.
Obiect
.
But
vnlawfull
and
vnmeet
things
are
required
.
Sol.
I
answer
,
that
in
cases
of
this
nature
,
three
rules
are
to
be
obserued
by
inferiours
.
First
,
If
the
matter
required
be
only
inexpedient
,
and
vnmeet
,
thou
must
obey
:
neither
doth
this
rule
let
,
but
that
seruants
or
inferiours
may
vse
all
humble
and
lawfull
meanes
to
preuent
vnmeet
things
.
Secondly
,
thou
must
be
sure
it
be
sinne
that
thou
refusest
,
thou
must
not
disobey
vpon
conceit
,
or
coniecture
,
nor
vpon
thine
owne
humour
and
opinion
,
but
it
must
appeare
by
the
word
of
God
to
bee
a
sinne
,
or
else
thy
coniectures
are
no
ground
of
disobedience
,
if
thou
must
needs
doubt
on
both
sides
it
is
better
doubt
and
obey
,
then
doubt
and
disobey
.
Thirdly
,
when
it
is
apparant
to
be
impious
and
sinnefull
that
is
required
,
yet
thou
must
looke
to
the
manner
of
disobedience
,
thou
must
yeelde
thy selfe
to
obey
by
suffering
;
yea
,
it
is
a
wretched
fault
in
seruants
or
inferiours
,
that
are
vrged
to
vnlawfull
things
,
to
refuse
with
sturdie
,
and
insolent
,
and
prouoking
words
,
or
behauiour
,
God
frees
thee
from
disobedience
in
act
,
but
he
frees
thee
not
from
reuerence
,
and
from
an
holy
estimation
and
humble
demeanour
.
The
vse
is
for
great
reproofe
of
seruants
,
both
indiscretion
and
stubbernes
,
and
withall
it
chargeth
masters
;
they
must
not
require
their
seruants
to
lie
and
sweare
in
their
shops
onely
to
please
and
profit
them
,
nor
may
they
make
their
seruants
breake
Gods
Sabbaths
to
satisfie
their
wils
.
Obiect
.
But
are
they
not
required
to
obey
in
all
things
.
Answ.
They
are
,
but
before
he
saith
,
according
to
the
flesh
,
in
labour
not
in
sinne
,
and
after
he
saith
,
they
must
so
please
men
as
they
feare
God
too
.
Thus
of
the
prouisoes
.
The
forme
of
their
obedience
is
set
downe
:
First
,
negatiuely
,
not
with
eye-seruice
]
not
as
men
pleasers
.
]
Secondly
,
affirmatiuely
.
1.
With
singlenesse
of
heart
.
2.
Fearing
God
.
3.
Heartily
.
Eye-seruice
.
]
Some
take
it
thus
,
not
with
outward
seruice
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
not
onely
doe
the
Labour
of
the
body
,
but
bring
the
care
,
prouidence
,
affection
of
the
heart
:
or
thus
,
be
obedient
to
your
Masters
,
and
let
not
your
eye
bee
onely
vpon
your
Masters
,
but
vpon
God
the
great
Master
of
all
Masters
and
men
.
But
I
thinke
the
proper
meaning
of
the
word
is
,
not
with
eye-seruice
,
that
is
,
not
onely
in
the
presence
of
your
Masters
,
not
onely
when
their
eye
is
vpon
them
:
so
that
he
meets
with
the
wretched
faultinesse
of
such
seruants
as
when
their
Masters
backes
are
turned
,
neglect
their
labour
,
fall
to
loitering
,
or
get
them
out
of
the
doores
,
or
which
is
worse
,
fall
to
wantonnesse
,
drunkenesse
,
filching
,
smiting
of
their
fellowes
,
and
quarrelling
,
these
seruants
shall
haue
their
portion
at
the
day
of
Christ
:
Math.
14.48
.
and
if
eye-seruice
be
concondemned
,
what
shal
become
of
such
seruants
as
are
not
good
,
no
not
so
long
as
their
Masters
are
by
them
?
Not
as
men
pleasers
]
Obiect
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Is
it
a
fault
for
seruants
to
please
their
Masters
?
Answ.
No
,
it
is
not
,
for
they
are
commaunded
to
please
in
all
things
:
Tit.
2.9
.
But
two
things
are
here
condemned
.
First
,
so
to
please
men
,
as
neuer
to
care
for
pleasing
God
;
so
to
attend
a
corporall
seruice
as
not
to
care
for
the
sauing
health
of
their
soules
,
this
is
prophannesse
.
Secondly
,
such
seruants
are
here
taxed
,
as
seeke
by
all
meanes
to
please
their
masters
,
but
not
to
profit
them
,
such
are
they
that
are
flattering
soothing
persons
,
that
serue
their
Masters
onely
with
faire
words
,
but
else
are
emptie
persons
;
such
(
or
rather
worse
)
are
they
that
apply
themselues
to
their
Masters
humors
,
to
feed
them
with
tales
,
or
praising
their
ill
courses
and
counsels
,
or
executing
their
sinfull
mindes
:
these
seruants
are
many
times
the
firebrands
of
contention
,
alienate
parents
from
their
children
,
friend
from
friend
,
and
keepe
malice
on
perpetuall
foote
:
these
are
here
rebuked
.
But
let
vs
consider
further
,
is
this
such
a
fault
in
poore
seruants
(
that
can
pretend
many
things
)
to
be
men-pleasers
,
how
foule
a
vice
is
it
in
freemen
that
are
in
no
wants
or
restraint
,
how
hurtfull
is
it
to
be
a
man-pleaser
in
the
Courts
of
Princes
,
and
in
the
houses
of
Nobles
?
how
detested
a
vice
is
it
in
such
as
are
Magistrates
and
publike
states
?
And
is
it
nought
in
the
Court
and
Countrey
,
certainely
it
is
much
more
vile
in
the
Pulpit
,
and
in
Churchmen
,
and
euen
the
greater
they
are
,
the
worse
and
more
abominable
is
their
soothing
and
daubing
.
Thus
of
the
negatiue
.
In
the
affirmatiue
are
three
things
,
and
the
first
is
singlenesse
of
heart
.
In
singlenesse
of
heart
.
]
Concerning
singlenesse
of
heart
,
I
consider
it
two
waies
.
-
1.
In
the
generall
,
as
it
is
in
Gods
seruants
.
-
2.
In
speciall
,
as
it
is
in
mens
seruants
.
Singlenesse
or
sinceritie
of
heart
as
it
is
in
Gods
seruants
,
I
consider
of
in
two
things
.
-
1.
In
the
nature
of
it
.
-
2.
In
the
signes
of
it
.
Singlenesse
of
heart
may
be
discerned
by
the
contrarie
to
which
it
is
opposed
.
1.
As
it
is
opposed
to
hypocrisie
,
a
sincere
hearted
man
is
no
hypocrite
,
and
shewes
it
three
waies
.
How
to
know
singlenesse
of
heart
by
6.
things
to
which
it
is
opposed
.
First
,
hee
had
rather
be
good
then
seeme
so
,
as
in
case
of
almes
,
Rom.
12.8
.
compared
with
Math.
6.2
.
so
in
the
practise
of
piety
,
he
had
rather
haue
grace
and
sound
knowledge
then
an
emptie
shew
of
it
.
Secondly
,
he
will
serue
God
at
all
times
as
well
as
at
one
time
:
it
is
a
note
of
an
hypocrite
that
he
will
not
pray
at
all
times
,
hee
will
serue
God
when
he
is
sicke
,
but
not
when
he
is
well
,
Iob.
27.7.8.9
.
So
it
is
vile
hypocrisie
to
come
to
Church
in
Lent
to
heare
Sermons
,
but
neuer
come
there
,
or
but
seldome
all
the
yeere
after
.
Thirdly
,
he
minds
inward
secret
domesticall
holinesse
and
piety
,
as
well
as
outward
open
and
Church
holinesse
,
hee
is
an
hypocrite
that
kneeles
downe
when
he
comes
into
the
Church
and
neuer
praieth
in
his
family
at
home
.
It
is
vile
hypocrisie
and
palpable
,
in
such
men
as
haue
knees
of
praier
when
they
first
come
vp
into
the
pulpit
,
and
no
words
of
praier
when
they
are
risen
vp
to
speake
for
or
to
Gods
people
.
2.
As
it
is
opposed
to
fleshly
wisedome
,
1
Cor.
1.12
.
There
is
a
threefold
wisedome
of
the
flesh
that
batters
and
keepes
out
singlenesse
and
sinceritie
of
heart
.
1.
The
first
is
a
reaching
after
priuate
ends
in
publike
imployments
,
as
preaching
for
gaine
,
2
Cor.
2.17
.
2.
The
second
is
a
cunningnesse
in
committing
or
hiding
sinne
.
It
is
sincerity
to
be
wise
to
doe
good
,
and
simple
concerning
euill
to
be
a
bungler
in
acting
it
,
and
to
haue
nothing
to
say
in
defence
of
it
when
it
is
done
,
Rom.
16.19
.
3.
The
third
is
fraud
,
shifting
,
subtiltie
,
and
guilefull
and
deceitfull
dealing
in
mens
course
for
the
things
of
this
life
.
Thus
Esau
is
a
wild
and
cunning
man
,
able
by
reason
of
his
craft
and
subtiltie
to
liue
in
a
wildernes
,
but
Iaakob
is
a
plaine
man
,
a
single
hearted
man
,
he
can
make
no
shift
to
helpe
himselfe
in
earthly
things
by
fraud
or
craft
,
but
is
open
and
plaine
in
all
his
dealings
for
the
world
;
but
a
man
of
great
reach
for
matters
of
his
soule
.
This
is
a
patterne
of
true
singlenes
,
simplicitie
,
and
sinceritie
.
3.
As
it
is
opposed
to
a
double
heart
,
opposed
I
say
to
a
heart
and
a
heart
,
and
a
double
hart
is
either
a
wauering
heart
,
or
a
diuided
heart
:
men
haue
a
double
heart
that
wauer
and
are
tossed
with
vncertainties
,
such
as
are
now
for
God
and
godlinesse
,
and
shortly
after
for
sinne
and
the
flesh
;
now
are
resolued
to
leaue
such
a
fault
,
as
perswaded
it
is
a
fault
,
and
by
and
by
they
will
to
it
againe
,
as
perswaded
it
is
not
a
fault
:
here
is
no
singlenesse
of
heart
.
And
thus
the
heart
is
double
in
respect
of
times
,
it
is
double
also
,
as
diuided
in
respect
of
obiects
,
I
instance
in
two
things
:
first
in
matter
of
worship
,
the
people
that
came
to
inhabite
Samaria
had
a
diuided
heart
,
for
they
feared
the
God
of
the
Countrey
,
because
of
the
Lions
and
they
feared
the
gods
of
the
nations
also
,
2
King
.
17.33
.
Such
are
they
that
feare
Gods
threatnings
in
his
word
,
and
feare
the
signes
of
heauen
too
.
Secondly
,
our
Sauiour
instances
in
matters
of
the
world
.
The
minde
which
is
the
eie
of
the
soule
cannot
be
said
to
be
single
,
when
it
is
distracted
,
men
cannot
serue
God
and
Mammon
,
Math.
6.21.22.23.24
.
4.
As
it
is
opposed
to
spirituall
pride
,
a
single
heart
is
an
humble
heart
as
Iob
sheweth
,
Iob.
9.15.16
.
and
sheweth
it selfe
in
two
things
:
First
,
that
if
God
send
crosses
,
it
will
not
answer
or
iustifie
it selfe
,
but
make
supplication
,
and
so
acknowledge
Gods
loue
,
as
withall
it
will
confesse
that
God
doth
iudge
them
for
their
corruptions
.
Secondly
,
if
the
sincere
hearted
man
pray
to
God
and
the
Lord
be
pleased
to
answer
him
by
vnutterable
feelings
,
euen
by
the
witnesse
of
the
spirit
of
adoption
,
yet
hee
will
be
so
farre
from
spirituall
pride
and
conceitednesse
,
that
fearing
before
Gods
mercies
,
he
will
be
as
if
he
beleeued
not
that
God
had
heard
his
voice
.
5.
As
opposed
to
perturbation
and
disquietnes
of
the
heart
,
arising
either
from
the
cloudinesse
and
muddinesse
of
the
Iudgement
,
not
able
to
discerne
things
that
differ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Phil.
1.10
.
or
from
the
vnrest
of
the
conscience
shewed
by
hourely
or
frequent
checkings
,
2
Cor.
1.12
.
or
from
the
infidelity
or
grudging
or
distrustfulnesse
of
the
heart
,
Act.
2.46
.
6.
As
opposed
to
offensiuenesse
,
and
so
the
single
harted
man
is
neither
offensiue
by
wrongs
,
nor
by
scandals
;
in
respect
of
wrongs
he
is
innocent
as
the
doue
:
he
is
no
horned
beast
to
pelt
and
gore
others
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Math.
10.16
.
and
in
respect
of
scandals
,
hee
is
desirous
to
liue
without
blame
,
from
those
that
are
without
,
or
griefe
to
the
faithfull
,
Phil.
2.15
.
&
1.10
.
Out
of
this
may
be
gathered
,
12.
Signes
of
a
single
hearted
man
.
the
signes
or
properties
of
a
single
or
sincere
hearted
man
.
1.
He
had
rather
be
good
then
seeme
to
be
so
.
2.
He
striues
to
be
good
in
secret
at
home
,
in
heart
as
well
as
openly
and
abroad
.
3.
He
serues
not
God
by
flashes
or
fits
,
but
is
constant
,
and
will
pray
and
serue
God
at
all
times
.
4.
He
is
a
plaine
man
without
fraud
and
guile
in
matters
of
the
world
,
he
loues
plainnesse
and
open
dealing
,
yet
he
is
not
simple
,
for
in
matters
of
his
soule
he
is
of
great
reach
,
and
forecast
,
and
discretion
,
&c.
5.
He
is
a
bungler
in
sinne
,
he
knowes
not
the
methode
of
Sathan
.
6.
Hee
dotes
not
vpon
the
world
,
he
can
vse
it
as
though
he
vsed
it
not
,
hee
is
not
tossed
with
distracting
cares
.
7.
He
cannot
abide
mixtures
in
the
worship
of
his
God
,
he
is
neither
Idolatrous
,
nor
superstitious
,
nor
humerous
.
8.
Good
successe
in
grace
and
innocency
,
makes
him
more
humble
and
fit
to
grieue
for
sinne
,
and
feele
the
waight
of
it
,
he
struggles
as
much
against
spirituall
pride
as
against
other
sins
.
9.
He
doth
not
allow
himselfe
to
murmure
nor
repine
,
either
through
infidelity
at
God
,
or
through
grudging
enuy
at
men
,
or
distresse
himselfe
with
vaine
feare
about
how
he
shall
doe
hereafter
.
10.
He
is
harmelesse
,
desirous
so
to
liue
as
he
may
wrong
none
in
worldly
matters
,
nor
offend
any
in
matters
of
religion
.
11.
He
makes
conscience
of
lesser
sinnes
as
well
as
greater
,
this
is
his
godly
purenesse
.
12.
He
is
blest
of
God
after
some
progresse
in
piety
with
two
singular
fauours
:
First
he
discerneth
things
that
differ
:
Secondly
,
he
hath
the
power
,
quietnesse
and
ioy
of
a
good
conscience
.
Here
also
may
be
gathered
negatiue
signes
,
they
are
not
single
hearted
;
First
,
that
are
hypocrites
taken
vp
about
the
gilding
of
the
outside
:
Secondly
,
that
will
serue
God
but
at
some
times
.
3.
That
are
skilfull
in
sinne
,
to
commend
it
,
or
impudent
to
defend
,
deny
or
extenuate
it
.
Fourthly
,
that
are
of
a
guilefull
and
fradulent
disposition
.
Fifthly
,
that
are
eaten
vp
with
worldly
cares
.
Sixthly
,
that
are
scandalous
,
yea
some
of
Gods
children
may
hang
downe
their
heads
vnder
the
feare
that
their
hearts
are
not
so
single
as
were
meete
by
reason
of
their
spirituall
pride
,
the
raging
muddinesse
of
iudgement
and
the
vnrest
of
the
heart
and
conscience
.
Thus
of
singlenesse
of
heart
in
Gods
seruants
.
Mens
seruants
shall
approue
themselues
to
be
single
hearted
.
8.
Signes
of
a
single
hearted
seruant
.
1.
If
they
can
honour
and
obey
poore
Masters
as
well
as
rich
.
2.
If
they
can
be
carefull
to
serue
,
and
profit
with
all
heedfulnesse
,
and
loue
froward
Masters
as
well
as
the
courteous
.
3.
If
they
can
obey
for
conscience
of
Gods
command
,
though
they
haue
no
hope
of
reward
from
men
,
or
conceit
,
nor
feare
of
shame
or
punishment
.
4.
If
they
be
as
good
within
as
without
,
serue
with
pure
intention
.
5.
If
they
will
bee
diligent
in
the
Masters
absence
,
aswell
as
in
his
presence
.
6.
If
they
will
be
true
in
the
least
penny
,
not
touch
their
Masters
goods
to
purloine
it
,
though
they
might
secretly
helpe
themselues
.
7.
If
they
will
labour
when
they
might
be
at
rest
.
8.
If
they
will
restore
what
they
haue
ill
gotten
,
or
if
they
be
not
able
will
humble
themselues
by
acknowledgement
though
none
were
able
to
accuse
them
.
Vse
is
for
incouragement
to
all
seruants
and
Iourney-men
to
get
and
expresse
this
vprightnesse
and
singlenesse
of
heart
,
for
better
is
the
poore
that
walketh
in
his
singlenesse
of
heart
,
then
he
that
abuseth
his
lips
and
is
a
foole
Prou.
19.1
.
Yea
,
we
should
all
take
heed
that
Satan
beguile
vs
not
from
the
simplicitie
that
is
in
Christ
Iesus
.
Thus
of
singlenesse
of
heart
.
Fearing
God
]
The
second
thing
required
in
the
manner
of
their
obedience
in
the
feare
of
God
.
Of
the
feare
of
God
in
seruants
.
The
feare
of
God
in
a
Seruant
must
haue
foure
things
in
it
.
First
,
a
not
guiltinesse
of
the
common
vices
of
seruants
,
as
swearing
,
whooring
,
stealing
,
gaming
,
&c.
Secondly
,
they
must
feare
Gods
presence
,
euen
doe
their
businesse
faithfully
,
not
because
the
eye
of
their
Master
,
but
of
God
is
vpon
them
,
this
is
one
part
of
their
feare
of
God
.
Thirdly
,
they
must
pray
daily
to
God
for
their
Masters
,
and
the
family
,
and
for
good
successe
vpon
their
owne
labours
,
this
prooued
that
Abrahams
seruant
feared
God
,
Gen.
24.
Fourthly
,
they
must
be
religious
in
the
generall
duties
of
piety
to
God
,
as
well
as
in
the
particular
duties
of
seruice
to
their
Masters
,
they
must
so
serue
men
as
they
feare
God
also
.
Vses
.
First
for
Seruants
,
and
then
for
Masters
.
Seruants
must
learne
to
doe
all
their
labour
fearing
God
,
euen
that
God
,
1.
That
set
them
in
that
calling
.
2.
Whose
eies
alwaies
behold
how
they
discharge
their
duty
in
their
calling
,
and
in
as
much
as
the
feare
of
God
is
made
the
ground
here
of
other
duties
,
they
should
learne
to
be
the
better
seruants
to
men
because
they
feare
God
.
Masters
also
must
learne
,
first
,
what
seruants
to
chuse
,
not
such
onely
as
will
doe
their
worke
,
but
such
as
feare
God
also
,
and
if
they
haue
failed
in
that
,
they
should
labour
now
to
beget
and
nurse
the
feare
of
God
in
the
seruants
they
haue
,
for
Gods
feare
would
make
their
seruants
more
dutifull
to
them
,
besides
the
reason
why
their
seruants
fall
to
whoring
,
stealing
,
vnthriftinesse
,
&c.
is
because
the
feare
of
God
is
not
in
them
.
What
masters
must
doe
to
get
the
feare
of
God
into
their
seruants
.
Quest.
But
what
should
Masters
do
that
their
seruants
might
feare
God
?
Answ.
Foure
things
:
First
,
they
should
pray
and
read
the
Scriptures
in
their
houses
,
and
Chatechise
their
seruants
.
Secondly
,
they
should
bring
them
to
the
publike
preaching
of
the
word
.
Thirdly
,
they
should
giue
them
good
example
themselues
.
Fourthly
,
they
should
restraine
them
from
prophane
company
,
and
incourage
them
,
and
allow
them
liberty
at
conuenient
times
to
conuerse
with
such
as
feare
God
.
Thus
of
the
feare
of
God
.
VER.
23.
And
whatsoeuer
ye
doe
,
doe
it
heartily
,
as
to
the
Lord
,
and
not
vnto
men
.
THe
third
thing
required
in
their
obedience
is
that
they
doe
it
heartily
,
in
this
Verse
is
the
manner
of
the
dutie
,
and
the
inducement
thereunto
.
Heartily
]
Ex
animo
.
The
obedience
of
Seruants
should
be
a
hearty
obedience
,
the
Apostle
will
not
haue
only
feare
of
God
,
but
loue
of
the
Master
;
their
obedience
must
beginne
at
heart
,
not
at
hand
or
foot
,
if
the
heart
be
not
with
their
obedience
,
the
Master
may
haue
their
labour
(
and
that
he
hath
of
the
Oxe
)
but
such
seruants
lose
their
labour
.
Quest.
What
is
it
to
obey
Ex
animo
?
Answ.
It
is
to
obey
voluntarily
,
and
out
of
a
heart
and
affection
rightly
ordered
,
but
especially
it
is
to
obey
out
of
a
iudgement
well
informed
.
8.
Obiections
of
Seruants
answered
.
The
vse
is
therefore
to
vrge
them
to
doe
it
;
and
here
I
would
consider
of
the
obiections
of
Seruants
,
why
they
cannot
obey
Ex
animo
.
Obiect
.
1.
Bondage
is
against
nature
.
Sol.
It
is
against
nature
as
it
was
before
the
fall
,
but
not
as
it
is
now
since
the
fall
.
Ob.
2.
But
Christ
hath
made
vs
free
.
Sol.
Free
in
soule
in
this
life
,
not
in
body
till
your
bodies
be
dissolued
,
or
till
death
.
Ob.
3.
But
my
Master
is
froward
.
Sol.
Yet
thou
must
be
subiect
,
1
Pet.
2.18
.
Ob.
4.
But
he
doth
not
only
giue
ill
words
,
but
blowes
.
Sol.
Perhaps
it
is
needfull
,
for
a
seruant
will
not
be
corrected
by
words
,
Prou.
29.19
.
Ob.
5.
But
he
correcteth
me
vniustly
.
Sol.
First
,
who
shall
iudge
this
?
shall
seruants
themselues
?
Secondly
,
it
is
acceptable
if
for
well
doing
and
for
conscience
thou
endure
to
be
buffeted
,
&c.
1
Pet.
2.19.20
.
Ob.
6.
But
my
Master
is
not
only
a
froward
man
,
but
a
wicked
man
,
and
an
enemie
of
Christ
.
Sol.
Yet
thou
must
honour
and
obey
him
willingly
,
1
Tim.
6.1.2
.
Ob.
7.
But
I
am
an
hired
seruant
,
not
a
bought
seruant
.
Sol.
Indeed
Masters
haue
not
that
power
ouer
them
they
haue
ouer
bondslaues
;
but
yet
all
seruants
are
here
bound
to
obey
heartily
.
Ob.
8.
But
vnmeet
things
are
required
.
Sol.
Discerne
things
that
differ
,
but
yet
obey
in
all
things
.
All
thi●
reproues
grudging
,
and
slow
and
stubborne
seruants
.
Whatsoeuer
yee
doe
.
]
Not
only
faire
,
easie
,
cleanly
,
and
best
sort
of
workes
are
to
be
done
willingly
,
but
all
,
or
any
kinde
of
labour
whatsoeuer
,
though
neuer
so
base
or
vile
.
As
to
the
Lord
,
and
not
to
men
.
]
Doct.
Seruants
in
obeying
their
Masters
,
serue
the
Lord
.
The
vse
is
,
both
for
instruction
of
seruants
,
and
for
comfort
:
For
instruction
,
they
must
serue
their
Masters
as
they
would
serue
the
Lord
,
with
all
faithfulnesse
,
diligence
,
willingnesse
,
prouidence
,
conscience
,
&c.
For
comfort
and
encouragement
also
is
this
doctrine
,
and
that
three
wayes
.
First
,
here
is
a
limitation
,
they
must
doe
no
seruice
to
men
that
is
against
the
Lord
.
Secondly
,
art
thou
a
seruant
?
care
not
for
it
,
thou
art
Christs
freeman
.
Thirdly
,
let
not
the
basenesse
of
thy
worke
discourage
thee
,
for
in
seruing
thy
master
thou
seruest
God
as
well
as
if
thou
wert
preaching
,
or
praying
,
&c.
When
the
Apostle
saith
,
not
vnto
men
,
wee
must
vnderstand
,
not
principally
or
only
.
Thus
of
the
exhortations
.
The
reasons
follow
.
VERS.
24.
Knowing
that
of
the
Lord
yee
shall
receiue
the
reward
of
the
inheritance
:
for
yee
serue
the
Lord
Christ
.
IN
this
verse
seruants
are
perswaded
to
obedience
,
by
a
reason
taken
from
the
retribution
or
reward
of
their
seruice
;
and
the
matter
of
the
verse
is
comprehended
in
this
Syllogisme
.
What
faithfull
men
soeuer
serue
Christ
,
and
doe
their
dutie
to
him
faithfully
and
cheerefully
,
shall
receiue
of
Christ
the
reward
of
inheritance
:
But
you
Christian
seruants
,
when
you
performe
your
obsequious
obedience
to
your
Masters
,
serue
the
Lord
Christ
:
Ergo
,
you
shall
haue
the
reward
of
the
inheritance
.
Knowing
.
]
Doct.
Seruants
may
and
ought
to
know
,
and
be
assured
of
their
owne
saluation
.
Vse
is
for
confutation
of
Papists
,
and
vnsound
men
,
that
denie
certaintie
of
saluation
▪
for
if
seruants
that
haue
not
the
greatest
wits
or
knowledge
,
that
are
imploied
about
small
businesses
,
that
haue
not
so
much
libertie
,
nor
learning
as
other
men
,
&c.
yet
may
be
assured
not
by
coniecture
,
or
hope
,
but
by
certaine
knowledge
,
by
most
vndoubted
faith
:
then
what
colour
of
reason
can
there
be
,
why
other
Christians
,
the
Lords
people
,
should
be
denied
this
knowledge
?
and
therefore
in
the
second
place
it
should
teach
vs
to
make
our
calling
and
election
sure
.
Reward
.
]
Doct.
The
workes
euen
of
seruants
shall
be
rewarded
.
Vse
is
for
the
comfort
of
seruants
,
and
for
reproofe
of
the
vnbeleefe
that
is
many
times
in
Gods
children
,
doubting
of
Gods
acceptation
of
their
praier
and
holy
endeuours
.
Shall
the
base
and
secular
workes
of
mens
seruants
bee
rewarded
,
and
the
great
workes
of
pietie
in
Gods
seruice
not
be
regarded
?
Of
the
Lord
.
]
God
will
be
pay-master
vnto
seruants
,
and
in
that
they
are
turned
ouer
to
God
for
paiment
,
it
implies
that
the
most
masters
are
carelesse
and
vnmercifull
;
and
this
they
are
not
only
in
with-holding
conuenient
food
and
raiment
,
but
in
sending
their
seruants
after
long
time
of
wearie
labour
out
of
their
families
emptie
,
and
without
meanes
to
liue
in
the
world
.
Reward
of
inheritance
.
]
Two
things
are
here
affirmed
of
heauen
:
First
,
it
is
a
reward
,
and
so
free
.
Secondly
,
it
is
an
inheritance
,
and
so
sure
.
There
are
foure
vses
may
be
made
of
this
Doctrine
.
1.
Wee
should
much
loue
,
esteeme
,
and
desire
heauen
,
it
is
the
reward
of
God
.
Princes
giue
great
gifts
,
but
Gods
least
gift
must
needs
be
glorious
.
2.
Wee
should
learne
to
be
liberall
as
God
is
liberall
,
giue
freely
,
giue
largely
.
3.
Here
is
a
plaine
confutation
of
the
merit
of
heauen
,
for
heauen
is
an
inheritance
;
now
the
sonne
doth
not
inherit
the
fathers
lands
,
hee
hath
not
his
lands
in
measure
according
to
his
deserts
,
for
most
an
end
the
land
is
purchased
before
the
sonne
be
borne
;
much
lesse
can
we
merit
heauen
,
and
the
rather
because
we
cannot
alleadge
so
much
as
this
,
we
came
out
of
the
loynes
of
the
father
,
seeing
we
are
children
but
by
adoption
.
For
yee
serue
the
Lord
Christ
.
]
Doct.
Christ
is
the
chiefe
Lord
,
and
therefore
masters
should
be
well
aduised
how
they
vse
their
seruants
,
for
they
are
Christs
seruants
;
and
seruants
should
be
carefull
how
they
obey
their
masters
,
for
they
must
account
to
this
Steward
.
Thus
of
the
first
maine
reason
.
VERS.
25.
But
he
that
doth
wrong
,
shall
receiue
for
the
wrong
that
he
hath
done
:
and
there
is
no
respect
of
persons
.
SOme
take
this
twentie
fiue
verse
to
be
a
conclusion
of
the
whole
Doctrine
before
concerning
Familie-duties
,
as
if
hee
would
signifie
,
that
he
would
not
haue
this
doctrine
of
houshold
gouernment
more
contemned
then
the
doctrine
of
piety
or
righteousnesse
;
for
whatsoeuer
wife
,
husband
,
childe
,
father
,
or
seruant
,
shall
doe
wrong
in
the
neglect
or
breach
of
these
commandements
,
for
the
familie
shall
bee
sure
to
receiue
for
the
wrong
hee
doth
,
at
Gods
hand
,
without
respect
of
persons
.
Some
vnderstand
the
verse
as
a
threatning
to
seruants
,
if
they
doe
any
way
wrong
their
masters
.
But
the
commonnest
interpretation
is
meetest
,
viz.
to
vnderstand
it
as
a
reason
taken
from
the
certaine
vengeance
of
God
against
all
masters
that
wrong
their
seruants
,
and
so
is
the
second
maine
reason
to
vrge
their
obedience
.
In
the
verse
I
likewise
obserue
7.
Doctrines
.
1.
Masters
must
account
to
God
for
all
the
wrong
they
doe
to
their
seruants
in
word
or
deed
.
2.
All
Masters
shall
be
punished
of
God
that
doe
wrong
,
if
they
repent
not
,
though
they
were
otherwise
neuer
so
great
,
yea
though
they
were
neuer
so
good
or
righteous
men
;
for
if
good
men
wrong
their
seruants
,
God
will
requite
it
,
and
chasten
them
for
that
as
well
as
for
other
sinnes
.
3.
The
soueraigntie
of
disposing
an
exact
,
full
,
and
finall
vengeance
,
belongs
to
God
only
,
men
administer
only
a
part
or
drop
of
it
.
4.
God
will
rise
vp
in
the
defence
of
the
poorest
and
meanest
Christians
to
right
their
wrongs
.
5.
Seruants
may
not
right
their
owne
wrongs
,
and
returne
words
for
words
,
or
blowes
for
blowes
,
but
commit
that
to
God
.
6.
Seruants
must
bee
subiect
not
onely
to
the
curteous
and
iust
,
but
to
the
froward
and
iniurious
masters
.
Lastly
,
God
is
no
respecter
of
persons
,
or
faces
,
hee
cares
no
more
for
the
master
then
for
the
man
,
all
are
one
in
Christ
Iesus
,
there
is
neither
bond
nor
free
,
Iew
nor
Grecian
,
rich
nor
poore
,
but
Christ
is
all
in
all
things
,
as
is
before
declared
,
Verse
11.
Thus
of
the
duties
of
Seruants
.
Thus
also
of
the
Doctrine
of
the
third
CHAPTER
.
CHAPTER
IIII.
VERSE
I.
Ye
masters
doe
that
which
is
iust
and
equall
vnto
your
seruants
,
knowing
that
yee
haue
also
a
master
in
heauen
.
THis
verse
belongs
vnto
the
doctrine
of
houshold
gouernment
,
and
containes
,
1.
the
dutie
of
masters
,
2.
the
reason
,
knowing
,
&c.
In
the
dutie
,
1.
the
parties
charged
,
(
ye
masters
)
2.
the
dutie
required
,
(
doe
that
which
is
iust
and
equall
)
3.
the
persons
to
whom
it
is
to
be
performed
,
(
vnto
your
seruants
.
)
Masters
.
All
masters
are
charged
,
without
difference
,
yea
the
wife
as
well
as
the
husband
by
a
Synecdoche
,
the
greatest
as
well
as
the
meanest
,
and
the
poorest
must
deale
iustly
as
well
as
they
that
haue
more
meanes
,
&c.
Doe
that
which
is
iust
and
equall
.
Doctrine
from
the
coherence
:
That
God
that
promiseth
eternall
things
,
will
prouide
temporall
things
also
.
In
the
former
chapter
God
promised
the
reward
of
inheritance
for
seruants
:
here
he
takes
order
for
their
well
being
in
the
world
,
charging
masters
to
see
that
they
be
vsed
iustly
and
equally
.
Iust
.
]
Masters
must
doe
iustly
,
and
shew
it
,
1.
generally
,
How
masters
do
that
which
is
iust
.
by
not
requiring
vniust
things
of
them
,
and
by
chusing
such
seruants
as
are
iust
into
the
familie
[
](A89915-e226210-b)a
a
Psal.
101.6
.
,
lest
by
bringing
in
lewd
seruants
the
rest
be
infected
.
For
if
it
be
a
great
iniustice
to
bring
in
an
infectious
seruant
that
hath
the
plague
vpon
his
body
,
and
to
appoint
him
to
worke
among
the
rest
of
his
seruants
that
are
free
from
the
disease
,
then
it
is
much
more
vniust
to
bring
in
lewd
seruants
,
that
haue
the
plague
sore
of
sinne
running
vpon
them
:
for
the
presence
,
and
counsell
,
and
example
of
lewd
sinners
,
is
of
more
power
to
infect
a
sound
soule
,
than
is
a
plaguie
man
to
poison
the
sound
body
of
others
.
2.
More
particularly
,
masters
must
doe
that
which
is
iust
,
1.
to
the
soules
,
2.
to
the
bodies
of
their
seruants
.
They
must
deale
iustly
with
their
soules
,
by
helping
them
to
grace
if
it
be
possible
,
but
at
least
by
bringing
them
to
the
publike
meanes
of
grace
,
and
by
priuate
training
of
them
vp
in
Gods
feare
,
by
praier
and
instruction
.
The
iustice
they
owe
vnto
their
body
may
be
referred
vnto
three
heads
:
for
either
it
concernes
their
maintenance
,
and
so
they
must
giue
them
their
portion
of
[
](A89915-e226230-b)b
b
Pro.
31.15
.
food
conuenient
for
them
;
or
it
concernes
their
wages
,
and
so
they
must
giue
the
wages
proportionable
to
their
worke
,
and
that
in
due
time
,
and
without
defrauding
them
of
any
part
of
it
;
or
it
concernes
their
punishment
,
and
so
the
iustice
of
the
master
must
be
shewed
,
both
in
this
,
that
hee
will
punish
their
open
disorders
,
as
also
that
he
will
doe
it
with
instruction
,
moderation
,
and
to
profit
them
and
the
whole
familie
.
Masters
doe
vnequally
7.
wayes
.
Equall
.
]
Masters
must
not
onely
deale
iustly
,
but
they
must
deale
equally
with
their
seruants
.
And
masters
deale
vnequally
many
wayes
.
1.
When
they
require
inconuenient
things
:
for
though
the
seruant
must
obey
,
yet
the
master
sinnes
in
requiring
vnequall
things
.
2.
When
they
impose
more
worke
then
they
haue
strength
to
doe
.
3.
When
they
turne
them
away
when
they
are
sicke
:
for
it
is
equall
that
as
thou
hast
had
their
labour
when
they
were
well
,
so
thou
shouldest
keepe
them
when
they
are
sicke
.
4.
When
they
restraine
them
of
libertie
for
their
soules
.
If
thou
haue
the
worke
of
their
bodies
,
it
is
equall
that
thou
take
care
for
their
soules
:
and
if
they
serue
thee
six
dayes
,
it
is
very
equall
thou
shouldest
proclaime
libertie
to
them
to
doe
Gods
worke
on
the
Sabboth
day
.
5.
When
they
restraine
and
with-hold
their
meat
and
wages
.
6.
When
they
send
them
out
of
their
seruice
empty
,
after
many
yeeres
bondage
,
and
not
prouide
that
they
may
haue
some
meanes
to
liue
afterwards
.
To
conclude
,
it
is
not
equall
for
the
master
to
heare
euery
word
that
men
say
of
his
seruants
[
](A89915-e226350-b)b
b
Eccles.
7.23
.
,
nor
is
it
meet
they
should
bring
vp
their
seruants
delicately
[
](A89915-e226370-b)c
c
Prou.
27.23
.
,
nor
yet
that
they
should
leaue
their
callings
and
the
whole
care
of
their
businesse
to
their
seruants
,
but
they
ought
diligently
to
know
the
state
of
the
heards
themselues
[
](A89915-e226400-b)d
d
Prou.
27.23
.
.
Thus
of
the
duty
.
The
reason
followes
.
Knowing
that
yee
haue
also
a
master
in
heauen
.
Here
are
foure
Doctrines
to
be
obserued
.
1.
That
there
is
no
master
,
but
he
is
a
seruant
;
and
therefore
as
hee
would
require
his
worke
to
be
done
by
his
seruant
,
so
hee
should
be
carefull
himselfe
to
doe
Gods
worke
,
to
whom
he
is
a
seruant
.
2.
That
Gods
maiestie
and
mans
authoritie
may
well
stand
together
:
Christ
and
Caesar
can
well
agree
:
Mans
gouernment
in
a
familie
,
and
Gods
gouernment
in
the
world
,
are
not
opposite
one
to
the
other
.
3.
Ignorance
of
God
,
and
the
accounts
must
be
made
to
God
,
is
the
cause
of
that
securitie
,
insolencie
,
and
crueltie
that
is
in
men
.
4.
That
it
is
ill
to
vse
seruants
ill
,
it
will
be
required
if
they
be
wronged
.
Thus
of
the
reason
.
VERS.
2.
Continue
in
praier
,
and
watch
in
the
same
with
thankesgiuing
.
IN
this
verse
,
with
those
that
follow
to
the
end
of
the
chapter
,
is
contained
the
conclusion
of
the
whole
Epistle
.
This
conclusion
containes
matter
of
exhortation
,
to
verse
7.
and
matter
of
salutation
,
verse
7.
to
the
end
.
The
exhortation
may
be
three
wayes
considered
.
-
1.
As
it
concernes
praier
,
vers.
2.3.4
.
-
2.
As
it
concernes
wise
conuersation
,
vers.
5.
-
3.
And
as
it
concernes
godly
communication
,
vers.
6.
Concerning
praier
,
two
things
are
to
be
obserued
.
-
1.
How
we
must
pray
,
or
the
manner
.
-
2.
For
what
,
or
the
matter
.
In
the
manner
three
things
are
required
:
1.
perseuerance
,
2.
watchfulnesse
,
3.
thankefulnesse
,
vers.
2.
In
the
matter
is
further
added
,
1.
the
persons
for
whom
,
praying
also
for
vs
:
2.
the
things
for
which
,
that
God
may
open
,
&c.
vers.
3.4
.
Continue
in
praier
.
]
The
doctrines
implied
in
these
words
are
foure
.
Of
continuance
in
praier
.
1.
That
our
mortall
condition
is
a
condition
of
singular
vanitie
,
in
that
the
best
of
Gods
seruants
are
euer
wanting
something
.
2.
That
long
praier
of
it selfe
is
not
blame-worthy
.
Christ
continued
all
night
in
praier
.
3.
That
praier
is
of
perpetuall
vse
in
the
life
of
a
Christian
.
4.
That
to
pray
by
fits
is
not
Gods
ordinance
,
neither
that
he
requires
,
nor
that
he
will
accept
.
The
doctrine
exprest
in
these
words
is
threefold
.
1.
That
we
must
hold
out
and
pray
still
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
neuer
giue
ouer
praier
till
we
giue
vp
our
soules
into
Gods
hands
.
2.
That
wee
must
pray
vpon
all
occasions
,
for
health
,
wealth
,
successe
in
our
callings
,
preseruation
of
our
estates
,
the
blessing
of
God
vpon
the
word
,
Sacraments
,
reading
,
&c.
for
pardon
of
sinne
,
saluation
of
our
soules
,
euer
stretching
out
our
desires
to
all
the
opportunities
and
callings
to
praier
.
3.
Wee
must
be
instant
in
praier
,
set
all
aside
for
praier
,
wait
vpon
it
,
for
so
the
word
is
rendred
,
to
wait
,
Act.
10.7
.
Vse
.
Is
first
for
reproofe
of
such
wretched
men
as
pray
not
at
all
,
Of
such
as
fall
away
from
the
affection
and
practise
of
praier
.
Iob
21.14
.
Secondly
,
for
reproofe
of
such
as
make
apostacie
from
the
affections
and
practise
of
praier
:
and
this
is
a
fault
in
carnall
men
that
fall
from
temporary
faith
,
or
in
Gods
children
,
that
by
the
deceitfulnesse
of
sinne
and
Sathan
,
giue
ouer
their
affections
and
carefull
diligence
in
praier
.
For
the
first
sort
,
wee
must
know
,
that
when
such
men
lose
their
ioy
and
delight
in
the
word
,
they
lose
also
their
care
in
praier
:
but
they
must
know
they
doe
it
not
without
singular
danger
;
for
now
that
hearing
and
praier
are
laid
aside
,
seuen
deuils
worse
than
that
one
cast
out
by
acknowledgement
,
may
enter
in
:
yea
that
they
may
fall
from
these
affections
into
a
reprobate
sense
;
yea
,
which
is
worst
,
they
are
in
danger
of
the
sinne
against
the
holy
Ghost
,
and
the
more
if
they
grow
to
hate
praier
and
despight
Gods
grace
in
his
children
:
and
therfore
they
should
be
aduised
with
all
speed
to
repent
with
sound
sorrow
,
and
beseech
God
to
forgiue
them
,
if
it
be
possible
,
the
thoughts
of
their
hearts
.
And
as
for
such
of
Gods
children
as
are
decaied
and
fallen
away
from
the
power
and
practise
of
praier
,
they
should
be
wakened
and
remember
themselues
,
both
by
considering
the
hurt
they
bring
vpon
themselues
,
and
the
remedies
for
their
recouerie
.
The
hurts
befallen
them
by
this
apostacie
are
such
as
these
.
1.
The
hurts
that
follow
the
apostacie
from
the
power
and
practise
of
praier
.
The
losse
of
the
comforts
of
the
sweet
presence
of
God
.
2.
They
put
on
a
kinde
of
image
of
the
old
Adam
againe
,
they
looke
as
if
they
were
no
better
than
carnall
people
,
they
returne
in
many
things
to
the
filthinesse
they
had
forsaken
,
they
forme
themselues
to
the
courses
of
carnall
wisdome
,
and
too
much
like
the
world
and
the
sinfull
profits
and
pleasures
of
it
.
3.
Faith
and
loue
are
more
and
more
enfeebled
,
lesse
sense
of
Gods
presence
,
and
lesse
loue
to
Gods
children
.
4.
They
bring
vpon
themselues
a
tedious
dislike
of
the
meanes
of
saluation
,
besides
the
danger
of
many
temporall
iudgements
.
For
remedie
of
this
great
inconuenience
,
they
must
doe
three
things
.
1.
They
must
purge
by
godly
sorrow
and
fasting
.
2.
They
must
labour
to
reduce
themselues
vnto
an
holy
order
of
liuing
,
both
by
a
daily
course
of
examination
by
the
Law
,
and
also
by
the
consecration
of
themselues
to
the
constant
and
orderly
practise
of
all
Christian
duties
.
3.
They
must
by
daily
importunitie
beseech
God
to
giue
them
againe
the
words
and
affections
of
praier
:
and
all
this
they
should
doe
the
more
speedily
,
because
if
by
long
dwelling
in
apostacie
they
prouoke
God
,
though
by
repentance
they
recouer
themselues
againe
,
yet
the
ioyes
of
Gods
spirit
,
or
the
great
measure
of
them
,
may
be
lost
,
so
as
they
●hall
neuer
recouer
the
ioy
of
their
saluation
all
their
dayes
.
Obiections
about
praier
answered
.
3.
This
doctrine
may
serue
for
encouragement
to
many
of
Gods
poore
seruants
,
against
all
the
doubts
and
feares
of
their
owne
hearts
;
these
neede
only
better
information
,
for
their
discouragements
arise
from
mistakings
,
as
may
appeare
by
their
obiections
.
Ob.
I
haue
much
hardnesse
of
heart
before
I
goe
to
praier
.
Sol.
1.
So
had
Dauid
in
the
entrance
into
many
of
his
Psalmes
,
yet
hee
recouereth
and
exulteth
exceedingly
before
the
end
.
2.
Hardnesse
of
heart
that
is
felt
and
mourned
for
,
is
no
hindrance
to
the
successe
of
praier
.
3.
Therefore
thou
hast
more
need
to
pray
,
for
praier
is
as
a
fire
that
melts
the
leaden
hearts
of
men
.
Ob.
I
want
words
when
I
come
to
pray
.
Sol.
1.
Goe
to
Christ
,
and
beseech
him
to
teach
thee
to
pray
,
and
pray
God
to
giue
thee
words
,
that
hath
commanded
thee
to
take
vnto
thee
words
[
](A89915-e227100-b)e
e
Luk.
11.
Hos.
14.3
.
.
2.
Be
more
in
the
examination
of
thy
heart
and
life
by
the
Law
.
3.
The
Spirit
helpes
our
infirmities
,
when
(
for
words
)
wee
know
not
how
to
pray
as
we
ought
[
](A89915-e227150-b)f
f
Rom.
8.26
.
.
4.
The
foundation
of
God
remaineth
sure
,
and
is
sealed
;
if
thou
but
name
the
name
of
the
Lord
[
](A89915-e227180-b)g
g
2
Tim.
2.20
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
with
vprightnesse
,
desiring
and
resoluing
to
depart
from
iniquitie
,
he
may
haue
an
infallible
seale
of
saluation
,
that
but
nameth
the
name
of
God
in
praier
,
as
the
word
is
in
the
originall
.
Ob.
But
I
doubt
of
audience
.
Sol.
1.
Consider
Gods
nature
,
commandement
,
promise
;
his
nature
,
he
is
a
God
that
heareth
praiers
[
](A89915-e227250-b)h
h
Psal.
95.2
.
;
his
commandement
,
for
hee
as
peremptorily
giues
his
commandements
to
pray
,
as
he
doth
any
of
the
tenne
Commandements
,
and
therefore
will
certainly
accept
of
what
he
so
earnestly
commands
;
his
promises
also
are
to
bee
collected
and
considered
as
they
lie
scattered
in
seuerall
Scriptures
:
He
will
be
neere
vnto
all
that
call
vpon
him
in
truth
.
And
his
eares
are
open
to
the
praiers
of
the
righteous
,
&c.
Only
be
thou
carefull
that
thou
lie
not
in
any
presumptuous
sinne
,
and
that
thou
turne
not
away
thine
eare
from
hearing
the
Law
,
and
that
thou
allow
not
thine
owne
heart
in
wrath
or
doubting
,
for
these
and
such
like
are
great
lets
of
audience
.
Ob.
I
haue
praied
long
and
often
,
and
yet
I
am
not
heard
.
Sol.
1.
God
sometimes
doth
of
purpose
deferre
to
grant
,
that
so
he
might
compell
them
to
continue
to
pray
.
2.
Consider
the
things
thou
praiest
for
,
whether
they
be
such
things
as
God
will
euer
grant
:
for
if
we
aske
amisse
,
or
onely
for
fleshly
things
,
or
to
spend
vpon
our
lusts
,
God
will
neuer
heare
[
](A89915-e227340-b)i
i
Iam.
4.1.2.3
.
.
3.
God
heares
diuers
wayes
,
for
sometimes
he
granteth
not
what
is
asked
,
but
giueth
what
is
answerable
to
it
or
better
,
so
he
heard
Christ
,
Heb.
5.7
.
Thus
of
continuance
in
praier
.
Watching
in
the
same
.
Of
watching
in
praier
.
Doct.
Watching
is
needfull
vnto
praier
[
](A89915-e227440-b)k
k
Matth.
26.
Luk.
21.36
.
1
Pet.
4.8
.
.
For
explication
whereof
we
must
know
that
watching
is
taken
2.
wayes
,
either
literally
or
metaphorically
;
literally
,
and
so
is
either
a
iudgement
or
a
dutie
:
watching
as
a
iudgement
,
is
when
God
brings
vpon
wicked
men
the
terrors
of
the
night
,
or
for
chastisement
of
his
seruants
,
holds
their
eyes
waking
.
As
a
dutie
,
watching
is
a
voluntary
restraining
of
our
eyes
from
sleepe
,
and
spending
of
the
whole
or
part
of
the
night
in
holy
imployments
.
Thus
the
Church
kept
the
night
of
the
Passeouer
holy
,
Exod.
12.42
.
Thus
Christ
watched
,
Matth.
14.23.25
.
Thus
Paul
,
2
Cor.
11.23
.
Thus
Dauid
,
Psal
.
139.18
.
And
this
watching
vsed
by
Gods
children
was
either
ordinary
,
or
extraordinary
:
Ordinary
watching
is
nothing
but
a
sober
vse
of
sleepe
,
in
which
we
ought
to
be
moderate
as
well
as
in
eating
and
drinking
.
Extraordinarily
Gods
children
haue
beene
vsed
to
watch
either
vpon
occasion
of
great
iudgements
[
](A89915-e227560-b)l
l
Lam.
2.19
.
Isay
26.9
.
Psal.
102.7
.
Mark
.
14.38
.
,
or
for
preparation
to
some
great
businesse
.
Thus
Christ
would
spend
whole
nights
in
praier
;
thus
hee
watched
before
his
passion
.
Or
when
they
haue
lost
the
benefit
of
Christs
presence
,
Cant.
3.1
,
and
all
this
they
haue
done
with
great
successe
,
for
their
reines
haue
taught
them
in
the
night
[
](A89915-e227630-b)m
m
Psal.
16.7
.
,
and
their
soules
haue
beene
full
as
with
marrow
[
](A89915-e227660-b)n
n
Psal.
63.5.6
.
.
But
wee
may
iustly
complaine
,
and
take
vp
the
words
in
Iob
35.10
.
But
none
saith
,
where
is
God
that
made
mee
,
euen
the
God
that
giueth
songs
in
the
night
?
But
it
is
spirituall
watchfulnesse
that
is
here
specially
required
,
and
it
is
nothing
else
but
a
Christian
heedfulnesse
,
obseruation
,
and
consideration
,
both
for
preuention
of
euill
,
and
embracing
of
the
meanes
,
wayes
and
opportunities
of
good
.
And
thus
we
must
watch
,
first
our
owne
hearts
,
to
spie
out
where
any
spot
of
spirituall
leprosie
in
thoughts
or
affections
breakes
out
,
to
heale
it
in
time
.
Secondly
,
the
practises
of
Sathan
,
that
wee
be
not
insnared
with
his
spirituall
baits
and
methods
.
Thirdly
,
the
wayes
of
God
:
if
any
mercy
appeare
,
or
fountaine
of
grace
open
,
to
snatch
vp
our
incense
,
and
runne
presently
to
Gods
Altar
,
and
offer
with
our
sacrifice
the
calues
of
our
lips
;
or
if
any
threatning
arrest
vs
,
or
iudgement
befall
vs
,
to
make
our
peace
speedily
,
and
flie
from
the
anger
to
come
.
Fourthly
,
the
comming
of
Christ
either
by
death
or
iudgement
,
specially
wee
should
watch
vpon
whom
the
ends
of
the
world
are
come
[
](A89915-e227730-b)o
o
Luk.
21.36
.
.
But
that
which
is
here
principally
meant
,
is
watching
vnto
praier
,
and
thus
we
had
need
to
watch
,
1.
to
the
meanes
to
get
abilitie
to
pray
,
2.
to
the
opportunitie
and
occasions
of
praier
,
3.
to
the
successe
of
it
,
to
take
notice
of
Gods
answer
,
and
our
speeding
,
waiting
vpon
God
till
he
giue
a
blessing
,
or
if
God
hide
himselfe
,
to
sue
out
an
attonement
in
Christ
.
Thus
of
watching
.
With
thankesgiuing
.
Doct.
1.
When
we
haue
any
suits
to
God
for
what
we
want
,
wee
must
carefully
remember
to
giue
thankes
for
mercies
receiued
,
and
particularly
for
all
Gods
mercies
in
praier
[
](A89915-e227800-b)p
p
Phil.
4.7
.
1
Thes.
5.16.17
.
.
2.
In
that
the
Apostle
so
often
vrgeth
the
dutie
of
thanksgiuing
,
it
shewes
that
naturally
we
are
exceeding
vnthankfull
for
the
mercies
of
God
,
and
that
few
of
vs
are
carefull
to
yeeld
God
constantly
this
sacrifice
.
3.
There
are
diuers
kindes
of
thanksgiuing
,
or
diuers
wayes
of
thanking
God
.
For
men
giue
thankes
,
1.
By
receiuing
the
Eucharist
,
which
is
called
the
cup
of
blessing
[
](A89915-e227880-b)q
q
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Cor.
10.16
.
Psal.
50.
vlt.
.
2.
By
obedience
of
life
,
for
hee
that
will
truly
offer
praise
vnto
God
,
must
order
his
wayes
aright
.
3.
By
opening
our
lippes
to
sound
forth
his
praise
,
and
thus
Gods
name
is
honoured
,
both
by
the
thankes
or
praise
.
1.
Of
celebration
when
we
tell
of
Gods
mercies
to
others
.
2.
Of
inuocation
when
we
speake
of
Gods
praises
to
God
himselfe
in
praier
,
this
is
heere
specially
meant
,
and
of
this
I
haue
entreated
before
at
seuerall
times
,
out
of
other
places
of
this
Epistle
.
Thus
much
of
the
manner
how
we
must
pray
.
The
matter
followes
,
and
first
of
the
persons
for
whom
we
must
pray
.
Praying
also
for
vs
.
In
generall
I
obserue
three
things
,
1.
That
wee
ought
to
pray
one
for
another
.
2.
That
one
great
meanes
to
get
a
large
heart
in
prayer
,
and
the
perseuerance
in
the
practise
of
it
,
is
to
endeauour
after
tender
and
affectionate
desires
to
helpe
others
by
prayer
.
3.
That
Christians
should
desire
the
praiers
of
others
,
as
carnall
men
make
vse
of
their
friends
to
get
their
helpe
for
wealth
,
offices
&c.
So
should
Christians
improoue
their
interest
in
the
affections
of
their
friends
by
seeking
praier
of
them
.
Also
.
]
It
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
together
,
and
so
notes
that
it
is
not
enough
to
pray
for
others
,
but
wee
must
pray
with
others
,
and
mutually
helpe
one
another
by
faith
,
knowledge
and
praier
.
For
vs
.
]
Here
I
obserue
4.
things
.
1.
That
the
greatest
in
the
Church
need
the
praiers
of
the
meanest
.
2.
That
in
hearing
praier
God
is
no
accepter
of
persons
,
hee
is
as
well
willing
to
heare
the
Colossians
praiers
for
Paul
,
as
heare
Paul
pray
for
the
Colossians
.
3.
It
is
the
dutie
of
the
people
to
pray
for
their
Ministers
.
Note
.
4.
It
is
to
be
obserued
,
that
he
wisheth
them
to
pray
for
other
Preachers
as
well
as
for
himselfe
;
there
may
be
a
spirituall
pride
in
desiring
the
praiers
of
others
:
he
did
not
enuie
that
others
should
haue
roome
in
the
hearts
of
others
as
well
as
he
.
Thus
of
the
persons
for
whom
.
The
things
for
which
are
two
wayes
to
be
considered
:
1.
As
it
is
briefly
laid
downe
.
2.
As
it
is
more
largely
explicated
.
It
is
laid
downe
or
propounded
in
these
words
,
that
God
would
open
to
vs
a
doore
of
vtterance
,
and
is
explicated
in
these
words
that
follow
,
by
the
subiect
,
reason
and
end
.
A
doore
of
vtterance
.
]
There
are
diuers
doores
in
the
Scripture
,
in
the
metaphoricall
acceptation
of
the
word
.
There
is
the
doore
1.
Of
admission
into
the
functions
of
the
Church
,
Ioh.
10.1
.
2.
Of
life
,
and
the
doore
of
life
is
the
wombe
of
the
mother
,
Iob
3.10
.
3.
Of
protection
,
and
so
to
be
without
doores
and
barres
,
is
to
be
without
defence
and
protection
,
Ier.
49.31
.
4.
Of
grace
and
regeneration
,
Ioh.
10.7.9
.
Psal.
24.
vlt.
Reuel
.
3.8
.
5.
Of
death
and
iudgement
,
Iob
38.17
.
Act.
5.9
.
Iam.
5.9
.
6.
Of
glory
,
Reuel
.
21.12
.
Lastly
,
there
is
a
doore
of
gifts
,
as
of
knowledge
,
Reuel
.
4.1
.
Prouerb
.
8.33
.
Of
faith
,
Act.
14.27
.
Of
vtterance
,
1
Cor.
16.9
.
so
here
.
The
doore
of
vtterance
comprehends
5.
things
.
1.
Libertie
and
free
passage
to
preach
the
Gospell
.
2.
Opportunitie
.
3.
Power
of
preaching
.
4.
Courage
and
boldnesse
,
with
full
vent
to
rebuke
mens
sinnes
,
and
reueale
all
Gods
counsels
,
without
feare
of
any
mans
face
.
5.
Successe
,
euen
such
vtterance
as
will
open
a
doore
into
the
hearts
of
the
hearers
:
so
that
to
pray
for
the
opening
of
the
doore
of
vtterance
,
is
to
pray
for
libertie
,
opportunitie
,
power
,
courage
,
and
successe
.
Vse
.
Is
first
for
Ministers
,
and
then
for
the
people
.
Ministers
may
see
here
what
it
is
that
specially
makes
a
happie
Pastor
;
not
liuing
,
countenance
of
great
men
,
&c.
but
libertie
,
courage
,
power
,
&c.
And
it
greatly
taxeth
foure
sorts
of
Ministers
.
1.
Dumbe
Ministers
,
that
vtter
nothing
.
2.
Fantasticall
Ministers
,
that
vtter
the
falshood
of
their
owne
braines
,
that
speake
their
owne
dreames
,
and
from
the
vanitie
of
their
owne
hearts
,
and
seeke
out
for
the
people
only
pleasing
things
,
dawbing
with
vntempered
morter
.
3.
Idle
Ministers
,
that
vtter
not
all
Gods
counsell
,
for
matter
or
for
time
,
speake
but
seldome
to
the
people
,
preach
not
in
season
and
out
of
season
.
4.
Cold
Ministers
,
that
seeke
not
the
power
of
preaching
,
striue
not
to
approue
themselues
in
the
sight
of
God
,
and
to
the
conscience
of
men
.
The
people
also
should
make
conscience
of
their
dutie
,
they
may
learne
from
hence
what
to
pray
for
,
and
should
daily
with
importunitie
beseech
God
to
giue
this
wide
doore
of
vtterance
to
their
Teachers
.
Before
I
passe
from
the
matter
hee
pray●●
for
,
I
must
note
a
doctrine
lies
secretly
lodged
within
the
same
:
wee
may
finde
in
the
end
of
this
verse
,
that
the
Apostle
was
in
prison
,
and
yet
he
doth
not
desire
to
haue
the
doore
of
the
prison
open
,
but
the
doore
of
his
heart
open
to
vtter
the
mysterie
of
Christ
,
noting
that
it
is
a
greater
want
to
want
the
libertie
of
his
ministerie
,
in
respect
of
vtterance
,
then
it
is
to
want
the
libertie
of
his
body
in
respect
of
the
prison
.
We
should
take
notice
of
this
for
diuers
vses
:
1.
For
thankfulnesse
,
if
there
be
a
doore
of
vtterance
opened
in
Gods
house
.
2.
For
preuention
of
all
things
(
as
much
as
lieth
in
vs
)
that
might
stop
the
mouthes
of
Gods
faithfull
Ministers
.
There
are
fiue
things
that
stop
the
mouthes
of
Ministers
in
generall
:
1.
Ignorance
and
presumptuous
sinnes
in
the
Ministers
themselues
;
Fiue
things
stop
the
mouthes
of
Gods
Ministers
.
for
polluted
lips
are
no
lips
of
vtterance
:
the
lips
of
the
Minister
should
be
touched
with
the
coales
of
knowledge
,
zeale
,
and
mortification
.
2.
The
sinnes
of
the
people
many
times
put
the
Teachers
to
silence
:
the
rebellion
of
the
house
of
Israel
made
Ezechiel
dumbe
,
that
he
could
not
preach
,
Ezech.
3.26.24.27
.
3.
The
violence
of
persecutors
preuailes
often
to
shut
the
wide
and
effectuall
doores
of
powerfull
preaching
,
1
Cor.
16.9
.
and
therefore
we
should
pray
that
God
would
deliuer
his
faithfull
Ministers
from
vnreasonable
and
absurd
men
,
1
Thess.
3.2
.
4.
Discouragement
and
feare
silence
many
a
Minister
in
respect
of
the
life
and
power
of
preaching
,
1
Cor.
16.9.12
.
Heb.
13.17
.
Lastly
,
humane
wisdome
not
only
lets
the
people
from
the
profit
of
hearing
,
but
likewise
it
lets
the
Minister
from
the
power
of
preaching
.
God
would
.
]
Doct.
1.
The
hearts
of
Ministers
,
yea
of
the
best
Ministers
,
are
naturally
shut
;
they
haue
no
gift
to
profit
withall
,
but
they
haue
receiued
it
:
and
who
is
sufficient
of
himselfe
for
these
things
?
Doct.
2.
T
is
God
only
that
opens
vnto
men
the
doore
of
vtterance
;
t
is
he
that
makes
the
heart
of
the
Priest
fat
,
and
creates
the
fruit
of
the
lips
to
be
peace
:
he
openeth
,
and
no
man
shutteth
;
and
shutteth
,
and
no
man
openeth
:
and
it
should
teach
them
lesse
to
feare
men
and
their
rebukes
,
and
the
lesse
to
care
for
the
rage
of
the
oppressor
:
for
if
he
will
giue
libertie
,
who
can
restraine
it
?
and
if
he
will
silence
,
who
can
inlarge
?
Euen
vnto
vs
.
]
This
manner
of
speech
notes
either
his
humilitie
,
or
his
restraint
in
prison
,
or
the
difficultie
of
vtterance
.
His
humilitie
it
may
note
in
this
sense
,
that
howsoeuer
he
hath
beene
a
blasphemer
,
or
a
persecutor
,
&c.
yet
that
God
would
be
pleased
to
honour
him
and
his
worke
so
much
,
as
giue
vtterance
euen
to
him
and
such
as
he
is
.
His
restraint
in
prison
it
may
import
also
,
and
so
his
desire
is
they
should
not
pray
onely
for
Ministers
that
were
at
large
,
and
enioyed
peace
,
but
also
euen
for
him
and
such
others
as
were
in
prison
;
for
a
godly
Preacher
will
not
be
idle
,
no
not
if
he
come
into
prison
:
and
thus
also
it
notes
,
that
the
wisest
men
of
themselues
are
not
able
to
teach
with
power
and
profit
the
simplest
and
meanest
men
;
an
Apostle
cannot
teach
a
prisoner
,
without
Gods
speciall
aid
and
blessing
.
These
words
may
note
also
the
difficultie
of
vtterance
,
as
if
he
should
say
,
you
had
need
to
pray
not
only
for
ordinary
,
but
extraordinary
Ministers
.
Thus
of
the
thing
praied
for
,
as
it
is
briefly
propounded
.
Secondly
,
it
is
inlarged
,
1.
by
the
subiect
,
2.
by
a
reason
,
3.
by
the
end
.
The
subiect
of
the
vtterance
is
the
mysterie
of
Christ
.
To
speake
the
mysterie
of
Christ
.
]
Christ
is
a
mysterie
to
the
Gentiles
,
How
Christ
is
a
mysterie
to
6.
sorts
of
men
.
to
the
Iewes
,
to
Heretikes
,
to
Papists
,
to
carnall
men
,
yea
to
godly
men
.
It
is
a
mysterie
to
the
Gentiles
that
there
should
be
a
Sauiour
:
To
the
Iewes
,
that
saluation
should
be
in
the
Carpenters
sonne
:
To
the
Papists
,
that
he
should
be
the
Sauiour
alone
:
To
the
Heretikes
,
that
hee
should
be
a
Sauiour
in
both
natures
:
To
the
carnall
man
,
that
he
should
be
a
Sauiour
in
particular
to
him
:
And
to
the
godly
man
,
that
he
should
be
such
a
Sauiour
.
But
to
expresse
this
more
particularly
,
Christ
is
a
mysterie
fiue
wayes
:
Christ
a
mysterie
5
waies
.
for
there
are
mysteries
1.
In
the
person
of
Christ
:
for
what
tongue
can
describe
the
supercelestiall
vnion
of
his
natures
,
or
the
treasures
of
wisdome
and
knowledge
,
or
the
fulnesse
of
the
Godhead
that
dwels
in
him
bodily
?
2.
In
his
life
and
death
.
The
world
could
not
comprehend
the
bookes
that
might
be
made
of
the
wonders
of
his
birth
,
life
,
and
death
.
We
may
see
in
that
that
is
written
what
to
adore
;
for
in
this
world
a
perfect
knowledge
we
shall
neuer
attaine
.
3.
In
his
body
,
which
is
the
Church
:
for
who
can
declare
his
generation
?
or
expresse
the
secrets
of
his
power
and
presence
,
in
filling
her
,
who
himselfe
is
her
fulnesse
,
and
filleth
all
in
all
things
?
or
describe
the
manner
of
the
vnion
betweene
Christ
and
his
members
?
Is
not
this
a
great
mysterie
?
4.
In
the
Sacraments
of
Christ
.
The
holy
inuisible
presence
of
God
is
a
mysterie
:
the
communion
of
the
body
and
bloud
of
Christ
,
not
locally
or
by
contact
,
and
yet
truly
,
is
a
mysterie
:
the
seale
of
the
holy
spirit
of
promise
vpon
the
hearts
of
beleeuers
,
in
the
due
vse
of
the
Sacraments
,
is
a
mysterie
:
the
spirituall
nourishment
that
comes
to
the
soule
by
such
secret
and
hidden
passages
inuisibly
,
is
a
great
mysterie
.
5.
In
the
Gospell
of
Christ
.
And
by
the
mysterie
of
Christ
in
this
place
I
thinke
is
meant
the
Gospell
of
Christ
:
and
it
is
called
a
mysterie
because
of
the
hiding
of
it
.
If
you
aske
me
where
the
Gospell
hath
beene
hidden
,
I
must
answer
,
The
Gospell
hidden
fiue
wayes
.
it
hath
beene
hidden
,
1.
in
the
breast
of
God
from
all
eternitie
:
2.
in
the
shadowes
and
types
of
the
ceremoniall
Law
,
which
was
the
Iewes
Gospell
:
3.
in
the
treasurie
of
holy
Scriptures
:
4.
in
the
person
,
obedience
,
and
passion
of
Christ
,
who
was
the
substance
of
the
Mosaicall
ceremonies
,
and
the
quintessence
of
all
Euangelicall
doctrine
:
5.
in
the
hearts
of
Christians
.
If
you
aske
me
from
whom
it
was
hidden
;
I
answer
,
not
from
the
elect
,
for
God
by
preaching
reuealed
it
vnto
them
in
due
time
;
but
from
wicked
men
,
but
with
great
difference
:
The
Gospell
hidden
from
the
wicked
diuersly
.
for
to
some
there
is
no
Gospell
at
all
giuen
,
as
to
the
Gentile
;
to
some
not
giuen
plainly
,
as
in
those
congregations
of
Israel
,
to
whom
this
euangelicall
loafe
is
not
diuided
,
though
in
the
whole
lumpe
it
bee
giuen
:
to
some
not
giuen
in
the
power
of
it
,
for
though
they
heare
the
preaching
,
yet
by
reason
of
mixtures
,
carnall
wisdome
,
or
ignorance
,
and
confusednesse
in
the
Teachers
,
there
is
little
power
in
it
:
to
some
not
giuen
internally
,
though
externally
they
haue
meanes
in
the
plentie
and
power
of
it
.
If
you
yet
aske
me
what
causeth
this
hiding
of
the
Gospell
from
such
as
liue
euen
in
the
light
of
it
;
I
answer
,
it
is
either
Why
wicked
men
cannot
see
the
Gospell
.
1.
The
vaile
of
their
owne
ignorance
.
2.
The
powerfull
working
of
the
God
of
this
world
to
blinde
them
,
2
Cor.
4.4
.
3.
The
custome
in
sinne
,
and
customarie
abuse
of
pleasures
and
profits
.
4.
The
secret
iudgement
of
God
,
either
because
hee
will
haue
mercy
on
whom
hee
will
haue
mercy
,
or
because
men
haue
beene
touched
and
reiect
Gods
call
in
the
day
of
saluation
,
or
because
they
haue
presumptuously
abused
Gods
promises
,
to
make
them
bauds
for
sinne
.
The
vses
follow
.
Is
the
Gospell
a
mysterie
?
It
should
teach
vs
,
1.
To
esteeme
Gods
Ministers
,
seeing
they
are
dispensers
of
Gods
mysteries
,
1
Cor.
4.2
.
2.
To
striue
by
all
means
to
see
into
this
secret
,
accounting
it
our
wisdome
and
vnderstanding
,
to
gaine
the
open
knowledge
of
this
secret
doctrine
,
Ephes.
1.8.9
.
but
because
euery
vessell
is
not
meet
to
beare
this
treasure
,
wee
should
get
a
pure
conscience
to
carry
this
mysterie
of
faith
in
,
1
Tim.
3.9
.
3.
To
account
our
eares
blessed
if
they
heare
,
and
our
eyes
blessed
if
they
see
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
it
is
a
great
gift
of
God
to
know
the
mysterie
or
secrets
of
this
kingdome
,
Matth.
13.11
.
&c.
4.
In
compassion
to
the
soules
of
many
thousands
in
Israel
,
to
pray
for
vtterance
to
publish
more
powerfully
,
not
the
common
things
,
but
the
secrets
of
the
Gospell
,
Eph.
6.19
.
there
is
need
not
of
more
preaching
,
but
of
more
powerfull
preaching
.
For
which
euen
I
am
in
bonds
.
]
Either
at
Ephesus
,
as
Dionysius
thinkes
,
or
at
Rome
,
as
Caietan
and
others
thinke
.
Here
are
5.
things
to
be
obserued
.
1.
That
the
truth
of
the
Gospell
ought
to
be
so
deare
vnto
vs
,
that
wee
should
be
content
to
suffer
for
it
.
2.
Wee
should
be
willing
to
suffer
the
extremest
and
basest
things
,
as
here
euen
bonds
,
and
therefore
much
more
the
speaking
against
of
sinners
.
3.
As
any
Ministers
are
more
faithfull
,
they
are
in
more
danger
to
be
troubled
and
molested
.
4.
Crosses
should
inflame
vs
so
much
the
more
to
sinceritie
:
hee
is
more
eager
after
vtterance
now
that
he
is
in
bonds
.
5.
The
cause
,
not
the
suffering
,
makes
the
Martyr
:
not
euery
one
in
bonds
is
a
Martyr
,
but
when
it
is
for
the
Gospell
.
Men
may
suffer
for
their
indiscretion
and
sinne
.
VERS.
4.
That
I
may
vtter
it
as
it
becommeth
mee
to
speake
.
THat
I
may
vtter
it
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
I
may
manifest
it
.
Doct.
Sound
preaching
is
the
manifesting
of
the
mysterie
of
Christ
.
This
doctrine
as
it
shewes
the
profit
we
may
get
by
preaching
,
so
it
maintaines
plaine
teaching
,
and
reproues
such
as
would
be
Doctors
of
the
Law
,
and
yet
vnderstand
not
of
what
they
speake
,
they
darken
the
texts
they
speake
of
.
It
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
Doct.
As
good
not
preach
,
as
not
preach
the
Gospell
of
Christ
:
we
doe
nothing
,
if
our
people
vnderstand
not
the
mysterie
of
Christ
,
but
remaine
still
ignorant
of
the
fauour
of
God
in
Christ
.
As
it
becommeth
me
to
speake
.
]
Doct.
It
is
not
enough
to
preach
,
but
we
must
so
preach
as
becommeth
the
mysterie
of
Christ
,
and
to
preach
so
is
to
preach
with
power
,
How
Ministers
must
preach
.
1
Thess.
1.5
.
with
instance
and
all
watchfulnesse
,
2
Tim.
4.2.3.5
.
with
patience
and
all
constancie
,
with
feare
and
fasting
,
1
Cor.
4.9
.
2
Cor.
6.4
.
2
Cor.
4.8
.
with
assurance
of
doctrine
,
2
Cor.
4.13
.
with
all
willingnesse
,
1
Cor.
9.16.17
.
with
all
faithfulnesse
,
1
Cor.
42.
with
all
zeale
,
knowing
the
terror
of
the
Lord
,
perswading
,
exhorting
,
beseeching
,
2
Cor.
5.11
.
1
Thess.
2.12
.
approuing
themselues
in
the
sight
of
God
,
to
the
conscience
of
the
hearers
,
2
Cor.
2.17
.
and
4.1.2
.
with
all
holy
,
iust
,
and
vnblameable
behauiour
,
1
Thess.
2.11
.
Thus
doe
not
they
preach
that
are
Neophytes
,
young
schollers
,
rash
,
scandalous
,
or
dote
about
questions
,
and
logomachios
,
or
fables
and
vaine
disputations
,
which
breed
strife
,
and
questions
rather
then
godly
edifying
,
nor
they
that
come
with
wisdome
of
words
,
and
the
inticing
speech
of
mans
eloquence
,
1
Corinth
.
1.11
.
and
2.1.4
.
All
this
may
teach
Ministers
by
reading
,
praier
,
and
preparation
to
be
with
their
God
,
before
they
come
to
speake
to
Gods
people
:
it
may
terrifie
carelesse
Ministers
,
woe
vnto
thee
if
either
thou
preach
not
,
or
not
as
becommeth
the
mysterie
of
Christ
,
1
Cor.
9.16
.
It
may
comfort
good
Ministers
;
for
if
God
stand
vpon
it
to
haue
his
worke
thus
done
,
hee
will
certainly
pay
them
their
wages
,
yea
if
Israel
should
not
be
gathered
,
yet
their
wages
should
be
with
God
,
and
their
worke
before
him
.
Lastly
,
if
Ministers
must
preach
as
becommeth
the
mysterie
of
Christ
,
How
the
people
must
heare
the
people
must
heare
as
becommeth
the
mysterie
of
Christ
,
with
attention
,
constancie
,
patience
,
reuerence
,
in
much
affliction
,
as
the
word
of
God
,
with
sinceritie
,
hungring
appetite
,
and
fruitfulnesse
.
Thus
of
the
first
branch
of
the
exhortation
.
VERS.
5.
Walke
wisely
towards
them
that
are
without
,
and
redeeme
the
time
.
THese
words
are
the
second
part
of
the
exhortation
,
and
concerne
wise
conuersation
.
Walke
.
]
This
is
a
metaphor
borrowed
from
trauellers
,
and
notes
both
action
and
progresse
;
hearing
,
and
talking
,
and
commending
of
Gods
seruants
,
will
not
serue
turne
,
but
we
must
both
practise
and
proceed
.
There
is
a
double
race
in
the
life
of
a
man
,
one
naturall
,
the
other
voluntary
,
the
one
is
the
race
of
life
,
the
other
is
the
race
of
holy
life
:
in
the
first
men
must
runne
whether
they
will
or
no
,
and
come
to
the
end
of
it
;
but
the
other
will
not
be
dispatched
without
great
endeuour
and
constancie
.
As
the
most
of
vs
order
the
matter
,
the
naturall
race
of
life
is
almost
runne
out
,
before
we
once
enter
the
lists
of
walking
in
the
race
of
holy
life
,
yea
Gods
children
are
so
apt
to
sleepe
,
and
sit
still
,
and
tire
,
that
they
need
to
be
excited
and
called
vpon
,
and
encouraged
in
their
race
.
Walke
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
A
Christian
is
a
peripateticke
,
so
is
Christ
,
so
is
the
Deuill
,
so
are
Heretikes
,
so
are
Apostataes
,
so
are
worldly
men
.
Christ
walkes
in
the
middest
,
Reuel
.
2.1
.
The
Deuill
walkes
in
the
circumference
round
about
,
Iob
1.
his
motion
is
circular
,
and
therefore
fraudulent
and
dangerous
.
The
Apostata
walkes
backward
.
The
Heretike
walkes
out
on
the
right
hand
.
The
worldly
man
walkes
on
the
left
hand
,
enticed
out
of
the
way
by
worldly
profits
,
pleasures
,
and
lusts
.
Only
the
true
Christian
walkes
forward
.
Wisely
.
]
Wisdome
of
conuersation
must
be
considered
two
wayes
:
1.
Generally
.
2.
With
limitation
to
the
respect
of
them
that
are
without
.
In
generall
to
walke
wisely
hath
in
it
4.
things
.
What
it
is
to
walke
wisely
.
1.
To
walke
wisely
is
to
walke
orderly
:
and
the
order
of
conuersation
hath
in
it
two
things
.
1.
A
due
respect
of
the
precedencie
of
things
,
so
as
we
must
first
prouide
for
heauen
,
and
then
for
the
earth
,
first
learne
to
die
,
and
then
to
liue
;
first
serue
God
,
and
then
our selues
,
and
other
men
;
first
care
for
the
soule
,
and
then
for
the
body
;
first
seeke
the
kingdome
of
God
and
the
righteousnesse
thereof
,
and
then
outward
things
.
2.
It
hath
in
it
a
carefull
attendance
to
our
calling
with
diligence
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
constancie
,
and
patience
,
1
Cor.
7.17
.
1
Thess.
4.11.12
.
&
2
Thess.
3.6.11
.
To
walke
inordinately
is
to
walke
vnwisely
.
2.
To
walke
wisely
is
to
walke
speedily
:
walke
in
the
light
while
you
haue
the
light
,
lose
no
opportunitie
,
delay
no
worke
in
haruest
,
Ioh.
12.35
.
3.
To
walke
wisely
is
to
walke
vprightly
,
and
that
for
matter
in
the
newnesse
of
life
,
Rom.
6.4
.
and
for
manner
exactly
,
precisely
,
circumspectly
,
Ephes.
5.15.16
.
4.
To
walke
wisely
is
to
walke
surely
,
and
he
walkes
surely
,
Hee
walkes
surely
that
obserues
5.
rules
.
1.
That
will
liue
where
he
may
haue
meanes
for
his
soule
as
well
as
his
bodie
,
he
will
not
liue
in
darknesse
,
but
desires
to
be
where
he
may
haue
the
greatest
light
.
2.
That
makes
the
word
the
rule
of
his
actions
,
and
is
sure
of
warrant
from
the
Scripture
for
what
hee
doth
,
Deut.
4.5.6
.
This
is
to
walke
in
the
Law
,
Psal
.
119.1
.
according
to
the
rule
,
Gal.
6.16
.
3.
That
will
not
liue
vnder
any
knowne
threatning
,
will
not
venture
to
goe
on
with
wrath
hanging
ouer
his
head
,
hee
is
none
of
those
fooles
that
will
not
vnderstand
though
the
foundations
of
the
earth
be
moued
,
Psal.
82.5
.
4.
That
walkes
by
faith
,
and
not
by
sight
,
2
Cor.
5.7
.
trusts
not
in
things
that
may
be
seene
,
which
are
mutable
,
but
labours
to
be
clothed
with
the
garments
of
Christs
righteousnesse
:
hee
walkes
not
wisely
that
walkes
nakedly
,
Reuel
.
16.15
.
And
for
manner
of
assurance
,
hee
that
is
a
wise
man
when
hee
sees
how
carefull
the
men
of
the
world
are
to
make
euery
thing
sure
,
and
what
stirres
there
are
for
certainties
in
the
things
of
the
earth
,
he
will
not
rest
in
probabilities
for
his
soule
,
or
in
common
hopes
or
presumptions
,
but
will
striue
by
all
meanes
to
make
his
calling
and
election
sure
,
hee
will
not
be
lead
in
a
fooles
paradise
,
and
stand
to
the
venture
of
his
soule
vpon
carnall
coniectures
,
Pro.
24.5
.
5.
That
walkes
in
the
way
of
the
least
,
and
not
of
the
most
,
hee
will
not
be
lead
by
the
example
of
the
multitude
,
or
frame
his
life
according
to
the
commonest
opinions
,
&c.
2
Cor.
12.15
.
Phil.
3.16
.
Thus
of
wisdome
of
conuersation
in
the
generall
:
here
it
is
limited
to
conuersing
with
one
sort
of
men
,
viz.
those
that
are
without
.
Towards
them
that
are
without
.
]
Without
are
first
all
Infidels
,
Who
are
without
.
that
liue
without
the
Church
of
Christ
.
2.
All
Hypocrites
,
that
minde
nothing
but
the
gilding
of
the
outside
.
3.
All
wicked
men
in
generall
,
that
liue
without
God
,
without
Christ
,
without
hope
in
the
world
,
1
Cor.
5.12.13
.
Luke
13.25
.
Reuel
.
22.15
.
Here
are
two
things
I
will
but
briefly
touch
:
1.
That
a
Christian
should
be
more
carefull
how
he
behaues
himselfe
before
wicked
men
then
before
godly
men
.
2.
It
is
to
be
noted
that
he
saith
not
with
them
,
but
towards
them
;
Note
.
it
is
one
thing
to
walke
with
them
,
and
another
thing
to
walke
towards
them
:
the
one
notes
a
voluntary
consorting
with
them
,
this
the
Apostle
allowes
not
;
the
other
notes
a
behauiour
that
is
well
framed
when
through
necessitie
and
calling
we
must
haue
to
doe
with
them
.
But
the
maine
thing
is
,
The
rules
of
conuersing
in
respect
of
wicked
men
.
what
wee
must
doe
that
wee
may
carry
our selues
iustly
towards
wicked
men
.
That
this
may
be
distinctly
vnderstood
,
wicked
men
may
be
two
wayes
considered
;
first
,
as
spectators
of
our
conuersation
:
secondly
,
as
parties
in
conuersing
.
As
they
are
spectators
and
obserue
vs
,
there
are
4.
things
which
in
godly
discretion
we
should
make
to
shine
before
them
.
1.
All
good
faithfulnesse
in
our
calling
,
1
Thess.
4.11.12
.
1
Tim.
6.1
.
2.
All
humble
subiection
to
those
in
authoritie
,
shewing
all
meekenesse
to
all
men
,
Tit.
3.1.2
.
3.
A
mortified
course
of
liuing
,
the
Gentiles
will
say
of
such
,
they
are
the
seed
of
the
blessed
of
the
Lord
,
Isay
61.9
.
4.
Concord
and
holy
loue
amongst
our selues
,
doing
all
things
without
reasonings
and
murmurings
,
Phil.
2.15.19
.
As
they
are
parties
in
conuersing
,
they
are
two
wayes
to
be
considered
.
1.
As
they
are
euill
men
,
but
not
iniurious
and
euill
to
vs
.
2.
As
they
are
both
euill
men
and
iniurious
to
vs
.
Towards
the
first
sort
our
wisdome
of
conuersation
must
be
shewed
,
1.
In
the
due
obseruation
of
the
circumstances
of
lawfull
things
,
for
all
lawfull
things
are
not
to
be
done
at
all
times
,
and
in
all
companies
,
and
in
all
manners
,
indiscretion
herein
doth
much
harme
euery
where
.
2.
In
the
skilfull
applying
of
our selues
to
winne
them
,
making
vse
of
all
opportunities
,
and
speaking
to
them
with
all
reuerence
,
deliberation
,
compassion
,
instance
,
&c.
as
may
become
the
maiestie
of
Gods
truth
and
ordinances
.
3.
In
the
shunning
of
conceitednesse
,
peruersenesse
,
frowardnesse
,
and
such
like
things
,
as
doe
maruellously
prouoke
a
carnall
minde
,
but
approue
our selues
in
all
meeknesse
of
wisdome
.
It
is
a
great
wisdome
in
the
vse
of
our
knowledge
,
to
expresse
a
constant
meeknesse
,
Iam.
3.13
.
4.
In
auoiding
euill
,
1.
to
them
,
2.
to
our selues
.
To
walke
wisely
in
auoiding
euils
to
them
,
is
to
be
carefull
that
we
put
no
stumbling
blocke
before
the
blinde
,
but
cut
off
all
occasions
of
reproaching
or
blaspheming
.
In
auoiding
euill
to
our selues
by
them
,
we
must
looke
to
three
things
:
1.
That
we
be
not
infected
or
defiled
by
their
company
,
either
by
needlesse
presence
,
or
by
any
kinde
of
consent
to
,
or
approbation
of
their
euils
.
2.
That
we
be
not
beguiled
by
committing
our selues
to
them
,
and
trusting
faire
pretences
,
Ioh.
2.24
.
3.
That
wee
yeeld
not
to
them
to
satisfie
them
in
the
least
sinne
;
for
t
is
not
yeelding
will
draw
them
,
but
a
pure
conuersation
with
feare
,
1
Pet.
3.12
.
Towards
the
second
sort
of
wicked
men
,
viz.
those
that
are
euill
,
and
are
or
are
like
to
be
iniurious
to
vs
,
our
wisdome
of
conuersation
lieth
in
two
things
.
1.
In
a
wise
demeaning
of
our selues
when
they
doe
wrong
or
persecute
vs
,
shewing
all
firmnesse
and
vndaunted
constancie
,
patience
,
reuerence
,
meekenesse
,
clemencie
,
and
good
conscience
,
1
Pet.
3.13.14.15.16
.
2.
In
a
discreet
preuention
of
our
owne
trouble
as
neere
as
wee
can
.
This
wisdome
Iacob
shewed
in
his
dealing
with
his
brother
Esau
,
when
hee
came
out
against
him
with
foure
hundred
men
,
Gen.
32.
And
Samuel
,
when
hee
went
to
anoint
Dauid
,
1
Sam.
16.
And
Hushai
when
he
saluted
Absolon
,
2
Sam.
26.15
.
And
our
Sauiour
Christ
,
when
he
answered
the
tempting
dilemmaes
of
the
malicious
Iewes
.
And
Paul
in
his
answer
to
the
people
about
the
high
Priest
,
Act.
23.4
.
And
when
in
the
mutinie
hee
cried
out
hee
was
a
Pharisie
,
Act.
23.6
.
It
is
noted
as
a
wisdome
in
the
prudent
,
in
euill
times
to
be
silent
,
Amos
5.13
.
T
is
not
good
prouoking
euill
men
,
nor
safe
to
pull
a
Beare
or
a
madde
dogge
by
the
eares
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
T
is
the
true
ambition
of
a
Christian
,
to
meddle
with
his
owne
businesses
,
1
Thess.
4.11
.
For
conclusion
,
as
wee
haue
seene
what
it
is
to
walke
wisely
in
the
affirmatiue
,
so
we
must
be
informed
what
this
wisdome
hath
not
in
it
.
It
hath
not
in
it
a
relinquishing
of
pietie
or
holinesse
in
the
whole
,
or
any
part
,
to
keepe
peace
with
wicked
men
,
Heb.
12.14
.
It
hath
not
in
it
a
forsaking
of
fidelitie
in
the
discharge
of
our
duties
.
Amos
must
not
leaue
the
Court
,
though
Amaziah
tell
him
it
is
his
wisest
way
.
Michaiah
must
not
flatter
Ahab
because
the
400.
Prophets
did
.
Lastly
,
to
walke
wisely
is
not
to
walke
craftily
and
deceitfully
;
for
such
wisdome
of
Serpents
is
required
,
as
may
stand
with
the
innocencie
of
Doues
.
Redeeme
the
time
.
]
To
redeeme
signifies
either
to
recouer
what
is
lost
,
or
to
buy
what
is
wanting
.
It
is
vsually
a
metaphor
borrowed
from
Merchants
buying
and
selling
of
commodities
.
Time
signifies
either
space
of
time
,
or
the
opportunitie
of
time
:
both
may
be
here
retained
.
Six
things
obserued
concerning
the
redeeming
of
time
.
In
generall
,
as
time
is
taken
for
space
of
time
,
there
are
diuers
things
may
be
obserued
.
1.
That
time
is
a
commoditie
.
2.
That
a
Christian
is
a
Merchant
by
calling
.
3.
That
as
any
are
more
wise
,
the
more
they
know
the
worth
of
time
,
Eph.
5.15.16
.
4.
That
a
Christian
findes
the
want
of
time
.
5.
That
if
he
were
prouident
,
time
for
holy
duties
might
be
bought
.
6.
Not
to
trade
for
time
is
a
great
fault
,
and
yet
an
vsuall
fault
,
and
comes
to
passe
because
men
haue
no
stocke
of
grace
to
imploy
,
or
they
haue
neuer
serued
a
prentiship
to
learne
how
to
vse
time
,
or
else
they
haue
had
such
extraordinary
losses
,
they
cannot
set
vp
againe
;
they
haue
so
often
made
shipwracke
of
time
by
misse-spending
it
,
that
they
cannot
now
well
set
themselues
in
a
course
to
vse
it
well
.
Againe
,
if
time
be
taken
for
opportunitie
,
we
may
obserue
,
Foure
considerations
of
the
opportunitie
of
time
.
1.
That
there
is
a
season
,
an
opportunitie
,
a
due
time
:
God
hath
his
haruest
for
iudgement
,
Matth.
13.30
.
his
season
for
temporall
blessings
,
as
for
the
deaw
of
heauen
,
and
the
fruits
of
the
earth
,
Act.
14.17
.
so
he
hath
for
the
manifesting
of
his
will
by
preaching
,
Tit.
1.3
.
for
iustification
,
Rom.
3.26
.
for
the
testification
of
our
iustification
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Tim.
2.6
.
for
mercy
,
and
deliuerance
,
and
the
helpe
of
Sion
,
Psal
.
102.13
.
and
for
saluation
spirituall
and
eternall
,
2
Cor.
6.2
.
Finally
,
there
is
a
season
both
for
man
to
doe
good
,
Psal.
1.3
.
and
to
receiue
good
,
Isa.
55.8
.
2.
That
this
opportunitie
is
not
obuious
,
not
ordinary
,
nor
easie
,
and
euery
where
to
be
had
.
Euery
day
in
the
yeere
is
not
the
Faire
day
,
nor
euery
day
in
the
weeke
the
Market
day
.
3.
When
opportunitie
is
offered
,
we
must
not
neglect
it
,
or
lose
it
.
Ministers
must
preach
while
the
doore
is
open
:
the
people
must
walke
while
they
haue
the
light
:
so
we
must
all
pray
in
euery
opportunitie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rom.
12.11
.
Seruing
the
opportunitie
.
Eph.
6.18
.
Luk.
21.36
.
4.
We
must
aduantage
our selues
by
spirituall
opportunities
,
though
it
be
with
our
losse
and
paines
.
We
should
not
thinke
much
to
be
at
some
losse
for
Gods
wares
,
as
well
as
mens
;
and
we
must
be
content
to
trauell
as
well
to
the
market
of
our
soules
,
as
of
our
bodies
.
In
particular
,
concerning
redeeming
of
time
,
consider
1.
what
time
is
lost
,
2.
how
time
is
to
be
redeemed
,
3.
how
it
must
be
vsed
when
it
is
redeemed
,
4.
the
vses
.
For
the
first
,
all
time
is
lost
,
that
is
spent
idly
,
What
time
is
lost
.
or
in
the
superfluous
feeding
of
nature
,
either
by
food
,
or
sleepe
,
or
in
ill
company
,
or
in
the
seruice
of
sinne
,
and
the
lusts
of
the
flesh
,
or
in
the
seruice
of
the
world
,
or
superfluous
cares
about
profits
,
or
ioyes
about
pleasures
;
yea
the
time
is
lost
that
is
spent
in
Gods
worship
,
where
it
is
done
idolatrously
,
superstitiously
,
ignorantly
,
carelesly
,
hypocritically
,
&c.
For
the
second
,
wee
must
distinguish
of
times
,
and
the
persons
that
haue
time
to
sell
,
and
the
kindes
of
redeeming
.
There
is
time
past
:
this
cannot
be
brought
backe
againe
by
any
price
,
but
yet
wee
may
contract
with
time
present
,
for
some
allowance
towards
the
losse
of
time
past
.
There
is
also
time
to
come
.
And
here
is
first
a
time
of
glory
to
come
,
How
time
may
bee
bought
againe
.
and
a
great
bargaine
to
be
made
:
and
for
the
buying
of
this
,
heauen
must
suffer
violence
,
and
we
should
throng
and
crowde
into
the
market
to
procure
it
,
by
praier
,
hearing
,
faith
,
almesdeeds
,
&c.
For
though
it
be
onely
Christs
merits
that
deserues
it
,
yet
these
things
we
must
doe
for
the
assurance
of
it
.
Besides
,
there
is
a
time
of
sorrowes
to
come
:
as
sure
as
we
haue
had
our
dayes
of
sinne
,
we
shall
haue
dayes
of
sorrow
and
torment
.
This
time
is
to
be
bought
out
with
repentance
,
watching
,
fasting
,
praying
,
strong
cries
,
by
all
meanes
endeuouring
to
make
our
peace
,
and
flie
from
the
anger
to
come
.
But
time
present
is
the
commoditie
we
are
with
all
carefulnesse
to
redeeme
.
The
deuill
and
the
world
haue
time
,
our
callings
haue
time
,
and
God
is
a
great
Lord
of
time
.
Time
out
of
the
deuils
hands
and
the
worlds
must
be
redeemed
by
violent
ablation
:
time
from
our
callings
we
must
redeeme
by
permutation
only
,
making
an
exchange
,
and
allowing
time
for
godlinesse
.
In
the
first
and
chiefe
place
,
time
of
God
we
must
buy
,
both
the
space
of
time
to
repent
in
,
and
the
opportunitie
of
time
,
both
for
the
giuing
,
and
the
efficacie
of
the
meanes
:
and
for
this
we
must
both
offer
and
tender
the
sacrifice
of
Christ
,
to
pacifie
for
time
lost
,
and
procure
acceptation
;
and
also
wee
must
offer
vp
our selues
,
soules
and
bodies
,
vpon
the
seruice
of
opportunities
,
humbling
our
soules
to
walke
with
our
God
.
3.
When
wee
haue
bought
time
,
wee
must
be
carefull
to
vse
it
well
:
How
time
must
be
vsed
when
it
is
bought
.
and
herein
a
principall
respect
is
to
be
had
vnto
the
soule
;
for
all
this
merchandise
is
for
the
vse
of
the
soule
especially
,
and
for
religious
ends
.
And
thus
we
must
spend
some
time
in
mortification
,
1
Pet.
4.1.2
.
and
some
part
in
searching
the
Scriptures
,
lest
that
be
said
of
vs
which
was
said
of
the
Iewes
,
that
whereas
concerning
the
time
they
might
haue
beene
teachers
,
they
did
need
againe
to
be
taught
the
very
principles
,
they
were
so
inexpert
in
the
word
of
righteousnes
,
Heb.
5.12
.
Much
time
should
be
spent
in
the
workes
of
pietie
,
abounding
in
the
worke
of
the
Lord
as
wee
abound
in
time
.
Some
time
should
be
spent
in
workes
of
mercy
,
both
spirituall
(
instructing
,
comforting
,
exhorting
,
admonishing
,
&c.
and
corporall
,
(
in
feeding
,
clothing
visiting
,
&c.
)
Generally
our
time
should
be
spent
in
well-doing
,
Gal.
6.9
.
And
as
for
time
for
world
businesses
,
we
should
obserue
the
Apostles
rule
:
They
that
haue
wiues
should
be
as
they
that
haue
none
,
and
they
that
weepe
as
though
they
wepe
not
,
and
they
that
reioyce
as
though
they
reioyced
not
,
and
they
that
buy
as
though
they
possed
not
,
and
they
that
vse
the
world
as
though
they
vsed
it
not
,
for
the
fashion
of
the
world
goeth
away
,
1.
Cor.
7
,
29.30
.
The
vse
of
all
is
for
reproofe
of
the
most
of
vs
:
for
some
of
vs
sinne
against
the
seasons
and
opportunities
of
Gods
grace
,
some
against
the
very
space
of
time
.
Men
transgresse
against
opportunitie
two
waies
;
first
,
by
ignorance
of
the
signes
of
the
seasons
,
Matth.
16.3
.
secondly
,
by
a
wilfull
neglect
of
the
opportunitie
of
grace
when
we
haue
them
.
There
are
many
things
might
moue
vs
to
redeeme
the
time
in
this
respect
.
Motiues
to
redeeme
time
.
1.
We
haue
our
times
appointed
,
and
the
bounds
of
our
habitation
assigned
,
Act.
17.26
.
2.
The
times
will
not
bee
alwaies
faier
;
there
are
perillous
times
,
times
of
sorrow
,
anguish
,
sicknes
,
tentation
,
want
,
losse
,
feare
,
perplexitie
,
yea
wee
may
purpose
,
promise
,
expect
time
of
healing
and
curing
,
when
we
shall
be
deceiued
,
and
finde
a
time
of
trouble
,
Ier.
14.19
.
Besides
,
Christ
in
the
opportunities
of
grace
is
but
a
litle
while
with
men
.
There
is
a
prime
of
mans
life
,
yea
a
prime
of
euery
mans
ministerie
,
Ioh.
7.33
.
Further
,
the
kingdome
of
God
in
the
mercies
of
it
may
be
wholly
taken
away
,
if
we
bring
not
fruit
in
time
of
fruit
,
Matth.
21.34.41
.
Lastly
,
this
is
a
very
prouoking
sinne
:
for
if
God
giue
a
space
to
repent
,
and
men
will
not
know
the
day
of
their
visitation
,
most
an
end
God
casts
such
into
a
bed
of
affliction
,
after
they
haue
stretched
themselues
vpon
the
bed
of
securitite
,
Reuel
.
2.21.22
.
Luk.
19.43.44
.
Yea
many
of
Gods
children
are
greatly
to
blame
,
in
neglecting
the
opportunities
of
assurance
of
grace
:
and
therefore
because
they
are
so
carelesse
in
making
their
calling
and
election
sure
,
this
forsaking
of
the
promise
of
God
,
is
scourged
afterwards
with
comfortlesse
sorrowes
,
arising
from
such
a
sense
of
their
corruptions
,
as
makes
them
for
a
long
time
seeme
to
be
depriued
of
all
grace
and
mercy
,
Heb.
4.1
.
Againe
,
many
men
sinne
egregiously
against
the
very
space
of
time
,
in
that
they
haue
much
leisure
and
time
,
and
fill
it
vp
with
litle
or
no
good
imploiment
.
Their
estate
,
that
haue
meanes
to
liue
without
labour
is
vsually
accounted
an
estate
of
great
ease
and
happinesse
.
But
in
deed
it
is
an
estate
of
much
danger
:
for
the
men
that
abound
in
time
without
imploiment
,
are
liable
to
many
temptations
and
lusts
;
besides
,
they
are
subiect
to
almost
continuall
hardnesse
of
heart
and
deadnsse
of
spirit
:
for
it
is
the
labouring
seruant
that
enters
into
his
masters
ioy
.
Adde
that
men
that
abound
with
leasure
,
are
easily
drawne
by
the
inticements
of
ill
company
,
and
much
intangled
with
the
sports
and
pleasures
of
the
world
.
Sometimes
such
persons
grow
into
great
habit
of
suspitiousnesse
,
waiwardnesse
,
filled
with
wordly
passions
and
discontentments
:
sometimes
they
prooue
great
medlers
in
other
folkes
businesse
.
The
remedie
for
these
persons
,
whether
men
or
women
,
is
to
exercise
themselues
in
some
kinde
of
profitable
imployment
,
and
to
labour
so
as
some
way
to
see
the
fruit
of
it
,
to
eat
their
owne
bread
;
but
especially
they
should
bee
abundant
in
the
worke
of
the
Lord
,
they
should
double
their
imployment
in
reading
,
hearing
,
conference
,
mortification
,
mercy
,
&c.
Thus
of
wise
conuersation
.
Let
your
speech
be
gracious
alwaies
,
and
powdred
with
salt
,
that
yee
may
&c.
Godly
communication
is
here
exhorted
vnto
:
and
for
order
,
here
is
a
precept
,
Let
your
speech
&c.
2.
the
end
of
the
precept
,
that
yee
may
know
&c.
In
the
precept
concerning
our
speech
obserue
,
first
,
the
properties
of
speech
,
which
are
two
:
1.
they
must
be
gracious
.
2.
powdred
with
salt
.
And
then
note
the
continuance
how
long
the
precept
is
in
force
,
and
that
is
alwaies
.
In
generall
we
so
heare
that
we
must
looke
to
our
words
aswell
as
our
workes
,
and
therefore
they
are
farre
wide
that
say
,
their
tongues
are
their
owne
who
shall
controule
them
,
Psal.
12.4
.
From
Coherence
I
obserue
,
that
he
walkes
not
wisely
that
talkes
not
wisely
,
for
euill
words
corrupt
good
manners
,
neither
may
he
be
accounted
an
honest
man
of
life
that
is
an
euill
man
in
tongue
.
The
vse
is
for
tryall
,
for
if
God
make
vs
new
creatures
,
he
giues
vs
new
tongues
,
and
if
he
turne
the
people
to
him
by
true
repentance
,
Note
.
he
doth
returne
vnto
them
a
pure
language
,
Zeph.
3.9
.
and
therefore
if
any
man
seemeth
to
be
religious
and
refraineth
not
his
tongue
,
this
man
religion
is
in
vaine
.
Let
]
It
is
not
arbitrarie
(
we
may
looke
to
our
words
if
we
will
)
but
it
is
a
flat
precept
,
and
so
a
matter
indispensible
.
Your
]
God
is
no
respecter
of
persons
,
he
forbids
vngracious
,
wanton
,
and
idle
words
,
in
Gentlemen
and
Gentlewomen
,
aswell
as
in
poore
men
and
labourers
;
he
dislikes
it
in
Masters
and
Parents
,
aswell
as
in
children
and
seruants
,
it
is
as
ill
for
the
Master
to
spend
his
time
in
idle
talke
&c.
as
for
the
seruant
.
Gracious
]
Our
words
may
be
said
to
be
gracious
three
waies
.
Obseruations
concerning
gracious
speech
.
1.
If
we
respect
the
cause
.
2.
If
we
respect
the
subiect
.
3.
If
we
respect
the
effect
.
In
respect
of
the
cause
good
words
are
well
said
to
be
gracious
,
First
,
because
they
flow
from
the
free
grace
of
God
without
our
merit
:
for
wee
doe
not
deserue
so
much
as
to
be
trusted
with
one
good
word
.
Reason
yeelds
vs
conceits
,
and
nature
an
instrument
to
speake
by
,
Note
.
but
it
is
the
God
of
nature
that
of
his
free
grace
giues
vs
good
words
.
Secondly
,
our
words
ought
to
proceed
from
some
grace
of
God
in
the
heart
,
as
from
knowledge
,
faith
,
ioy
,
sorrow
,
loue
,
feare
,
desire
,
&c.
and
in
this
sense
when
they
are
in
the
tongue
,
carry
still
the
name
of
the
fountaine
whence
they
flow
.
Againe
,
our
words
must
be
gracious
in
respect
of
the
subiect
,
the
matter
we
must
talke
of
,
must
be
of
good
things
,
or
religious
matters
,
words
of
instruction
,
comfort
,
faith
,
hope
&c.
but
especially
our
words
should
be
seasoned
with
the
daily
memorie
and
mention
of
Gods
grace
to
vs
in
Christ
[
](A89915-e231530-b)a
a
Psal.
40.21
.
.
Thirdly
,
our
words
ought
to
be
gracious
in
respect
of
the
effect
such
as
tend
to
build
vp
and
minister
grace
to
the
hearers
[
](A89915-e231550-b)b
b
Ephes.
4.29
.
,
yea
gracious
words
are
faire
words
,
and
faire
words
are
first
gracefull
words
,
words
of
thankfulnes
.
2.
Inoffensiue
words
,
not
railing
,
bitter
,
slandering
,
blasphemous
or
filthy
words
,
nay
not
iesting
words
that
are
intended
to
prouoke
,
irritate
,
disgrace
and
bite
.
3.
Seasonable
words
[
](A89915-e231570-b)c
c
Pro.
15.23
.
.
4.
Wholesome
words
,
not
filthy
rotten
communication
[
](A89915-e231590-b)d
d
Eph.
4.29
.
Vse
.
.
Vse
is
for
reproofe
.
And
men
sinne
against
this
exhortation
,
1.
by
omission
of
gracious
words
.
But
secondly
they
doe
worse
that
vse
euill
words
.
And
thirdly
they
are
worse
then
the
former
two
that
vse
their
words
to
speake
against
grace
and
gracious
courses
[
](A89915-e231630-b)e
e
Ephes.
5.6
.
.
But
they
are
worst
of
all
that
loue
euill
words
,
euen
the
words
that
may
destroy
either
their
owne
soules
,
or
the
soules
of
others
.
2.
Here
is
instruction
,
we
must
labour
by
all
meanes
,
to
get
abilitie
for
a
gracious
speech
,
either
to
God
by
prayer
,
or
to
men
in
conuersing
with
them
:
And
to
this
end
,
first
we
must
pray
constantly
and
conscionably
to
God
,
to
giue
vs
gracious
words
.
Secondly
,
we
must
get
the
law
of
grace
into
our
hearts
[
](A89915-e231650-b)f
f
Psal.
37.30
,
31.
,
yea
we
should
striue
to
be
examples
one
to
another
,
not
onely
in
faith
,
and
conuersation
,
but
in
words
also
[
](A89915-e231670-b)g
g
1
Tim.
4.12
.
;
and
if
all
Christians
are
charged
to
vse
gracious
speeches
,
much
more
Ministers
,
they
should
speake
the
words
of
God
,
they
should
keep
the
patterne
of
wholesome
words
,
and
stay
all
vaine
bablings
which
increase
to
more
vngodlinesse
,
and
all
words
that
fret
as
a
canker
.
Thus
of
the
first
propertie
.
Powdred
with
salt
]
These
are
termes
borrowed
either
from
the
vse
of
the
Temple
,
or
from
common
and
ciuill
vse
.
In
the
Temple
euery
sacrifice
was
salted
with
salt
,
Mark
.
9.
vlt.
so
must
euery
Christian
(
who
is
Gods
sacrifice
)
be
seasoned
.
In
the
common
life
of
man
,
meats
that
are
to
be
kept
long
,
must
be
powdred
with
salt
,
to
drinke
vp
or
dry
out
corruption
,
and
to
preserue
sauour
,
so
must
a
Christian
be
seasoned
that
will
be
kept
to
eternall
life
.
But
first
here
is
implied
that
the
words
of
men
are
naturally
corrupt
,
rotten
,
vnsauorie
,
and
haue
great
neede
of
seasoning
.
The
carnall
mans
words
are
much
after
the
humor
and
infection
of
his
minde
.
The
talke
of
the
Couetous
is
vsually
of
his
mammon
,
farme
,
oxen
,
bargaines
,
wares
,
&c.
The
Epicures
talke
is
vsually
of
his
sports
,
dogges
,
cockes
,
horses
,
games
,
companions
,
or
of
his
lusts
.
Note
.
The
Superstitious
man
talkes
of
his
Dagon
,
or
the
signes
of
heauen
.
The
Wrathfull
man
of
his
aduersarie
and
wrong
.
The
Ambitious
man
of
his
liuings
,
honors
,
offices
,
offers
,
hopes
,
or
his
owne
parts
and
praises
.
To
conclude
,
the
talke
of
all
naturall
men
is
but
of
naturall
things
,
and
as
they
are
of
the
flesh
,
so
their
talke
sauours
nothing
but
fleshly
things
.
Salt
]
There
is
the
salt
of
doctrine
,
and
thus
Ministers
are
the
salt
of
the
earth
.
2.
There
is
the
salt
of
mortification
,
and
so
euery
Christian
must
haue
salt
in
himselfe
.
Matth.
9.
vlt.
3.
There
is
the
salt
of
discretion
,
and
this
is
the
praise
of
the
wise
;
none
of
these
three
may
be
here
excluded
from
our
word
.
For
first
we
must
receiue
lawes
for
our
lips
,
euen
from
Gods
ministers
.
We
must
learne
of
them
not
onely
how
to
order
our
affections
and
life
,
but
also
how
to
speake
,
especially
in
matters
of
God
and
godlinesse
.
Secondly
,
we
must
mourne
for
the
sins
of
the
tongue
aswell
as
for
other
sins
:
we
must
driue
out
the
corruption
that
cleaues
to
our
words
with
the
salt
of
mortification
.
Thirdly
,
we
must
make
conscience
of
discretion
in
our
words
,
he
is
a
perfect
man
that
is
discreet
in
his
words
,
Prou.
10.20
.
Iam.
3.2
.
The
tongue
of
the
wise
is
as
fine
siluer
,
and
his
heart
guideth
his
tongue
wisely
,
and
addeth
doctrine
to
his
lips
.
The
Vse
is
both
for
instruction
and
reproofe
.
Prou.
16.23
.
For
instruction
,
both
to
all
Christians
to
season
not
onely
their
words
of
prayer
to
God
,
but
also
their
speech
in
conuersing
with
men
:
and
especially
Ministers
must
haue
salt
in
their
tongues
,
with
all
discretion
&
heedfulnesse
looking
to
their
words
,
and
with
all
authoritie
and
meete
seueritie
of
rebukes
driue
out
corruption
out
of
the
hearers
;
they
may
,
they
must
cry
aloud
and
spare
not
,
they
must
powder
them
.
Here
likewise
are
those
men
to
be
reproued
that
haue
beene
often
warned
of
their
euill
words
,
and
mend
not
.
Q.
Quest.
But
what
should
be
the
cause
why
some
men
that
haue
good
affections
&
desires
,
and
yet
cannot
get
the
victorie
ouer
euill
words
.
Answ.
Answ.
It
comes
to
passe
,
The
reasons
why
some
men
cannot
leaue
their
euill
words
.
1.
By
reason
of
their
ignorance
of
better
words
.
2.
By
custom
in
euill
speech
.
3.
For
want
of
constant
taking
of
words
of
praier
and
confession
to
God
.
4.
By
defect
of
mortification
in
the
heart
,
their
hearts
are
not
sufficiently
humbled
,
they
are
too
sleight
in
godly
sorrow
,
out
of
the
abundance
of
the
heart
the
mouth
speaketh
,
and
therefore
their
words
are
drossie
and
nought
,
because
their
hearts
are
litle
worth
[
](A89915-e231900-b)g
g
Prou.
10.20
.
What
they
should
do
to
get
victory
.
.
That
these
men
may
get
victorie
ouer
their
euill
words
(
which
vsually
are
against
the
third
or
the
seuenth
or
the
ninth
commandment
)
they
must
doe
three
things
:
First
they
must
go
to
God
constantly
by
praier
,
beseeching
him
to
open
their
lips
,
and
set
a
watch
before
the
doore
of
their
mouth
.
2.
They
must
not
faile
to
mourne
ouer
their
offences
in
speech
,
in
secret
till
they
haue
subdued
them
,
afflicting
themselues
with
voluntarie
sorrowes
for
them
.
3.
They
must
striue
by
all
meanes
to
accustome
themselues
in
good
speech
,
and
gracious
words
;
yea
many
professors
are
to
be
reproued
for
their
words
,
for
many
times
they
are
either
too
many
,
or
too
vaine
and
idle
,
or
too
false
,
or
too
rash
&c.
Their
words
want
much
seasoning
,
Perseuerance
in
good
words
as
well
as
good
workes
.
and
it
is
a
great
fault
to
haue
a
heedlesse
tongue
.
Thus
of
the
properties
of
speech
.
Alwaies
]
A
Christian
is
bound
to
perseuerance
in
good
words
aswell
as
in
good
workes
,
he
must
talke
gratiously
,
not
onely
at
some
times
for
a
passion
,
as
when
hee
comes
newly
from
the
Sermon
,
or
on
the
Sabboth
day
,
not
onely
in
some
companies
,
or
in
some
arguments
,
but
at
all
times
,
and
in
all
places
,
watching
to
all
the
oportunities
to
glorifie
God
,
or
profit
others
by
his
words
.
Thus
of
the
precept
.
The
end
followes
,
that
yee
may
know
how
to
answer
euery
one
.
In
generall
I
obserue
here
two
things
:
First
,
that
by
speaking
well
we
learne
to
speake
well
.
Secondly
,
that
the
soundest
knowledge
is
experimentall
;
he
doth
not
indeede
know
how
to
answer
,
that
doth
not
in
practise
exercise
himselfe
in
gracious
words
,
though
he
had
all
places
of
answer
and
arguments
in
his
head
.
To
answer
]
To
answer
doth
not
alwaies
import
a
question
or
demand
going
before
,
but
is
sometimes
taken
for
continuing
to
speake
,
as
Mat.
11.25
.
it
is
said
our
Sauiour
answered
,
and
yet
no
demand
went
before
:
Some
thinke
it
is
a
part
for
the
whole
,
and
one
vse
of
words
put
for
all
vses
:
but
I
take
it
in
the
ordinarie
sense
,
as
the
word
vsually
imports
,
and
so
we
answer
either
vnbeleeuers
or
beleeuers
:
concerning
our
christian
answer
before
vnbeleeuers
there
are
six
things
may
be
here
obserued
.
Six
things
concerning
answering
vnbeleeuers
.
1.
That
true
grace
is
sure
to
be
opposed
,
and
such
as
truly
feare
God
are
sure
of
aduersaries
.
2.
That
mortified
men
are
the
fittest
to
answer
aduersaries
,
especially
in
causes
of
religion
,
such
whose
tongues
and
pens
are
seasoned
with
salt
.
coher
.
3.
That
euery
Christian
shall
finde
opposition
.
(
yee
)
4.
That
euery
Christian
ought
to
answer
for
the
truth
,
apologie
is
the
fruit
not
of
learning
or
wit
onely
but
of
godly
sorrow
,
2
Cor.
7.10
.
(
yee
)
5.
That
the
truth
hath
all
sorts
of
aduersaries
,
open
and
secret
,
at
home
and
abroad
,
learned
and
vnlearned
,
Ministers
and
Magistrates
,
rich
and
poore
,
euery
one
that
is
carnall
hath
a
bolt
to
shoot
at
sinceritie
.
6.
That
it
is
not
an
easie
or
ordinarie
skill
to
know
how
to
answer
well
,
Seuen
things
required
in
answering
well
.
for
thereunto
is
required
first
deliberation
,
hee
that
answers
a
matter
before
hee
heare
it
,
it
is
folly
and
shame
to
him
.
Secondly
,
prayer
,
Prou.
16.1
.
Hab.
2.1
.
3.
Faith
in
Gods
fauour
and
promise
,
Matth.
10.19
.
Psal.
119.41
,
42.
4.
Discretion
,
considering
persons
,
time
,
place
,
occasions
,
one
kinde
of
answer
will
not
serue
euery
sort
of
men
:
we
answer
in
one
manner
to
great
men
,
in
an
other
manner
to
learned
men
,
in
an
other
to
ordinarie
men
[
](A89915-e232150-b)h
h
Pro.
25.11
.
&
26.4.6
.
.
5.
Patience
.
6.
Humilitie
.
7.
A
good
conscience
[
](A89915-e232180-b)i
i
1
Pet.
3.15
,
16.
.
Thus
of
answering
vnbeleeuers
:
Concerning
the
answering
of
beleeuers
,
here
are
these
things
to
be
obserued
.
1.
That
Christians
should
propound
their
doubts
one
to
another
.
Foure
things
concerning
answering
beleeuers
.
2.
That
strong
Christians
should
support
the
weake
,
and
helpe
them
,
and
resolue
them
from
time
to
time
,
Rom.
2.19
.
3.
It
is
not
an
easie
matter
to
giue
a
gracious
,
seasonable
,
and
profitable
answer
.
4.
That
custome
in
gracious
speech
,
breeds
by
Gods
blessing
,
an
abilitie
to
giue
wise
and
sound
iudgment
,
aduise
and
resolution
,
it
is
not
wit
,
learning
,
authoritie
&c.
that
breeds
this
skill
.
Thus
of
the
exhortation
.
Vers.
7.
All
my
estate
shall
Tichicus
declare
vnto
you
,
who
is
a
beloued
brother
,
and
a
faithfull
Minister
,
and
fellow-seruant
in
the
Lord
.
8.
Whom
I
haue
sent
vnto
you
for
the
same
purpose
,
that
he
might
know
your
estate
,
and
comfort
your
hearts
.
9.
With
Onesimus
a
faithfull
and
beloued
brother
,
who
is
one
of
you
,
they
shall
make
knowne
vnto
you
all
things
which
are
done
here
.
In
these
words
and
those
that
follow
is
conteined
the
second
part
of
the
conclusion
.
Before
he
hath
handled
the
common
doctrine
both
of
faith
and
life
,
now
he
lets
loose
his
affection
to
expresse
in
particular
his
loue
to
speciall
Christians
:
In
all
the
words
there
is
to
be
obserued
,
first
,
a
narration
as
an
entrance
▪
secondly
,
the
salutations
themselues
.
The
narration
is
in
these
three
verses
,
and
the
summe
of
it
is
,
that
Paul
being
prisoner
at
Rome
,
to
expresse
his
care
for
and
loue
to
the
Church
,
and
in
particular
to
the
Colossians
,
sends
Timothie
and
Onesimus
,
the
one
a
Minister
,
the
other
a
priuate
man
,
both
faithfull
,
to
shew
them
of
Pauls
affaires
,
and
to
visit
the
Churches
and
comfort
them
.
Before
I
come
to
the
particulars
,
from
the
generall
consideration
of
all
the
verses
to
the
end
of
the
Chapter
,
these
foure
things
may
be
obserued
.
1.
That
religion
extends
it selfe
to
the
behauiour
of
men
,
euen
in
these
more
ordinarie
matters
of
life
,
so
as
men
may
sinne
or
obey
euen
in
them
.
2.
That
the
loue
euen
of
the
best
Christians
needs
(
for
the
preseruing
and
continuing
of
it
)
euen
these
lighter
helps
and
obseruances
.
3.
That
piety
is
no
enemy
to
curtesie
,
it
doth
not
remoue
but
rectifie
it
:
Piety
doth
prescribe
to
curtesie
foure
waies
,
1.
By
forbidding
and
restrayning
the
arte
of
dissimulation
,
and
the
politike
seruing
of
mens
humors
,
and
all
the
base
courses
of
flattery
.
2.
By
moderating
the
excesse
of
complements
.
3.
By
preseruing
the
puritie
of
them
,
that
they
be
not
made
the
instruments
of
prophanenesse
,
and
pollution
,
and
wantonnesse
.
4.
By
adding
to
them
the
seedes
of
grace
and
religion
,
Paul
will
salute
aswell
as
the
Gentiles
,
but
yet
his
matter
shall
tend
vnto
grace
and
some
good
of
the
soule
,
as
Col.
1.2
.
and
in
the
rest
of
the
Epistles
.
4.
Amongst
Christians
there
may
be
a
preheminence
of
affection
,
some
may
beloued
more
then
others
;
the
Apostle
is
desirous
his
doctrine
may
be
a
testimonie
of
his
loue
to
all
,
but
yet
he
cannot
forbeare
the
mention
of
his
speciall
respect
of
some
.
The
first
thing
in
this
part
of
the
conclusion
is
the
narration
,
and
out
of
the
whole
narration
these
things
may
be
noted
.
1.
The
generall
care
Ministers
should
haue
of
the
Churches
,
Paul
cares
for
the
Churches
farre
remoued
,
yea
when
himselfe
is
in
great
trouble
,
and
so
it
might
be
thought
,
he
had
cause
enough
of
care
for
himselfe
.
2.
That
the
affections
betweene
faithfull
Ministers
and
the
people
should
not
onely
be
conceiued
but
exprest
.
3.
That
Church-gouernours
should
be
carefull
whom
they
imploy
in
the
businesses
of
the
Church
,
Paul
will
not
send
a
letter
,
but
makes
choice
of
discreet
and
faithfull
men
,
much
lesse
would
he
haue
imploied
about
the
worship
of
God
or
the
censures
of
the
Church
,
suspitious
persons
,
men
of
ill
fame
,
drunkards
,
or
of
scandalous
behauiour
:
How
can
it
be
otherwise
but
that
the
graue
censures
of
the
Church
should
be
loathed
,
and
scorned
,
when
such
numbers
of
disordered
and
prophane
persons
are
admitted
to
the
denouncing
,
pleading
,
and
executing
of
them
?
4.
Men
should
be
carefull
how
and
whom
they
commend
by
word
or
writing
;
to
commend
euill
men
is
to
beare
false
witnesse
,
many
times
to
the
great
hurt
both
of
the
Church
and
common-wealth
.
The
first
particular
thing
in
the
narration
concerning
Tichicus
,
is
his
praises
.
Here
I
obserue
,
1.
Who
commends
him
,
viz:
Paul
.
And
this
shewes
that
Ministers
should
be
carefull
to
preserue
and
inlarge
the
credits
of
their
brethren
.
Especially
this
is
a
care
should
be
in
such
as
excell
others
in
place
or
gifts
.
They
are
farre
from
this
,
that
detract
from
the
iust
praises
of
their
brethren
,
hold
them
downe
with
all
disgrace
,
labour
to
destroy
what
they
build
vp
,
and
plucke
away
the
affections
of
the
people
from
them
;
and
when
they
haue
occasion
to
speake
to
them
,
vse
them
contemptibly
,
and
rate
them
as
if
they
were
rather
their
scullions
then
their
brethren
.
And
the
sinne
is
the
worse
,
when
the
same
persons
can
countenance
idle
,
euill
,
and
scandalous
persons
.
2.
To
what
end
,
viz:
That
his
embassage
might
be
so
much
the
more
respected
:
for
the
credit
of
the
person
winnes
much
respect
to
the
doctrine
it selfe
.
3.
In
what
manner
.
And
here
obserue
two
things
:
1.
That
he
giues
him
his
full
praise
:
for
a
man
may
slander
by
speaking
sparingly
in
the
praises
of
the
well-deseruing
.
2.
That
he
praiseth
him
without
any
(
but
)
to
teach
vs
that
we
should
not
be
easie
in
word
or
letter
in
discouering
the
infirmities
of
faithfull
Ministers
.
4.
The
particulars
of
his
praises
.
And
they
may
be
diuided
thus
:
Either
they
are
common
to
all
true
Christians
,
(
beloued
brother
)
;
or
proper
to
Church-officers
,
and
that
either
in
relation
to
Christ
,
(
a
faithfull
minister
)
,
or
in
relation
to
Paul
,
(
a
fellow-seruant
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
There
are
foure
things
ought
to
be
in
euery
good
Minister
.
-
1.
He
must
be
a
good
man
,
a
brother
.
-
2.
He
should
be
beloued
of
his
people
,
beloued
brother
.
-
3.
He
must
be
faithfull
.
And
his
faithfulnesse
stands
in
two
things
:
1.
Diligence
in
labour
:
2.
Sinceritie
in
giuing
euery
one
their
portion
of
rebukes
,
comforts
,
directions
,
&c.
in
due
season
.
-
4.
He
must
be
a
fellow-seruant
,
one
that
will
draw
in
the
yoke
with
his
brethren
.
This
may
smite
the
conscience
of
many
sorts
of
Ministers
.
Some
because
they
are
of
wicked
and
scandalous
life
.
Some
because
they
haue
made
themselues
hatefull
to
their
people
by
their
indiscretion
,
couetousnesse
,
contention
,
&c.
Some
because
they
are
not
faithfull
:
Either
not
true
to
the
bed
of
the
congregation
to
which
they
consecrated
themselues
:
or
not
sincere
in
the
vse
of
their
gifts
,
being
idle
loiterers
,
indiscreet
feeders
,
men-pleasers
,
or
the
like
.
Some
because
they
are
proud
,
humorous
,
selfe-conceited
,
singular
,
and
loue
to
goe
alone
.
Thus
of
his
praises
.
The
ends
of
his
mission
followes
,
and
they
are
three
.
1.
That
he
might
declare
vnto
them
Pauls
estate
.
2.
That
he
might
know
their
estate
.
3.
That
he
might
comfort
their
hearts
.
For
the
first
:
If
you
aske
what
he
should
declare
,
I
may
answer
,
such
things
as
these
,
the
successe
of
the
Gospell
in
Rome
,
the
order
of
Pauls
life
,
and
his
afflictions
.
If
you
aske
to
what
end
:
I
answer
,
1.
For
approbation
;
the
greatest
men
neede
the
approbation
of
other
Ministers
,
yea
of
other
Christians
.
2.
For
thanksgiuing
,
that
so
many
praises
might
be
giuen
to
God
.
3.
For
praier
for
what
was
wanting
,
or
hurtfull
to
him
or
the
Church
.
4.
For
consolation
to
them
,
who
questionlesse
would
reioyce
to
heare
from
Paul
.
Againe
,
it
is
to
be
noted
,
that
he
saith
,
his
whole
estate
:
for
a
godly
man
carrieth
himselfe
so
as
he
cares
not
though
all
men
see
into
all
his
courses
.
VERS.
8.
Whom
I
haue
sent
for
the
same
purpose
that
he
might
know
your
estate
.
THe
state
of
the
people
ought
to
be
knowne
to
the
Minister
:
Doctr.
not
their
worldly
estate
,
but
the
estate
of
their
soules
,
&
consciences
,
and
the
working
of
the
meanes
vpon
them
,
not
onely
for
the
satisfaction
of
the
Ministers
affection
,
but
for
the
guiding
of
his
priuate
preparations
and
praiers
,
and
for
his
publike
doctrine
.
Which
reproues
the
carelesse
Ministers
,
that
heed
not
the
state
of
the
people
.
We
are
watchmen
for
obseruation
,
as
well
as
labourers
in
respect
of
preaching
:
neither
can
he
be
a
good
preacher
,
that
is
not
a
carefull
Watchman
.
Againe
,
it
is
a
great
defect
in
the
people
,
when
the
minister
wants
intelligence
.
For
though
it
be
a
base
humour
of
any
to
bring
false
reports
,
and
a
weake
part
in
any
minister
to
make
the
pulpit
a
place
to
vent
their
priuate
and
personall
businesses
,
yet
in
the
generall
he
cannot
be
a
good
Physitian
to
the
state
of
any
congregation
,
that
is
not
acquainted
with
their
diseases
.
Quest.
But
why
doth
the
Apostle
send
to
know
their
estate
?
Answ.
Because
he
would
not
credit
reports
concerning
them
:
for
he
knew
that
wicked
men
out
of
their
malice
would
raise
monstrous
slanders
many
times
of
the
best
deseruing
people
:
and
besides
,
the
better
sort
of
men
are
not
carefull
of
their
words
in
reports
;
matters
grow
with
telling
,
and
euery
man
according
to
his
seuerall
affection
sets
a
seuerall
emphasis
vpon
the
matter
he
tels
,
so
that
after
a
while
the
tale
will
not
be
worth
receiuing
.
This
carefulnes
should
teach
vs
how
to
heare
,
especially
we
should
be
warie
,
and
well
aduised
,
and
thorowly
informed
,
before
,
by
praier
and
fasting
we
take
vp
the
name
of
God
concerning
the
absent
.
The
third
end
is
,
that
their
hearts
might
be
comforted
.
Here
in
generall
from
the
Apostles
care
to
haue
them
comforted
,
obserue
,
1.
That
Christians
neede
comfort
and
incouragement
.
2.
That
comfort
is
the
peculiar
portion
of
true
Christians
;
and
contrariwise
,
nothing
but
sorrow
and
the
curse
is
the
portion
of
wicked
men
;
and
if
any
dramme
of
comfort
be
applied
to
wicked
men
,
the
truth
of
God
is
falsified
.
Ob.
But
this
is
the
way
to
make
them
despaire
.
Answ.
The
blinde
and
dreaming
world
is
mistaken
.
Giue
mee
an
instance
of
one
man
in
this
place
,
nay
in
this
age
,
nay
in
any
age
,
(
that
I
can
remember
)
shew
me
any
example
in
Scripture
,
or
any
instance
in
experience
,
of
one
soule
driuen
into
despaire
by
the
sincere
preaching
of
the
word
:
It
is
no
great
thing
I
desire
.
Note
.
That
men
haue
despaired
I
know
and
finde
,
as
Cain
and
Iudas
did
;
but
that
it
was
seuere
preaching
that
wrought
it
,
I
no where
finde
:
and
yet
for
one
bitter
word
giuen
by
vs
,
the
Prophets
gaue
ten
,
and
yet
this
euent
neuer
followed
.
Not
but
there
is
enough
said
many
times
to
make
despaire
,
but
that
there
is
this
prouidence
of
God
,
that
it
comes
not
vpon
men
by
this
meanes
;
but
either
of
the
melancholy
of
the
body
,
or
the
speciall
curse
that
God
priuately
powred
vpon
them
,
or
by
the
speciall
working
of
Satan
by
Gods
iust
permission
.
And
yet
I
allow
not
indiscreet
rashnes
,
or
rude
indiscretion
in
applying
threatnings
.
Doct.
3.
That
it
is
the
dutie
of
euery
Minister
to
labour
to
build
vp
Gods
children
in
comfort
,
as
the
Apostle
doth
herein
expresse
his
care
.
But
yet
consider
whom
the
Apostle
comforts
.
1.
Such
as
had
the
faith
of
Iesus
,
Col.
1.4
.
2.
Such
as
loued
all
the
Saints
,
Col.
4.1
.
3.
Such
as
were
fruitfull
hearers
of
the
Gospell
,
Col.
1.6
.
4.
Such
as
were
constant
,
and
laboured
to
bee
grounded
in
faith
and
hope
,
Col:
1.23
.
5.
Such
as
accounted
Christ
their
greatest
riches
,
and
the
Gospell
a
glorious
mystery
,
Col.
1.27
.
6.
Such
as
were
circumcised
with
circumcision
made
without
hands
,
and
haue
put
away
the
body
of
sinnes
,
and
had
with
painefull
sorrowes
put
away
,
fornication
,
vncleanenesse
,
the
inordinate
affection
,
wrath
,
anger
,
malice
,
cursed
speaking
,
filthy
speaking
and
lying
out
of
their
mouths
,
Col.
2.10
.
&
3.5.8
.
4.
A
question
may
be
here
asked
,
whether
consolations
doe
barre
out
rebukes
and
directions
?
Answ.
They
doe
not
,
for
Paul
doth
comfort
,
and
yet
he
rebuked
in
the
second
Chapter
,
and
directed
in
the
third
;
nay
many
times
rebukes
,
and
directions
are
great
doores
of
consolation
.
Thus
of
Pauls
care
to
haue
them
comforted
.
Tichicus
did
comfort
their
hearts
,
1.
by
his
presence
.
2.
by
bringing
letters
to
the
Church
from
Paul
.
3.
by
his
words
,
not
of
report
onely
,
relating
Pauls
estate
to
them
,
but
of
doctrine
,
perswading
them
to
patience
vnder
their
crosses
,
remembring
them
of
the
ioyes
to
come
,
strengthning
them
against
the
gaine-sayings
of
aduersaries
,
the
temptations
of
Satan
,
the
rebellion
of
their
owne
flesh
,
and
the
inconuenience
of
Pauls
imprisonment
,
and
lastly
instructing
them
how
to
goe
on
in
holy
life
.
Thus
of
the
first
part
of
the
narration
.
In
the
narration
concerning
Onesimus
I
obserue
two
things
:
his
praises
,
and
the
end
of
his
mission
.
His
praises
are
as
they
stand
in
relation
to
all
Christians
,
or
in
particular
to
them
;
to
all
,
he
is
a
brother
,
faithfull
,
beloued
to
them
,
and
so
he
is
one
of
them
:
the
end
of
his
mission
is
in
the
end
of
the
verse
.
Onesimus
]
This
Onesimus
was
the
theeuish
and
fugitiue
seruant
of
Philemon
,
who
comming
to
Rome
,
was
conuerted
by
Paul
in
prison
,
and
is
now
for
honours
sake
sent
with
Tichicus
.
From
hence
diuers
things
may
be
noted
.
1.
That
hatefull
and
vnfaithfull
persons
may
be
conuerted
,
and
made
worthy
,
faithfull
,
and
beloued
.
2.
That
religion
and
the
word
doth
not
marre
,
but
make
good
seruants
.
The
word
will
doe
that
which
rating
and
stripes
will
not
doe
.
3.
That
no
mans
sinnes
,
of
which
they
haue
repented
before
God
and
the
Church
,
ought
to
be
charged
vpon
them
as
any
disparagement
in
subsequent
times
.
Where
God
forgiues
,
men
should
not
impute
.
4.
It
is
a
good
worke
,
to
grace
and
credit
such
as
by
repentance
returne
from
their
former
euill
waies
.
5.
Repentance
and
true
grace
is
the
surest
way
to
credit
:
the
best
way
to
lift
reproch
from
a
mans
name
,
is
to
get
sinne
off
his
soule
.
Now
in
the
particular
praise
of
Onesimus
I
obserue
:
First
,
that
Christian
loue
respects
not
persons
:
Paul
is
not
ashamed
of
a
poore
seruant
,
and
he
would
haue
the
Church
loue
whom
God
loues
.
Secondly
,
that
there
is
faithfulnesse
required
of
priuate
men
as
well
as
Ministers
,
and
that
faithfulnesse
stands
in
three
things
,
soundnesse
in
religion
without
error
or
hypocrisie
,
diligence
in
the
particular
calling
,
and
fidelitie
in
promises
and
couenants
.
Thirdly
,
that
naturall
and
ciuill
relations
are
not
broken
or
disabled
by
religion
;
they
must
not
onely
loue
Onesimus
as
a
Christian
,
but
also
as
one
of
them
,
for
he
was
a
citizen
of
Colosse
:
there
is
loue
should
be
in
men
as
they
are
fellow-citizens
,
and
of
the
same
trade
or
profession
,
or
the
like
.
Thus
of
the
narration
.
Vers.
10.
Aristarchus
my
prison-fellow
saluteth
you
,
and
Marcus
,
Barnabas
sisters
sonne
,
touching
whom
yee
receiued
commandement
.
If
he
come
vnto
you
,
receiue
him
.
11.
And
Iesus
which
is
called
Iustus
,
which
are
of
the
circumcision
.
These
onely
are
my
worke-fellowes
vnto
the
kingdome
of
God
,
which
haue
beene
vnto
my
consolation
.
THe
salutations
follow
,
and
they
are
either
signified
or
required
:
signified
verse
10.
to
15.
required
,
vers.
15.
to
the
end
.
The
salutations
signified
are
from
six
men
,
three
of
them
Iewes
,
Aristarchus
,
Marcus
,
and
Iesus
,
vers
.
10
,
11.
and
three
Gentiles
,
Epaphras
,
Lucas
,
Demas
,
vers
.
12
,
13
,
14.
Aristarchus
is
the
first
,
concerning
whom
here
is
set
downe
,
with
his
name
,
both
his
estate
,
a
prison-fellow
,
and
his
salutation
.
This
Aristarchus
was
a
Iew
of
Macedonia
,
conuerted
by
Paul
,
who
out
of
the
deerenesse
of
his
respect
,
would
neuer
leaue
him
,
but
accompanied
him
in
his
aduersities
;
for
he
was
taken
with
him
in
the
tumult
at
Ephesus
[
](A89915-e233890-b)a
a
Act.
19.29
,
30.
,
and
here
he
is
his
prison-fellow
in
Rome
.
Crosses
abide
all
that
will
liue
godly
:
if
he
will
haue
grace
with
Paul
,
he
may
perhaps
lie
in
prison
with
him
too
.
But
here
we
see
that
aduersitie
doth
not
lessen
that
affection
that
is
sound
,
either
to
God
or
to
Gods
people
:
they
that
cannot
endure
the
smiting
of
the
tongue
,
would
litle
endure
the
yron
fetters
.
Marcus
is
the
second
.
This
is
he
about
whom
the
contention
was
betweene
Paul
and
Barnabas
,
Act.
13.
because
he
had
forsaken
them
,
and
the
labour
of
preaching
with
them
.
Now
he
is
commended
by
his
alliance
to
Barnabas
:
Certainly
the
kindred
of
worthy
men
are
to
be
regarded
euen
for
their
sakes
,
much
more
their
posteritie
.
It
is
a
great
fault
,
that
when
men
haue
spent
themselues
in
the
labour
and
seruice
of
the
Church
,
their
posteritie
should
be
neglected
,
and
exposed
to
want
and
misery
.
And
is
it
a
credit
to
be
Barnabas
sisters
sonne
?
What
is
it
then
to
be
the
childe
of
God
by
regeneration
?
Concerning
whom
you
haue
receiued
commandment
]
Some
thinke
that
Marcus
brought
to
them
the
decrees
of
the
Counsell
at
Ierusalem
,
and
these
read
it
(
of
whom
yee
receiued
&c.
)
Some
say
the
meaning
hereof
is
not
reuealed
,
and
therefore
they
will
not
inquire
.
Some
thinke
,
that
vpon
his
forsaking
of
the
Apostle
,
the
Churches
had
notice
not
to
receiue
him
if
he
came
vnto
them
,
and
that
he
had
written
to
them
himselfe
.
Some
thinke
the
latter
words
(
whom
receiue
)
are
an
explication
,
and
so
they
shew
what
was
commanded
,
viz.
to
receiue
him
.
Now
for
the
obseruations
we
may
note
:
First
,
that
scandalous
persons
are
not
to
be
receiued
.
Secondly
,
that
the
greatnesse
of
the
offences
of
men
are
not
to
be
measured
by
carnall
reason
,
but
by
the
consideration
of
the
person
,
manner
,
place
,
time
,
&c.
A
lesser
offence
aggrauated
by
circumstances
may
giue
cause
of
priuate
separation
from
voluntarie
company
.
Thirdly
,
that
an
ingenuous
nature
is
much
affected
with
the
distaste
of
discreet
Christians
.
Fourthly
,
that
repenting
sinners
are
to
be
receiued
,
if
vnto
Gods
mercy
,
then
much
more
vnto
our
houses
and
companies
.
It
is
an
ill
qualitie
to
be
hard
to
be
reconciled
.
In
generall
t
is
our
dutie
and
Gods
commandement
,
that
we
should
receiue
one
another
[
](A89915-e234070-b)b
b
Rom.
15.7
.
.
Thus
Ministers
must
receiue
their
people
,
when
they
are
with
them
,
to
speake
to
them
of
the
kingdome
of
God
[
](A89915-e234090-b)c
c
Luk
9.11
.
,
and
the
people
must
receiue
their
Ministers
also
[
](A89915-e234110-b)d
d
Act.
21.17
.
,
and
the
people
must
receiue
one
another
,
euen
the
meanest
Christians
as
well
as
the
greatest
,
the
litle
ones
that
beleeue
in
Christ
[
](A89915-e234130-b)e
e
Mat.
18.5
.
,
all
the
Disciples
of
Christ
are
to
be
receiued
[
](A89915-e234150-b)f
f
Mat.
10.40
,
41.
.
Now
because
this
point
of
receiuing
one
another
is
exceeding
needfull
,
and
there
may
be
much
mistaking
about
it
,
I
thinke
good
therefore
to
giue
out
of
seuerall
Scriptures
rules
how
we
are
to
carry
our selues
in
this
businesse
of
receiuing
one
another
.
Six
rules
about
receiuing
one
another
.
1.
That
we
entertaine
with
all
heedfulnesse
,
so
Act.
9.
in
Pauls
case
,
and
Act.
18.27
.
in
Apollos
case
.
This
condemnes
the
carnall
hospitalitie
in
the
world
,
which
promiscuously
admits
any
of
any
profession
,
where
the
basest
and
vilest
sort
of
people
are
soonest
chosen
for
the
table
and
company
:
yea
many
of
the
better
sort
are
to
be
blamed
,
such
as
are
ouer
credulous
,
many
times
to
their
owne
singular
disgrace
,
and
hurt
of
the
Church
.
2.
That
when
we
are
assured
of
the
faithfulnesse
of
any
,
we
receiue
them
with
all
christian
respect
,
freely
and
liberally
,
Rom.
15.17
.
bearing
with
their
infirmities
,
Rom.
15.1
.
yea
if
need
be
,
pardoning
their
offences
,
Phil.
12.17
.
3.
That
in
society
with
weake
Christians
,
we
take
heede
of
intangling
them
with
questions
and
controuersies
,
Rom.
14.1
.
as
the
manner
of
some
is
.
4.
That
great
respect
be
had
of
our
callings
.
5.
That
the
imployment
be
chiefly
about
holy
things
.
Receiue
them
in
the
fellowship
of
the
Gospell
,
not
for
recreation
or
idle
discourse
;
either
labour
to
strengthen
them
,
Act.
18.26
.
or
to
be
furthered
in
obedience
by
them
,
2
Cor.
7.15
.
6.
That
great
respect
be
had
of
frugalitie
,
Luk.
10.8
.
Thus
of
verse
10.
VERS.
11.
And
Iesus
which
is
called
Iustus
,
which
are
of
the
circumcision
,
&c.
THe
third
person
that
doth
salute
,
is
described
by
his
proper
name
Iesus
,
and
his
surname
Iustus
.
Quest.
Quest.
May
the
name
of
Iesus
be
giuen
to
any
man
?
Answ.
Answ.
Before
it
was
appropriated
to
the
sonne
of
God
,
it
was
both
lawfull
and
vsuall
to
giue
it
to
men
,
as
appeares
by
Ioshuaes
name
,
which
is
the
same
,
Whether
the
name
of
Iesus
may
be
giuen
to
any
man
now
?
and
the
sonne
of
Syrake
.
But
now
it
is
not
expedient
any
way
:
and
therefore
the
Iesuites
may
change
their
names
,
like
Iebusites
as
they
are
.
The
name
Iustus
was
not
giuen
him
by
the
Iewes
,
but
by
the
Romans
,
as
the
varying
of
the
language
sheweth
:
and
in
all
probabilitie
,
giuen
in
praise
of
his
faithfulnesse
and
true
dealing
with
all
men
.
Quest.
What
may
we
doe
to
winne
the
reputation
of
iust
persons
?
What
we
must
doe
to
winne
the
reputation
of
iust
men
.
Answ.
1.
Be
peaceable
and
make
peace
,
and
doe
all
things
without
murmuring
or
reasonings
,
Mat.
5.8
.
Phil.
2.15
.
2.
Be
watchfull
vnto
chastitie
,
and
the
honestie
of
the
seuenth
commandment
,
1
Pet.
2.11
,
12.
3.
Let
your
conuersation
be
without
feare
,
1
Pet.
3.2
.
4.
Be
not
vaine
in
apparell
,
1
Pet.
3.3
.
5.
Get
a
meeke
and
quiet
spirit
,
1
Pet.
4.3
,
4.
6.
In
yeelding
apologie
,
be
constant
,
and
vnmoueable
with
all
cheerefulnesse
,
willing
to
giue
answer
,
with
all
meeknesse
,
and
reuerence
,
and
good
conscience
,
1
Pet.
3.15
,
16.
7.
Shew
all
vprightnesse
in
thy
calling
:
and
this
vprightnesse
hath
three
things
.
1.
Diligence
.
2.
All
true
and
faithfull
dealing
in
words
and
promises
.
3.
A
conuersation
without
couetousnesse
.
Finally
,
to
liue
inoffensiuely
is
a
strong
inducement
euen
to
the
worst
men
,
many
times
to
draw
from
them
a
good
testimonie
euen
of
Gods
children
.
Thus
of
their
names
.
In
the
second
place
they
are
described
,
1.
By
their
countrey
,
they
were
of
the
circumcision
,
that
is
Iewes
.
2.
By
their
praises
,
&
thus
they
are
commended
,
either
for
what
they
were
to
the
Church
in
generall
,
they
were
labourers
,
fellow-workers
;
or
for
what
they
were
to
Paul
,
they
were
to
his
consolation
.
Which
are
of
the
circumcision
]
This
is
added
perhaps
to
note
,
that
euen
those
men
though
they
were
Iewes
did
subscribe
to
the
Apostles
doctrine
,
concerning
the
abolishing
of
Iewish
ceremonies
.
But
by
this
periphrasis
the
Iewes
were
noted
,
not
so
much
because
God
did
once
hereby
distinguish
and
separate
them
from
the
world
as
by
a
partition
wall
,
but
because
of
pertinacie
in
refusing
(
though
they
were
Christians
)
to
lay
downe
circumcision
:
This
obstinacie
of
the
Iewes
should
teach
vs
resolution
for
the
truth
,
and
to
be
more
constant
in
all
good
courses
then
they
obstinate
in
euill
.
In
the
praise
of
their
paines
I
note
,
1.
Their
paucity
or
fewnesse
,
(
these
only
)
2.
Their
labour
,
worke-fellowes
.
3.
The
subiect
about
which
they
labour
(
the
kingdome
of
God
)
These
onely
]
Here
obserue
,
1.
That
when
God
hath
any
worke
to
do
,
there
are
found
few
faithful
men
to
do
it
.
2.
That
a
people
,
that
hath
had
the
meanes
and
been
conuinced
,
if
they
turne
not
speedily
,
proue
of
many
others
the
most
obdurate
,
and
hard-hearted
;
thus
almost
the
whole
nation
of
the
Iewes
resisted
Christ
.
3.
Persecution
driues
many
hearers
into
apostacie
:
this
was
not
the
case
of
the
Iewes
in
Rome
onely
,
but
would
be
our
case
if
the
times
altered
.
What
hearers
amongst
vs
are
like
to
fall
away
if
the
times
should
change
.
Quest.
What
hearers
amongst
vs
are
like
to
fall
away
if
the
times
should
change
?
Answ.
1.
Such
as
heare
without
affection
.
2.
Such
as
haue
only
a
temporarie
faith
.
3.
Such
as
now
forbeare
societie
with
Gods
seruants
in
the
fellowship
of
the
Gospell
:
For
if
now
they
shame
their
presence
,
how
farre
would
they
stand
off
in
perilous
times
?
4.
If
these
three
onely
of
all
the
Iewes
were
faithfull
labourers
in
Rome
,
where
was
Peter
if
he
had
been
at
Rome
,
either
Paul
much
wrongs
him
,
not
to
mention
him
,
and
his
eminent
praises
,
or
else
the
gaining
of
a
Bishopricke
made
him
giue
ouer
his
worke
.
Worke-fellowes
]
Here
consider
,
1.
Their
labour
,
worke
.
2.
Their
honor
,
fellowes
.
For
the
first
obserue
,
1.
That
Gods
kingdome
on
earth
is
erected
by
mans
hands
,
as
the
outward
instruments
,
an
honor
done
to
man
which
is
denied
to
the
Angels
.
2.
Gods
kingdome
needs
much
labour
and
helpe
,
Ministers
must
worke
,
they
may
not
be
loiterers
,
yea
they
must
worke
hard
,
for
cursed
is
he
that
doth
Gods
worke
negligently
;
yea
they
must
worke
in
their
owne
persons
,
not
by
substitutes
:
Magistrates
also
must
helpe
forward
this
worke
by
protecting
the
ministerie
and
good
men
,
by
compelling
such
as
are
by
the
high
waies
to
come
into
Gods
house
,
and
by
reforming
abuses
which
hinder
Gods
grace
and
kingdome
amongst
men
:
Priuate
persons
must
help
by
instruction
,
admonition
,
consolation
,
&c.
Fellowes
]
Here
note
,
1.
The
honor
of
these
labourers
,
they
are
all
one
,
fellowes
,
though
differing
in
gifts
,
1
Cor.
3.8
,
9.
2.
Their
vnitie
,
some
are
workers
,
but
not
coworkers
,
for
they
preach
not
Christ
purely
.
3.
Humilitie
in
the
Apostle
,
imitable
in
all
,
though
neuer
so
much
excelling
in
place
or
gifts
.
Vses
of
all
.
1.
For
instruction
.
First
,
pray
to
the
Lord
of
the
haruest
to
send
forth
more
labourers
,
though
Clergy-men
are
very
corrupt
,
and
few
of
them
faithfull
,
yet
it
is
better
our
mouthes
bee
filled
with
prayers
then
with
reproches
.
2.
Ministers
must
studie
to
approue
themselues
workemen
that
neede
not
be
ashamed
,
2
Tim.
2.15
.
3.
The
people
must
take
heede
they
hinder
not
Gods
worke
by
disobedience
,
1
Cor.
16.16
.
Lastly
,
must
Ministers
in
their
callings
labour
,
surely
then
must
euery
man
worke
in
his
calling
also
,
else
iust
with
God
if
pouertie
attend
sloth
:
yea
weomen
must
worke
and
not
destroy
their
houses
by
pride
and
idlenesse
,
and
all
both
men
and
women
must
not
talke
of
it
as
many
do
but
set
to
it
,
Pro.
14.23
.
nor
begin
onely
but
perseuere
,
Pro.
18.9
.
but
some
are
so
settled
vpon
their
lees
in
this
point
,
that
they
are
wiser
in
their
owne
conceit
,
then
seuen
men
that
can
giue
a
reason
.
Secondly
,
for
consolation
to
all
Gods
workmen
,
especially
ministers
,
though
they
haue
not
so
great
gifts
as
others
,
yet
if
they
shew
all
good
faithfulnes
in
discharge
of
their
places
,
they
are
fellowes
euen
to
Apostles
;
though
all
that
wrought
at
the
Tabernacle
had
not
Bezaliels
skill
yet
all
were
coworkers
:
yea
Gods
workemen
differ
from
all
the
workemen
in
the
world
:
For
first
God
himselfe
will
worke
with
them
,
so
will
no
Prince
though
the
worke
be
neuer
so
princely
.
2.
Though
their
worke
be
not
finished
yet
they
shall
receiue
their
wages
,
A
threefold
kingdome
of
God
.
though
Israel
be
not
gathered
,
yet
their
iudgement
is
with
the
Lord
and
their
worke
with
their
God
,
Isay
40.4
,
5.
Vnto
the
kingdome
of
God
]
There
is
a
threefold
kingdome
of
God
:
First
,
of
nat●re
,
Psal.
103.19
.
Secondly
of
grace
,
Math.
3.2
.
Thirdly
of
glory
Iohn
3.3
.
The
kingdome
of
grace
is
here
meant
,
here
I
obserue
first
the
priuiledges
of
this
kingdome
.
Secondly
,
the
properties
or
signes
of
the
subiects
.
Thirdly
,
the
vses
.
For
the
first
the
excellent
condition
of
such
as
by
true
conuersion
are
admitted
into
the
kingdome
of
grace
,
,
may
be
three
waies
considered
,
The
priuiledges
of
the
kingdome
of
grace
.
for
they
are
happy
,
first
in
their
King
,
secondly
in
their
lawes
,
thirdly
in
the
personall
prerogatiues
of
the
kingdome
.
1.
They
are
happy
in
their
King
for
he
is
nobly
borne
the
son
of
the
most
high
.
2.
He
comes
rightly
by
the
crowne
,
Psal.
2.7
.
3.
Hee
is
of
eminent
soueraignty
,
he
hath
a
name
written
on
his
garments
and
thigh
,
The
king
of
kings
and
Lord
of
Lords
,
Reuel
.
19.16
.
Prince
of
the
Kings
of
the
earth
,
Reuel
.
1.5
.
4.
He
is
a
Prince
of
admirable
qualities
,
wonderfull
,
counceller
,
the
mightie
God
,
an
euerlasting
Father
,
Prince
of
peace
,
on
that
keepes
the
gouernment
vpon
his
owne
shoulders
,
Isa.
9.6
.
5.
Lastly
,
he
is
immortall
,
1
Tim.
1.17
.
in
the
earth
if
a
Prince
were
neuer
so
good
yet
in
this
the
subiects
are
vnhappy
that
they
shall
lose
him
,
but
Sions
King
will
neuer
die
.
2.
They
are
happy
in
their
lawes
,
for
they
are
not
only
cleerly
digested
in
Gods
sacred
volume
,
but
they
are
euery
way
most
perfect
to
make
men
wise
to
saluation
and
absolute
to
euery
good
worke
,
such
as
neede
no
repeale
nor
addition
,
a
perfect
rule
to
all
ages
,
and
so
are
no
lawes
of
man
vnder
heauen
,
2
Tim.
3.3.15.16.17
.
3.
They
are
happy
in
the
personall
prerogatiues
of
the
kingdome
,
for
1.
Here
is
certaine
safetie
and
quiet
habitation
for
all
the
Kings
subiects
Isa.
33.20.21
.
Ier.
23.5.6
.
Secondly
,
to
all
the
subiects
it
is
giuen
to
know
the
mysteries
of
this
kingdome
,
Math.
13.11
.
Thirdly
,
in
this
kingdome
poore
men
may
get
aduancement
as
easily
and
as
soone
as
rich
,
Iam.
2.6
.
Fourthly
,
if
any
of
the
subiects
fall
into
desperate
crosses
that
they
be
without
all
meanes
,
yet
they
are
prisoners
of
hope
,
and
shall
be
saued
and
deliuered
by
the
bloud
of
the
couenant
,
Zach.
9.9.11
.
Fiftly
,
the
King
doth
quiet
himselfe
in
the
loue
of
euery
subiect
and
doth
reioyce
ouer
them
with
ioy
,
it
is
a
great
benefit
to
liue
vnder
a
good
King
though
the
subiect
be
not
knowne
vnto
him
:
but
a
great
fauour
that
the
King
should
take
notice
of
the
subiect
by
name
;
but
exceeding
great
comfort
it
is
if
the
King
loue
some
subiect
with
a
speciall
loue
:
thus
doth
Christ
to
all
his
subiects
,
which
no
King
can
doe
because
his
heart
is
finite
.
Sixtly
,
here
all
subiects
are
sonnes
,
Rom.
9.25.26
.
Seuenthly
,
they
are
all
King
,
Reuel
.
1.5.6
.
&
5.10
.
Rom.
5.17
.
Eightly
,
here
if
any
two
of
the
subiects
doe
agree
on
earth
vpon
any
thing
whatsoeuer
they
desire
their
heauenly
father
will
grant
it
,
Math.
18.19.20
.
Lastly
the
properties
of
the
kingdome
shew
the
felicitie
of
the
subiects
of
this
kingdome
.
First
,
Is
in
power
not
in
word
,
1
Cor.
4.20
.
Secondly
,
Is
not
of
this
world
but
as
farre
more
excellent
as
it
differs
in
nature
from
the
kingdome
of
the
world
,
Ioh.
8.36
.
Thirdly
,
It
is
without
end
,
Luk.
1.33
.
Heb.
12.28
.
Thus
of
the
priuiledges
.
The
second
thing
is
the
properties
of
the
subiects
or
the
signes
by
which
they
may
be
knowne
,
and
they
are
sixe
.
First
,
They
are
a
poore
and
penitent
people
,
Math.
5.3
.
&
3.2
.
Secondly
,
6.
Signes
to
know
the
subiects
of
Christs
kingdome
.
they
doe
gladly
,
and
constantly
subiect
themselues
to
be
ruled
by
the
powerfull
preaching
of
the
Gospell
,
and
esteeme
the
comforts
thereof
aboue
all
treasures
,
Math.
13.44.45
.
hence
called
the
Gospell
of
the
kingdome
.
Thirdly
,
They
are
a
patient
people
,
and
doe
willingly
forgiue
each
other
his
brothers
trespasses
,
Math.
18.23
.
vlt.
Reuel
.
1.9
.
ordinarily
men
cannot
more
darken
their
euidence
then
by
their
vnruly
passions
vnbridled
,
the
King
of
Sion
is
meeke
Math.
21.5
.
and
so
are
the
subiects
.
Fourthly
,
they
may
be
easily
knowne
by
their
easie
accesse
to
their
King
in
their
daily
troubles
,
you
may
see
them
betimes
euery
morning
at
the
court
gates
,
Gal.
4.7
.
Psal.
5.2.3
.
where
he
giues
his
sonne
he
giues
the
spirit
of
his
sonne
into
their
hearts
&c.
Fiftly
,
They
feare
their
King
and
his
goodnesse
,
they
are
more
affected
with
feare
vpon
the
sense
of
his
mercy
,
then
vpon
the
sight
of
his
iudgements
,
Hos.
3.5
.
Sixtly
,
they
make
conscience
of
the
least
commandements
,
feare
aswell
to
sweare
by
lesser
othes
in
common
talke
as
periurie
in
courts
of
iustice
;
They
make
conscience
of
drinkings
aswell
as
drunkenesse
,
of
filthy
speaking
aswell
as
whoredome
,
Math.
5.19
.
and
13.33
.
they
are
new
creatures
,
they
haue
not
a
new
legge
or
an
arme
onely
,
they
labour
to
abound
in
grace
and
duties
,
2
Pet.
1.11
.
The
vses
follow
.
First
for
instruction
,
if
the
estate
of
Christians
conuerted
by
the
powerfull
preaching
of
the
Gospell
vnder
the
regiment
of
Christ
,
bee
so
excellent
an
estate
,
How
men
may
get
into
the
kingdome
of
God
.
and
so
happy
and
a
king-like
condition
;
it
should
teach
,
first
all
that
are
not
yet
conuerted
to
settle
their
hearts
about
this
point
,
and
that
they
may
get
into
the
kingdome
of
God
,
they
must
get
an
holy
estimation
of
the
happinesse
of
that
estate
,
kingdome
should
moue
them
much
,
Sathan
knew
if
any
thing
would
preuaile
with
Christ
it
must
be
the
glory
of
kingdomes
;
behold
here
God
offers
thee
a
kingdome
.
Secondly
,
pray
daily
and
earnestly
that
Gods
kingdome
may
come
vpon
thee
,
Math.
6.
Thirdly
,
practise
what
thou
praiest
,
and
by
practise
seeke
the
kingdome
of
God
first
,
Math.
6.33
.
and
to
this
end
obserue
4.
rules
.
1.
Remoue
what
might
hinder
,
that
is
by
repentance
cast
off
thy
sinnes
,
no
vncleane
thing
must
enter
here
,
and
it
is
plaine
it
is
required
,
Math.
3.2
.
Secondly
,
waite
vpon
the
preaching
of
the
Gospell
,
for
it
is
the
Gospell
of
the
kingdome
,
and
the
keies
of
heauen
,
onely
take
heede
thou
neither
betray
it
by
security
,
nor
choake
it
by
care
,
Math.
13.
Thirdly
,
remember
to
seeke
it
with
all
zeale
and
earnestnesse
,
for
the
kingdome
of
heauen
suffers
violence
and
the
violent
take
it
by
force
,
Math.
11.12
.
Fourthly
,
take
heed
thou
giue
not
ouer
when
thou
come
neere
to
the
kingdome
of
God
,
Mark
.
12.34
.
for
the
children
of
the
kingdome
may
be
cast
out
.
2.
Take
heed
of
despising
poore
Christians
,
for
God
hath
chosen
them
to
make
them
heires
of
the
kingdome
,
they
must
not
be
accounted
of
according
to
their
outward
estate
in
the
world
.
3.
Those
that
haue
attained
this
excellent
estate
must
be
exhorted
to
three
things
.
1.
By
godly
conuersation
to
walke
worthy
of
the
kingdome
of
God
1
Thess.
2.12
.
1
Pet.
2.9
.
Secondly
,
to
reioyce
in
their
King
,
and
speake
of
the
praises
of
the
great
renowne
of
the
sacred
Kingdome
that
thus
commeth
in
the
name
of
the
Lord
,
Psal.
145.10.11
.
&
149.2
.
Math.
11.10
.
for
many
Prophets
and
great
kings
haue
desired
to
see
such
daies
,
and
haue
not
seene
them
,
in
that
cleerenesse
we
now
see
them
.
Thirdly
,
willingly
to
suffer
for
righteousnesse
,
2
Thess.
1.5
.
Lastly
Ministers
should
here
be
informed
and
prouoked
by
all
meanes
possible
,
in
season
and
out
of
season
to
exhort
,
perswade
,
beseech
men
,
and
turne
themselues
into
all
formes
to
preuaile
,
for
it
is
about
a
kingdome
they
labour
.
Thus
for
instruction
.
2.
It
serues
for
reproofe
,
first
,
of
such
as
can
be
so
easily
content
either
to
want
or
lose
the
meanes
,
the
kingdome
of
God
is
taken
from
them
,
Math.
21.43
.
Secondly
,
of
the
waiwardnesse
of
caueling
hearers
that
can
neuer
be
set
downe
but
are
still
obiecting
,
against
this
word
of
doctrine
or
the
estate
of
Christians
,
these
are
condemned
,
Math.
11.16
.
&c.
Thirdly
,
it
is
a
great
terrour
to
rich
men
in
speciall
,
who
are
threatned
with
impossibilitie
to
enter
into
this
kingdome
,
if
they
doe
not
aboue
all
other
men
looke
to
themselues
,
Math.
10.23.24
.
Fourthly
,
of
the
discontentments
of
Gods
seruants
vnder
crosses
,
is
there
no
king
in
Sion
?
or
is
it
no
priuiledge
that
the
first
Dominion
is
come
vnto
them
,
Mich.
4.9
.
Fiftly
,
it
specially
reprooues
those
wicked
persons
that
professe
by
their
workes
they
will
not
haue
Christ
to
raigne
ouer
them
by
his
word
,
Luk.
19.14.27
.
Zach.
14.17
.
woe
is
vnto
them
,
and
woe
to
such
as
shut
vp
the
kingdome
of
God
before
men
,
Math.
23.13
.
3.
For
comfort
to
all
Gods
seruants
.
Did
so
great
Kings
and
Prophets
desire
to
see
these
things
we
see
?
what
is
it
to
enioy
such
a
Kingdome
?
was
it
a
great
offer
in
Herod
to
offer
halfe
his
kingdome
,
what
is
it
in
God
to
giue
a
whole
Kingdome
,
better
then
any
kingdome
on
earth
?
yea
this
comfort
is
the
greater
,
in
that
such
christians
whose
grace
is
but
like
the
graine
of
mustard
seede
,
may
be
possessed
of
this
Kingdome
.
Which
haue
beene
to
my
consolation
.
Doct.
The
labours
of
Gods
seruants
are
a
great
comfort
vnto
good
men
,
it
is
a
comfort
to
see
Gods
worke
prosper
,
and
besides
ioy
in
the
holy
Ghost
is
wrought
in
their
hearts
by
the
power
of
the
word
preached
.
Quest.
What
should
be
the
reason
,
Why
many
hearers
haue
no
more
comfort
in
hearing
.
why
many
that
come
constantly
to
heare
Gods
seruants
,
yet
get
not
consolation
,
or
not
the
comfort
they
desire
?
Answ.
The
lets
of
comfort
are
either
1.
in
men
,
or
2.
in
God
.
In
men
they
are
either
of
frailty
without
any
great
sinne
,
or
such
as
arise
of
sinne
.
The
lets
of
frailtie
are
specially
two
.
1.
Bodily
distemper
by
sicknesse
or
melancholy
,
but
this
may
be
tried
thus
if
they
bee
dead
hearted
in
all
other
things
aswell
as
hearing
and
praier
,
&c.
2.
Waiwardnesse
in
the
distresse
of
conscience
when
the
soule
refuseth
comfort
,
Psal.
77.3
.
The
lets
of
comfort
that
arise
of
sinne
may
be
considered
two
waies
,
first
as
they
are
in
the
worser
sort
of
men
.
Secondly
,
as
they
are
also
in
the
better
sort
.
In
the
worser
sort
these
are
the
lets
;
First
impenitencie
,
Ier.
8.6.8
.
Secondly
,
peruersnes
,
Ier.
6.10
.
Thirdly
,
vile
affections
,
such
as
are
:
1.
Worldly
griefe
or
fretting
.
2.
Worldly
cares
,
these
are
thornes
.
3.
Rage
and
passion
,
Rom.
15.4
.
4.
Lust
,
2
Tim.
3.6
.
5.
Enuie
,
1
Pet.
2.12
.
4.
A
spirit
of
slumber
,
Rom.
11.7.8
.
&c.
5.
Contrariety
or
contradiction
in
opinions
,
Phil.
2.1.2
.
In
the
better
sort
1.
want
of
preparation
,
plowing
must
go
before
sowing
,
Math.
17.
Of
attention
,
Isa.
55.3.4
.
Of
estimation
of
comfort
receiued
Iob.
15.11
.
Of
godly
sorrow
,
Isa.
61.62
.
2.
Preuailing
of
other
ioyes
.
3.
An
ouer
high
expectation
.
4.
Presumptuous
sinnes
.
5.
Spirituall
satiety
and
fulnesse
,
when
they
seeme
to
haue
grace
enough
,
and
want
nothing
,
too
like
the
Laodiceans
,
Reuel
.
3.
Thus
in
men
.
2.
God
doth
restraine
consolation
,
sometimes
for
reasons
secret
to
himselfe
,
sometimes
for
reasons
reuealed
,
but
not
to
vs
,
as
1.
To
teach
vs
to
know
that
comfort
is
his
gift
,
and
to
draw
vs
to
looke
aboue
the
meanes
.
2.
To
teach
vs
to
liue
by
faith
and
not
by
sense
.
3.
To
scourge
vnthankfulnesse
.
4.
To
compell
vs
to
the
vse
of
other
of
his
ordinances
,
too
much
neglected
.
Thus
of
the
lets
.
To
passe
from
this
point
we
may
here
obserue
,
1.
An
imitable
praise
in
the
Apostle
,
he
enuies
not
the
labours
of
his
brethren
,
he
is
so
farre
from
it
that
he
reioyceth
in
it
.
2.
We
may
see
that
the
wisest
and
greatest
men
haue
need
to
be
comforted
of
meaner
men
.
3.
Here
is
a
reproofe
of
such
workemen
as
by
their
labour
grieue
Gods
people
,
and
are
as
thornes
and
goades
in
their
sides
but
comfort
them
they
doe
not
.
Thus
of
the
salutations
of
the
Iewes
.
The
salutations
of
the
three
Gentiles
follow
,
the
first
is
Epaphras
who
(
besides
the
report
of
his
salutation
)
is
described
1.
by
his
office
,
the
seruant
of
Christ
.
2.
By
his
relation
to
them
,
who
is
one
of
you
.
3.
By
his
loue
to
them
shewed
by
striuing
in
praier
for
them
.
4.
By
his
zeale
not
onely
for
them
but
for
the
two
neighbour
Churches
,
vers.
13.
This
Epaphras
was
the
Cities
preacher
among
the
Colossians
,
he
is
kept
back
at
Rome
for
a
time
that
so
Tichicus
might
confirme
the
doctrine
before
taught
by
Epaphras
.
Quest.
But
why
is
the
Apostle
so
long
in
speaking
of
him
being
so
short
in
the
mention
of
the
rest
?
Answ.
It
is
the
Apostles
discretion
to
honour
him
before
his
owne
people
.
A
seruant
of
Christ
]
He
was
a
seruant
of
Christ
,
first
,
as
a
man
and
so
by
the
necessitie
of
creation
he
must
serue
Christ
whether
he
would
or
not
.
2.
As
a
Christian
man
and
so
he
serues
him
willingly
and
in
religious
workes
.
3.
As
a
Preacher
of
the
Gospell
,
and
so
he
serues
Christ
in
a
speciall
function
in
the
Church
.
Doct.
1.
Ministers
are
Christs
seruants
,
whence
followes
two
things
,
first
they
must
doe
his
workes
.
Secondly
,
they
must
not
be
seruants
of
men
.
Doct.
2
,
The
estate
of
the
Ministers
of
God
is
an
estate
of
seruing
not
of
raigning
,
they
are
not
Lords
ouer
Gods
heritage
,
nor
must
they
thinke
to
be
like
the
Prince
of
the
Nations
.
Doct.
3.
It
is
a
great
honour
to
be
Christs
seruant
;
for
all
his
seruants
are
freemen
,
and
their
wages
is
euerlasting
:
and
therefore
wee
should
loue
to
be
his
seruants
,
neither
should
it
euer
seeme
euill
vnto
vs
to
doe
his
worke
.
Besides
,
it
is
a
great
comfort
to
poore
Christians
,
though
they
cannot
be
Kings
and
Apostles
,
yet
they
may
be
Christs
seruants
which
Kings
and
Apostles
haue
accounted
their
greatest
honour
.
Thirdly
,
men
must
take
heed
of
despising
or
abusing
Ministers
,
seeing
they
are
Christs
seruants
,
yea
it
is
not
safe
to
abuse
any
Christian
for
that
very
reason
.
Lastly
,
seeing
it
is
so
great
a
dignitie
to
serue
Christ
,
both
Ministers
and
people
must
be
carefull
to
performe
Christs
seruice
,
with
obseruation
of
what
Christ
requires
,
for
the
manner
or
rules
of
his
seruice
.
Ministers
must
not
seeke
their
owne
things
,
Phil.
2.21
.
they
must
not
bee
giuen
to
wine
,
nor
to
filthy
lucre
,
nor
fighters
,
nor
couetous
,
not
prophane
in
their
families
,
not
young
schollers
,
not
scandalous
,
1
Tim.
3.3.4.5.6.7
.
2
Tim.
2.24
.
they
must
faithfully
care
for
all
the
matters
of
the
Church
,
Phil.
2.20
.
they
must
serue
with
all
modestie
and
teares
,
Act.
20.19
.
Christians
in
their
seruice
of
Christ
must
remember
to
lay
aside
all
immoderate
cares
for
the
profits
and
pleasures
of
this
world
:
yee
cannot
serue
Christ
and
mammon
.
2.
That
Christ
will
not
be
serued
but
in
newnesse
of
spirit
:
the
old
heart
can
doe
Christ
no
worke
Christ
will
accept
,
Rom.
7.6
.
Who
are
Christs
seruants
.
Quest.
But
who
are
Christs
seruants
?
Answ.
If
you
speake
of
Ministers
,
it
is
answered
negatiuely
,
Gal
1.10
.
He
that
preacheth
mans
doctrine
,
or
goeth
about
to
please
men
,
he
is
not
the
seruant
of
Christ
.
If
you
aske
of
Christians
in
generall
,
it
is
answered
,
Rom.
6.16
.
His
seruants
ye
are
to
whom
ye
obey
.
If
ye
conscionably
endeauour
to
obey
,
the
word
of
Christ
,
you
are
the
seruants
of
Christ
;
otherwise
yee
serue
sinne
vnto
death
.
For
conclusion
,
let
vs
so
settle
our
hearts
to
serue
Christ
,
that
we
remember
to
doe
it
,
1.
constantly
at
all
times
,
2.
sincerely
by
doing
all
his
works
both
publike
and
priuate
.
Which
is
one
of
you
]
Doct.
There
is
a
speciall
loue
due
to
fellow-citizens
.
This
I
haue
noted
before
.
But
I
adde
,
that
the
loue
of
Citizens
must
shunne
fiue
things
,
as
great
rockes
to
make
the
shipwracke
of
true
affection
vpon
:
1.
Opposition
or
quarrell
and
suits
in
matter
of
estate
.
2.
Enuie
at
the
prosperitie
or
trade
of
others
.
3.
Faction
or
banding
into
sides
in
matters
of
gouernment
.
4.
Schisme
in
matter
of
Religion
:
but
it
is
to
be
noted
,
that
it
is
prophane
and
fleshly
men
that
haue
not
the
spirit
of
God
,
that
cannot
abide
others
because
they
runne
not
with
them
into
the
same
excesse
of
riot
,
for
Gods
seruants
would
faine
liue
at
peace
,
Iud.
18.19
.
5.
A
reioycing
together
in
euill
.
The
loue
that
leads
men
from
their
calling
to
go
from
tauerne
to
tauerne
,
or
from
sport
to
sport
,
is
not
true
Citizen
like
loue
,
it
is
base
and
vnwarrantable
.
The
third
thing
in
the
description
is
his
loue
to
his
people
,
shewed
by
praiing
for
them
.
In
his
praier
note
.
1.
The
action
,
that
he
doth
pray
.
2.
The
subiect
,
persons
,
for
whom
,
for
you
.
3.
The
circumstance
,
he
praies
absent
.
4.
The
varietie
of
his
praiers
,
praiers
.
5.
The
feruencie
of
his
praies
,
striueth
.
6.
The
constancie
of
his
praiers
,
alwaies
.
7.
The
matter
he
praies
for
,
1.
their
perseuerance
,
that
ye
may
stand
.
2.
their
perfection
amplified
,
by
the
measure
,
(
full
)
and
by
the
extent
of
the
subiect
,
(
in
all
the
will
of
God
.
)
Praier
.
]
Doct.
Praier
is
the
vsuall
remedie
and
refuge
for
Gods
children
in
their
griefes
and
desires
:
a
remedie
I
say
for
all
times
,
persons
,
and
places
.
The
force
of
praier
.
As
for
griefes
and
feares
,
it
is
of
force
and
auaileable
,
1.
against
the
troubles
and
cares
of
this
world
,
Phil.
4.6
.
2.
against
the
stings
of
secret
tentations
and
preuailing
sinnes
,
2
Cor.
12.9
.
Math.
9.
3.
against
the
shame
of
euill
workes
past
,
both
the
blushing
and
gnawing
of
the
conscience
inwardly
,
and
outwardly
the
reproach
of
name
,
Zeph.
3.11
.
4.
against
sicknesse
,
Iam.
5.15
.
5.
against
ill
tongues
,
Psal.
119.4
.
6.
against
the
feare
of
apostacie
,
2
Tim.
2.19
.
And
these
are
the
most
vsuall
things
that
need
to
trouble
any
childe
of
God
.
And
as
for
desires
,
it
is
a
plaine
proposition
,
that
God
is
rich
to
all
that
call
vpon
him
,
Rom.
10.12
.
This
shewes
the
felicitie
of
euery
childe
of
God
,
to
whom
God
hath
giuen
the
spirit
of
his
sonne
into
his
heart
as
a
spirit
of
praier
;
for
we
see
he
cannot
be
miserable
that
can
pray
:
and
it
should
teach
vs
that
if
wee
would
be
counted
Gods
people
to
shew
that
we
trust
God
,
by
pouring
out
our
hearts
before
him
in
all
places
and
at
all
times
,
Psal.
62.8
.
1
Tim.
2.8
.
For
you
]
Doct.
1.
Ministers
must
pray
for
their
people
,
as
well
as
preach
to
them
.
And
as
this
may
humble
ministers
vnder
the
sense
of
the
neglect
hereof
,
so
it
should
teach
the
people
to
requite
their
labour
in
the
Lord
,
by
praying
for
them
againe
:
but
especially
they
should
take
heed
they
send
not
their
teachers
with
hearts
full
of
griefe
to
complaine
of
them
.
Doct.
2.
Praier
for
others
is
a
principall
signe
of
our
loue
to
them
.
Hereby
Ministers
may
trie
whether
they
loue
their
people
,
and
parents
whether
they
loue
their
children
,
&c.
Doct.
3.
In
that
Epaphras
praieth
for
them
absent
,
he
is
therein
a
patterne
of
a
true
pastor
;
no
distance
of
place
can
make
him
forget
the
loue
of
his
people
,
Sorts
of
praiers
.
Praiers
]
There
be
diuers
kindes
of
praiers
:
for
they
are
varied
first
by
the
place
,
for
there
is
publike
praier
,
and
there
is
priuate
praier
,
either
with
our
families
,
or
alone
by
our selues
.
Secondly
,
by
the
manner
,
and
that
either
for
forme
,
or
affection
:
for
forme
,
there
are
not
onely
ordinarie
set
praiers
,
but
eiaculations
,
short
requests
or
desires
,
cast
out
vpon
sudden
opportunities
;
these
be
praiers
,
and
accepted
of
God
,
though
the
words
be
few
or
abrupt
.
For
affection
in
praier
,
there
is
praier
vnto
which
is
required
the
vsuall
deuotion
of
the
heart
,
and
there
is
supplication
which
is
with
speciall
instance
and
importunitie
,
Phil.
4.7
.
Thirdly
,
by
the
instrument
,
there
is
the
praier
of
the
mouth
,
and
the
praier
of
the
heart
.
Fourthly
,
by
the
matter
,
for
there
is
deprecations
for
turning
away
of
iudgement
,
and
confessions
with
acknowledgment
of
sinne
,
and
petition
in
matters
of
request
,
and
thankesgiuing
for
benefits
receiued
.
Striueth
.
]
But
why
must
we
striue
in
praier
?
Because
of
the
greatnes
of
our
owne
wants
&
necessities
,
and
because
it
is
a
great
losse
to
lose
our
praiers
.
What
striuing
in
praier
imports
.
Quest.
But
what
doth
striuing
import
?
It
imports
earnestnesse
as
it
is
opposed
to
coldnesse
,
when
we
draw
neere
to
God
with
our
lips
,
but
our
hearts
are
farre
from
him
:
or
to
spirituall
fainting
in
praier
,
Luk.
18.1
.
Secondly
,
tendernesse
of
affection
,
both
sorrowing
and
reioicing
in
praier
,
according
to
our
occasions
,
and
the
matter
of
praier
.
Thirdly
,
a
resolution
to
take
no
deniall
.
Fourthly
,
difficultie
,
for
fighting
imports
opposition
.
Eight
things
we
must
fight
against
in
praier
.
Quest.
But
what
must
we
fight
against
in
praier
?
Answ.
1.
Carnall
counsell
.
2.
Distractions
by
the
lusts
of
the
flesh
or
cares
of
the
world
,
3.
The
obiects
of
our
owne
flesh
.
4.
Our
owne
vnskilfulnesse
to
pray
,
striue
to
learne
to
pray
better
.
5.
Hardnesse
of
heart
.
6.
Sleepinesse
of
our
body
.
7.
The
temptations
of
Satan
.
8.
Wee
must
striue
against
God
himselfe
,
as
Iacob
did
by
wrestling
to
get
the
blessing
.
Vse
.
For
reproofe
of
such
as
neuer
complaine
of
any
impediments
in
praier
,
nor
care
how
they
speed
:
their
condition
is
as
farre
from
happinesse
,
as
their
practise
is
from
duty
.
And
they
are
to
be
blamed
,
that
complaine
of
their
lets
and
discomforts
in
praier
,
but
yet
they
striue
not
.
But
wee
should
learne
to
harnesse
our selues
,
Note
.
and
conscionably
striue
against
all
that
may
hinder
vs
;
and
to
this
end
set
our selues
in
Gods
presence
,
and
beseech
God
to
heale
our
infirmities
,
and
helpe
vs
against
all
the
lets
of
prayer
,
and
stirre
vp
in
our
hearts
the
promises
made
to
praier
,
obseruing
fit
times
,
and
watching
to
all
opportunities
,
to
be
importunate
when
any
doore
is
opened
.
Lastly
,
would
one
be
feruent
in
spirit
?
They
must
then
looke
to
4.
things
.
First
,
they
must
serue
the
Lord
;
for
a
prophane
person
can
neuer
be
feruent
.
Secondly
,
they
must
labour
to
reioyce
their
soules
with
the
hope
of
a
better
life
;
for
such
comfortable
meditations
inflame
the
spirit
.
Thirdly
,
wee
must
get
patience
vnder
worldly
crosses
and
tribulations
,
else
the
cares
and
vexations
of
the
world
will
choake
all
true
feruencie
.
Fourthly
,
wee
must
continue
in
praier
,
for
vse
and
experience
breeds
feruencie
.
Alwaies
]
We
must
be
constant
in
praier
,
1
Thess.
5.16
.
Luk.
21.36
.
To
pray
alwaies
,
is
to
keepe
a
constant
order
in
the
daily
performance
of
this
dutie
,
and
besides
to
pray
vpon
all
occasions
and
opportunities
.
The
profit
comes
by
this
constancie
in
praier
,
appeares
by
the
proofes
to
bee
1.
much
ioy
,
1
Thess.
5.16
.
2.
they
that
pray
continually
,
shall
escape
the
last
terrible
things
,
and
be
able
to
stand
in
the
day
of
Christ
,
Luk.
21.36
.
Here
wee
may
see
the
difference
betweene
a
godly
minde
and
a
carnall
heart
.
The
godly
minde
is
alwaies
praying
,
but
the
carnall
heart
is
seldome
without
a
sense
of
tediousnesse
,
with
a
desire
to
be
rid
of
the
burthen
of
it
.
The
reason
why
Gods
children
be
so
willingly
imploied
in
much
and
often
praier
,
is
partly
because
God
commands
them
to
pray
alwaies
,
partly
because
they
finde
vnutterable
benefit
and
refreshing
in
praier
,
and
partly
they
daily
get
hereby
what
they
desire
,
Mark
.
11.24
.
If
any
take
vnto
them
the
words
of
those
wretched
Iewes
,
Mal.
3.16
.
and
say
what
profit
is
it
to
keepe
Gods
Commandements
,
or
to
walke
humbly
,
and
that
they
could
neuer
finde
any
good
by
it
,
I
can
soone
answere
that
in
their
praiers
and
obedience
there
was
no
profit
,
for
indeede
they
did
not
walke
humbly
,
nor
in
the
power
of
godlinesse
did
they
keepe
Gods
Commandements
.
Ob.
But
haue
not
the
best
of
them
all
,
their
sinnes
,
distractions
and
wants
,
as
well
as
others
?
how
then
can
they
be
so
bold
and
frequent
in
praier
?
Sol.
The
children
of
God
haue
priuiledges
,
others
haue
not
;
for
their
wants
are
couered
by
Christs
intercession
,
and
their
suites
are
followed
in
heauen
by
Christs
aduocation
,
1
Ioh.
2.1
.
and
framed
in
earth
by
the
spirit
,
Rom.
8.26
.
Ob.
But
how
can
they
finde
matter
for
so
much
praier
?
Sol.
If
men
had
by
the
law
gathered
the
catalogues
of
their
sinnes
,
and
learned
to
see
and
feare
the
iudgements
sinne
might
bring
,
if
they
had
obserued
the
daily
straits
of
a
mortall
condition
,
if
they
had
considered
the
almost
infinite
occasions
of
praier
for
themselues
and
others
,
they
would
not
thus
obiect
.
Ob.
But
there
are
some
that
doe
pray
,
and
that
alwaies
too
,
against
their
corruptions
,
and
yet
cannot
speed
,
nor
get
strength
against
them
.
Sol.
If
they
haue
constantly
praied
(
which
yet
I
doubt
)
then
the
reason
is
either
they
watch
not
in
practise
to
cut
off
the
occasions
of
euill
,
Luk.
11.36
.
or
they
striue
not
with
importunitie
to
preuaile
with
God
,
Luk.
18
or
else
they
cannot
be
truely
affected
towards
Gods
grace
in
others
:
for
if
enuie
at
the
graces
and
estimation
of
others
raigne
in
thee
,
it
is
iust
with
God
to
deny
to
giue
thee
that
grace
thou
enuiest
in
others
.
To
conclude
,
if
any
man
hitherto
carelesse
of
this
dutie
,
be
now
desirous
to
be
instrusted
how
to
pray
as
he
ought
,
with
words
,
affection
,
and
successe
,
let
such
a
man
put
on
a
minde
to
obserue
the
rules
following
.
1.
Thou
must
forgiue
all
thine
enemies
,
Rules
for
praier
.
and
resolue
to
liue
without
malice
,
Math.
6.
2.
Thou
must
constantly
heare
Gods
word
,
else
thou
canst
neuer
pray
,
but
God
will
abhorre
thee
and
thy
praiers
,
Pro.
28.10
.
3.
Thou
must
get
and
shew
a
mercifull
heart
to
man
,
if
thou
wouldest
preuaile
to
obtaine
mercy
with
God
,
Pro.
21.13
.
Math.
5.7
.
4.
Thou
must
carry
thy selfe
orderly
and
quietly
in
the
familie
,
1
Pet.
3.7
.
5.
Take
heed
of
hypocrisie
in
praying
to
be
seen
of
men
,
Math.
6.
Ob.
But
I
want
words
.
Sol.
Pray
God
to
giue
thee
words
,
and
minde
thine
owne
way
,
by
considering
thy
sinne
and
wants
,
by
the
law
.
Ob.
But
I
want
the
affections
of
praier
.
Sol.
Search
whether
there
be
not
some
vile
affections
,
lusts
and
passions
vnmortified
,
Psal.
66.18
.
1
Tim.
2.8
.
and
pray
God
to
giue
thee
the
spirit
of
compassion
,
Zach.
11.12
.
Yet
in
all
this
take
heed
of
securitie
,
rest
not
in
beginnings
:
God
will
take
that
at
the
first
,
which
he
will
not
still
be
content
with
.
Learne
to
pray
better
.
Thus
of
the
sixt
thing
.
The
last
is
the
matter
he
praies
for
.
That
ye
may
stand
.
]
Concerning
perseuerance
here
are
foure
things
to
be
obserued
.
Doct.
1.
That
in
the
visible
Church
there
may
be
such
as
will
not
stand
:
and
this
is
true
both
in
true
members
,
and
in
seeming
members
.
The
true
members
may
fall
either
by
infirmitie
,
and
so
the
righteous
falleth
seuen
times
,
and
riseth
againe
,
or
by
presumption
,
falling
to
the
practise
of
grosse
euils
,
out
of
which
they
cannot
recouer
,
but
with
extreame
sorrowes
.
The
onely
seeming
members
,
not
only
may
,
but
certainly
will
fall
,
and
that
most
an
end
finally
,
without
recouery
.
So
Demas
,
Iudas
,
Ioash
,
and
many
moe
.
This
should
teach
vs
,
not
to
thinke
it
strange
if
wee
see
apostacie
in
men
that
haue
roomes
in
the
Church
,
and
haue
acknowledged
the
truth
according
to
godlinesse
.
The
miserie
of
such
as
fall
away
.
Doct.
2.
That
it
is
a
fearefull
thing
to
fall
away
,
a
worse
condition
likely
a
man
cannot
chuse
for
himselfe
,
2
Pet.
2.20.21
.
For
Satan
will
re-enter
,
and
gaine
a
stronger
possession
then
euer
he
had
,
yea
their
dispositions
vnto
euill
may
seuen
times
more
be
enflamed
then
euer
before
;
seuen
deuils
worse
then
the
former
may
enter
.
It
were
better
to
be
ground
vnder
a
milstone
,
then
thus
to
liue
in
apostacie
,
Math.
21.44
.
such
persons
are
abolished
from
Christ
,
Gal.
5.4
.
They
are
in
the
power
of
Satan
,
2
Tim.
1.
last
.
Their
latter
end
is
worse
then
their
beginning
.
It
had
been
better
for
them
neuer
to
haue
knowne
the
way
of
righteousnesse
,
then
hauing
knowne
it
to
depart
from
the
holy
commandement
giuen
vnto
them
.
They
are
as
hatefull
to
God
as
dogges
and
swine
,
2
Pet.
2.20.21.22
.
yea
they
may
so
order
the
matter
,
that
they
may
fall
into
such
a
condition
as
there
will
remaine
no
more
sacrifice
for
sinne
.
Quest.
But
what
should
be
the
causes
of
their
apostacie
?
The
causes
of
falling
away
.
Answ.
The
causes
are
either
without
them
,
or
in
themselues
.
Without
them
,
are
ill
counsell
,
as
in
the
case
of
Ioash
,
and
the
effectuall
working
of
Satan
,
not
only
to
glut
himselfe
in
the
bloud
of
their
soules
,
but
thereby
to
worke
scandall
in
the
weake
,
and
scorne
in
the
wicked
.
Within
themselues
,
the
causes
are
in
some
vnbeleefe
[
](A89915-e237720-b)a
a
Rom.
11.20
.
,
in
some
pride
and
the
vanitie
of
our
owne
conceits
[
](A89915-e237740-b)b
b
1
Tim.
6.
vlt.
,
in
some
couetousnesse
and
ambition
,
so
in
Iudas
and
Demas
,
in
some
the
very
leuitie
and
vnconstancie
of
their
nature
,
in
some
the
concupiscences
of
the
lusts
of
the
flesh
[
](A89915-e237790-b)c
c
2
Tim
,
3.
,
in
some
certaine
opinions
wilfully
receiued
,
as
iustification
by
the
law
[
](A89915-e237810-b)d
d
Gal.
5.4
.
,
or
that
the
resurrection
is
past
[
](A89915-e237830-b)e
e
2
Tim.
2.16.17.18
.
,
or
the
like
:
but
the
generall
cause
is
the
want
of
practise
of
that
we
heare
[
](A89915-e237850-b)f
f
Math.
7.
.
And
therefore
let
him
that
standeth
take
heed
lest
he
fall
,
or
by
any
meanes
be
turned
away
from
the
loue
of
the
truth
[
](A89915-e237890-b)g
g
2
Pet.
3.
vlt.
2
Cor.
10.11
.
,
and
the
rather
,
considering
that
many
that
are
fallen
,
had
great
knowledge
[
](A89915-e237930-b)h
h
Heb.
6.4
.
,
and
great
ioy
in
hearing
the
word
[
](A89915-e237950-b)i
i
Math.
1
3.
,
and
great
affections
to
the
ministerie
,
(
for
so
had
the
Galathians
to
Paul
[
](A89915-e237990-b)k
k
Gal.
4.
.
)
and
besides
they
were
such
as
in
reformation
did
forsake
the
filthinesse
of
the
prophanenesse
of
the
world
[
](A89915-e238030-b)l
l
2
Pet.
1.20
.
,
and
had
a
taste
of
the
heauenly
gift
,
and
were
partakers
of
the
holy
Ghost
,
and
tasted
of
the
powers
of
the
life
to
come
[
](A89915-e238060-b)m
m
Heb.
6.4.5
.
.
Ob.
But
some
one
may
say
,
they
that
are
fallen
finde
no
such
miserie
in
their
estate
.
Answ.
Thou
knowest
not
what
they
finde
:
2.
They
are
for
the
most
part
cast
into
a
spirit
of
slumber
.
Ob.
But
they
fall
not
from
religion
:
for
they
are
Protestants
still
,
and
not
Papists
.
Answ.
There
is
a
totall
apostasie
,
and
an
apostasie
in
part
:
they
fall
from
the
sinceritie
of
religion
.
Demas
did
not
turne
Gentile
,
or
the
Galathians
,
nay
the
Pharisies
that
committed
the
sinne
against
the
holy
Ghost
,
did
not
openly
renounce
religion
.
And
therefore
let
men
take
heed
of
falling
from
the
simplicitie
that
is
in
Christ
Iesus
[
](A89915-e238210-b)n
n
2
Cor.
11.3
.
.
And
thus
of
the
second
doctrine
.
Doct.
3.
Perseuerance
may
be
obtained
:
a
man
may
stand
and
hold
out
to
the
end
[
](A89915-e238250-b)o
o
Rom.
5.1.2.3
.
God
is
able
to
stablish
vs
[
](A89915-e238280-b)p
p
1
Cor.
15.1
.
.
And
the
word
of
God
is
Gods
power
,
not
only
to
regeneration
,
but
to
saluation
[
](A89915-e238320-b)q
q
Rom.
14.4
.
.
The
weapons
of
our
warfare
are
mighty
[
](A89915-e238350-b)r
r
2
Cor.
10.4
.
,
and
great
power
is
made
knowne
in
weakenesse
[
](A89915-e238380-b)s
s
2
Cor.
12.10
.
:
onely
beleeue
,
and
vse
the
meanes
.
Doct.
4
,
Much
praier
is
a
great
meanes
to
obtaine
perseuerance
,
and
will
preuaile
:
though
this
be
not
the
onely
meanes
,
yet
it
is
an
effectuall
meanes
.
How
many
waies
Christians
may
be
said
to
be
perfect
.
Perfect
]
A
Christian
man
may
be
said
to
be
perfect
diuers
waies
.
1.
In
the
cause
or
fountaine
of
holinesse
:
so
good
gifts
are
said
to
be
perfect
,
Iam.
1.17
.
viz.
as
they
are
from
God
.
2.
In
respect
of
consecration
or
calling
,
so
the
word
that
some
translate
to
make
perfect
,
is
translated
by
others
to
consecrate
,
Heb.
1.10
.
and
5.9
.
which
importeth
that
Christ
may
be
said
to
be
perfect
,
because
hee
was
separated
or
dedicated
,
or
called
to
perfection
,
or
hath
a
perfect
calling
.
3.
In
respect
of
acceptation
,
not
in
respect
of
operation
,
the
Lord
accounting
our
confession
of
imperfection
for
perfection
.
4.
In
respect
of
parts
,
though
not
in
respect
of
degrees
:
hee
is
perfect
in
that
he
hath
holinesse
in
euery
part
,
though
not
in
such
measure
.
Thus
to
be
perfect
is
to
be
sanctified
thorowout
.
5.
Comparatiuely
,
not
positiuely
,
comparatiuely
I
say
either
with
carnall
men
,
or
ordinarie
hearers
,
or
infants
in
grace
.
A
Christian
that
makes
conscience
of
all
his
waies
,
and
can
loue
his
enemies
,
is
perfect
[
](A89915-e238590-b)t
t
Math.
5.48
.
in
comparison
of
carnall
men
,
that
follow
the
swinge
of
their
owne
corruptions
and
affections
,
and
so
hee
is
too
in
respect
of
ordinarie
hearers
,
that
seeke
not
the
power
of
godlinesse
:
and
as
for
infants
in
grace
,
it
is
perfection
to
be
of
ripe
age
,
or
strong
in
the
grace
or
knowledge
of
Iesus
Christ
[
](A89915-e238610-b)u
u
1
Cor.
14.20
.
Eph.
4.12
.
Hos.
5.14
.
.
And
so
the
doctrine
that
is
to
be
propounded
is
called
the
doctrine
of
perfection
[
](A89915-e238650-b)*
*
Heb.
6.1
.
.
6.
In
respect
of
truth
,
though
not
in
respect
of
absolutenesse
:
thus
hee
is
perfect
,
because
he
desires
and
indeauours
after
perfection
,
though
in
act
he
attaine
it
not
.
Thus
vprightnesse
is
the
perfection
of
a
Christian
after
calling
.
7.
In
respect
of
men
or
common
estimation
,
and
so
hee
is
perfect
t●at
is
vnrebukeable
.
8.
In
respect
of
the
end
,
and
so
he
may
be
said
to
be
perfect
three
waies
.
1.
In
intention
,
because
he
sets
perfection
as
a
marke
to
shoot
at
[
](A89915-e238750-b)x
x
Phil.
3.
.
2.
In
respect
of
duration
,
because
he
holds
out
to
the
end
.
3.
In
respect
of
accomplishment
,
because
hee
finisheth
what
hee
vndertaketh
in
godlinesse
or
mortification
,
he
doth
it
not
by
halfes
,
or
in
some
parts
of
it
,
for
so
to
perfect
is
translated
to
finish
[
](A89915-e238790-b)y
y
Act.
20.24
.
Ioh.
4.34
.
&
17.4
.
.
Here
then
we
see
what
we
must
doe
to
be
perfect
men
:
wee
must
confesse
conscionably
our
imperfection
,
we
must
liue
in
vprightnesse
,
and
not
in
any
grosse
or
presumptuous
sinne
;
wee
must
finish
what
wee
vndertake
in
godlinesse
,
and
we
must
striue
after
perfection
;
wee
must
loue
our
enemies
,
What
wee
must
do
to
be
perfect
.
and
rule
our
tongues
[
](A89915-e238850-b)z
z
Iam.
3.1
.
&
1.5
.
,
and
let
patience
haue
her
perfect
worke
:
hee
that
doth
this
is
a
perfect
man
.
But
a
man
shall
neuer
attaine
vnto
this
vnlesse
he
labour
for
much
knowledge
[
](A89915-e238890-b)a
a
1
Cor.
14.20
.
,
and
to
that
end
exercise
himselfe
in
the
word
of
righteousnesse
[
](A89915-e238910-b)b
b
Heb.
5.14
.
,
and
besides
a
man
must
withdraw
himselfe
from
the
world
,
and
deuote
himselfe
to
sincerity
,
and
especially
a
man
must
get
a
great
deale
of
loue
,
for
that
is
the
bond
of
all
perfectnesse
[
](A89915-e238940-b)c
c
Col.
3.1.4
.
.
Full
]
The
faithfull
are
said
to
bee
full
both
in
respect
of
the
number
of
faithfull
persons
added
to
the
Church
[
](A89915-e238980-b)d
d
Acts.
,
and
in
respect
of
the
plentifull
performance
of
the
rich
promises
of
God
[
](A89915-e238990-b)e
e
2
Thes.
1
11.
,
and
in
respect
of
holding
out
till
their
course
be
fulfilled
[
](A89915-e239010-b)f
f
Rom.
11.25
.
,
but
I
take
it
to
bee
meant
of
fulnesse
in
graces
,
and
duties
,
in
both
,
fulnesse
is
required
,
in
duties
fulnesse
is
taken
for
abundance
,
and
sometimes
for
the
fulfilling
of
some
particular
,
office
or
charge
,
both
are
required
[
](A89915-e239030-b)g
g
Act
9.36
.
Phil.
1.11
.
Act.
12.14.26
.
,
in
graces
there
is
a
fulnesse
of
grace
and
knowledge
,
and
of
zeale
[
](A89915-e239070-b)h
h
Act.
6.3.5.8
.
,
and
of
ioy
[
](A89915-e239090-b)i
i
Ioh.
3.29
.
&
15.11
.
.
The
fulnesse
of
faith
is
the
confidence
,
and
vndaunted
assurance
of
it
,
the
fulnesse
of
knowledge
is
the
largenesse
of
vnderstanding
and
discretion
,
the
fulnesse
of
zeale
is
the
power
of
words
and
affections
,
the
fulnesse
of
ioy
is
the
truth
and
contentment
of
it
.
Hence
wee
may
discerne
the
state
of
the
soule
of
a
Christian
,
it
is
like
a
vessell
vnder
the
conduit
pipe
of
Gods
ordinances
filling
more
and
more
,
by
the
influence
of
Christ
till
it
come
to
be
brim-full
.
Hence
we
may
see
cause
to
be
greatly
humbled
,
because
our
workes
are
not
full
before
God
.
Now
if
any
shall
thinke
this
doctrine
of
fulnesse
to
bee
a
doctrine
of
discouragement
,
he
may
note
these
things
for
remoouall
of
that
obiection
.
1.
That
it
is
a
kingdome
men
labour
about
,
and
therefore
should
not
think
much
if
much
be
required
of
them
.
2.
We
may
fill
spiritually
,
though
we
do
not
discerne
it
.
3.
God
requires
not
fulnesse
at
first
,
but
by
degrees
.
4.
That
the
Lord
hath
in
many
Scriptures
,
promised
to
help
vs
,
against
all
tentations
and
impediments
,
whether
arising
from
our
owne
weakenesse
,
or
from
without
vs
.
In
all
the
will
of
God
.
]
Caietan
a
Papist
makes
a
stop
at
,
all
,
and
reads
it
,
in
euery
thing
,
by
the
will
of
God
,
and
deliuers
the
sense
thus
:
That
ye
may
be
consummate
,
in
respect
of
your selues
,
and
full
in
respect
of
others
in
euery
spirituall
thing
,
by
the
will
of
God
,
that
is
,
not
by
your
owne
merits
(
note
that
)
but
by
the
grace
of
Gods
will
.
But
I
thinke
it
should
be
read
,
as
ordinarily
it
is
read
,
and
so
I
obserue
that
we
should
take
counsell
for
the
informing
of
our
faith
and
reforming
and
perfecting
of
our
liues
,
at
the
will
of
God
.
Which
serues
for
great
reproofe
,
of
the
course
of
the
most
men
,
who
are
aduised
and
guided
,
either
by
carnall
reason
,
or
by
the
lusts
and
wils
of
their
carnall
friends
,
or
the
lusts
and
tentations
of
Satan
,
himselfe
[
](A89915-e239200-b)l
l
1
Pet
4.2
.
Ioh.
8.44
.
,
or
the
inclination
of
their
owne
flesh
,
how
are
worlds
of
men
swayed
by
these
or
some
of
these
,
almost
in
all
matters
of
religion
:
if
reformation
and
the
practise
of
the
sinceritie
of
the
Gospell
,
may
not
get
the
consent
of
their
owne
carnall
reason
,
or
of
such
and
such
friends
,
&c.
then
it
must
neuer
be
gone
about
.
But
contrariwise
,
we
should
learne
to
sticke
to
Gods
will
in
all
things
,
yea
we
should
pray
earnestly
,
that
we
might
neuer
be
beaten
from
this
Anchor
hold
,
but
that
in
all
estates
,
in
prosperitie
and
aduersitie
,
in
life
and
death
,
we
might
constantly
exalt
the
glory
of
Gods
will
,
to
yeeld
it
for
euer
our
acknowledgement
of
soueraignty
ouer
vs
[
](A89915-e239230-b)m
m
Psal.
40.8.10
.
.
Secondly
,
note
here
that
wee
must
respect
all
Gods
will
,
and
thus
wee
are
tyed
to
respect
all
the
will
of
God
,
both
in
respect
of
knowledge
,
&
in
respect
of
practise
,
for
we
should
labour
to
be
made
rich
in
all
things
,
in
all
kinde
of
vtterance
,
and
in
all
knowledge
[
](A89915-e239270-b)n
n
1
Cor.
1.5
.
,
we
should
be
expert
in
the
word
of
righteousnesse
,
accustoming
our selues
continually
,
to
exercise
our
wits
about
discerning
of
good
or
euill
out
of
the
word
[
](A89915-e239310-b)o
o
Heb.
5.
vlt.
:
in
practise
we
must
haue
respect
to
euery
commandement
of
God
,
and
as
Dauid
did
,
we
must
labour
to
doe
all
Gods
will
,
and
not
bee
like
Saul
or
Herod
.
This
may
serue
first
for
confutation
of
the
Papists
,
that
will
not
allow
the
will
of
God
to
be
the
onely
rule
,
though
they
grant
it
to
be
a
perfect
rule
.
But
let
vs
detest
that
subtle
distinction
,
and
in
the
simplicitie
that
is
in
Christ
Iesus
,
acknowledge
that
there
is
a
will
of
God
,
for
euery
opinion
and
worke
of
euery
man
of
God
,
sufficient
to
make
him
perfect
in
all
knowledge
,
and
euery
good
worke
[
](A89915-e239390-b)p
p
2
Tim.
3.16
.
.
Againe
,
if
this
doctrine
were
soundly
vrged
thorough
euerie
commandement
,
it
would
ransack
the
hearts
of
carnal
men
,
and
then
manifestly
let
them
see
,
The
arraignment
of
the
ciuill
honest
man
.
the
vanitie
of
their
false
and
wilde
presumption
of
ciuilitie
and
Gods
liking
of
them
and
their
honest
meanings
;
It
is
true
,
they
dare
not
say
with
their
tongues
,
there
is
no
God
,
but
is
there
not
such
talke
in
their
hearts
?
or
could
they
not
wish
there
were
no
God
[
](A89915-e239430-b)*
*
Psal.
14.1
.
.
They
worship
not
Sunne
,
Moone
,
nor
Stars
,
but
is
there
in
them
that
warmth
of
loue
to
the
true
God
,
that
they
can
loue
him
with
all
their
hearts
and
all
their
soules
[
](A89915-e239450-b)q
q
Deut.
6.5
.
?
where
is
that
liuely
knowledge
of
God
[
](A89915-e239470-b)r
r
Io.
17.3
.
?
where
is
that
trembling
feare
of
God
[
](A89915-e239490-b)s
s
Hab.
3.16
.
?
where
is
that
glorying
in
God
[
](A89915-e239510-b)t
t
Jer.
9.24
.
?
where
is
that
cleauing
vnto
God
[
](A89915-e239530-b)u
u
Act.
11.23
.
?
doe
these
men
euery
day
commit
their
waies
and
their
workes
vnto
God
[
](A89915-e239550-b)*
*
Psal.
37.5
.
Pro.
16.3
.
?
These
men
vse
to
wonder
at
Hereticks
,
but
what
formes
of
God
do
they
conceiue
in
their
heads
euery
day
?
They
will
not
blaspheme
God
to
his
face
:
it
is
true
;
but
will
they
not
murmure
from
day
to
day
at
the
worke
of
his
hands
[
](A89915-e239580-b)x
x
1
Cor.
10.10
.
?
They
place
no
diuinitie
in
the
signes
of
heauen
,
but
will
they
not
feare
them
neither
?
yet
this
is
condemned
as
well
as
the
other
[
](A89915-e239600-b)y
y
Ier.
10.2
.
.
It
is
true
,
popish
Images
are
gone
out
of
their
sight
in
the
Churches
,
but
are
the
pictures
of
the
Trinitie
gone
out
of
their
houses
?
They
thinke
indeed
it
is
too
bad
neuer
to
come
to
Church
,
or
to
giue
God
no
worship
,
but
do
they
make
conscience
of
cold
seruice
of
God
,
or
luke-warmnes
[
](A89915-e239620-b)z
z
Reuel
.
3.15
.
,
and
continued
hypocrisie
?
For
may
it
not
be
truly
said
of
them
,
their
hearts
almost
neuer
come
to
Church
[
](A89915-e239640-b)a
a
Esa.
29.13
.
,
sure
their
soules
will
be
indited
in
the
day
of
Christ
,
and
conuicted
too
for
obstinate
Recusants
;
witchcraft
,
coniuring
and
charming
is
naught
,
they
say
,
but
is
going
to
witches
and
coniurers
and
charmers
naught
too
in
their
opinion
[
](A89915-e239660-b)b
b
Leuit.
20.6
.
Esay
8.19.20
.
?
To
forsweare
a
mans
selfe
they
hold
it
somewhat
vile
,
if
it
may
be
discerned
,
but
what
conscience
make
they
of
swearing
in
their
common
talke
,
especially
by
petty
othes
,
and
that
which
is
not
good
[
](A89915-e239690-b)c
c
Math.
5.34.37
.
?
They
dare
not
curse
God
,
but
they
dare
curse
the
creatures
of
God
by
the
name
or
iustice
of
God
:
they
dare
not
talke
directly
against
God
,
but
they
dare
vse
Gods
titles
without
reuerence
[
](A89915-e239710-b)d
d
Deut.
28.58
.
.
They
say
they
know
all
comes
from
Gods
blessing
,
but
doe
they
daily
seeke
the
sanctification
of
their
callings
and
the
creatures
by
the
word
and
prayer
[
](A89915-e239730-b)e
e
1
Tim.
4.4
.
?
Wee
all
say
the
Sabbath
must
be
sanctified
,
but
who
makes
it
his
delight
?
we
condemne
labour
on
the
Sabbath
,
but
where
are
those
Nehemiahs
,
that
will
restraine
this
monstrous
abuse
in
the
Citie
,
of
hyring
labourers
on
the
Sabbath
?
Though
for
many
Sabbaths
one
after
another
,
they
trauell
hither
many
hundreds
of
all
sorts
from
all
parts
round
abount
,
and
fill
the
streets
almost
with
tumults
on
the
Lords
day
,
from
the
morning
till
neere
the
euening
,
yet
none
seekes
the
reformation
of
this
matchlesse
abuse
,
or
if
any
would
restraine
it
,
how
are
they
opposed
?
The
Lord
giue
repentance
to
those
that
haue
sinned
this
way
,
and
lay
not
the
toleration
of
this
damned
abuse
to
their
charge
.
Men
say
at
length
,
it
is
naught
to
keepe
open
shops
,
or
ride
to
Faires
on
the
Sabbath
day
,
but
who
repents
of
the
idle
and
fruitlesse
spending
of
the
Sabbath
?
wee
doe
somewhat
in
publike
duties
,
but
who
cares
for
the
priuate
duties
in
the
family
on
the
Sabbath
?
Men
will
not
openly
raile
on
Magistrates
,
but
how
licentious
are
mens
tongues
in
priuate
?
or
when
doe
men
affectionately
pray
for
their
superiours
?
where
is
a
well
ordered
Familie
to
be
found
?
Say
that
men
forbeare
bloud
,
fighting
,
doe
they
forbeare
anger
,
enuy
,
frowardnesse
,
bitter
words
?
They
auoide
whoredome
,
but
doe
they
shunne
filthy
speaking
and
lust
?
Some
men
shunne
drunkenesse
,
but
doe
they
shun
drinkings
[
](A89915-e239760-b)f
f
1
Pet.
4.3
.
?
Open
stealth
is
abhord
,
but
secret
fraud
and
deceit
is
common
[
](A89915-e239780-b)g
g
1
Thes.
4.6
.
Deut.
25.13
.
.
Couetousnesse
is
condemned
,
but
in
worldlinesse
men
are
drowned
,
and
see
it
not
.
Gaming
for
pounds
and
hundreds
is
easily
censured
,
but
for
crownes
and
shillings
,
it
is
no
offence
.
Men
make
some
conscience
of
false
witnesse
in
Courts
,
but
at
home
they
make
no
conscience
,
of
euill
speaking
,
or
suspitions
,
or
censures
.
It
may
be
men
would
be
loath
to
be
found
guilty
,
of
raising
slanders
,
but
yet
men
loue
lyes
[
](A89915-e239810-b)h
h
Reuel
.
22.
,
if
any
body
else
will
inuent
them
:
and
they
will
go
about
with
tales
and
spread
them
[
](A89915-e239830-b)i
i
Leuit.
19.16
.
,
they
will
discouer
secrets
[
](A89915-e239850-b)k
k
Pro.
11.13
.
,
they
will
slaunder
by
scoffing
or
iesting
[
](A89915-e239870-b)l
l
Eph.
5.4
.
,
they
will
report
part
of
mens
words
,
but
not
all
,
or
not
in
their
sense
[
](A89915-e239890-b)m
m
Math.
16.61
.
,
and
for
euill
thoughts
and
worlds
of
contemplatiue
wickednesse
,
these
men
neuer
care
for
.
Obiect
.
But
some
may
say
,
what
neede
all
this
adoe
,
Ioh.
2.19
.
11.
Obiections
answered
.
it
is
precisenesse
to
be
so
curious
.
Answ.
It
is
true
it
is
precisenesse
,
and
wee
are
commanded
to
walke
precisely
for
so
the
word
is
Eph.
5.15
.
And
besides
there
is
that
necessitie
of
it
,
that
vnlesse
our
righteousnesse
,
exceede
the
righteousnesse
of
the
Scribes
and
Pharises
(
who
yet
lead
a
ciuill
life
)
wee
cannot
enter
into
the
kingdome
of
heauen
[
](A89915-e239970-b)n
n
Math.
5.20
.
.
Obiect
.
But
we
see
the
most
men
and
those
too
,
men
of
great
place
&
learning
,
doe
not
fauour
such
stricktnesse
.
Answ.
What
then
;
such
is
the
calling
of
a
Christian
that
not
many
mighty
,
not
many
wise
,
nor
many
noble
,
&c.
will
be
drawne
to
deny
themselues
that
they
may
be
saued
:
But
yet
we
must
enter
in
at
that
streight
gate
that
few
findeo.
[
](A89915-e240040-b)*
*
1
Cor.
1.27
.
Math.
7.
Obiect
.
But
there
is
none
can
doe
as
you
require
.
Answ.
In
many
things
we
sinne
all
,
but
yet
Gods
children
doe
endeauour
after
the
holinesse
required
confessing
their
failings
,
and
no
sinne
hath
dominion
ouer
them
,
but
now
other
men
allow
themselues
in
these
euils
,
and
thinke
all
is
well
,
and
haue
no
desire
or
indeauour
to
shew
their
respect
to
all
Gods
commandements
,
but
venture
all
to
Gods
mercy
,
yea
they
will
not
forgo
such
sinnes
,
as
they
can
leaue
if
they
list
,
they
will
continue
in
sinnes
that
neither
bring
them
pleasure
nor
profit
.
Obiect
.
But
might
some
one
of
the
better
sort
say
,
what
are
wee
bound
to
respect
all
Gods
wils
,
and
to
be
perfect
and
full
,
and
to
stand
so
too
?
who
is
able
to
beare
it
?
is
it
not
a
heauie
yoake
?
Answ.
It
is
true
that
all
this
is
required
,
and
hereby
wee
may
see
whither
sinne
hath
brought
vs
,
and
what
impotencie
is
now
in
vs
:
It
is
true
also
that
a
mortall
condition
is
a
hard
condition
.
Our
Sauiour
meant
some
thing
when
he
said
striue
to
enter
into
the
straite
gate
.
Yet
a
Christian
needs
not
faint
,
for
it
is
all
good
worke
,
and
he
is
to
obey
no
worse
a
will
then
Gods
will
,
and
for
no
worse
an
end
then
his
owne
good
,
and
with
no
worse
company
then
all
the
Saints
.
Obiect
.
But
the
multitude
of
my
former
sinnes
troubles
me
,
that
I
cannot
with
that
comfort
addresse
my selfe
to
vndertake
this
strickt
course
.
Answ.
This
is
thy
comfort
that
in
Christ
there
is
a
propitiation
for
all
thy
sinnes
past
:
and
now
that
God
calls
for
this
obedience
hee
will
accept
thee
as
righteous
by
forgiuing
thee
all
former
accounts
[
](A89915-e240200-b)p
p
Rom.
3.25
.
.
Obiect
▪
But
if
all
were
forgiuen
me
yet
I
cannot
doe
all
that
God
requires
of
me
in
his
law
.
Answ.
Thou
art
not
vnder
the
law
but
vnder
grace
,
[
](A89915-e240260-b)q
q
Rom.
6.14
.
thou
art
freed
from
the
rigour
of
the
law
,
so
that
thou
extend
thy
desire
and
indeauour
to
all
the
will
of
God
,
thy
perfection
is
but
vprightnes
.
Obiect
.
But
in
my
best
seruices
there
is
much
euill
.
Answ.
Christ
makes
request
for
thee
,
and
by
the
vertue
of
his
intercession
,
the
euill
of
thy
good
workes
is
hid
and
couered
.
Obiect
.
But
I
am
so
weake
I
cannot
finde
strength
almost
to
doe
any
worke
of
God
,
much
lesse
all
and
to
hold
out
too
.
Answ.
As
weake
as
thou
haue
subiected
themselues
to
all
Gods
wills
,
of
which
some
now
sleepe
in
the
Lord
,
who
from
small
beginnings
grew
to
great
abilitie
in
Gods
seruice
:
what
may
not
grace
like
a
graine
of
mustard
seede
[
](A89915-e240360-b)r
r
Math.
13.
grow
to
in
short
time
,
besides
Gods
ordinances
are
mightie
through
God
,
to
fulfill
our
obedience
[
](A89915-e240380-b)s
s
2
Cor.
10.4.6
.
,
and
God
will
shew
his
power
in
thy
weaknesse
[
](A89915-e240400-b)t
t
2
Cor.
12.9
.
,
yea
it
is
his
couenant
not
only
to
require
all
his
will
,
but
to
giue
vs
his
spirit
to
cause
vs
to
do
them
[
](A89915-e240420-b)u
u
Ezech.
36.27
.
Obiect
.
But
if
I
were
set
in
neuer
so
good
a
case
,
and
had
for
the
present
neuer
so
good
successe
,
yet
I
feare
falling
away
.
Answ.
God
will
keepe
the
feete
of
his
Saints
[
](A89915-e240480-b)*
*
1
Sam.
2.9
.
.
Obiect
.
But
I
haue
tried
a
great
while
,
and
I
haue
great
helpes
,
and
yet
I
finde
not
any
such
graces
or
fulnesse
,
or
any
such
likelihood
to
stand
.
Answ.
It
is
one
thing
what
is
,
and
an
other
thing
what
thou
feelest
.
2.
Consider
whether
thou
hast
not
desired
to
doe
all
Gods
will
,
and
endeauoured
it
as
thou
knewest
it
,
and
that
with
desire
to
doe
all
perfectly
,
certainly
the
will
,
study
,
care
,
desire
is
accepted
with
God
.
3.
Consider
whether
God
hath
not
let
thee
see
all
this
while
that
thou
art
accepted
as
full
and
perfect
,
what
sinne
hast
thou
begged
pardon
for
,
and
not
obtained
it
?
what
dutie
or
grace
is
it
that
thou
hast
praied
for
constantly
,
and
God
hath
vtterly
denied
to
answer
thee
?
If
God
haue
accepted
thee
,
why
doest
thou
charge
thy selfe
falsly
?
Ob.
But
I
know
not
all
Gods
wils
,
much
lesse
can
I
doe
them
.
Answ.
It
shall
be
to
thee
according
to
what
thou
hast
,
and
not
according
to
what
thou
hast
not
;
increase
in
knowledge
,
that
thou
maiest
increase
in
grace
.
What
shall
I
say
?
Consider
but
the
recompence
of
reward
,
God
will
reward
euery
worke
,
and
should
wee
not
then
doe
all
his
wils
?
Though
the
taske
be
hard
,
and
labour
great
,
yet
the
pay
and
gaine
is
exceeding
great
:
if
we
had
so
many
wayes
to
thriue
in
our
estates
,
wee
would
refuse
no
labour
.
Oh
why
should
we
not
seeke
the
gaine
of
doing
euery
will
of
God
?
Thus
of
the
twelfth
verse
.
VERS.
13.
For
I
beare
him
record
that
he
hath
a
great
zeale
for
you
,
and
them
that
are
in
Laodicea
,
and
them
in
Hierapolis
.
14.
Luke
the
beloued
Physician
and
Demas
greet
you
.
IN
the
13.
verse
the
zeale
of
Epaphras
(
which
is
the
fourth
thing
)
is
described
,
first
by
the
testimonie
of
Paul
,
I
beare
him
record
:
secondly
,
by
the
quantitie
of
it
,
a
great
zeale
:
thirdly
,
by
the
person
for
whom
,
for
you
,
&c.
The
Apostle
vseth
all
these
words
to
set
out
his
zeale
,
because
he
was
desirous
to
haue
him
in
great
respect
with
his
hearers
,
for
he
knew
if
he
were
once
contemned
or
suspected
,
his
doctrine
would
be
vnfruitfull
,
and
his
hearers
made
a
prey
to
false
Teachers
.
Besides
perhaps
he
found
the
people
inclining
to
grow
to
haue
enough
of
him
,
or
to
suspect
him
,
or
to
lessen
their
regard
of
him
.
I
beare
him
record
.
]
Note
1.
That
the
witnesse
of
one
Apostle
is
a
sufficient
testimonie
and
infallible
,
which
should
incourage
vs
to
studie
their
writings
,
seeing
we
are
sure
to
finde
nothing
but
truth
there
.
2.
That
the
best
testimonie
is
not
our
owne
record
of
our selues
.
Let
thy
neighbour
,
not
thine
owne
mouth
praise
thee
[
](A89915-e240790-b)a
a
Pro.
29.
.
3.
Godly
Ministers
should
be
ready
and
forward
to
preserue
the
fame
of
their
brethren
,
and
in
particular
willing
to
giue
record
for
them
:
but
if
wee
would
haue
record
from
others
,
we
must
not
be
idle
,
or
ignorant
,
or
corrupt
,
or
scandalous
.
Oh
the
miserie
of
these
times
!
How
are
insufficient
or
wicked
Ministers
written
for
to
the
Patron
,
to
the
Bishop
,
to
the
congregation
,
concerning
whom
there
can
be
no
sufficient
testimonie
in
the
day
of
Christ
?
And
happy
were
it
if
no
Church-men
had
their
hands
in
such
records
:
the
Lord
pardon
and
purge
the
sinnes
of
the
sonnes
of
Leui.
Zeale
.
]
Doct.
Zeale
is
needfull
in
a
Minister
:
now
his
zeale
is
two-fold
,
either
for
God
,
or
for
Gods
people
:
A
Minister
should
shew
his
zeale
for
his
people
,
1.
By
praying
for
them
.
2.
By
painfull
preaching
to
them
,
in
season
and
out
of
season
.
3.
By
protecting
them
against
the
reproaches
and
scornes
of
the
world
,
striuing
by
doctrine
not
only
to
comfort
them
,
but
to
wipe
away
the
aspersions
cast
vpon
them
.
4.
By
earnest
rebukes
and
admonitions
:
hee
must
crie
aloud
,
and
not
spare
,
not
suffering
them
to
sinne
.
5.
By
suffering
either
with
them
,
or
for
them
.
The
vse
is
to
excite
zeale
in
Ministers
,
and
to
awake
them
out
of
that
coldnesse
or
deadnesse
,
especially
in
teaching
:
it
is
a
wonderfull
scourge
to
the
people
,
and
a
dishonour
to
the
glorious
doctrine
of
God
,
where
the
Teacher
is
without
life
or
spirit
,
in
the
enforcing
of
his
doctrine
.
And
is
zeale
good
for
a
Minister
?
then
sure
it
is
good
for
the
people
too
:
indeed
it
is
of
exceeding
praise
in
all
sorts
of
men
of
what
degree
soeuer
,
neither
will
it
be
a
misse
here
a
little
to
consider
more
seriously
of
zeale
,
seeing
there
is
much
neede
of
it
in
the
world
,
and
there
is
much
mistaking
about
it
.
12.
Sorts
of
wrong
zeale
.
Now
if
men
will
be
rightly
ordered
in
their
zeale
let
them
looke
to
these
things
.
1.
Let
it
not
be
a
pretended
zeale
as
in
Ioash
.
2.
Nor
a
superstitious
zeale
as
in
Paul
[
](A89915-e240920-b)b
b
Gal.
1.14
.
.
3.
Nor
a
passionate
zeale
,
onely
for
a
fit
,
as
in
Iohn
at
his
first
entrance
.
4.
Nor
a
malitious
zeale
as
in
persecutors
,
that
thinke
they
doe
God
good
seruice
in
vexing
men
wrongfully
[
](A89915-e240950-b)c
c
Act.
7.9
.
Gal.
4.17
.
.
5.
Nor
a
wrong
intended
zeale
,
such
as
is
the
zeale
of
merit-mongers
[
](A89915-e240980-b)d
d
Rom.
10.2
.
.
6.
Nor
a
contentious
zeale
such
as
theirs
that
make
needlesse
rents
in
the
Church
[
](A89915-e241000-b)e
e
Rom.
13.13
.
1
Cor.
3.3
.
.
7.
Nor
a
secure
zeale
that
is
a
zeale
not
raised
by
godly
sorrow
[
](A89915-e241030-b)f
f
1
Cor.
7.10
.
,
or
that
is
carried
without
care
or
feare
of
falling
away
.
8.
Nor
an
idle
zeale
that
is
all
words
without
workes
:
the
word
is
rendred
labour
sometimes
,
and
it
is
certaine
true
zeale
is
spent
about
good
workes
[
](A89915-e241050-b)g
g
Tit.
2.14
.
.
9.
Nor
an
ouer-curious
zeale
,
shewed
either
by
sticking
too
much
to
the
letter
of
Scripture
[
](A89915-e241070-b)h
h
Act.
21
20.21
.
,
or
by
prying
into
or
harsh
censuring
of
the
lesser
faults
of
others
[
](A89915-e241090-b)i
i
Math.
7.
,
10.
Or
a
bitter
zeale
[
](A89915-e241110-b)k
k
Iam.
3.13.14
.
,
that
spends
it selfe
in
rayling
and
fiery
reproches
,
railers
seldome
stand
long
.
11.
Or
an
ignorant
bold
zeale
such
as
was
in
the
Iewes
[
](A89915-e241130-b)l
l
Rom.
10.2
.
,
Or
lastly
,
a
selfe
conceited
zeale
,
when
men
trust
too
much
to
themselues
,
and
their
owne
iudgements
.
True
zeale
hath
in
it
six
things
.
True
zeale
hath
in
it
6.
things
.
1.
The
affections
of
worship
and
spirituall
compassion
,
it
will
not
rest
in
the
bare
worke
done
,
either
of
piety
to
God
,
or
spirituall
mercy
to
men
,
it
cannot
bee
cold
or
luke-warme
,
in
praying
,
hearing
,
preaching
,
admonishing
,
&c.
2.
An
ardent
loue
to
such
as
feare
God
shewed
by
desire
,
mourning
and
feruencie
of
minde
,
towards
them
[
](A89915-e241190-b)m
m
2
Cor.
7.7
.
.
3.
An
vtter
hatred
of
the
wickednesse
and
prophanesse
,
of
the
world
,
with
a
willingnesse
to
shew
and
maintaine
,
according
to
a
mans
calling
a
spirituall
opposition
against
it
.
4.
An
affectionate
desire
after
Gods
house
,
and
the
puritie
of
it
,
thus
the
zeale
of
Gods
house
should
eate
vs
vp
.
5.
A
great
wrestling
within
a
man
,
against
the
corruptions
of
his
owne
nature
,
expressed
by
indignation
,
sorrow
,
confession
,
strong
cries
to
God
,
and
reuenge
vpon
the
flesh
.
6.
The
coueting
of
all
spirituall
things
as
the
best
things
in
the
world
.
Lastly
,
obserue
that
he
saith
much
zeale
or
great
zeale
,
which
sheweth
that
men
ought
to
thriue
in
zeale
,
as
well
as
in
other
graces
,
howsoeuer
the
world
iudge
of
it
,
onely
let
men
looke
to
themselues
according
to
the
former
rules
,
that
they
deceiue
not
themselues
nor
the
world
.
For
you
and
for
them
of
Laodicea
and
Hierapolis
]
I
will
not
trouble
the
Reader
with
the
topographie
of
these
townes
,
it
is
out
of
question
they
were
neere
bordering
cities
.
Only
obserue
here
3.
things
.
1.
That
the
care
of
faithfull
Teachers
,
and
their
desire
to
do
good
extends
to
other
Churches
,
also
hence
they
are
compared
fitly
to
starres
that
giue
light
not
only
to
the
orbe
in
which
they
are
,
but
to
places
further
of
,
and
this
good
Ministers
may
do
by
praier
,
example
of
faithfulnesse
and
diligence
,
or
by
counsell
or
writing
,
or
confirmation
of
doctrine
,
by
preaching
as
there
is
occasion
.
And
this
shewes
the
worth
of
painfull
and
sincere
Teachers
:
they
are
a
great
benefit
,
to
the
whole
countrey
,
where
they
liue
,
and
therefore
they
should
be
protected
,
and
incouraged
,
by
all
them
that
would
be
accounted
louers
of
their
countrey
.
2.
That
Ministers
owe
a
special
loue
and
care
to
the
neighbour
Churches
,
for
as
neerenesse
of
habitation
increaseth
the
strength
of
ciuill
bonds
,
so
should
it
much
more
in
spirituall
.
3.
That
the
care
of
other
Churches
should
not
cause
men
to
neglect
the
flocke
that
depends
vpon
them
,
it
is
not
sufficient
that
men
preach
somwhere
God
cals
for
an
account
of
their
stewardship
in
their
owne
charge
,
they
must
tend
their
owne
heards
,
he
were
a
strange
Husbandman
that
would
plow
his
neighbours
field
,
and
let
his
owne
lie
vntilled
,
it
is
vile
corruption
,
to
be
intent
when
we
labour
for
others
,
and
remisse
when
we
labour
for
our
owne
people
.
Luke
the
beloued
Phisition
]
There
is
some
adoe
amongst
Interpreters
who
this
Luke
should
be
,
but
I
incline
to
them
that
thinke
it
was
Luke
the
Euangelist
,
but
whosoeuer
it
was
three
things
may
be
here
obserued
.
1.
That
the
Church
of
God
hath
alwaies
consisted
of
men
of
diuers
callings
:
so
as
no
lawfull
calling
is
excluded
,
nor
yet
any
only
taken
.
2.
That
Phisicke
hath
beene
of
ancient
honour
and
vse
in
the
Church
,
we
see
it
here
in
the
Apostles
time
,
and
it
was
long
before
also
for
there
were
Phisi●ions
in
Iosephs
time
[
](A89915-e241380-b)n
n
Gen.
50.2
.
.
4.
Sorts
of
men
may
be
reproued
concerning
Phisick
,
4.
Sorts
of
men
reproued
about
Phisicke
.
or
Phisitions
.
1.
Such
as
totally
neglect
them
,
though
they
haue
neede
to
vse
them
,
yet
our
Sauiour
Christ
saith
the
sicke
neede
a
Phisition
ᵒ
:
2.
Such
as
are
waiward
and
will
not
be
cured
,
that
is
such
as
through
impatiencie
will
not
be
ordered
by
this
meanes
,
in
the
manner
they
should
be
.
3.
Such
as
put
their
whole
trust
in
phisicke
,
as
Asa
did
,
neglecting
to
seeke
vnto
God
for
helpe
:
yea
it
is
to
be
noted
in
Asa
,
that
his
disease
being
but
ordinary
yet
to
neglect
the
Lord
in
it
was
a
great
sinne
,
for
though
God
hath
allowed
phisicke
as
an
helpe
,
yet
it
was
neuer
his
meaning
to
robbe
himselfe
of
his
owne
glory
.
4.
Such
as
will
out
of
pride
and
nicenesse
,
be
tampering
with
their
bodies
in
phisicke
,
when
there
is
no
need
,
contrarie
to
that
of
our
Sauiour
Christ
,
The
whole
neede
not
the
Phisition
.
Now
in
as
much
as
many
times
it
is
manifest
,
phisicke
doth
no
good
to
the
diseased
we
are
to
vnderstand
three
things
,
first
that
this
may
be
the
fault
of
carelesse
and
ignorant
Phisitians
.
2.
That
as
we
grow
monsters
in
the
world
by
sinning
,
ouer-passing
the
deedes
of
the
wicked
,
so
the
Lord
sometimes
by
bringing
in
strong
and
new
diseases
doth
ouerpasse
the
skill
of
the
Phisitians
.
3.
God
for
sinnes
or
triall
may
restraine
the
blessing
vpon
the
meanes
,
which
else
would
be
auaileable
.
The
third
thing
I
note
,
is
that
the
holy
Ghost
giues
this
praise
to
a
godly
Phisitian
,
importing
that
a
Phisitian
should
be
a
man
sound
in
religion
,
and
zealous
for
the
truth
,
and
knowne
and
beloued
in
the
Church
,
for
as
it
is
certaine
,
godly
and
religious
Phisitians
may
doe
much
good
,
in
the
dangers
of
their
patients
,
so
miserable
experience
shewes
that
popish
and
superstitious
Phisitians
,
doe
exceeding
much
hurt
,
by
working
vpon
those
opportunities
,
to
seduce
and
peruert
men
.
And
Demas
]
This
is
that
Demas
that
afterward
forsooke
Paul
,
and
imbraced
this
present
world
,
from
the
consideration
of
whose
estate
wee
may
obserue
three
things
.
1.
That
the
vices
of
men
by
the
profession
of
the
truth
may
bee
restrained
when
they
are
not
cured
.
This
mans
loue
of
the
world
was
in
him
,
when
he
was
at
the
best
,
but
it
was
curbed
and
held
downe
,
and
so
it
is
with
many
hypocrites
,
and
therefore
men
should
be
warned
and
looke
to
themselues
,
that
they
be
not
deceiued
,
by
taking
the
restraint
of
the
outward
practise
of
some
euill
,
for
the
true
mortification
of
them
.
It
is
many
times
a
great
hand
of
God
vpon
vnsound
hearted
men
,
that
at
their
best
they
are
seene
into
,
and
not
greatly
esteemed
,
it
seemes
it
was
so
with
this
man
,
for
if
we
marke
it
the
Apostle
not
only
reckons
him
in
the
last
place
,
but
he
names
him
also
without
any
manner
of
praise
,
as
if
he
would
import
that
hee
durst
not
commend
him
to
the
Churches
.
Wee
should
here
learne
what
to
doe
towards
such
from
the
example
of
the
Apostle
.
Now
if
any
would
know
more
fully
what
is
to
be
done
,
and
how
they
should
carry
themselues
towards
such
as
they
iustly
doubt
and
feare
not
to
be
right
,
though
they
make
profession
:
there
are
three
rules
to
be
obserued
.
3.
Rules
for
our
practise
concerning
such
as
wee
suspect
in
their
profession
.
1.
Pity
them
,
pray
for
them
,
and
admonish
them
.
2.
Commit
not
thy selfe
vnto
them
,
but
bee
well
aduised
before
thou
conuerse
inwardly
with
them
.
It
is
true
that
the
practise
of
this
rule
is
strangly
censured
,
when
those
kinde
of
people
,
perceiue
themselues
,
not
to
be
regarded
so
much
as
they
would
bee
,
for
vsually
if
in
discretion
,
men
prooue
before
they
trust
,
they
are
taxed
of
pride
and
haughtinesse
:
yet
considering
the
vile
hypocrisie
that
is
in
many
,
it
is
better
to
be
so
censured
without
cause
,
then
to
be
beguiled
by
men
that
make
their
religion
but
a
cloake
to
their
owne
ends
.
The
third
rule
is
that
while
they
stand
and
fall
not
into
open
sinne
,
thou
maiest
not
traduce
them
,
but
conceale
thy
dislikes
,
till
God
lay
them
open
,
vnlesse
greater
danger
might
ensue
by
the
concealement
,
for
the
Lord
may
make
him
sound
,
and
giue
him
repentance
,
Paul
doth
not
dispraise
Demas
here
,
as
he
doth
not
commend
him
.
Thirdly
,
we
may
in
this
man
note
the
propertie
of
many
hypocrites
,
they
will
not
be
discountenanced
,
they
are
vsually
impudent
,
this
man
thrusts
himselfe
into
the
Apostles
company
,
and
will
be
commended
to
the
Churches
:
he
will
haue
a
place
though
it
be
the
last
place
.
VER.
15.
Salute
the
brethren
which
are
in
Laodicea
,
and
Nymphas
,
and
the
Church
which
is
in
his
house
.
HItherto
of
salutations
signified
,
now
the
Salutations
required
follow
,
and
these
are
particular
,
vers.
15.16.17
.
generall
,
v.
18.
The
particulars
concerne
either
Laodiceans
,
v.
15.16
.
or
the
Colossean
preacher
vers.
17.
who
is
not
onely
saluted
,
but
exhorted
,
or
rebuked
by
intimation
.
In
the
salutation
of
the
Laodiceans
obserue
two
things
:
first
,
the
persons
who
are
to
be
saluted
v.
15.
2.
A
speciall
direction
for
the
open
reading
of
two
Epistles
,
v.
16.
The
persons
are
the
brethren
in
generall
,
and
Nymphas
in
speciall
,
and
the
houshold
of
Nymphas
.
Salute
the
brethren
which
are
at
Laodicea
]
1.
Christian
curtesie
ought
to
haue
in
it
a
holy
remembrance
of
absent
friends
.
2.
It
is
not
vanitie
or
weakenesse
,
but
may
stand
with
singular
gifts
and
graces
of
minde
to
be
industrious
and
large
hearted
in
the
many
remembrances
of
all
sorts
of
Christians
.
3.
It
is
profitable
that
men
of
great
gifts
and
place
should
preserue
their
memory
with
others
,
though
it
be
but
in
these
lighter
complements
of
salutation
,
for
many
times
it
may
inflame
much
affection
to
godlinesse
,
in
such
to
whom
they
send
their
salutations
.
4.
God
hath
his
choice
amongst
men
,
for
here
he
takes
notice
of
the
brethren
in
Laodicea
onely
.
God
doth
not
driue
in
whole
townes
of
men
into
the
field
of
his
grace
at
once
,
for
as
it
was
then
in
turning
men
from
gentilisme
,
so
it
is
now
in
turning
men
from
prophanesse
,
the
Gospell
doth
not
worke
vpon
all
promiscuously
.
And
Nymphas
]
This
Nymphas
was
not
a
woman
,
as
Ambrose
and
Dionisius
,
and
Catharinus
,
and
the
glosse
would
haue
it
:
for
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
end
of
the
verse
,
his
house
,
not
her
house
.
This
Nymphas
it
seemes
was
some
eminent
Christian
,
whom
Paul
would
specially
honour
before
the
congregation
,
and
so
it
shewes
that
a
speciall
respect
should
be
had
of
such
as
did
excell
in
gifts
amongst
such
as
professe
the
sinceritie
of
the
Gospell
.
And
the
Church
that
is
in
his
house
.
]
By
the
Church
hee
meanes
those
in
the
houshold
that
feare
God
,
whether
they
were
women
,
or
children
,
or
seruants
.
Now
here
first
I
consider
of
these
persons
,
and
then
of
the
title
the
Apostle
giues
them
in
calling
them
a
Church
.
In
that
the
Apostle
thus
with
honor
remembers
the
houshold
of
Nymphas
,
it
shewes
his
singular
vprightnesse
,
in
that
he
can
respect
grace
in
whomsoeuer
hee
finde
it
,
hee
loues
a
good
seruant
as
well
as
a
good
master
,
and
can
commend
good
order
in
an
houshold
as
well
as
in
a
congregation
.
This
should
teach
vs
not
to
haue
the
grace
of
Christ
in
respect
of
persons
,
and
hereby
also
we
may
trie
our
loue
to
Gods
children
,
by
examining
our selues
whether
wee
can
loue
such
as
can
neither
profit
or
pleasure
vs
,
nor
grace
vs
in
the
world
.
And
this
may
be
a
great
incouragement
to
the
young
and
meaner
sort
,
in
that
they
may
perceiue
from
hence
,
that
if
they
get
true
grace
,
they
shall
be
respected
both
of
God
and
good
men
.
Now
in
that
the
Apostle
cals
this
houshold
a
Church
,
wee
may
note
,
A
religious
familie
is
a
little
Church
.
The
vses
of
it
.
that
a
religious
and
well
ordered
familie
is
as
it
were
a
little
Church
.
Here
in
one
familie
is
prescribed
what
all
families
should
bee
:
this
familie
is
called
a
Church
,
because
his
people
were
godly
,
and
the
word
of
God
was
read
there
,
and
praiers
made
to
God
,
and
Psalmes
sung
,
and
the
younger
sort
were
catechized
and
instructed
.
Now
doe
we
learne
from
hence
that
our
houses
are
Churches
?
Then
these
things
will
follow
.
1.
That
Gods
worship
and
pietie
must
be
set
vp
in
them
.
4.
Orders
in
the
familie
.
How
can
they
be
Churches
of
God
,
if
God
be
not
serued
in
them
?
2.
All
must
be
done
therein
order
,
and
quietnesse
,
and
silence
,
for
so
it
is
or
should
be
in
the
Church
.
3.
Euill
persons
that
are
incorrigible
must
not
dwell
there
,
but
must
be
cast
out
,
Psal.
101.
4.
The
husband
or
master
of
the
familie
must
dwell
there
as
a
man
of
knowledge
,
and
wiues
,
children
and
seruants
must
obey
as
the
Church
doth
Christ
.
Againe
,
are
our
families
Churches
?
Why
then
religious
families
are
in
a
happie
case
,
for
then
God
himselfe
will
dwell
there
:
so
as
a
stranger
comming
to
such
places
,
may
say
as
Iacob
did
of
Bethel
,
surely
God
is
in
this
place
.
Lastly
,
should
our
families
be
Churches
?
Oh
then
woe
vnto
the
world
of
prophane
housholds
.
Should
a
Church
be
without
sacrifice
?
and
can
their
families
escape
Gods
wrath
,
seeing
there
is
neither
praier
nor
pietie
in
them
,
but
in
stead
of
Gods
seruice
,
there
is
cursing
,
and
swearing
,
and
lying
,
and
chiding
,
and
filching
,
and
whoring
,
and
railing
,
and
fighting
,
and
what
not
?
The
most
families
are
very
cages
of
vncleane
spirits
,
where
not
God
or
good
men
,
but
very
deuils
dwell
,
they
are
very
sties
of
vncleannesse
and
vnholinesse
.
Thus
of
the
15.
verse
.
VERS.
16.
And
when
this
Epistle
is
read
amongst
you
,
cause
it
to
be
read
also
in
the
Church
of
the
Laodiceans
,
and
that
you
likewise
reade
the
Epistle
from
Laodicea
.
THese
words
containe
a
direction
for
reading
,
1.
of
his
Epistle
,
and
that
both
priuately
and
publikely
:
2.
of
an
Epistle
from
Laodicea
.
Of
reading
the
Scriptures
.
In
the
generall
we
may
obserue
,
that
the
Scripture
may
be
read
,
it
is
mens
dutie
to
doe
it
,
t
is
a
flat
precept
,
Search
the
Scriptures
,
Ioh.
5.39
.
And
this
may
euidently
reproue
the
prophane
neglect
of
the
most
herein
,
in
this
great
light
.
Many
are
so
drowned
in
carelesnesse
,
that
they
haue
not
yet
so
much
as
a
Bible
in
their
houses
,
and
others
though
for
their
credit
sake
they
haue
gotten
them
Bibles
,
yet
they
reade
them
not
.
This
Epistle
.
]
In
that
this
Epistle
may
not
be
neglected
,
but
must
be
read
,
it
shewes
that
whatsoeuer
is
reuealed
to
the
Church
,
to
be
a
part
of
the
word
of
God
,
it
must
be
read
:
so
soone
as
this
Epistle
is
written
,
it
must
bee
read
of
all
Christians
,
which
shewes
that
euery
part
of
Gods
word
is
to
be
read
.
Now
for
the
persons
that
must
reade
the
Scriptures
,
it
is
here
set
downe
indefinitely
(
of
you
)
meaning
of
all
sorts
of
people
,
which
is
in
other
parts
of
the
word
of
God
distinctly
expressed
.
For
1
Tim.
4.13.15
.
Ministers
must
reade
the
Scriptures
;
and
Deut.
17.19
.
it
is
required
also
of
Kings
,
and
Magistrates
also
,
none
are
too
good
or
too
great
to
be
imployed
herein
:
young
men
must
studie
in
the
word
,
Psal.
119.10
.
so
must
women
also
,
Act.
17.12
.
Priscilla
was
ripe
in
the
knowledge
of
the
Scriptures
,
able
to
instruct
others
,
Act.
18
27.
What
should
I
say
?
Euery
good
man
must
reade
the
Scriptures
,
Psal.
1.2
.
The
vse
may
be
to
stirre
vs
vp
to
doe
it
,
and
to
doe
it
constantly
,
for
the
same
word
of
God
that
requires
it
to
be
done
,
shewes
it
should
bee
done
frequently
:
we
must
reade
all
the
dayes
of
our
life
,
Deut.
17.19
.
and
that
daily
,
Act.
17.11
.
day
and
night
,
Psal.
1.2
.
they
reade
4.
times
a
day
,
Nehem.
9.4
.
The
profit
of
reading
the
Scriptures
.
And
the
rather
should
we
be
excited
to
this
daily
reading
of
the
word
,
considering
the
profit
comes
thereby
,
it
would
exceedingly
comfort
vs
,
Ro.
15.4
.
It
would
be
a
lanterne
to
our
feet
,
and
a
light
vnto
our
pathes
,
Psal.
119.
The
word
is
the
sword
of
the
spirit
,
Eph.
6.
and
how
can
wee
resist
tentations
with
It
is
written
,
if
we
reade
not
what
is
written
?
and
without
reading
we
can
neuer
be
expert
in
the
word
of
righteousnesse
,
thereby
we
are
made
acquainted
with
the
mysteries
of
the
kingdome
,
and
come
to
vnderstand
all
the
counsell
of
God
,
it
will
teach
vs
the
feare
of
the
Lord
,
and
keepe
that
our
hearts
bee
not
lifted
vp
,
Deut.
17.19.20
.
Quest.
But
what
should
be
the
reason
that
many
get
no
more
good
by
reading
the
word
,
and
cannot
finde
any
great
profit
in
their
reading
?
The
causes
why
so
many
profit
not
by
reading
the
word
.
I
answer
diuersly
:
1.
Some
men
are
poisoned
with
the
inclinations
of
Atheisme
and
securitie
,
they
come
to
the
word
to
obserue
it
,
not
to
let
the
word
obserue
them
.
2.
Many
seeke
not
a
blessing
by
praier
:
whereas
it
is
certaine
the
flesh
will
not
of
it selfe
sauour
the
things
of
the
spirit
.
3.
Men
bring
not
an
humble
and
meeke
spirit
,
whereas
vnto
the
fruitfull
meditation
of
the
word
,
a
heart
quiet
and
patient
,
and
a
minde
free
from
pride
and
passion
is
requisite
,
Psal.
25.9
.
4.
Men
lay
not
downe
their
cares
and
lusts
,
they
haue
marred
their
taste
before
they
come
,
they
doe
not
empty
their
heads
,
and
separate
themselues
to
seeke
the
wisdome
of
the
word
,
care
or
lust
will
choake
the
word
.
5.
Men
reade
not
all
Gods
word
,
nor
doe
they
reade
constantly
,
they
will
not
wait
daily
at
the
gates
of
wisdome
:
to
reade
seldome
,
or
by
starts
and
here
and
there
,
will
doe
little
good
.
6.
One
great
cause
of
not
profiting
,
is
the
not
seeking
of
the
Law
at
the
Priests
mouth
,
that
is
,
want
of
conference
and
propounding
of
doubts
.
7.
In
many
,
vnprofitablenesse
is
the
scourge
of
vnthankfulnesse
for
the
good
they
haue
found
in
reading
.
8.
In
reading
men
do
not
minde
their
owne
way
,
for
if
men
did
propose
vnto
themselues
what
sinne
of
their
owne
they
might
finde
rebuked
,
and
what
directions
might
be
collected
out
of
that
they
reade
for
their
liues
,
or
did
note
how
the
word
did
offer
comfort
when
they
need
it
,
they
could
not
but
finde
many
excellent
experiences
of
Gods
prouidence
and
power
in
the
word
,
they
could
not
liue
in
any
sinne
,
but
either
reading
or
hearing
would
discouer
it
,
nor
could
they
goe
long
without
some
word
of
comfort
when
they
needed
it
,
yea
they
might
obserue
how
God
in
the
word
they
reade
did
counsell
them
too
when
they
were
in
distresse
,
therefore
let
him
that
readeth
marke
,
and
reade
for
himselfe
.
Lastly
,
the
cause
is
in
the
most
,
that
their
hearts
are
not
turned
to
God
,
and
so
the
vaile
is
not
taken
away
,
2
Cor.
3.16
.
Cause
to
be
read
.
]
Obserue
here
,
1.
That
it
is
not
enough
to
reade
our selues
,
but
wee
must
cause
others
to
reade
,
by
exhorting
,
incouraging
,
commanding
,
&c.
especially
Parents
and
Ministers
should
see
to
it
,
so
should
Magistrates
also
.
2.
From
the
coherence
note
,
that
we
must
cause
others
to
reade
,
when
wee
haue
read
our selues
:
it
is
vile
hypocrisie
for
a
Minister
or
Parent
to
vrge
their
children
or
seruants
to
reade
the
Scriptures
,
when
they
neglect
reading
themselues
.
In
the
Church
.
]
Here
we
haue
a
plaine
proofe
for
reading
of
the
Scriptures
publikely
in
the
Church
,
we
see
it
was
anciently
both
required
and
practised
.
Adde
for
the
further
confirmation
hereof
these
places
,
Deut.
31.11.12
.
Neh.
8.
Luk.
4.
Act.
13.
And
this
may
assure
vs
,
1.
That
publike
reading
is
no
inuention
or
ordinance
of
man
.
2.
That
the
people
of
God
haue
found
in
all
ages
great
need
of
this
helpe
.
And
therefore
they
are
miserably
transported
with
humor
,
that
so
vilifie
or
neglect
this
ordinance
of
God
,
and
it
may
bee
iust
with
God
,
that
thou
shouldst
not
profit
by
reading
at
home
,
when
thou
carest
not
for
reading
in
the
Church
.
Thus
of
the
reading
of
the
Epistle
to
the
Colossians
.
Epistle
from
Laodicea
.
]
Here
is
a
great
adoe
among
Interpreters
to
finde
out
what
Epistle
this
was
.
1.
Theophylact
thinkes
it
was
the
first
Epistle
to
Timothie
,
which
was
written
from
Laodicea
,
another
towne
of
that
name
,
not
this
Laodicea
before
mentioned
.
2.
Some
thinke
Paul
did
write
an
Epistle
to
the
Laodiceans
,
which
was
Apocrypha
:
and
so
Dionysius
tels
of
a
third
Epistle
to
the
Corinthians
.
Iacobus
Stapulensis
caused
such
an
Epistle
to
bee
printed
,
but
Catharinus
could
easily
auouch
that
it
was
a
bastard
and
counterfet
.
3.
Some
thinke
the
Laodiceans
wrote
to
the
Apostle
,
and
propounded
their
doubts
,
vnto
which
the
Apostle
hath
answered
in
this
Epistle
:
and
therefore
required
that
his
answer
might
be
compared
with
their
doubts
:
this
is
the
most
publike
opinion
.
But
in
the
generall
it
shewes
vs
thus
much
,
that
wee
must
reade
other
good
bookes
as
well
as
Scriptures
.
Thus
of
the
16.
verse
.
VERS.
17.
And
say
to
Archippus
,
take
heed
to
the
Ministerie
which
thou
hast
receiued
in
the
Lord
,
that
thou
fulfill
it
.
THese
words
concerne
the
Colossean
Preacher
,
who
is
not
onely
saluted
,
but
exhorted
.
This
Archippus
(
as
it
seemes
)
was
their
Pastor
,
ioyned
with
Epaphras
,
who
was
now
at
Rome
with
Paul
:
it
is
likely
he
was
growne
negligent
in
teaching
,
and
carelesse
,
and
idle
.
Painfull
Preachers
many
times
grow
idle
.
Many
times
it
comes
to
passe
,
that
men
that
sometimes
were
painfull
in
their
Ministerie
,
doe
afterward●
grow
slacke
and
negligent
.
1.
Sometimes
from
very
discouragements
from
their
people
,
either
because
they
profit
not
,
or
because
they
weary
their
Teachers
with
indignities
and
wrongs
:
thus
the
very
Prophets
haue
beene
sometimes
so
tired
,
that
they
could
haue
been
almost
willing
neuer
to
speake
more
in
the
name
of
the
Lord
.
2.
Sometimes
this
comes
from
the
corruption
of
their
owne
natures
,
they
grow
soone
weary
of
Gods
worke
,
or
else
hauing
taken
more
worke
to
doe
then
they
are
sufficient
for
,
they
grow
to
neglect
all
,
or
else
they
are
drawne
away
with
the
loue
of
the
world
,
or
else
forbeare
of
purpose
to
preach
often
,
lest
they
should
be
thought
to
be
too
precise
;
or
else
to
winne
applause
,
they
set
out
at
first
with
such
a
strife
to
seeme
eloquent
&
learned
,
that
they
quickly
spend
their
store
,
and
then
rather
then
they
will
be
obserued
to
want
,
they
will
giue
ouer
preaching
.
3.
Sometimes
God
himselfe
for
the
wickednesse
of
their
liues
casts
a
barrennesse
vpon
their
hearts
,
and
blasteth
their
gifts
.
In
this
exhortation
foure
things
may
be
noted
.
-
1.
Who
he
is
that
is
exhorted
,
say
to
Archippus
.
-
2.
The
matter
charged
vpon
him
,
see
to
thy
ministerie
.
-
3.
The
reason
by
which
it
is
vrged
,
thou
hast
receiued
it
of
the
Lord
.
-
4.
An
explication
of
the
matter
charged
by
the
extent
of
it
,
to
fulfill
.
Say
to
Archippus
.
]
Here
I
obserue
7.
things
.
1.
The
sinner
must
be
told
of
his
sinne
,
Leuit.
19.17
.
2.
Such
as
offend
publikely
,
must
be
told
of
it
publikely
.
3.
Ministers
as
well
as
others
may
be
rebuked
,
though
some
Clergie
men
are
so
sore
and
so
proud
,
that
they
may
not
be
touched
:
and
many
times
it
is
a
iust
iudgment
of
God
,
that
no
man
should
rebuke
them
,
that
their
sores
might
not
be
medicined
,
but
like
vnsauorie
salt
,
they
should
be
cast
out
of
God
.
No
mans
learning
or
greatnesse
of
place
can
so
protect
them
,
but
that
they
may
bee
told
of
their
faults
:
it
is
too
commonly
knowne
they
can
sinne
as
well
as
others
,
why
then
should
they
not
be
rebuked
as
well
as
others
?
Doth
Archippus
need
to
be
told
?
The
Lord
be
mercifull
to
the
Land
and
Church
.
There
bee
many
Archippusses
in
the
Church
of
England
,
had
neede
to
be
wakened
with
a
loud
trumpet
of
rebuke
,
and
to
be
told
of
their
faults
,
euen
of
their
ignorance
,
silence
,
sloth
,
pride
,
couetousnesse
,
simonie
,
dissolutenesse
,
ambition
,
contempt
of
their
brethren
,
and
soule-murder
of
many
kinds
.
4.
The
people
may
put
their
Teachers
in
minde
of
their
faults
:
as
they
ought
to
incourage
them
in
well
doing
,
so
may
they
admonish
them
for
what
is
euill
.
Therefore
Ministers
should
striue
so
to
liue
,
and
so
to
teach
,
as
their
people
should
not
haue
cause
to
finde
fault
.
5.
Ministers
must
be
told
of
their
faults
by
their
people
,
with
great
reuerence
,
and
heedfulnesse
,
and
wisdome
,
according
to
that
direction
,
Rebuke
not
an
Elder
,
but
exhort
him
as
a
Father
;
here
they
must
say
to
Archippus
,
not
directly
reproue
him
.
6.
They
must
say
it
to
him
,
not
say
it
of
him
:
Ministers
ought
not
to
be
traduced
behinde
their
backes
.
7.
He
doth
not
threaten
him
if
he
doe
not
,
which
implies
,
he
hoped
their
exhortation
would
speed
:
certainly
t
is
a
great
praise
to
profit
by
admonition
.
Take
heed
to
thy
ministerie
.
]
This
take
heed
hath
in
it
three
things
.
1.
Consideration
,
a
weighing
and
meditation
of
the
greatnesse
of
the
function
,
of
the
dignitie
of
it
,
and
the
dutie
also
,
with
the
accounts
he
must
make
to
God
and
his
high
calling
and
the
great
price
of
soules
,
&c.
2
It
notes
diuers
of
the
worthy
qualities
of
a
Minister
,
as
care
,
attendance
,
watchfulnesse
,
aptnesse
to
teach
,
and
diuide
the
word
aright
,
discretion
,
to
giue
euery
one
his
portion
,
diligence
,
gentlenesse
,
in
not
marring
the
doctrine
with
passion
,
patience
to
endure
the
worke
and
labour
of
his
ministerie
,
&c.
3.
It
notes
caution
,
and
so
Ministers
must
take
heed
both
of
what
is
within
them
,
and
what
is
without
them
,
they
must
take
heed
of
their
owne
diuinations
,
they
must
take
heed
of
sloth
and
idlenesse
,
they
must
take
heed
of
the
obiections
of
their
owne
flesh
,
and
the
tentations
of
the
Deuill
,
without
them
they
must
take
heed
of
the
new
errors
,
that
will
daily
rise
,
they
must
take
heed
of
the
sinnes
of
the
people
,
with
all
the
methods
of
Sathan
in
deuising
,
committing
,
or
defending
of
sinne
,
they
must
take
heede
of
mens
fancies
:
and
for
persons
they
must
take
heed
of
hypocrites
,
and
open
aduersaries
,
domesticall
vipers
,
and
forraine
foes
,
false
brethren
and
profest
Idolaters
.
The
vse
may
be
for
great
reproofe
of
our
sleeping
watchmen
,
and
blinde
guides
,
that
take
no
heed
to
their
ministeries
;
Oh
the
woes
that
will
fall
vpon
them
,
who
can
recount
the
miseries
that
the
bloud
of
soules
,
will
bring
vpon
them
.
Which
thou
hast
receiued
in
the
Lord
]
A
Minister
is
said
to
receiue
his
ministrie
in
the
Lord
in
diuers
respects
.
First
,
because
it
is
Gods
free
grace
,
that
he
is
chosen
to
be
a
Minister
,
Rom.
5.1
.
Secondly
,
because
hee
is
inwardly
called
and
qualified
by
God
.
Thirdly
,
because
hee
receiued
his
outward
authoritie
,
though
from
men
,
yet
by
the
direction
and
warrant
of
Gods
word
.
Fourthly
,
because
he
receiues
it
for
the
Lord
,
that
is
to
Gods
glory
,
and
the
furtherance
of
his
kingdome
,
ouer
the
mysticall
body
of
Christ
.
The
Vse
is
threefold
,
First
the
people
should
therefore
learne
to
seeke
their
Ministers
of
God
.
Secondly
,
Ministers
should
hence
learne
,
neither
to
bee
proud
nor
idle
,
not
proud
for
they
receiued
their
Ministerie
of
God
,
it
was
his
gift
not
their
deserts
,
not
idle
for
they
are
to
doe
Gods
worke
.
Thirdly
,
Ministers
may
hence
gather
,
their
owne
safety
notwithstanding
the
oppositions
of
the
world
,
that
God
that
called
them
will
perfect
them
.
To
fulfill
it
]
Ministers
are
said
to
fulfill
their
ministeries
two
waies
.
1.
By
constancie
,
holding
out
in
it
to
the
end
,
to
fulfill
it
is
to
go
on
,
and
not
looke
backe
,
when
they
are
at
plow
.
2.
By
faithfull
performance
of
it
with
a
due
respect
of
all
the
charge
they
haue
receiued
of
God
,
thus
to
fulfill
it
is
to
shew
the
people
all
the
counsell
of
God
,
it
is
to
rebuke
all
sorts
of
sinnes
and
sinners
,
it
is
faithfully
to
doe
euery
kind
of
worke
,
that
belongs
to
their
ministerie
whether
publike
or
priuate
.
VER.
18.
The
salutation
by
the
hand
of
me
Paul
,
remember
my
bonds
,
grace
be
with
you
,
Amen
.
THere
are
3.
things
in
this
Verse
,
a
signe
,
a
request
,
a
vowe
or
wish
.
The
salutation
by
the
hand
of
me
Paul
]
To
write
with
his
owne
hand
hee
calls
the
token
in
euery
Epistle
,
2
Thess.
3.17
.
Here
two
things
may
be
noted
.
1.
The
great
care
that
anciently
hath
beene
to
prouide
that
none
but
the
true
writings
of
the
Apostles
should
bee
receiued
of
the
Church
,
it
should
cause
vs
,
so
much
the
more
gladly
to
receiue
and
read
these
Apostolicall
writings
.
2.
It
implies
that
euen
in
the
times
of
the
Apostles
,
Sathan
raised
vp
wicked
men
who
endeauoured
to
counterfeit
bookes
and
writings
,
and
to
father
them
vpon
the
Apostles
themselues
,
or
other
eminent
and
worthy
men
,
this
continued
successiuely
as
a
most
diuellish
practise
in
diuers
ages
after
.
Remember
my
bonds
]
The
obseruations
are
.
1.
Gods
children
haue
beene
in
bondes
.
2.
It
is
profitable
to
remember
the
troubles
and
afflictions
of
Gods
children
,
and
to
meditate
of
them
,
for
1.
it
may
serue
to
confirme
vs
when
wee
finde
like
hatred
from
the
world
.
2.
It
is
an
alarme
to
preparation
and
the
harnessing
of
our selues
against
the
fight
of
affliction
when
one
part
of
the
host
of
God
is
smitten
,
should
not
the
rest
prepare
for
the
fight
.
3.
It
will
soften
our
hearts
to
mercy
both
spirituall
and
corporall
.
And
fourthly
,
it
may
learne
vs
wisedome
and
circumspection
.
How
many
waies
men
remember
the
bonds
of
others
.
Quest.
How
should
they
shew
it
that
they
did
remember
his
bonds
?
Answ.
1.
By
praying
for
him
to
God
.
2.
By
shewing
like
patience
vnder
their
Crosses
.
3.
By
constant
profession
of
the
doctrine
he
suffred
for
.
4.
By
a
care
of
holy
life
,
that
they
might
striue
to
be
such
,
as
he
need
not
be
ashamed
to
suffer
for
them
.
5.
By
supplying
their
wants
.
3.
As
any
haue
beene
more
gracious
,
so
they
haue
beene
more
streitened
,
and
opprest
by
the
wicked
.
4.
The
actions
of
great
men
are
not
alwaies
iust
,
a
worthy
Apostle
may
be
vnworthily
imprisoned
.
5.
The
people
should
be
much
affected
with
the
troubles
of
their
teachers
,
and
therefore
they
are
farre
wide
,
that
insteed
thereof
trouble
their
teachers
.
Grace
be
with
you
]
By
grace
hee
meanes
,
both
the
loue
of
God
and
the
gifts
of
Christ
,
as
he
began
so
he
ends
with
vowes
and
wishes
of
grace
,
which
shewes
.
1.
That
in
God
we
haue
wonderfull
reason
continually
to
exalt
the
praise
of
his
free
grace
and
loue
.
2.
That
in
man
there
is
no
greater
happinesse
then
to
be
possest
of
the
loue
of
God
,
and
true
grace
,
it
is
the
richest
portion
,
and
fairest
inheritance
on
earth
.
When
he
saith
(
be
with
you
)
It
is
as
if
he
said
three
thrings
,
1.
Be
sure
you
haue
it
,
be
not
deceiued
,
nor
satisfied
till
ye
be
infallibly
certaine
ye
haue
attained
true
grace
,
and
Gods
loue
.
2.
Be
sure
you
loose
it
not
,
neuer
be
without
,
it
matters
not
though
ye
lose
some
credit
or
wealth
or
friends
&c.
so
you
keepe
grace
still
with
you
.
3.
Be
sure
you
vse
it
and
increase
it
,
imploy
it
vpon
all
occasions
,
be
continually
in
the
exercise
of
it
.
Thus
of
the
whole
Epistle
.
There
followeth
a
postscript
or
vnderwriting
in
these
words
.
Written
from
Rome
and
sent
by
Tichicus
and
Onesimus
.
There
is
difference
about
the
reading
,
some
coppies
haue
not
Tichicus
and
Onesimus
in
some
Latine
copies
read
,
Missa
ab
Epheso
.
But
the
Greeke
coppies
generally
agree
that
it
was
from
Rome
.
But
it
is
no
great
matter
for
the
certaintie
of
the
reading
,
for
the
Reader
must
be
admonished
,
that
the
postscripts
are
not
part
of
the
Canonicall
Scripture
:
But
were
added
by
the
Scribes
that
wrote
out
the
Epistles
.
If
any
desire
to
be
more
particularly
informed
herein
,
he
may
peruse
a
learned
Tractate
of
this
argument
published
by
Mr.
Rodulph
Cudworth
vpon
the
subscription
of
the
Epistle
to
the
GALATHIANS
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.