CHRIST
The
perfect
Pattern
,
OF
A
Christians
Practise
.
Mary
Wolnoth
,
Aug.
27.
1648.
1
John
2.
6.
He
that
saith
he
abideth
in
Christ
,
ought
himself
so
to
walk
,
as
he
walked
.
THe
Apostle
having
laid
down
the
sum
There
are
four
principal
duties
,
to
which
he
exhorts
in
this
Chapter
,
viz.
-
1.
To
sanctity
and
holiness
of
walking
,
vers.
1.
ad
finem
vers.
6.
-
2.
To
brotherly
love
,
ad
finem
14.
-
3.
To
the
contempt
of
the
World
,
vers.
15.
ad
18.
-
4.
To
shun
seducers
,
and
to
be
constant
in
the
faith
,
v.
18.
ad
finem
.
Each
of
these
are
urged
by
sundry
Arguments
.
The
Arguments
exciting
us
to
holiness
of
life
,
are
,
-
1.
From
the
end
of
the
Gospel
,
v.
1.
These
things
write
I
unto
you
,
that
ye
sin
not
.
-
2.
From
the
Mediation
,
and
intercession
of
Christ
,
v.
1
,
2.
-
3.
'T
is
an
Argument
of
the
truth
and
sincerity
of
our
Faith
,
v.
3
,
4.
-
To
know
Christ
,
is
to
believe
in
him
.
-
4.
'T
is
an
Argument
of
the
sincerity
of
our
love
,
v.
5.
-
5.
'T
is
an
Argument
of
our
union
with
Christ
,
v.
5.
latter
part
,
which
is
amplified
,
v.
6.
So
the
Text
is
the
amplification
of
one
Argument
,
pressing
holness
of
life
,
in
which
we
may
observe
two
things
.
-
1.
A
high
Dignity
.
-
2.
A
special
duty
.
To
abide
in
Christ
,
is
the
same
with
that
in
v.
5.
To
be
in
Christ
to
have
fellowship
with
Christ
,
Chap.
1.
v.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
the
Scholiast
.
The
Phrase
is
further
opened
,
and
illustrated
,
Iohn
1.
v.
4
,
5
,
6.
Explication
.
That
great
mystery
of
our
union
with
Iesus
Christ
,
it
is
comprehended
in
this
Phrase
.
There
is
an
external
abiding
in
Christ
,
by
outward
profession
;
&
an
internal
,
by
spiritual
union
.
To
walk
as
he
walked
,
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
To
tread
in
his
steps
,
to
follow
his
Example
,
to
imitate
him
in
his
holy
actions
and
vertues
.
From
the
whole
Text
ariseth
this
Lesson
.
That
't
is
the
duty
,
and
should
be
the
care
Jesus
Christ
,
to
imitate
the
holy
life
and
conversation
of
Christ
.
'T
is
laid
down
peremptorily
and
positively
,
not
as
an
Arbitrary
thing
,
but
an
act
of
debt
;
he
ought
.
This
is
that
which
this
Apostle
enjoynes
in
other
places
also
,
vid.
Rom.
13.
ult.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
is
the
true
putting
on
of
Christ
,
which
we
do
not
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
in
our
Conversations
,
put
on
his
example
.
Math.
11.
29.
Col.
2.
6.
To
walk
in
Christ
,
signifies
two
things
;
To
live
the
life
of
Christ
,
to
persevere
in
him
,
Phil.
2.
5.
There
are
three
things
to
be
done
in
the
explication
of
this
Doctrine
.
-
1.
What
it
is
to
imitate
.
-
2.
Wherein
we
must
imitate
Christ
.
-
3.
Why
we
should
do
so
.
1.
There
are
three
things
which
must
concurre
to
imitation
,
viz.
1.
There
must
be
a
performance
of
the
same
actions
which
are
done
by
him
,
whom
we
imitate
.
Identity
of
practise
.
2.
A
performing
of
those
actions
,
out
of
a
desire
to
imitate
;
else
,
though
there
be
the
same
actions
,
yet
that
is
no
imitation
.
Children
do
the
same
actions
which
their
Parents
do
,
viz.
eat
,
drink
,
walk
,
&c.
yet
they
are
not
said
to
imitate
their
Parents
in
them
,
because
they
do
them
naturally
,
not
out
of
any
desire
of
imitation
.
3.
An
endeavour
to
come
as
exactly
as
we
can
to
the
Copy
:
So
now
to
imitate
Christ
,
is
,
-
1.
To
do
the
like
actions
which
Christ
did
.
-
2.
To
do
them
out
of
a
desire
to
be
like
him
.
-
3.
To
do
them
with
all
the
care
and
exactness
we
can
,
that
if
it
were
possible
,
we
would
out-strip
his
example
.
A
Christian
should
be
,
Alter
Christus
.
2.
Wherein
we
must
imitate
Christ
.
This
is
not
unnecessary
,
because
there
are
some
actions
of
Christ
,
which
are
not
imitable
.
There
are
three
kind
of
actions
which
Christ
did
.
1.
Some
things
he
did
,
quà
Deus
,
his
works
of
Divinity
and
Omnipotency
:
As
his
miraculous
works
of
forgiving
sins
,
raising
the
dead
,
casting
out
Devils
,
and
curing
Diseases
by
his
word
,
walking
upon
the
Sea
,
&c.
'T
is
the
pride
of
the
Papists
,
to
imitate
Christ
in
these
things
,
as
their
Quadragesimal
Fasts
,
&c.
These
are
for
our
admiration
,
not
for
our
imitation
.
2.
Some
things
he
did
,
quà
Mediator
,
his
works
of
office
.
As
his
Dying
to
reconcile
God
and
man
,
offering
up
himself
a
Sacrifice
for
sin
.
This
is
not
for
our
imitation
,
only
the
mo●al
of
these
is
for
us
,
That
as
Christ
did
,
carefully
,
the
works
of
his
Calling
,
so
should
we
of
our
particular
Calling
.
3.
Some
things
he
did
as
he
was
made
man
,
under
the
Law
.
And
tehse
were
of
two
sorts
:
Some
in
obedience
to
the
Ceremonial
Law
,
as
he
was
the
Son
of
Abraham
,
according
to
the
flesh
.
As
his
submitting
to
Circumcision
,
keeping
the
Jewish
Feasts
of
Tabernacles
,
Pentecost
,
&c.
these
we
are
not
bound
unto
:
Others
,
in
obedience
to
the
moral
Law
,
those
moral
actions
of
Christ
,
the
works
of
piety
,
of
charity
,
which
he
did
:
his
vertues
as
they
are
called
,
1
Pet.
2.
9.
his
humility
,
meekness
,
&c.
And
therefore
't
is
observed
in
Matth.
11.
29.
Learn
of
me
,
saith
Christ
:
what
?
not
to
cast
out
Devils
,
raise
the
dead
,
&c.
but
learn
meekness
,
lowliness
,
&c.
These
are
the
things
which
we
are
tyed
toimitate
Christ
in
:
The
Reasons
why
;
these
are
,
1.
Those
Relations
between
Christ
and
a
Christian
,
call
for
it
,
viz.
1.
Master
and
Servant
,
this
is
a
Relation
of
Imitation
,
Matth.
10.
24
,
25.
't
is
there
spoken
,
in
regard
of
suffering
:
't
is
as
forcible
,
in
regard
of
doing
.
Our
Saviour
urgeth
us
in
a
particular
case
,
upon
this
very
ground
,
Ioh.
13.
13
,
14.
Other
Masters
cannot
require
imitation
from
their
Servants
in
every
thing
,
because
they
mislead
,
but
Christ
may
.
2.
That
of
Captain
and
Souldiers
,
that
's
a
Relation
of
Imitation
.
Abimelech
to
his
Souldiers
,
Iudg.
9.
49.
Christ
is
our
General
and
Captain
,
Heb.
2.
10.
Iosh.
5.
14.
3.
That
of
Father
and
Children
,
Children
should
imitate
their
Parents
,
not
in
every
thing
,
many
Parents
would
lead
their
Children
to
Hell
,
should
they
follow
them
.
The
Apostle
argues
upon
this
ground
this
duty
,
Eph.
5.
1.
2.
'T
is
one
end
of
Christs
Incarnation
.
There
are
in
reference
to
man
,
two
principal
ends
of
Christs
Incarnation
;
(
for
in
reference
to
God
,
his
main
end
was
,
Eph.
1.
6.
)
One
was
to
reconcile
God
and
man
,
by
his
obedience
and
suffering
,
and
so
to
bring
in
everlasting
righteousnes
.
The
other
was
,
that
he
might
set
us
an
example
for
our
Imitation
,
1
Pet.
2.
21.
that
there
might
be
found
a
perfect
Pattern
of
grace
and
holiness
in
our
natures
.
Now
unless
we
imitate
his
example
,
we
shall
,
as
much
as
lyeth
in
us
,
frustrate
one
end
of
his
incarnation
.
3.
'T
is
the
highest
pitch
of
spiritual
perfection
.
'T
is
the
duty
of
every
Christian
,
to
grow
up
to
as
great
a
height
as
he
can
in
grace
and
holiness
.
Christians
are
as
Trees
,
which
from
a
small
graff
,
grow
up
to
a
great
stature
,
vid.
Mat.
5.
ult.
'T
is
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
simi●itude
,
not
of
equality
.
Now
the
very
top
of
this
perfection
,
stands
in
this
,
that
we
be
like
Christ
.
There
is
a
threefold
likeness
of
Christ
.
A
likeness
of
nature
,
so
we
are
all
like
him
.
A
likeness
of
glory
,
that
is
reserved
for
Heaven
,
of
which
the
Apostle
,
1
Ioh.
3.
2.
A
likeness
of
Grace
,
which
consists
in
the
renewing
of
the
mind
,
and
in
walking
after
this
holy
Pattern
.
This
is
the
very
Apex
of
that
poor
imperfect
perfection
which
we
can
reach
to
here
.
Greg.
Nyssen
defines
Christianity
to
be
Imitationem
Divinae
Naturae
.
Qui
plus
habet
Christi
,
plus
habet
Christianitatis
,
so
doth
the
Apostle
also
,
Phil.
3.
10.
4.
There
is
no
other
perfect
Pattern
to
walk
by
,
while
we
are
in
this
World
.
All
men
,
either
give
us
a
bad
example
,
or
else
an
imperfect
example
.
There
are
two
things
which
make
a
perfect
pattern
,
First
,
That
it
have
exactness
of
every
thing
,
which
should
be
required
.
Secondly
,
That
it
have
no
blemish
,
or
redundancy
of
any
thing
which
should
not
be
.
Now
there
is
no
such
Pattern
,
besides
Christs
example
.
The
Scripture
indeed
calls
upon
us
,
to
follow
the
example
of
the
Saints
,
the
Apostle
propounds
his
own
example
,
Phil.
3.
17.
but
there
are
these
limitations
:
1.
We
must
not
imitate
them
in
all
things
,
because
they
had
graces
in
imperfection
,
and
because
they
had
obliquities
and
deformities
,
as
well
as
graces
.
That
which
is
said
of
Books
,
is
as
true
as
men
in
every
thing
else
.
Etiam
in
optimis
Authoribus
quaedam
vitia
.
Moses
was
not
without
his
murmuring
.
David
had
his
Adultery
,
Peter
his
denyal
.
These
are
recorded
to
be
as
Shelfs
of
caution
,
not
Copies
of
Imitation
;
we
must
follow
these
only
in
their
reflections
,
and
sparks
of
piety
.
2.
We
must
not
follow
the
example
of
any
one
of
them
alone
,
because
there
was
in
no
one
of
them
a
compleat
Pattern
of
all
grace
.
God
scattered
his
graces
among
the
Saints
;
one
was
more
eminent
in
one
grace
,
a
second
in
another
,
&c.
Moses
for
meekness
,
Job
for
patience
,
Paul
for
contentment
,
&c.
This
God
did
to
preserve
the
Communion
of
Saints
,
as
the
Apostle
speaks
in
another
case
,
1
Cor.
12.
8.
but
now
we
may
follow
Christs
example
,
without
any
of
these
limitations
,
for
there
is
in
him
,
1.
A
full
concurrence
of
all
graces
compleatly
,
Cont.
5.
10
,
11.
ad
finem
.
Col.
1.
19.
2.
There
is
no
obliquity
in
him
.
No
spot
,
Cant.
5.
16.
The
Saints
are
like
the
Moon
,
the
best
of
them
have
a
dark
side
as
well
as
a
bright
,
who
is
she
that
looketh
as
the
Moon
?
Cant.
6.
10.
Christ
is
as
the
Sun
,
which
is
all
light
,
without
the
least
spot
.
5.
The
Saints
are
the
Image
of
Christ
,
therefore
they
ought
to
walk
as
he
walked
.
As
the
shadow
followeth
the
substance
,
Christians
are
(
as
it
were
)
the
shadow
of
Christ
.
And
the
goodness
of
all
the
actions
and
works
which
we
perform
,
doth
not
stand
in
the
substance
of
the
work
,
but
in
relation
and
conformity
to
the
Rule
and
Example
,
by
which
they
are
done
.
Information
1.
That
't
is
the
duty
of
every
2.
What
a
great
blessing
it
is
,
that
God
hath
given
unto
us
the
Gospel
,
and
with
what
care
and
diligence
,
should
we
bend
our selves
to
the
study
of
it
;
for
Christs
Example
is
to
be
found
only
there
.
In
the
volume
of
the
Book
it
is
written
of
me
,
There
are
but
three
places
where
Christ
is
,
In
Heaven
corporally
;
In
the
hearts
of
his
people
,
by
his
Spirit
;
In
the
Gospel
,
by
his
Example
.
The
Gospel
is
the
Table
,
wherein
the
lively
picture
of
Christ
is
,
it
reads
us
a
Lecture
of
the
life
and
death
of
Christ
.
Here
are
vestigia
Christi
,
you
may
see
the
prints
of
his
feet
here
,
here
is
the
golden
Sampler
,
it
s
a
rich
Treasure
the
Gospel
,
vid.
Col.
3.
16.
not
to
sojourn
with
us
,
but
to
dwell
,
&c.
What
strange
Families
that
want
Bibles
,
or
having
them
read
them
not
:
what
strange
work
would
Children
make
,
had
they
no
Sampler
?
3.
This
is
justification
for
a
strict
and
circumspect
life
.
Many
are
ready
to
quarrel
with
the
Servants
of
God
for
their
preciseness
,
because
they
will
not
run
into
the
same
excess
of
riot
,
1
Pet.
4.
4.
Profaneness
is
not
so
much
quarrel'd
as
Piety
.
Gods
Servants
dare
not
swear
,
dare
not
omit
prayer
,
&c.
wicked
men
reproach
them
for
it
;
but
God
commands
it
,
Eph.
5.
15.
and
Christs
example
calls
for
it
.
Christ
never
sware
,
never
spake
idle
word
,
&c.
He
that
reproaches
them
for
their
holiness
,
reproacheth
Christ
.
As
the
Apostle
saith
in
another
case
,
Jam.
4.
11.
so
't
is
in
this
;
he
speaks
evill
of
Christ
,
and
judgeth
Christ
.
4.
It
shewes
us
,
that
many
who
live
in
the
visible
Church
,
are
far
from
true
Christianity
,
because
they
have
so
little
of
Christ
upon
them
,
Swearers
,
Blasphemers
,
&c.
yea
,
formall
Professors
,
&c.
Our
Saviour
argues
well
with
such
men
,
shewes
them
their
Pedigree
by
their
works
,
Joh.
6.
39.
They
claim
Abraham
for
their
Father
,
because
of
their
outward
priviledges
,
Circumcision
,
&c.
yea
,
v.
41.
They
claim
God
to
be
their
Father
:
our
Saviour
,
v.
44.
tells
them
whose
they
are
,
or
if
Christs
Example
must
be
the
Standard
of
true
Christianity
;
we
may
complain
,
Quam
pauci
,
&c.
Many
hate
his
Example
,
many
only
talk
of
it
,
many
follow
it
in
one
kind
only
,
few
take
up
his
whole
Example
,
&c.
Exhortation
.
That
we
would
be
more
careful
-
1.
'T
is
the
will
of
God
.
-
2.
'T
is
the
end
of
your
Calling
.
-
3.
It
will
credit
Religion
.
-
4.
It
will
vex
the
spirit
of
Satan
.
As
sin
grieves
Gods
Spirit
,
so
holiness
grieves
Satan
.
5.
Christ
will
direct
you
,
if
you
desire
to
walk
as
he
did
,
he
will
shew
his
actions
to
him
that
would
be
like
him
.
6.
Christ
will
protect
you
,
when
you
act
by
his
example
.
7.
Christ
will
give
you
comfort
in
such
Actions
,
Matth.
11.
29.
you
shall
find
rest
.
8.
Christ
will
be
sure
to
walk
with
you
,
if
you
take
up
his
Copy
.
9.
Else
you
shall
have
no
benefit
by
his
sufferings
:
none
have
benefit
by
his
Ransom
,
but
such
as
imitate
his
Example
,
1
Pet.
2.
21.
A
serious
motive
.
This
shall
suffice
for
the
urging
of
this
Doctrine
in
general
.
I
shall
further
press
this
necessary
Subject
,
by
giving
you
a
more
large
Table
of
Christs
Actions
severally
,
which
I
shall
gather
out
of
the
Gospel
,
from
other
Texts
,
and
then
I
shall
urge
them
upon
your
practise
,
severally
by
this
Text.
And
I
shall
begin
with
that
grace
,
which
was
very
eminent
in
Christ
,
viz.
the
grace
of
humility
,
and
lowliness
of
mind
,
out
of
that
Text
,
Matth.
11.
29.
And
I
shall
urge
it
upon
you
in
the
words
of
this
Text.
He
that
saith
he
abides
in
Christ
,
ought
so
to
walk
as
he
walked
.
So
much
for
this
Text
,
which
is
only
a
Preamble
,
or
Preface
to
those
which
follow
.
Septemb.
10th
,
1648.
Mary
Wolnoth
.
Matth.
11.
29.
Lowly
in
heart
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
THere
are
in
this
Chapter
,
several
passages
1.
A
Message
sent
by
John
Baptist
,
now
in
prison
,
to
our
Saviour
,
wherein
we
have
,
(1)
The
occasion
of
it
,
viz.
the
report
brought
to
him
,
of
the
great
works
of
Christ
,
particularly
,
that
miracle
of
restoring
the
Widdowes
Son
(2)
The
Messengers
sent
;
two
of
Johns
Disciples
.
(3)
The
Message
it self
,
Art
thou
he
that
should
come
?
&c.
This
Message
he
sent
,
not
for
his
own
sake
,
as
though
he
were
ignorant
(4)
The
Answer
returned
,
which
hath
two
branches
.
1.
A
Narrative
of
his
works
,
the
blind
receive
their
sight
,
&c.
2.
A
positive
Answer
,
which
is
propounded
by
way
of
admonition
;
blessed
is
he
,
&c.
(2)
The
Testimony
which
is
given
by
our
John
Baptist
,
and
his
Ministery
,
to
the
multitudes
which
were
with
him
,
ver.
7.
ad
16.
(3)
A
sad
complaint
of
the
obstinate
carriage
of
the
Jews
,
both
in
the
rejecting
of
John
Baptist
,
(4)
A
sharp
reproof
of
Chorazim
,
Bethsaida
,
(5)
The
Argument
used
by
our
Saviour
,
to
I
thank
thee
,
O
Father
,
&c.
(6)
A
general
Exhortation
unto
all
wearied
1.
The
matter
of
the
Exhortation
,
viz.
1.
To
come
to
Christ
,
and
submit
to
his
yoak
.
2.
To
follow
his
Example
.
2.
The
Arguments
urging
both
these
;
which
are
three
,
1.
From
the
nature
of
Christ
,
meek
and
lowly
.
2.
From
the
benefit
and
advantage
,
find
rest
,
&c.
3.
From
the
Nature
of
Christ's
Government
,
my
yoak
is
easie
,
my
burden
is
light
.
That
part
of
the
Verse
which
I
have
read
,
is
a
description
or
commendation
,
which
our
Saviour
gives
of
himself
;
and
for
orders
sake
,
they
have
two
parts
.
-
1.
The
excellent
quality
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
-
2.
The
Subject
of
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lowly
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
properly
signifies
,
one
that
is
neere
the
ground
,
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ab
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pavimentum
solum
,
as
the
Latine
word
Humilis
doth
,
ab
Humo
.
Quum
de
homine
dicitur
,
à
corpore
ejus
ad
animum
translatum
est
.
It
s
opposed
sometimes
to
rich
,
Jam.
1.
9
,
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
usually
its
●pposed
unto
proud
,
Jam.
4.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
1
Pet.
5.
5.
Significat
non
tam
humilem
statum
,
quàm
demissum
animum
&
humilem
affectum
.
So
't
is
used
in
this
Text
:
therefore
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
added
,
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Greek
Tongue
sets
it
out
sometimes
in
one
word
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
's
the
shrine
of
this
Saint
,
the
princely
Palace
,
where
this
Queen
inhabits
.
Sin
is
sealed
in
the
heart
,
the
sin
of
pride
.
No
Room
but
the
best
,
will
serve
Satan
,
pride
is
in
the
heart
,
Obad.
1.
3.
so
grace
is
planted
in
the
heart
,
vid.
1
Pet.
3
,
4.
The
Lesson
which
we
learn
hence
,
is
,
That
the
Lord
Jesus
Christ
was
very
lowly
,
-
1.
I
shall
demonstrate
his
humility
.
-
2.
I
shall
give
the
grounds
of
it
.
-
3.
I
shall
apply
the
point
.
Sundry
things
testifie
his
humility
,
viz.
1.
His
avoiding
and
declining
earthly
greatness
,
upon
all
occasions
.
'T
is
a
sign
of
a
humble
heart
,
to
contemn
and
reject
worldly
honours
,
and
promotions
.
A
man
may
perhaps
,
seemingly
decline
such
advancement
,
either
out
of
a
desire
to
be
accounted
humble
,
or
that
more
importunity
may
be
urged
to
prevail
with
them
for
acceptance
,
or
out
of
a
Complement
,
or
to
avoid
trouble
and
charge
,
or
because
of
untiteness
as
Saul
,
1
Sam.
10.
22.
A
man
of
quality
may
take
the
lowest
place
,
and
decline
to
sit
in
the
highest
Seat
,
that
it
may
with
more
solemnity
be
conferred
upon
him
.
Visne
Episcopari
?
Nolo
,
that
Answer
was
given
by
the
Bishop
,
he
must
modestly
shew
himself
unwilling
,
though
he
had
used
both
Cap
and
Purse
to
get
the
Chair
.
But
Jesus
Christ
did
really
avoid
all
earthly
dignity
,
and
that
out
of
humility
of
spirit
,
vid
,
Joh.
6.
15.
he
ran
away
for
fear
of
a
Crown
;
not
as
Saul
,
because
of
the
care
and
the
trouble
,
but
meerly
out
of
a
contempt
of
outward
greatness
.
2.
His
concealing
and
suppressing
his
own
prayses
.
Proud
persons
will
be
alwayes
stroaking
their
own
heads
,
and
trumpetting
out
their
own
prayses
;
but
humility
will
cast
a
vail
over
that
goodness
and
glory
which
is
in
it self
,
vid.
Prov.
20.
6.
and
thus
did
the
Pharisees
,
Luk.
16.
15.
our
Saviour
he
kept-under
the
glory
of
his
own
miracles
;
1.
Sometimes
by
doing
them
in
secret
,
Mar.
5.
37.
Pride
loves
to
act
upon
an
open
Stage
,
in
the
face
of
many
spectators
,
it
would
be
seen
of
men
;
but
humility
acts
under
Curtains
.
And
,
2.
Sometimes
by
charging
those
who
were
beholders
and
partakers
of
them
,
not
to
make
him
known
,
as
Math.
17.
9.
concerning
the
vision
at
his
transfiguration
,
Mar.
5.
43.
when
he
restored
to
life
,
the
Daughter
of
the
Ruler
of
the
Synagogue
,
and
Mar.
7.
36.
when
he
gave
speech
to
the
dumb
man
;
and
so
Luk.
5.
14.
to
the
Leper
.
His
disciples
we
find
,
did
earnestly
sollicit
him
to
set
up
his
Bills
(
as
it
were
)
and
to
practise
his
mighty
works
openly
,
John
7.
4.
And
yet
he
declined
it
,
yea
,
we
find
,
that
he
rather
chose
to
be
in
the
Desert
,
when
his
miracles
were
noysed
abroad
,
than
in
the
Cities
,
as
Luc.
5.
16.
Sometimes
indeed
,
he
commanded
his
miracles
to
be
made
known
,
as
Luk.
8.
39.
that
his
Father
might
be
glorified
in
the
World
,
and
that
there
might
be
an
accession
of
people
to
himself
,
to
receive
his
Doctrine
,
and
believe
in
him
;
but
we
finde
,
that
for
the
most
part
he
concealed
them
.
3.
He
mixed
and
joyned
himself
to
persons
of
the
poorest
and
meanest
condition
:
he
never
declined
converse
with
any
,
either
because
of
their
low
parts
,
or
mean
condition
.
Proud
persons
will
not
keep
company
with
beggars
,
and
ragged
persons
;
they
keep
at
a
distance
,
and
shun
their
Company
,
though
perhaps
nearly
realted
to
them
:
many
a
proud
Child
,
when
once
rich
,
forgets
his
Parents
,
or
nearest
friends
.
Jesus
Christ
did
otherwise
,
he
conversed
freely
with
the
poor
Woman
of
Samaria
,
who
came
with
her
Pitcher
to
draw
water
as
freely
as
if
she
had
been
a
royal
person
,
John
4.
His
Disciples
we
finde
,
wondred
at
it
,
when
they
saw
their
Master
discoursing
with
a
Woman
,
as
thinking
it
too
low
for
him
,
John
4.
27.
their
spirits
were
a
little
higher
than
their
Masters
.
A
poor
blinde
beggar
at
the
high-way
side
,
calls
to
him
,
he
straight
commands
him
to
be
brought
,
and
discourses
with
him
,
Luk.
18.
40.
yea
,
not
only
with
mean
persons
,
but
many
times
with
lewd
and
vicious
persons
,
such
as
the
Publicans
and
sinners
were
,
when
he
might
do
them
any
good
:
Though
his
credit
with
men
was
blasted
for
his
condescension
that
way
,
called
a
friend
of
Publicans
,
yet
for
their
benefit
,
he
regards
not
that
.
He
even
made
himself
equal
with
them
of
low
degree
,
Rom.
12.
6.
yea
,
he
did
not
scorn
to
have
,
even
Children
brought
to
him
,
Matth.
19.
14.
his
Disciples
they
find
fault
with
it
,
vers.
13.
as
thinking
it
too
far
below
the
dignity
of
his
person
,
to
have
any
thing
to
do
with
them
,
but
Christ
entertains
them
.
4.
He
was
ready
and
willing
to
do
the
meanest
Offices
for
men
,
he
takes
water
,
and
washes
his
Disciples
feet
,
John
13.
5.
as
though
he
had
been
their
Servant
,
and
not
their
Master
,
he
was
ready
to
go
at
every
ones
call
,
Matth.
8.
7.
I
will
come
and
heal
him
,
though
it
was
but
a
Servant
.
5.
He
did
bear
with
the
weakness
and
ignorance
of
his
Disciples
,
in
many
things
,
without
scorn
or
derision
.
We
are
exhorted
to
this
,
Rom.
15.
1
,
2.
When
he
preached
to
the
multitude
,
concerning
the
Parable
of
the
Tares
,
they
come
to
him
,
and
he
interprets
without
upbraiding
them
.
They
dreamed
of
an
earthly
Kingdom
,
though
Christ
had
often
told
them
,
that
his
Kingdom
was
not
of
this
World
,
yet
he
humbly
informs
them
.
6.
He
lived
meanly
in
the
World
,
did
not
chuse
Kings
,
but
mean
persons
for
his
Disciples
;
was
contented
to
lie
hard
,
and
fare
hard
;
was
of
a
mean
Trade
and
employment
in
the
World
,
till
he
took
him
upon
the
work
of
the
Ministry
,
Mark
6.
3.
If
you
trace
him
from
the
beginning
of
the
Gospel
to
the
end
,
you
will
7.
His
miserable
and
cursed
Death
,
Phil.
2.
7
,
8.
his
patient
sufferings
from
meanest
persons
,
1
Pet.
2.
23.
Second
thing
,
Why
Christ
was
thus
humble
?
Not
because
he
had
nothing
in
him
,
though
he
had
all
things
in
him
,
which
might
have
heightned
his
heart
.
(1)
Psal.
2.
7.
he
was
high
born
,
the
Son
of
God
.
(2)
He
had
high
Offices
,
King
,
Prophet
,
Priest
.
(3)
He
was
rich
,
Heir
of
all
things
,
Heb.
1.
2.
greater
than
Solomon
,
Mat.
12.
42.
(4)
He
had
all
excellent
parts
;
he
was
wise
,
He
was
beautiful
,
Psal.
45.
3.
Cant.
5.
10.
He
was
full
of
grace
,
John
1.
14.
He
had
Angels
his
Servants
,
&c.
(5)
He
was
appiauded
by
many
:
yet
was
he
lowly
in
heart
:
which
will
appear
by
seven
particulars
.
1.
It
was
suitable
to
his
condition
,
he
having
taken
upon
him
the
form
of
a
Servant
,
by
taking
our
Nature
upon
him
,
Phil.
2.
7.
it
was
meet
,
that
he
should
be
humble
.
He
came
not
to
be
ministred
unto
,
but
to
minister
,
Mat.
20.
28.
He
was
in
statu
humiliationis
,
as
he
stood
in
our
stead
,
and
it
was
necessary
,
that
his
carriage
should
be
suitable
to
his
state
.
2.
He
was
full
of
every
grace
,
John
1.
14.
He
was
full
of
the
Spirit
.
3.
To
teach
his
Disciples
,
both
the
twelve
Third
thing
,
is
the
Use
.
I
will
only
make
one
.
That
we
would
all
endeavour
to
walk
as
Christ
walked
,
in
this
regard
.
We
live
in
a
proud
age
:
Christians
were
never
swollen
bigger
,
either
with
corporal
,
or
spiritual
pride
,
than
now
they
are
,
as
though
they
were
not
Disciples
of
Christ
,
but
Disciples
of
Lucifer
.
Hardly
is
there
a
foolish
garish
fashion
in
the
World
,
but
it
s
taken
up
,
if
not
invented
by
Professors
of
Religion
.
The
Apostle
would
not
have
Christians
to
be
conformed
unto
the
World
,
Rom.
12.
2.
but
most
Christians
study
nothing
more
than
this
comformity
.
This
flag
of
pride
is
not
displayed
any
where
larger
then
in
the
houses
and
hearts
of
those
who
would
be
accounted
most
eminent
in
Christianity
.
Solomon
speaks
of
such
a
generation
,
Prov.
30.
13.
if
ever
such
a
Generation
lived
upon
Earth
,
it
lives
in
the
present
age
.
The
Servants
of
Christ
in
former
ages
walked
in
another
posture
,
they
were
little
in
their
own
eyes
.
See
what
Abraham
saith
,
Lord
,
I
am
but
dust
and
ashes
,
Gen.
18.
27.
God
calls
him
the
great
man
,
Isa.
41.
2.
See
what
Jacob
saith
,
Gen.
32.
10.
I
am
lesse
,
&c.
See
what
Asaph
saith
,
Psal.
73.
22.
I
am
even
as
a
Beast
before
thee
.
Wise
Agur
,
what
he
saith
of
himself
,
Prov.
30.
10.
See
what
Paul
saith
,
I
am
lesse
then
the
least
of
all
the
Apostles
,
I
am
as
one
born
out
of
due
time
,
1
Cor.
15.
8
,
9.
And
in
another
place
,
lesse
then
the
least
of
all
Saints
,
Ephes.
3.
vers.
8.
In
another
place
,
The
chiefest
of
sinners
;
1
Tim.
1.
15.
David
,
2
Sam.
7.
18.
The
Publican
,
Luk.
18.
Lord
,
be
merciful
to
me
a
sinner
.
But
what
is
the
Language
of
Christians
now
?
just
like
that
in
Esay
65.
5.
Stand
by
thy self
,
come
not
near
me
,
I
am
holier
then
thou
.
We
may
say
as
he
did
,
when
he
read
the
Gospel
,
Aut
hoc
non
est
Evangelium
,
aut
nos
non
sumus
Evangelici
.
The
Apostle
foretells
of
the
sins
of
the
last
days
,
2
Tim.
3.
Pride
and
high-mindedness
are
two
of
those
sins
.
Surely
that
Prophesie
is
calculated
for
the
meridian
of
our
time
.
They
are
the
two
sins
of
our
age
,
what
else
meanes
the
bleating
of
the
sheep
,
&c.
1.
Why
else
comes
it
to
passe
,
that
there
is
such
distance
amongst
the
people
of
God
?
why
such
with-drawings
one
from
another
?
Too
much
pride
,
and
too
little
love
,
is
the
cause
of
Schisme
.
Solomon
tells
us
,
Only
by
pride
,
comes
contention
,
Prov.
13.
10.
If
contention
be
the
child
of
pride
,
surely
we
are
guilty
.
2.
Why
are
Christians
of
low
parts
so
much
despised
?
Is
it
not
for
want
of
humility
?
vid.
Phil.
2
,
3.
3.
Why
else
do
men
thrust
themselves
from
their
private
Callings
,
into
the
Ministery
?
Is
it
not
because
of
pride
?
They
think
too
well
of
themselves
certainly
,
vid.
Psal.
131.
1.
4.
Why
do
men
sleight
the
plain
wholsom
truths
of
God
?
5.
Why
will
not
men
come
under
the
Government
of
Christ
?
'T
is
for
want
of
lowliness
of
heart
.
Our
Saviour
hints
it
in
this
Text
,
where
he
puts
lowliness
of
heart
,
and
the
taking
of
his
yoak
,
together
;
other
things
are
pretended
,
but
pride
is
at
the
root
.
Be
instructed
therefore
,
as
the
Apostle
exhorts
,
Col.
3.
12.
to
put
on
humbleness
of
mind
.
Be
ye
cloathed
with
humility
,
1
Pet.
5.
3.
Consider
your
Master
,
as
in
other
respects
,
so
in
this
,
Phil.
2.
3
,
4.
If
you
will
not
be
like
Christ
in
his
humility
,
you
shall
not
be
like
him
in
his
exaltation
.
Having
fallen
upon
this
necessary
subject
,
I
shall
,
1.
Presse
you
by
some
Motives
to
this
grace
.
2.
I
shall
lay
down
some
Directions
,
or
helps
to
attain
to
it
.
1.
Motive
.
From
the
mischief
and
danger
of
pride
of
heart
.
The
danger
of
high-mindedness
will
appear
in
two
things
.
1.
It
brings
men
into
many
sins
.
2.
It
brings
them
into
many
punishments
.
There
are
11.
mishapen
births
of
Pride
.
Pride
of
heart
doth
beget
many
sins
,
viz.
1.
It
will
not
patiently
suffer
the
word
of
rebuke
,
neither
private
from
Christian
friends
,
nor
open
rebuke
from
the
publick
Ministry
.
Pride
will
not
bear
reproof
,
but
will
rage
at
it
.
It
s
a
great
mercy
to
be
reproved
and
rebuked
for
sin
,
Rebuke
an
Ordinance
of
God
.
Lev.
19.
17.
Pearles
Matth.
7.
6.
Prov.
10.
17.
Ezech.
3.
26.
Cap.
12.
1.
Cap.
15.
10.
David
prayes
for
it
,
Let
the
righteous
smite
me
,
it
shall
be
as
precious
balm
,
Psal.
141.
5.
But
Pride
in
the
heart
will
make
the
spirit
fret
and
rise
against
home-reproofs
,
and
against
the
reprover
also
,
Esa.
29.
21.
Reproofs
are
veritates
mordaces
,
and
a
proud
heart
cannot
bear
them
.
Proud
Ahab
cannot
bear
the
reproofs
of
Micajah
,
1
King
.
22.
8.
Proud
Amaziah
storms
at
the
rebukes
of
Amos
,
the
Land
is
not
able
to
bear
his
words
,
Amos
7.
10.
The
proud
men
were
they
who
raged
at
the
reproof
of
Jeremiah
,
Cap.
43.
2.
A
humble
heart
lies
open
to
rebukes
for
sin
,
will
pray
for
them
,
and
bless
God
when
it
comes
home
to
his
Conscience
,
&c.
Prov.
9.
8.
2.
Pride
of
heart
,
it
will
incline
them
to
envy
the
graces
of
God
in
other
men
.
A
proud
person
hates
and
malignes
every
one
who
out-strips
and
out-shines
himself
:
he
cannot
bear
either
an
equal
or
superior
.
It
s
a
duty
to
rejoyce
in
,
and
to
blesse
God
for
,
the
excellent
gifts
and
graces
of
other
men
.
Moses
did
well
:
Would
all
the
Lords
People
were
Prophets
,
Numb.
11.
29.
Joshua
he
is
a
little
troubled
at
it
,
Moses
rejoyceth
:
high-minded
men
are
very
apt
to
sleight
,
and
grieve
,
and
repine
at
other
mens
eminency
,
which
is
a
very
great
sin
.
A
proud
man
is
glad
to
see
others
eclipsed
,
that
he
may
shine
the
clearer
.
Yea
,
it
s
his
ingeny
and
disposition
,
to
be
blotting
and
disparaging
others
,
to
make
himself
the
more
glorious
.
Now
what
a
fearful
sin
is
this
,
to
hate
and
despise
men
for
their
goodness
!
3.
It
will
incline
a
man
to
be
glad
at
the
sins
and
slips
,
and
miscarriages
of
others
.
It
s
a
very
great
sin
to
rejoyce
in
iniquity
,
1
Cor.
13.
6.
'T
is
a
very
diabolical
thing
to
be
delighted
to
see
others
fall
into
sin
,
or
into
misery
.
It
cannot
stand
with
grace
.
'T
is
Satans
great
work
and
design
.
Now
he
that
is
proud
in
heart
,
is
easily
tempted
to
this
sin
.
4.
It
inclines
a
man
to
sleight
and
contemn
all
other
men
,
and
to
think
very
meanly
of
them
,
vid.
Phil.
2
,
3.
there
is
a
duty
laid
down
,
To
esteem
others
better
then
our selves
,
and
there
is
the
way
to
attain
unto
it
,
viz.
lowliness
of
minde
.
Vid.
Luk.
18.
11.
proud
Pharisee
.
5.
Pride
keeps
a
man
from
seeing
or
confessing
his
own
sins
,
errors
,
&c.
Yea
,
it
will
put
a
man
upon
the
maintaining
of
them
:
it
hinders
a
man
from
retreating
,
or
retracting
any
evil
which
he
hath
done
.
Humility
will
make
a
man
acknowledge
what
is
amisse
in
himself
,
and
recede
from
it
presently
.
Pride
keeps
off
conviction
.
Luther
would
have
retracted
his
Doctrine
of
consubstantiation
,
but
he
was
afraid
all
his
other
Doctrines
would
have
been
called
in
question
.
There
was
a
little
want
of
humility
.
Had
David
been
proud
,
when
Nathan
told
him
,
thou
art
the
man
,
he
had
not
confessed
.
6.
Pride
of
heart
will
make
a
man
content
to
arrogate
to
himself
,
or
to
have
others
ascribe
to
him
,
that
which
is
not
indeed
in
him
.
It
is
the
voyce
of
a
God
,
and
not
of
a
man
.
Proud
Herod
will
swallow
and
digest
that
flattery
from
the
people
,
Acts
12.
22
,
23.
'T
is
a
great
sin
for
a
man
to
think
of
himself
better
then
he
is
,
or
to
desire
that
others
should
do
so
.
'T
is
a
sin
for
a
man
to
think
himself
something
,
when
he
is
nothing
.
Magus
.
Acts
8.
9.
7.
It
will
hinder
a
man
from
doing
and
performing
those
duties
he
owes
to
others
,
whether
Superiors
,
Equals
,
or
Inferiors
.
He
will
not
honour
his
superiors
,
not
condescend
to
do
those
offices
to
inferiors
,
which
he
ought
.
Should
I
stoop
to
such
a
one
as
he
is
?
so
mean
,
so
poor
?
He
will
not
make
himself
equal
to
men
of
low
degree
,
Rom.
12.
6.
In
giving
honours
prevent
one
another
.
8.
He
will
not
bear
the
least
indignity
,
or
injury
from
another
,
but
will
revenge
himself
.
Should
I
put
up
such
a
wrong
from
such
a
mean
hand
?
&c.
I
will
make
him
know
who
I
am
,
vid.
Col.
3.
12
,
13.
No
forbearing
one
another
,
if
there
be
not
humbleness
of
mind
.
Haman
will
destroy
Mordecai
,
if
he
give
not
Cap
and
knee
.
9.
He
will
never
be
so
thankful
as
he
ought
,
for
mercies
received
,
either
from
God
or
man
:
A
proud
person
judgeth
all
of
debt
,
which
comes
in
,
either
from
God
or
man
.
Low
thoughts
of
our selves
,
is
that
which
makes
us
thankful
for
mercies
.
Lord
,
what
am
I
,
&c.
2
Sam.
7.
18.
this
made
him
thankful
,
Gen.
32.
10.
Psal.
8.
4
,
5.
Lord
,
what
is
man
?
10.
It
makes
men
contentious
,
Prov.
13.
10.
It
s
ill
living
by
a
proud
man
.
11.
It
will
create
discontent
and
risings
of
heart
against
Gods
hand
upon
him
.
Humility
makes
the
heart
quiet
,
Levit.
10.
9.
Psal.
39.
10.
Pride
thinks
all
crosse
providences
injurious
,
&
therefore
frets
and
rageth
,
Pauls
humility
learned
him
contentment
.
Phil.
4.
11
,
12.
It
brings
upon
men
much
anger
,
many
judgements
.
Pride
hath
trouble
.
1.
God
hates
them
,
Prov.
6.
16
,
17.
2.
God
resists
and
fights
against
the
proud
person
,
vid.
Jam.
4.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
God
hath
determined
,
that
every
knee
shall
bow
unto
him
,
Isa.
45.
23.
that
all
things
and
persons
should
be
level'd
and
laid
flat
,
that
he
alone
may
be
exalted
.
Now
the
proud
person
will
not
stoop
,
therefore
God
is
resolved
to
make
warre
with
him
,
to
set
himself
in
battle
array
,
to
bring
his
Armies
against
him
,
to
constrain
him
to
subjection
;
as
the
lightning
doth
break
in
pieces
that
which
resists
,
so
doth
God
.
Vid.
Esa.
2.
12
,
13
,
&
11.
17.
Explication
.
This
is
a
sad
judgement
,
to
have
God
an
adversary
.
Vid.
Prov.
5.
25.
God
overthroweth
the
house
of
the
proud
.
All
men
are
enemies
to
the
proud
man
:
His
hand
is
against
every
man
,
and
every
mans
hand
against
him
.
Though
all
Creatures
resisted
him
,
yet
if
God
take
his
part
,
his
condition
were
safe
;
but
God
is
more
against
him
then
man
.
God
resists
his
person
,
and
God
resists
his
services
,
&c.
2.
Pride
is
the
ready
way
to
blast
all
your
excellencies
.
It
either
removes
,
or
brings
a
&c.
Vid.
Ezek.
16.
10
,
11
,
12
,
13
,
14.
see
her
sin
,
vers.
15.
Pride
,
this
stript
her
of
all
.
God
hath
resolved
to
stain
,
and
marre
the
pride
of
all
glory
,
Isa.
23.
9.
Pride
will
moath-eat
your
Garments
,
and
rust
all
your
brightness
.
3.
Pride
,
it
is
venenum
omnium
virtutum
&
recte
factorum
.
It
deprives
a
man
of
the
benefit
and
comfort
of
every
good
thing
which
he
doth
or
hath
.
Austin
saith
,
Magis
placet
Deo
humilitas
in
malis
factis
,
quàm
superbia
in
bonis
.
God
would
rather
have
Paul
to
be
buffetted
with
Satan
,
than
to
be
proud
of
his
visions
,
2
Cor.
12.
7.
He
that
is
humbled
after
an
act
of
prophaneness
,
is
better
then
he
that
is
proud
of
an
act
of
piety
.
As
our
Saviour
saith
of
the
Hypocrite
,
He
hath
his
reward
,
Matth.
6.
5
,
6.
his
ostentation
and
pride
,
bereaves
him
of
the
wages
he
might
have
of
his
work
.
A
Servant
that
is
humble
,
though
he
do
not
his
work
so
well
,
is
better
than
he
that
is
excellent
at
working
,
and
puffed
up
with
pride
.
Vid.
Luk.
18.
the
proud
Pharisee
,
and
lowly
Publican
.
Vid.
vers.
14.
Solomon
prefers
humility
in
a
low
condition
before
pride
,
in
a
higher
condition
.
Prov.
16.
19.
2d
Motive
,
From
the
excellency
of
Humility
.
1.
It
s
an
excellent
grace
in
it self
.
2.
Precious
Promises
are
made
to
it
.
1.
In
it self
its
very
excellent
.
It
is
a
very
choice
part
of
the
Image
of
Christ
.
Pride
and
self-admiring
is
the
chief
part
of
the
Image
of
Satan
.
Initium
Peccati
,
superbia
:
the
Devils
sin
was
pride
,
he
would
be
equal
to
God
,
Ye
shall
be
as
Gods
,
Gen.
3.
5.
Diabolus
superbus
hominem
superbientem
produxit
ad
mortem
.
Humility
is
Christs
Image
,
I
am
lowly
in
heart
.
It
is
the
Ornament
of
all
other
parts
and
graces
,
it
s
the
varnish
of
graces
,
and
the
beauty
of
Christianity
.
A
humble
Christian
is
a
lovely
Christian
.
Pride
brings
contempt
upon
rich
parts
,
humility
casts
glory
upon
them
.
It
is
the
preserver
and
keeper
of
all
other
excellencies
in
a
man
,
it
s
the
basis
which
upholds
all
.
A
building
set
upon
a
good
bottom
,
will
stand
,
when
high
Turrets
which
stand
upon
Sand
will
fall
.
The
Devils
pride
destroyed
all
his
excellency
:
had
they
been
humble
,
they
had
saved
all
,
as
well
as
the
other
Angels
.
Humility
is
the
lock
and
key
of
all
the
rest
.
Humility
is
the
first
,
second
,
and
third
grace
,
as
he
said
of
elocution
in
Rhetorick
.
It
s
lovely
to
Men
,
to
God
.
It
makes
a
man
do
any
thing
,
bear
any
thing
.
It
makes
men
fear
Gods
frowns
,
&c.
Mich.
6.
8.
It
will
carry
a
man
through
scorns
,
2
Sam.
6.
22.
'T
is
the
totum
postulatum
of
a
Christian
.
2.
God
hath
made
many
excellent
promises
to
it
.
1.
That
he
will
teach
them
,
Psal.
25.
9.
Humility
is
one
necessary
qualification
for
instruction
.
Proud
men
scorn
to
be
learners
.
The
Philosophers
Scholar
must
be
Humilis
.
It
s
a
great
happiness
when
God
undertakes
to
teach
a
man
,
he
hath
skill
,
and
he
hath
ability
,
he
can
give
men
a
heart
to
learn
,
Vid.
Isa.
54.
13.
The
reason
why
men
learn
no
more
by
God
word
,
by
his
works
,
is
,
because
God
doth
not
teach
them
,
and
God
refuseth
to
instruct
them
,
because
they
are
so
proud
.
Men
will
not
instruct
proud
persons
,
no
more
will
God
.
2.
God
hath
promised
to
hear
their
cryes
,
Psal.
9.
12.
He
forgetteth
not
the
cry
of
the
humble
.
Proud
beggars
are
usually
answered
with
scorn
and
denyal
,
so
are
proud
Christians
.
Proud
person
will
not
receive
Commands
from
God
,
and
God
will
not
receive
Petitions
from
them
.
'T
is
a
certain
Rule
,
God
will
receive
prayers
from
none
who
will
not
receive
Commands
&
Precepts
from
him
.
'T
is
a
singular
favour
,
to
have
our
prayers
granted
,
and
a
discouraging
thing
to
have
our
suits
rejected
:
what
Complaints
the
people
of
God
have
made
,
when
they
have
been
refused
,
vid.
Lam.
3.
init
.
and
many
sad
complaints
in
the
Psalms
to
this
purpose
:
and
much
gladness
of
heart
,
doth
the
receiving
of
our
Petitions
,
create
in
our
hearts
,
3.
God
hath
promised
to
respect
them
,
and
to
dwell
with
them
.
Vid.
Psal.
138.
6.
and
Isa.
66.
2.
God
despises
the
proud
,
and
looks
upon
them
afar
off
.
They
look
upon
all
others
at
a
distance
,
and
so
God
looks
upon
them
,
vid.
1
Sam.
15.
17.
Gregory
upon
those
words
,
Magnus
mihi
fuisti
quia
despectus
tibi
;
at
nunc
quia
magnus
tibi
es
mihi
despectus
es
.
'T
is
a
singular
happiness
to
have
respect
and
good
looks
from
God
,
to
have
communion
with
him
.
This
is
our
Heaven
upon
Earth
.
This
the
Servants
of
God
have
beg'd
,
and
mourned
for
the
want
of
it
.
Humility
drawes
Gods
eye
.
4.
God
promiseth
to
fill
them
,
Jam.
4.
6.
Parisiensis
calls
Humility
Vacuum
Spirituale
.
Ayr
will
descend
,
water
ascend
to
prevent
a
Vacuum
.
Now
Nature
admits
no
Vacuum
,
but
fills
it
presently
.
God
will
not
suffer
the
humble
heart
to
be
unfilled
,
vid.
Luk.
1.
52.
The
rain
which
falls
upon
the
Mountains
,
falls
down
into
the
Vallies
.
Your
Vallies
and
low
grounds
have
the
richest
crops
;
your
humble
Christians
have
fullest
souls
,
high
Mounts
are
barren
,
&c.
3d.
Motive
.
In
Nature
we
see
humility
;
your
fullest
ear
hangs
lowest
,
and
your
fruitfullest
boughes
.
Slicker
eares
stand
highest
&c.
2d
thing
is
,
To
lay
down
some
directions
or
helps
,
to
attain
to
this
grace
.
A
Medicine
of
these
seven
Ingredients
.
1.
Often
and
serious
reflecting
upon
our
mean
condition
,
we
are
but
animated
earth
:
we
have
a
low
Original
,
Houses
of
Clay
,
whose
foundation
is
in
the
dust
.
Job
14.
17
,
18.
This
weighed
Abraham
to
the
ground
,
Gen.
18.
27.
If
men
would
look
to
the
hole
of
the
pit
,
&c.
&c.
Who
am
I
Lord
,
and
what
is
my
Fathers
house
?
this
kept
David
down
,
2
Sam.
7.
18.
We
have
black
feet
:
The
Peacock
looks
on
her
feet
.
2d
Meditation
of
our
base
condition
by
sin
.
This
hath
put
us
lower
then
the
dust
;
invenom'd
,
poyson'd
,
infected
souls
,
full
of
all
Diseases
.
This
was
that
which
made
Paul
humble
,
1
Tim.
1.
13.
I
was
a
persecutor
,
&c.
A
Christian
would
say
,
I
that
have
so
many
diseases
upon
me
,
and
should
I
be
proud
?
3d
Meditation
upon
the
condition
which
death
will
put
us
in
.
We
must
say
to
corruption
,
thou
art
my
Father
,
Job
17.
13
,
14.
a
moath-eaten
Garment
,
a
rotten
thing
,
Job
13.
28.
the
body
must
breath
out
to
dust
,
&c.
Charles
the
fifth
had
his
Winding-sheet
for
a
Standard
to
keep
him
humble
.
If
that
cry
in
Isa.
40.
6.
were
more
in
our
eares
,
it
would
make
us
stoop
.
4th
.
The
vain
,
frail
nature
of
all
outward
things
,
Jam.
1.
10
,
11.
That
is
the
receipt
which
he
gives
.
5th
Consideration
,
That
all
our
good
is
imperfect
:
We
want
more
then
we
have
,
maxima
pars
eorum
quae
scimus
,
est
minima
pars
eorum
quae
nescimus
.
We
have
more
deformity
then
beauty
,
&c.
we
have
more
worst
then
best
,
more
chaffe
then
wheat
.
6th
Consideration
,
That
all
the
good
we
have
is
received
,
1
Cor.
4.
7.
for
a
man
to
be
proud
of
a
borrowed
suit
,
&c.
is
ridiculous
,
Rom.
11.
18.
It
growes
not
in
our
own
Garden
,
we
cannot
say
,
Is
not
this
great
Babylon
which
I
have
builded
,
God
hath
found
materials
and
tools
to
work
also
,
Deut.
8.
14.
17
,
18.
7th
Consideration
,
Of
the
account
which
must
be
given
for
what
we
have
,
what
little
improvement
hath
been
made
,
either
of
riches
health
,
strength
,
parts
,
graces
,
&c.
8.
That
others
have
an
equal
share
of
all
excellencies
,
and
are
instruments
of
Gods
honour
,
and
the
good
of
men
,
as
well
as
we
our selves
:
we
are
not
alone
,
other
Stars
shine
as
bright
as
we
do
.
Mary
Wolnoth
,
October
the
8th
,
1648.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Matth.
14.
23.
He
went
up
into
a
Mountain
apart
to
pray
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
IN
this
Chapter
we
have
several
things
considerable
,
viz.
1.
The
History
or
Narrative
of
John
Baptists
death
,
by
the
hand
of
Herod
,
vers.
1.
ad
13.
wherein
we
have
,
1.
The
occasion
of
this
History
,
vers.
1.
2.
Herod
hearing
the
report
of
the
mighty
acts
of
Christ
,
his
Conscience
smites
him
presently
with
thoughts
,
that
this
was
certainly
John
Baptist
,
whom
he
had
lately
executed
.
Note
,
Sins
formerly
committed
,
are
oftentimes
brought
to
sad
remembrance
,
upon
the
awaking
of
conscience
.
Conscience
,
though
it
be
long
silent
,
yet
will
speak
at
last
,
and
recoyl
upon
men
for
sins
,
long
since
committed
.
2.
The
History
it self
largely
set
down
,
vers.
3.
ad
13.
wherein
we
have
,
1.
The
ground
of
Herods
opposition
and
persecution
,
vers.
4
,
5.
Herein
is
that
of
the
Prophet
fulfilled
,
Isa.
29.
21.
John
Baptist
stood
between
Herod
and
his
lust
,
this
makes
Herod
incensed
against
him
.
2.
The
reason
of
the
former
forbearance
of
his
execution
,
vers.
5.
3.
The
proximate
occasion
of
his
death
,
vers.
6
,
7
,
8.
4.
The
manner
of
his
death
,
vers.
10
,
11.
5.
The
care
of
his
Disciples
,
for
his
dead
body
,
vers.
12.
2.
The
miraculous
feeding
of
5000.
men
,
besides
Women
and
Children
,
with
a
small
quantity
of
provision
,
vers.
13.
ad
22.
He
had
healed
their
bodies
,
and
now
he
feeds
their
bodies
.
3.
The
great
miracle
of
asswaging
the
tempestuous
Sea
,
which
had
so
much
distressed
his
Disciples
,
vers.
2
2.
ad
34.
wherein
we
might
observe
many
things
.
4.
The
miraculous
healing
of
divers
diseased
persons
in
the
Land
of
Gennesaret
,
by
the
touch
of
his
Garment
,
vers.
34.
ad
finem
.
The
words
which
I
have
read
,
fall
within
the
third
general
part
.
And
they
are
a
discovering
of
the
employment
of
our
Saviour
,
in
the
absence
of
the
multitudes
of
his
Disciples
.
He
went
up
into
a
Mountain
apart
to
pray
.
In
which
we
have
two
things
.
1.
The
Act
of
Devotion
,
prayer
.
2.
The
accommodation
for
this
duty
,
He
went
up
into
a
Mountain
apart
.
Christ
had
several
places
of
prayer
,
sometimes
a
Mountain
,
sometimes
the
desert
,
&c.
Any
place
is
fit
for
prayer
,
if
the
heart
be
in
frame
,
1
Tim.
2.
8.
Put
them
together
,
and
this
is
the
lesson
.
Doct.
That
our
Lord
Jesus
Christ
was
very
frequent
in
the
duty
of
private
and
solitary
prayer
.
He
was
frequent
in
publick
prayer
,
and
other
publick
Ordinances
,
witness
his
frequent
resorting
to
the
Synagogues
,
Matth.
12.
9.
Mar:
1.
21.
insomuch
,
that
Luk.
4.
16.
its
said
,
●●at
He
went
as
his
custom
was
,
into
the
Synagogue
on
the
Sabbath
day
.
He
did
not
neglect
the
publick
;
nor
did
he
omit
the
private
neither
,
as
will
appear
by
several
Texts
of
Scripture
besides
this
,
Mark
6.
46.
where
the
same
History
is
related
,
Luk.
5.
16.
when
the
same
of
his
miracles
began
to
be
noysed
abroad
,
he
withdrawes
himself
to
private
prayer
,
Luk.
6.
12.
when
he
ordained
his
12
Apostles
,
he
spends
the
whole
night
before
in
private
prayer
.
And
before
his
passion
,
he
was
much
in
this
duty
,
so
all
the
Evangelists
agree
,
Matth.
26.
36.
39.
42.
44.
Luk.
22.
32.
44
,
45.
John
17.
per
totum
.
His
life
was
a
life
of
prayer
.
In
the
prosecution
of
this
Doctrine
,
I
shall
,
1.
Shew
why
Christ
prayed
at
all
.
2.
Why
he
prayed
private●y
?
1.
Christ
did
not
pray
in
regard
of
want
,
as
we
do
,
we
are
alwayes
wanting
something
,
therefore
have
constant
need
of
prayer
,
but
our
Saviour
wanted
nothing
,
Col.
1.
19.
all
fulness
was
in
him
,
fulness
for
himself
,
and
fulness
for
others
;
fulness
of
the
Vessel
,
and
fulness
of
the
Fountain
.
He
indeed
took
our
nature
upon
him
,
and
so
our
wants
.
He
did
not
pray
,
because
he
wanted
;
but
because
he
would
pray
,
therefore
he
would
want
.
2.
Christ
prayed
in
reference
unto
precept
and
command
Prayer
is
a
duty
enjoyned
of
God
unto
all
Christians
.
It
s
a
special
piece
of
Gods
worship
.
It
s
an
Act
of
Adoration
.
Prayer
gives
unto
God
the
glory
of
many
of
his
Attributes
,
viz.
of
his
wisdom
,
Power
,
Providence
,
Omniscience
.
And
if
we
should
be
under
no
wants
,
yet
we
should
pray
.
It
s
our
sin
,
that
we
look
more
at
necessity
,
then
at
duty
.
Now
in
this
respect
Christ
prayed
.
He
being
made
man
under
the
Law
,
it
was
necessary
,
that
he
should
stoop
to
every
command
thereof
.
3.
Christ
prayed
to
honour
prayer
.
Prayer
is
a
very
great
priviledge
,
as
well
as
a
duty
.
Though
there
were
neither
necessity
to
move
us
,
nor
command
to
enforce
us
,
yet
the
very
dignity
and
Prerogative
were
enough
,
that
dust
and
ashes
should
be
admitted
into
such
familiar
acquaintance
,
and
converse
with
God
,
this
is
a
great
advancement
.
Jesus
Christ
he
honoured
prayer
by
performing
it
,
but
we
are
exceedingly
honoured
by
prayer
.
Christ
therefore
,
to
preach
up
the
worth
of
this
duty
,
was
so
frequent
in
it
,
to
make
us
in
love
with
it
.
4.
Christ
was
,
Os
Ecclesiae
,
the
Mediator
of
the
Church
,
our
intercessor
and
high
Priest
,
ergo
;
prayer
was
a
very
principal
part
of
his
mediatorious
office
and
work
.
He
was
no
lesse
meritorious
,
when
he
lay
praying
in
the
Garden
,
than
when
he
hung
upon
the
crosse
of
his
passion
.
There
are
two
parts
of
Christs
Priestly
Office
;
Satisfaction
,
Intercession
.
He
began
his
Intercession
on
earth
,
he
continues
it
still
in
Heaven
.
There
is
great
difference
between
his
prayer
in
Heaven
,
and
his
prayer
on
Earth
.
That
is
only
the
prayer
of
intercession
,
this
was
also
the
prayer
of
supplication
,
vid.
John
17.
I
pray
for
them
whom
thou
hast
given
me
out
of
the
World
,
&c.
5.
Christ
prayed
for
our
Imitation
,
ut
Magister
noster
,
that
he
might
teach
us
to
pray
.
Audis
Christum
orantem
?
saith
Austin
,
Disce
orare
,
Ideo
Christus
oravit
,
ut
doceret
te
crare
.
As
the
Apostle
speaks
of
his
sufferings
,
that
they
were
for
our
imitation
,
leaving
us
an
example
that
we
should
follow
his
steps
,
1
Pet.
2.
21.
Hereupon
,
one
well
descants
upon
this
;
Orat
miserecordia
?
Tacet
miseria
?
Orat
innocentia
?
silet
impietas
?
Orat
is
qui
non
fecit
peccatum
?
silet
peccator
?
Orat
medicus
?
cessat
agrotus
?
Orat
Judex
ut
parcat
?
&
silet
reus
?
The
Physician
prayes
,
to
teach
the
Patient
his
duty
:
the
Judge
prayes
,
that
he
may
excite
the
guilty
and
condemned
sinner
,
to
do
his
duty
.
Mercy
is
upon
her
knees
,
to
teach
misery
to
bow
.
—
Vid.
Luk.
11.
1.
6.
Christ
prayed
,
to
sanctifie
his
other
performances
,
his
preaching
,
his
miracles
.
Our
Saviour
knew
well
,
that
its
prayer
which
renders
other
things
efficacious
.
Hence
it
is
,
that
we
finde
prayer
following
his
preaching
,
and
his
miracles
.
His
preaching
,
so
it
is
in
Luk.
5.
16.
Vid.
vers.
1.
it
was
after
his
preaching
,
and
so
after
his
miracles
;
so
in
the
Text
,
he
had
wrought
a
great
work
in
the
sight
of
the
people
,
and
afterward
he
betakes
himself
to
prayer
.
Our
Saviour
would
not
have
,
either
his
Sermons
,
or
miracles
to
fall
to
the
ground
,
ergo
,
he
prayes
,
when
he
ordained
his
Disciples
,
and
sent
them
abroad
to
preach
the
Gospel
,
he
spends
a
whole
night
in
prayer
beforehand
,
Luk.
6.
12.
Our
Saviour
was
much
in
publick
works
,
Ergo
,
frequent
in
prayer
.
Every
Creature
of
God
is
sanctified
by
the
word
and
prayer
,
saith
the
Apostle
.
Christians
miscarry
in
other
performances
ordinarily
for
want
of
this
duty
.
The
Seed
sowen
,
doth
not
prosper
for
want
of
the
watring
of
prayer
.
2.
Why
Christ
used
private
prayer
.
1.
Obedience
to
divine
Command
.
God
hath
enjoyned
Christians
,
not
only
the
publick
,
but
the
private
also
.
Families
apart
,
and
their
Wives
apart
,
Zech.
12.
12
,
13.
Closer-prayer
is
commanded
,
as
well
as
Church-prayer
,
Matth.
6.
6.
Enter
into
thy
Closet
.
As
this
made
him
pray
,
so
it
made
him
to
pray
privately
,
to
honour
private
prayer
.
2.
Christ
goes
apart
to
pray
,
that
he
might
not
be
observed
.
He
hath
given
others
a
Rule
,
and
he
walks
by
it
himself
,
Matth.
6.
6.
Our
Saviour
did
earnestly
despise
and
decline
vain
glory
.
He
did
many
miracles
in
private
,
that
they
might
not
be
known
,
and
he
prayes
in
private
,
that
he
might
not
be
seen
of
men
,
that
he
might
avoid
all
ostentation
,
and
shews
of
popular
applause
.
3.
That
he
might
not
be
interrupted
in
the
duty
.
Our
Saviour
would
not
be
disturbed
in
prayer
,
therefore
he
go●s
apart
:
secresie
is
an
advantage
,
in
regard
of
distraction
.
It
is
granted
,
that
our
Saviour
could
prevent
distractions
,
when
he
was
in
the
greatest
concourse
of
people
.
As
he
was
never
simply
alone
,
because
the
Father
was
with
him
;
so
neither
was
he
simply
in
Company
:
but
because
men
are
not
able
to
avoid
disturbance
,
when
they
are
with
others
,
therefore
he
sets
them
the
corporal
way
.
4.
To
set
us
an
Example
,
that
we
should
not
content
our selves
with
publick
prayers
only
,
but
should
also
be
employed
in
the
private
also
.
Use
of
this
point
,
is
threefold
.
-
(1)
Consolation
.
-
(2)
Instruction
.
-
(3)
Exhortation
.
1.
It
s
great
comfort
to
a
Christian
,
that
Christ
prayed
so
much
.
All
his
prayers
,
both
publick
and
private
,
are
for
our
consolation
.
He
prayed
not
so
much
for
himself
,
as
for
us
.
The
Incoms
of
his
prayers
are
exceeding
precious
,
and
advantagious
to
Christians
:
we
reap
the
benefit
of
his
prayers
on
earth
to
this
day
,
and
so
shall
all
the
servants
of
God
to
the
end
of
the
World
.
Some
of
his
prayers
are
recorded
those
are
full
of
comfort
,
as
that
in
John
17.
how
much
is
there
in
that
prayer
:
others
are
only
generally
related
,
the
duty
is
mentioned
,
the
words
are
not
mentioned
.
It
s
a
comfort
to
us
.
1.
When
we
go
to
pray
,
that
our
prayers
shall
be
welcom
to
him
.
He
that
prayed
so
much
on
Earth
for
us
,
will
gladly
accept
our
Petitions
,
when
they
are
preferred
;
and
the
rather
,
because
his
work
now
in
Heaven
is
to
present
our
prayers
to
the
Father
.
We
may
come
boldly
therefore
to
the
Throne
of
Grace
,
Heb.
4.
16.
He
lives
for
ever
to
make
intercession
Heb.
7.
25.
2.
It
comforts
us
in
the
assurance
of
being
taught
,
and
instructed
by
him
how
to
pray
.
He
that
was
so
oft
speaking
to
God
for
us
on
Earth
,
will
not
deny
his
spirit
of
prayer
and
supplication
to
us
,
when
we
ask
it
;
and
this
the
rather
we
may
be
perswaded
of
,
because
of
his
word
of
promise
,
that
is
gone
out
of
his
mouth
.
He
that
is
the
spirit
of
prayer
,
is
the
spirit
of
the
Son
.
God
hath
sent
forth
the
spirit
of
his
Son
into
their
hearts
,
Gal.
4.
6.
He
taught
his
Disciples
to
pray
,
Luk.
11.
1
,
2.
3.
When
we
are
interrupted
,
and
taken
off
by
any
hand
of
God
from
this
duty
of
prayer
;
if
sickness
,
weakness
,
be
upon
us
,
&c.
T
is
our
comfort
,
that
Christ
was
so
frequent
in
this
work
for
us
:
the
vertue
of
his
prayers
are
in
force
to
this
very
day
.
T
is
a
comfort
,
when
we
are
hindred
in
prayer
,
that
the
Saints
are
a
praying
for
us
,
not
the
Saints
in
Heaven
,
Abraham
is
ignorant
of
us
,
Isa.
63.
16.
How
much
more
,
that
we
have
so
many
prayers
of
Christ
on
the
file
for
us
.
4.
Against
the
infirmity
of
our
prayers
,
it
s
a
ground
of
comfort
,
our
prayers
are
much
soyled
,
many
deformities
are
upon
them
,
but
all
the
prayers
Christ
put
up
were
pure
and
holy
:
ours
are
smoak
,
Christs
were
pure
incense
.
5.
When
we
are
in
trouble
,
when
the
Disciples
are
rossed
on
the
Sea
,
Christ
is
a
praying
in
the
Text.
2d
Vse
,
Instruction
:
teacheth
,
that
Jesus
Christ
was
a
very
faithfull
Mediator
and
High-Priest
.
He
was
careful
of
both
parts
of
his
Priestly
Office
,
not
only
of
satisfaction
,
but
of
Intercession
also
.
He
was
the
Churches
Spokesman
,
and
he
performed
it
faithfully
for
them
.
Not
a
day
passed
over
his
head
,
in
which
he
did
not
make
mention
of
his
Church
unto
God
by
prayer
.
He
did
constantly
poure
out
teares
,
breath
out
sighs
and
prayers
for
them
.
There
was
not
the
least
piece
of
his
Office
in
any
kind
,
but
he
faithfully
performed
it
.
3d
Vse
.
Exhortation
.
He
that
saith
he
abideth
in
Christ
,
ought
himself
so
to
walk
,
as
Christ
goes
to
the
house-top
to
prayer
,
Acts
10.
9.
Daniel
he
had
his
closet-prayers
,
Dan.
6.
10.
it
had
been
his
manner
,
so
to
do
.
So
had
David
Psal.
119.
164.
Isaac
,
Gen.
24.
63.
Jonah
he
had
his
private
prayer
,
in
the
belly
of
the
Whale
.
Chap.
2.
1.
and
generally
,
all
the
Saints
,
Masters
,
Parents
,
Servants
,
Children
,
&c.
every
one
apart
,
Vid.
Zech.
12.
12
,
13.
and
Matth.
6.
6.
't
is
enjoyned
.
Governours
of
Families
must
do
it
themselves
,
and
perswade
and
call
upon
their
Children
and
Servants
to
do
it
,
particularly
,
morning
and
evening
.
I
would
urge
this
by
some
Motives
.
Motive
1.
The
advantage
of
this
secret
prayer
would
be
considered
,
besides
all
the
benefits
of
Prayer
in
general
,
secret
prayer
hath
these
,
viz.
1.
The
soul
hath
more
freedom
and
liberty
than
it
hath
in
the
publick
;
many
sins
are
to
be
confessed
,
which
cannot
so
well
and
conveniently
be
done
in
the
publick
.
It
is
not
so
convenient
,
not
is
there
such
opportunity
of
ripping
up
the
particular
secret
sins
of
the
soul
in
publick
,
but
the
Closet
gives
us
conveniency
to
unbare
all
,
even
the
most
secret
sins
.
The
soul
may
without
shame
or
fear
,
&c.
discover
all
.
And
so
for
the
wants
for
soul
and
body
,
they
may
more
particularly
and
with
greater
freedom
,
be
represented
to
the
Lord
in
secret
,
then
they
can
else-where
.
In
publick
,
perhaps
many
a
Petition
is
omitted
,
and
many
a
consession
which
is
suitable
to
our
private
necessities
.
The
Minister
in
the
Church
,
and
the
Master
in
the
Family
,
cannot
meet
so
particularly
with
all
my
necessities
,
&c.
as
I
can
do
in
private
,
&c.
2.
Private
prayer
hath
not
so
many
occasions
of
distraction
and
interruption
as
the
publick
.
The
heart
can
keep
more
close
to
God
.
In
publick
there
are
many
aversions
,
&c.
many
objects
upon
which
the
eye
fastens
.
Many
noyses
after
which
the
eare
too
much
runs
,
&c.
the
irreverence
and
vain
carriage
of
others
,
are
a
great
cooling
to
the
affections
of
those
,
who
are
good
,
many
times
in
the
publick
,
&c.
one
gazing
eye
disturbs
many
,
&c.
the
demeanors
of
many
is
such
in
the
publick
,
that
their
presence
is
occasion
of
much
hurt
to
those
,
who
would
have
their
hearts
fixed
,
by
their
whisperings
and
talkings
,
and
wandrings
,
&c.
they
take
off
from
the
fervency
of
others
;
or
else
by
the
garish
attire
,
&c.
3.
In
private
,
the
duty
may
be
performed
,
when
the
heart
is
in
the
best
frame
;
for
the
publick
,
it
s
not
so
much
in
our
power
,
to
undertake
it
at
this
ro
that
instant
,
when
the
heart
is
best
turned
,
and
most
elevated
.
It
is
true
,
we
should
alwayes
have
our
hearts
tuned
for
prayer
,
&c.
but
they
are
not
,
&c.
for
the
publick
you
must
pray
,
when
others
call
,
&c.
4.
In
private
prayer
,
we
have
greater
advantage
of
learning
to
pray
;
for
then
we
exercise
our
own
gifts
,
&c.
in
publick
,
we
only
hear
others
,
exercise
their
parts
,
&c.
we
are
more
passive
in
the
publick
,
more
active
in
the
private
.
Motive
2.
Private
Prayer
is
an
Argument
of
greater
love
to
the
duty
.
A
man
may
publickly
pray
,
who
hath
not
love
to
it
,
out
of
other
respects
,
as
to
gain
credit
and
applause
,
&c.
but
to
perform
the
duty
in
a
corner
,
when
no
eye
sees
us
,
&c.
this
evidenceth
more
affection
.
And
it
s
a
greater
Argument
of
sincerity
,
&c.
That
mans
heart
is
not
right
in
his
publick
devotion
,
who
is
very
seldom
,
or
never
in
private
devotion
.
Ille
dolet
verè
qui
sine
teste
,
&c.
He
prayes
but
hypocritically
in
the
Church
,
or
in
the
Family
with
others
,
who
neglects
praying
alone
.
Vid.
Matth.
6.
5
,
6.
An
hypocrite
is
all
for
the
publick
,
little
for
the
private
:
sincerity
is
equally
for
both
.
A
Christians
heart
is
what
it
is
when
he
is
alone
.
Motive
3.
He
that
neglects
private
prayer
,
shall
be
neglected
in
his
publick
prayer
.
If
thou
wilt
not
call
upon
God
in
secret
,
God
will
not
hear
thee
in
publick
.
Want
of
private
duties
,
is
the
reason
why
the
heart
is
so
dead
under
the
publick
,
&c.
Ordinarily
,
that
man
or
womans
heart
is
best
in
publick
,
who
is
most
frequent
in
private
.
Private
duties
fit
the
heart
for
publick
,
&c.
If
thou
wilt
carefully
call
upon
God
in
private
,
God
will
enable
thee
to
serve
him
in
publick
.
Motive
4.
Private
prayer
is
more
our
own
,
then
publick
is
,
its
personal
service
.
It
s
true
,
in
some
sense
,
publick
prayer
is
personal
;
but
private
and
secret
is
more
personal
.
A
man
in
the
publick
,
tenders
up
Confessions
and
P●titions
,
and
Thanksgivings
,
by
the
mouth
of
another
,
but
in
private
by
his
own
mouth
.
Motive
5.
God
hath
usually
let
out
himself
most
to
his
people
,
when
they
have
been
alone
at
the
Throne
of
Grace
.
There
have
been
more
meltings
,
and
greater
manifestations
of
God
.
Peter
when
he
was
alone
on
the
house-top
,
sees
the
vision
,
&c.
Acts
10.
11
,
12.
Daniel
when
he
was
alone
a
praying
,
hath
the
Angel
disparcht
to
him
,
with
a
Message
that
he
was
greatly
beloved
,
&c.
Dan.
9.
20.
21
,
22
,
23.
many
Saints
have
had
their
assurance
seal'd
to
them
,
when
they
have
been
in
their
Closets
a
praying
,
and
meditating
.
Motive
6.
There
is
more
of
the
power
of
godliness
in
private
prayer
:
the
publick
may
be
only
in
form
,
the
private
is
more
in
the
power
and
life
.
Let
all
these
things
move
you
to
this
duty
.
Object
.
1.
I
have
no
time
to
pray
,
I
am
a
servant
,
&c.
my
time
is
not
my
own
,
&c.
my
Masters
business
will
not
allow
me
.
Sol.
1.
I
would
not
stay
with
such
a
Master
,
if
thou
beest
a
servant
that
canst
remove
,
&c.
2.
'T
is
no
neglecting
of
thy
Masters
business
,
to
take
a
little
time
daily
for
prayer
,
&c.
and
other
duties
.
Its
Gods
,
not
thy
Masters
.
3.
Rather
take
time
from
sleep
,
then
omit
this
duty
.
God
will
,
I
warrant
thee
,
blesse
two
houres
sleep
better
to
thee
,
than
12.
houres
,
if
thou
takest
it
from
thy
sleep
or
recreation
,
to
give
to
him
.
2.
Object
.
I
cannot
pray
.
Sol.
1.
Beg
of
God
to
teach
thee
,
he
hath
promised
his
Spirit
to
them
that
ask
.
2.
God
doth
not
so
much
look
for
eloquence
,
as
sincerity
in
prayer
.
Thou
canst
smite
thy
breast
,
and
say
,
God
be
merciful
to
me
a
sinner
,
&c.
3.
Make
use
of
other
helps
of
prayer
,
till
thou
hast
attained
ability
to
pray
.
4.
Thou
canst
mannage
thy
worldly
calling
,
as
well
as
another
;
why
then
canst
thou
not
pray
as
well
as
others
?
It
is
because
thou
dost
not
regard
this
,
so
well
as
the
other
.
FINIS
.
Mary
Wolnoth
,
October
the
15.
1648.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Matth.
20.
34.
init
.
Jesus
being
moved
with
compassion
,
touched
their
Eyes
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
IN
this
Chapter
,
we
have
four
things
considerable
.
1.
A
Parable
of
Labourers
sent
forth
into
the
Vineyard
.
This
Parable
is
1.
Propounded
,
vers.
1.
ad
16.
2.
Applyed
,
vers.
16.
The
scope
of
it
,
is
to
overthrow
the
Doctrine
of
merit
,
and
to
establish
the
gift
of
salvation
,
and
eternal
life
upon
the
meer
mercie
and
free
grace
of
God
.
Eternal
life
is
not
given
unto
any
for
his
working
;
it
doth
not
flow
from
any
good
in
the
person
receiving
,
but
from
the
free
love
of
God
in
Christ
,
chusing
unto
holiness
and
salvation
,
whom
he
pleaseth
.
It
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
,
that
's
the
Apostles
determination
of
this
Question
,
after
a
serious
debate
,
Rom.
9.
16.
Eternal
death
,
that
's
of
merit
,
but
eternal
life
is
of
grace
,
Rom.
6.
ult.
1.
A
premonition
,
or
Prediction
of
the
Passion
and
sufferings
of
Christ
at
Jerusalem
,
vers.
17.
ad
20.
2.
And
of
his
Resurrection
from
the
dead
:
the
Doctrine
of
the
Crosse
is
not
easily
submitted
unto
,
therefore
there
is
necessity
,
that
it
should
be
often
preached
.
Our
Saviour
ever
and
anon
,
was
preaching
the
Doctrine
of
his
sufferings
to
his
Disciples
,
as
Matth.
16.
21.
Matth.
17.
22.
and
in
this
Chapter
again
,
he
takes
up
the
same
Argument
.
They
dreamed
of
an
Earthly
Kingdom
,
and
earthly
honours
,
therefore
our
Saviour
preacheth
so
frequently
of
his
sufferings
,
to
take
them
off
from
such
a
conceit
,
and
to
prepare
them
for
Tryal
.
And
he
doth
not
only
foretell
of
his
suff●rings
,
but
of
his
Conquest
also
,
his
Resurrection
,
vers.
19.
We
shall
finde
ordinarily
,
that
when
his
death
is
mentioned
,
his
Resurrection
also
is
spoken
of
,
as
in
those
places
before
cited
,
Matth.
16.
21.
Mat.
17.
23.
and
here
in
this
place
,
Mark
8.
31.
Mar.
9.
31.
Mar.
10.
34.
It
s
very
profitable
and
necessary
for
the
Ministers
of
Christ
,
when
they
preach
of
sufferings
,
to
add
something
concerning
the
issue
and
consequence
of
sufferings
:
when
we
speak
of
Death
,
its
good
to
mention
the
Resurrection
also
.
The
Spirits
of
the
best
Christians
,
will
soon
sink
under
sufferings
,
if
they
be
not
acquainted
with
the
victory
they
shall
have
over
sufferings
.
We
finde
in
the
Scripture
,
that
when
the
Apostle
spake
any
thing
of
the
Crosse
,
there
is
usually
mention
made
of
the
good
issue
of
it
,
as
Heb.
12.
6
,
7
,
8
,
9.
there
is
the
Doctrine
of
the
Crosse
.
And
vers.
10
,
11.
there
is
the
Doctrine
of
the
Resurrection
.
So
1
Pet.
4.
12.
there
is
the
cross
;
Vers.
13
,
14.
there
you
have
the
Crown
also
.
3.
A
solemn
charge
given
to
the
Disciples
,
against
affectation
of
Dominion
,
and
preheminencè
one
over
another
,
vers.
20.
ad
29.
where
you
have
,
1.
The
occasion
of
it
,
viz.
A
Request
made
by
the
Mother
of
Zebedees
Children
,
for
her
two
Sons
,
James
and
John
,
vers.
20.
ad
25.
It
was
their
ignorance
and
fault
,
that
they
would
not
be
beat●n
off
from
the
thoughts
of
a
worldly
Kingdom
,
&c.
This
gave
occasion
to
the
other
10.
Disciples
,
to
be
angry
with
the
two
Brethren
.
2.
The
urging
of
the
thing
it self
,
vers.
25.
ad
29.
our
Saviour
solemnly
calls
them
together
,
and
gives
them
a
charge
against
any
such
ambition
.
4.
A
great
miraculous
Cure
,
wrought
by
our
Saviour
,
upon
two
blinde
men
,
in
the
sight
of
a
great
multitude
which
followed
him
,
vers.
29.
ad
finem
.
They
hearing
that
Jesus
,
who
had
done
so
many
miracles
,
passed
by
,
send
out
their
cries
after
him
.
The
multitude
rebuke
them
,
that
they
should
hold
their
peace
:
grace
growes
stronger
by
opposition
,
the
more
they
are
rebuked
,
the
lowder
they
cry
.
Their
prayers
and
importunity
stop
the
Lord
Jesus
in
his
way
:
he
calls
them
to
him
,
reasons
with
them
,
desires
to
know
why
they
called
him
.
And
upon
the
hearing
of
their
desire
,
grants
their
request
,
He
had
compassion
on
them
,
and
touched
their
eyes
,
&c.
In
that
part
of
the
Verse
which
I
have
read
,
we
have
two
things
.
1.
An
Act
done
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
shewes
the
miracle
,
Christ
could
heal
with
a
touch
of
his
hemme
sometimes
,
Matth.
14.
36.
It
shewes
his
condescension
,
that
he
would
touch
them
,
mean
persons
,
Mat.
8.
3.
the
Leper
Mat.
8.
15.
the
Fever
,
Mat.
7.
33.
deaf
,
and
the
impediment
of
speech
,
Luk.
22.
51.
Malchus
his
eare
.
Note
,
The
least
touch
of
Christs
finger
,
will
cure
perfectly
the
greatest
disease
of
soul
,
or
of
body
.
If
Christ
do
but
touch
the
hand
,
the
fever
is
gone
,
the
eyes
are
opened
,
&c.
If
the
woman
that
had
the
bloody
issue
for
twelve
years
,
do
but
touch
his
Garment
,
she
findes
a
present
cure
,
Mark
5.
25.
&c.
when
the
Disciples
are
overwhelmed
with
fear
at
Christs
Transfiguration
,
a
touch
of
their
Masters
hand
revives
them
,
Matth.
17.
7.
When
Daniel
is
in
his
Agony
,
overwhelmed
,
a
very
touch
of
the
Son
of
man
strengthneth
him
,
Dan.
10.
18
,
19.
The
hard
heart
is
broken
with
a
touch
of
Christs
finger
;
the
dead
heart
is
quickned
,
if
Christ
doth
but
lay
his
hand
upon
it
:
the
troubled
conscience
is
pacified
and
quieted
,
if
Christ
put
but
his
finger
in
at
the
hole
of
the
door
:
the
deaf
ear
is
unstopped
,
the
stammering
tongue
speaks
plainly
,
the
frozen
heart
is
thawed
,
&c.
If
Christ
do
but
touch
the
bier
,
the
dead
body
is
raised
,
Luk.
7.
14.
Nay
,
Our
Saviour
cures
with
lesse
then
a
touch
.
His
very
word
healeth
any
Disease
of
soul
or
body
.
He
cast
out
Devils
with
his
word
,
a
Legion
out
of
one
man
,
Thou
unclean
Spirit
come
out
of
him
,
Matth.
8.
16.
He
rebuked
the
fever
with
his
word
,
Luk.
4.
39.
The
Noblemans
Son
,
who
lay
at
point
of
death
,
labouring
of
a
Fever
,
was
healed
with
a
word
,
speaking
at
a
distance
,
John
4.
50.
52.
He
hath
absolute
power
over
all
Diseases
of
body
,
and
all
spiritual
maladies
,
and
when
he
saith
,
Go
,
they
go
,
when
he
saith
,
Be
removed
,
they
depart
immediately
.
Nay
,
He
can
cure
with
the
glance
of
his
eye
,
which
is
lesse
then
his
word
.
When
Peter's
heart
was
grown
hard
with
sin
:
first
denies
,
and
then
denies
with
Oaths
and
curses
that
he
knew
not
the
man
:
Christ
did
but
cast
his
very
eye
upon
him
,
and
his
heart
relented
presently
,
Luk.
22.
61.
As
the
very
look
of
Christ
can
make
the
Earth
to
tremble
,
and
his
enemies
to
languish
,
so
the
least
glance
of
his
eye
cures
all
Diseases
.
As
he
can
kill
with
his
touch
,
so
can
he
cure
with
his
touch
.
All
Job's
troubles
,
was
nothing
but
a
touch
of
Gods
hand
,
Job
19.
21.
He
did
but
touch
Jacob's
thigh
,
and
it
was
out
of
joynt
presently
,
Gen.
32.
25.
The
touch
of
his
hand
sets
the
Hills
a
smoaking
,
Psal.
104.
32.
so
his
touch
revives
,
comforts
,
strengthens
.
He
did
but
put
his
finger
through
the
hole
of
the
door
,
and
the
languishing
love-sick
Church
was
comforted
,
Cant.
5.
4
,
5.
He
did
but
touch
Jeremiahs
mouth
,
and
he
was
emboldened
against
all
the
contradictions
of
men
,
Ier.
1.
9.
He
did
but
touch
the
Prophet
Esays
lips
,
and
his
iniquity
was
purged
,
and
his
guilt
removed
,
Isay
6.
7.
1.
Use
.
We
have
here
a
notable
and
clear
proof
of
Christs
Divinity
from
this
passage
.
He
that
can
open
blinde
eyes
with
the
touch
of
his
finger
,
is
no
lesse
then
God
undoubtedly
,
his
touch
is
omnipotent
.
2d
Use
.
It
is
a
ground
of
exceeding
great
comfort
and
joy
unto
the
Servants
of
Christ
,
who
labour
under
many
spiritual
Infirmities
.
It
s
the
condition
of
the
Servants
of
God
,
to
be
exercised
under
many
foul
maladies
;
they
have
blinde
mindes
,
dead
hearts
,
cold
affections
,
feavorish
heats
of
inordinate
and
worldly
love
,
they
use
many
Medicines
,
and
finde
not
healing
.
Well
,
do
not
despait
,
do
not
despond
,
Christ
hath
a
healing
hand
,
his
very
touch
can
cure
you
prefectly
of
all
;
the
very
tip
of
his
finger
,
the
very
breath
of
his
mouth
,
the
very
glance
of
his
eyes
can
make
your
flesh
whole
.
Lord
,
if
thou
wilt
,
thou
canst
make
me
clean
,
saith
the
Leper
.
I
will
,
saith
Christ
,
be
thou
clean
,
and
immediately
,
his
Leprosie
was
cleansed
,
Matth.
8.
3.
If
he
do
but
touch
your
eyes
,
they
will
be
opened
;
if
he
touch
your
tongue
,
it
will
be
untied
;
if
he
touch
your
hearts
,
they
will
relent
;
what
though
you
have
layn
very
long
,
and
in
your
own
thoughts
,
be
ever
at
the
point
of
death
,
yet
his
touch
,
his
word
can
recover
you
.
Jesus
Christ
never
sent
any
diseased
persons
away
,
for
want
of
power
,
he
never
said
to
any
,
the
Disease
is
too
far
gone
;
no
,
though
they
lay
gasping
for
life
,
yet
he
wrought
their
recovery
.
Be
strengthned
therefore
,
and
you
have
the
more
reason
to
be
so
,
if
you
consider
,
that
he
is
not
only
able
,
but
willing
too
;
for
he
hath
compassion
in
him
toward
those
,
who
seek
to
him
in
their
misery
,
which
is
the
second
part
of
the
Text.
2.
The
impulsive
cause
of
this
act
,
viz.
his
own
goodness
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
word
comes
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
the
bowels
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Phil.
2.
1.
bowels
of
mercies
,
hence
comes
the
verbe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
shew
compassion
,
Intima
miserecordia
tangor
.
It
answers
the
Hebrew
word
,
rachamim
,
which
signifies
mercy
proceeding
from
the
bowels
.
And
indeed
,
that
s
true
mercy
,
which
springs
out
of
this
Fountain
,
it
must
be
spun
out
of
the
bowels
,
or
else
it
is
not
true
charity
.
There
may
be
hand-charity
,
where
there
is
no
heart-charity
.
Therefore
ye
have
the
expression
,
of
drawing
out
of
the
soul
to
the
hungry
,
Isay
58.
10.
Though
we
do
satisfie
the
soul
of
the
afflicted
,
yet
if
that
do
not
spring
from
our
very
soul
,
't
is
not
mercy
,
but
hypocrisie
.
The
Apostle
speaks
of
shutting
up
the
bowels
from
the
poor
,
Col.
3.
12.
Though
the
doors
be
opened
,
to
take
in
the
wanderers
,
and
the
hand
and
purse
opened
to
relieve
the
needy
and
distressed
,
yet
unless
the
bowels
also
be
opened
,
it
falls
short
of
true
mercy
.
This
is
enough
for
the
word
.
The
Doctrine
The
Lord
Jesus
Christ
,
when
he
was
upon
the
Earth
,
was
exceeding
compassionate
towards
those
who
stood
in
need
of
mercy
.
He
had
bowels
of
compassion
towards
those
who
were
in
misery
.
He
was
very
pittiful
and
tender
hearted
towards
the
distressed
.
1.
Towards
the
souls
of
men
,
he
shewed
compassion
,
vid.
Mat.
9.
36
,
37
,
38.
He
sets
his
Disciples
a
praying
,
when
he
saw
how
they
were
necessitated
and
distressed
,
for
want
of
Preachers
,
to
open
to
them
the
way
of
life
,
his
soul
was
grieved
for
them
.
They
perhaps
had
no
compassion
towards
themselves
;
perhaps
,
thought
themselves
better
without
a
Preacher
,
than
with
a
Preacher
,
as
many
Congregations
in
this
City
,
but
Christ
had
compassion
towards
them
:
and
in
the
very
next
Chapter
,
sends
out
his
twelve
Apostles
,
to
preach
the
word
to
them
for
their
salvation
.
This
is
the
very
first
Commission
which
Christ
gives
them
,
to
preach
.
His
very
bowels
yearned
within
him
,
to
see
souls
perish
for
want
of
instruction
.
Their
ordinary
Teachers
which
they
had
,
the
Priests
and
Levites
,
and
the
Pharisees
were
as
good
as
no
Shepherds
:
therefore
Christ
out
of
meer
compassion
,
ordains
another
Ministry
for
them
.
1.
The
spiritual
distempers
of
their
hearts
,
was
a
great
grief
to
his
spirit
,
Mark
3.
5.
He
went
up
and
down
preaching
in
their
Synagogues
,
and
teaching
the
Gospel
of
the
Kingdom
,
conferring
privately
upon
occasion
,
with
persons
about
their
souls
.
2.
Towards
their
bodies
,
he
was
full
of
compassion
.
(1)
Whensoever
any
came
to
him
,
for
any
cure
of
any
malady
upon
himself
,
or
any
of
his
;
his
bowels
were
moved
,
&
he
healed
them
,
as
these
blinde
men
in
the
Text
:
the
Leper
comes
to
Christ
,
Mark
1.
41.
Christ
is
moved
with
compassion
towards
him
.
We
do
not
read
of
any
that
desired
cure
,
that
were
rejected
.
Vid.
Mat.
15.
30.
(2)
We
finde
many
times
,
that
even
undesired
,
he
did
acts
of
mercy
to
the
distressed
.
Vid.
Matth.
15.
32.
he
spreads
a
Table
for
them
,
was
loath
they
should
faint
by
the
way
,
Luk.
7.
12
,
13.
meeting
with
a
Widdow
of
Naim
,
following
her
only
Son
to
the
grave
,
his
bowels
roll
within
him
,
and
without
being
desired
,
he
raiseth
him
up
.
At
the
pool
of
Bethesda
,
seeing
a
poor
helpless
Cripple
,
who
had
layn
long
there
(3)
We
finde
,
that
he
shed
teares
,
when
men
had
incur'd
irrevocable
misery
upon
themselves
.
That
in
Luk.
19.
41.
&c.
Jerusalem
had
let
slip
the
opportunities
of
her
healing
.
This
pierced
his
soul
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
Reasons
of
it
are
,
1.
Vinculum
Naturae
,
He
was
Goel
our
Kinsman
,
bone
of
our
bone
,
and
flesh
of
our
flesh
,
he
being
truly
in
our
Nature
,
had
a
condolency
and
sympathy
towards
our
Nature
.
There
is
another
ground
of
that
sympathy
and
compassion
,
which
Christ
hath
towards
his
own
,
viz.
the
mystical
union
.
He
is
the
head
of
the
mystical
body
;
therefore
he
compassionates
them
.
Saul
,
Saul
,
why
persecutest
thou
me
?
Identity
of
Nature
works
this
compassion
.
All
Creatures
have
a
compassion
towards
their
own
Nature
.
As
the
affections
of
Christ
,
viz
his
joy
,
sorrow
,
&c.
argue
the
truth
of
his
humanity
;
so
the
truth
of
his
humanity
puts
out
these
affections
2.
Vinculum
officii
,
It
was
suitable
to
that
Office
which
Christ
sustained
,
and
to
that
employment
for
which
he
came
into
the
World
.
He
was
that
great
Physitian
which
was
sent
f●om
Heaven
,
for
the
healing
of
men
.
He
was
that
Saviour
,
who
came
to
recover
men
out
of
their
misery
,
therefore
requisite
,
that
he
should
be
moved
with
their
misery
.
He
came
purposely
to
help
fallen
man
out
of
the
pit
:
therefore
he
must
reach
his
hand
to
them
.
He
was
that
Shepherd
,
who
came
to
seek
that
which
was
lost
.
To
binde
up
the
broken
hearted
,
to
appoint
to
them
that
mourn
in
Zion
beauty
for
ashes
,
&c.
Isa.
61.
1
,
3.
His
work
being
to
save
,
to
heal
,
to
comfort
,
to
restore
,
he
could
not
but
shew
compassion
towards
Creatures
,
who
wanted
him
.
3.
Vinculum
Doctrinae
.
To
teach
us
compassion
.
To
take
away
that
cruelty
which
we
have
in
us
.
To
put
us
upon
the
practise
of
mercy
.
Be
ye
merciful
,
for
I
am
merciful
.
4.
Vinculum
experientiae
.
His
own
experience
of
misery
.
Non
ignara
mali
miseris
succurrere
disco
.
He
felt
the
weight
and
burden
of
many
miseries
.
All
the
infirmities
of
our
Nature
,
Christ
was
subject
to
,
not
personal
infirmities
▪
&c.
This
the
Apostle
makes
a
ground
of
his
compassion
,
Heb.
4.
15.
He
was
a
man
of
sorrowes
,
and
acquainted
with
grief
,
Isa.
53.
3.
1.
Use
.
You
who
are
the
Servants
of
Christ
,
you
may
expect
much
more
compassion
from
him
now
.
Heaven
and
glory
,
and
the
advancement
of
your
head
,
hath
not
dried
up
the
bowels
of
his
compassion
,
nor
made
him
mindful
of
your
sorrows
.
Though
he
be
in
glory
,
and
so
not
capable
of
any
sufferings
;
yet
he
hath
a
condolency
towards
them
in
their
troubles
.
In
all
their
afflictions
he
was
afflicted
,
Isa.
63.
9.
vid.
Heb.
4.
15.
'T
is
an
exceeding
great
mystery
,
how
Christ
in
glory
can
be
touched
with
a
sense
of
his
Saints
Infirmities
,
yet
it
is
a
truth
.
He
that
did
compassionate
strangers
,
will
he
not
much
more
pitty
his
Brethren
?
he
that
healed
his
enemies
,
will
he
not
much
more
tender
his
friends
?
Quid
si
ipse
amâsset
?
Quid
mihi
hic
faciet
Patri
?
when
you
seek
to
him
in
your
tryals
,
Temptations
,
&c.
you
may
expect
to
have
his
very
bowels
melt
over
you
.
He
will
not
look
disdainfully
and
strangely
upon
you
,
who
looked
with
such
a
compassionate
countenance
upon
all
,
who
came
to
him
when
he
was
on
earth
,
He
is
a
merciful
High-Priest
still
.
Vid.
Heb.
4.
15
,
16.
He
will
not
suffer
you
to
lie
for
ever
under
your
troubles
:
he
will
not
leave
you
without
comfort
,
while
your
affliction
lasts
.
Object
.
I
,
but
he
delayes
and
defers
,
I
have
been
long
afflicted
,
&c.
Sol.
'T
is
not
for
want
of
compassion
,
but
from
abundance
of
compassion
.
He
would
rather
have
you
under
trouble
,
than
under
sin
.
He
is
not
so
without
compassion
,
as
to
take
away
the
Physick
,
till
the
Disease
be
cured
.
To
remove
the
Plaster
,
till
the
corruption
be
drawn
out
,
&c.
He
is
so
compassionate
,
that
he
will
not
let
you
be
in
sorrow
one
minute
longer
,
than
need
requires
.
And
in
the
mean
time
,
he
stands
weeping
over
you
,
&c.
1.
It
s
an
exceeding
comfort
under
sorrow
,
and
a
good
preparative
to
prepare
us
for
greater
sufferings
.
Though
we
must
be
tossed
more
,
and
longer
in
the
waves
of
affliction
,
&c.
Jesus
Christ
will
hold
our
head
,
stroke
our
wounds
,
strengthen
our
loines
:
When
the
Disciples
are
upon
the
tempestuous
Sea
,
Jesus
Christ
is
a
praying
for
them
,
Matth.
14.
23
,
24.
And
so
is
he
continually
,
while
his
Church
is
on
this
tempestuous
Sea
.
He
that
despised
not
the
cries
and
sighs
of
men
upon
earth
,
how
should
he
despise
their
cries
who
are
the
beloved
of
his
soul●
you
may
come
into
as
much
affliction
as
any
other
,
passing
through
the
fire
and
water
,
Isa.
43.
2.
but
this
is
your
comfort
,
Though
you
may
want
compassions
from
men
,
you
shall
have
bowels
of
mercy
from
Christ
.
In
the
day
of
temptation
and
spiritual
fear
,
then
will
he
open
his
bowels
to
you
,
for
he
was
tempted
,
that
he
might
succour
those
who
are
tempted
,
Heb.
2.
18.
In
the
houre
of
death
,
when
you
are
strugling
with
those
pains
.
He
that
prayed
his
Disciples
when
himself
was
in
that
case
,
to
tarry
with
him
and
watch
,
Mark
14.
34.
will
shew
you
the
same
compassion
to
watch
with
you
.
He
was
pittiful
towards
his
Disciples
;
when
he
saw
them
bewailing
his
absence
,
see
how
his
compassions
rowl
,
how
his
bowels
work
,
John
14.
init
.
you
shall
finde
him
the
same
to
daey
and
for
ever
.
2.
It
s
a
great
ground
of
lifting
up
the
head
under
all
your
troubles
.
He
that
commanded
his
Ministers
to
promise
all
the
afflicted
so
much
in
his
Name
,
and
he
will
make
it
good
,
Isa.
35.
3
,
4.
He
will
help
you
to
bear
your
burthens
.
2.
It
s
an
encouragement
to
you
,
when
you
go
to
beg
any
thing
of
him
by
prayer
.
A
compassionate
Saviour
will
not
cast
out
the
desires
of
the
afflicted
.
The
Apostle
upon
this
very
ground
,
invites
you
to
come
with
boldness
to
his
Throne
,
Vid.
Heb.
4.
15
,
16.
He
was
pittiful
towards
those
who
never
made
request
to
him
;
healed
many
without
a
Petition
,
as
you
have
heard
;
and
will
he
be
cruel
,
and
hard-hearted
to
those
who
cry
after
him
?
The
prayer
of
the
blinde
men
here
,
put
such
an
impression
upon
him
,
that
he
can
go
no
farther
,
till
he
hath
called
them
to
him
;
And
he
hath
now
as
much
love
to
prayer
as
then
,
and
is
as
sensible
of
all
your
burdens
,
as
he
was
of
theirs
.
He
will
speak
to
the
Father
for
you
.
3.
It
gives
you
comfort
to
believe
,
that
when
you
go
to
seek
Reconciliation
,
after
any
provocations
and
fallings
out
,
that
he
will
be
easily
intreated
to
shew
you
respect
,
and
to
turn
his
countenance
towards
you
,
and
shine
upon
you
.
Compassion
will
remove
Clouds
from
his
face
,
and
forgive
offences
,
Vid.
Mat.
18.
27.
his
compassion
moves
him
to
remission
,
Vid.
Psal.
78.
38.
Harsh
dispositions
keep
anger
long
,
but
candid
and
tender-hearted
persons
are
perswaded
.
He
would
have
us
to
be
so
courteous
,
and
compassionate
as
not
to
sleep
in
anger
:
The
Sun
must
not
go
down
upon
our
wrath
,
Eph.
4.
26.
He
will
observe
it
himself
.
Vid.
Mich.
7.
18
,
19.
2d
Use
.
Exhortation
.
(1)
It
should
be
an
invitement
to
all
sinners
to
come
unto
him
.
Lay
your
diseased
souls
in
the
way
of
Christ
,
that
when
he
travels
,
he
may
see
them
and
heal
them
.
The
first
part
of
mans
misery
is
,
That
he
is
fallen
from
happiness
to
misery
.
The
other
is
,
that
he
is
not
willing
to
be
helped
out
of
his
misery
.
God
calls
,
Christ
intreats
,
the
spirit
knocks
,
but
man
is
deaf
.
Jesus
Christ
complains
of
mans
untowardness
,
Ye
will
not
come
to
me
,
that
you
may
have
life
,
John
5.
40.
If
Jesus
Christ
were
harsh
,
cruel
,
rugged
as
men
are
,
something
might
be
said
for
your
keeping
off
from
him
;
but
since
he
is
so
compassionate
,
and
ready
to
accept
,
why
do
you
stand
at
a
distance
?
you
cannot
please
him
better
,
than
to
cast
your
distempered
souls
down
at
his
feet
.
He
will
not
send
you
away
with
harsh
answers
,
but
will
touch
your
blind
eyes
,
and
recover
them
;
your
hard
hearts
,
and
soften
them
;
your
dead
souls
,
and
quicken
them
;
he
never
did
,
never
will
send
any
away
,
that
come
to
him
.
He
is
compassionate
towards
sinners
,
let
not
sinners
be
cruel
to
themselves
.
Try
how
tenderly
he
will
deal
with
you
.
(2)
Let
us
learn
in
this
particular
grace
,
to
walk
as
Jesus
Christ
walked
,
1
Iohn
2.
6.
Our
Saviour
was
full
of
bowels
;
if
we
be
truly
his
Disciples
,
let
us
walk
in
his
steps
,
let
his
compassions
move
us
to
pitty
our
distressed
Brethren
,
who
are
plunged
into
misery
.
This
is
a
duty
recommended
in
the
Scripture
,
in
many
places
,
Vid.
1
Pet.
3.
8.
Col.
3.
12.
Heb.
13.
3.
And
the
Servants
of
Christ
have
followed
their
Masters
steps
in
this
grace
.
They
did
sympathize
with
others
in
their
distress
,
Iob
professeth
it
of
himself
,
Iob
30.
25.
Hanani
was
thus
affected
,
Neh.
1.
init
.
Ieremiah
,
Cap.
9.
1.
Isa.
Cap.
22.
4.
and
generally
,
all
the
servants
of
God
,
let
us
be
like
affected
.
-
1.
Let
us
be
compassionate
to
mens
outward
wants
and
miseries
.
-
2.
To
their
inward
and
soul-miseries
.
(1)
To
the
bodily
afflictions
of
men
,
never
had
this
Doctrine
need
of
more
serious
urging
,
than
in
our
dayes
.
(1)
Objects
of
Compassion
,
were
never
more
,
the
necessities
of
men
are
great
:
the
Rod
of
God
hath
layn
long
and
heavily
upon
the
Land
,
and
upon
our
Brethren
abroad
.
It
is
the
day
of
Iacobs
trouble
.
Many
rich
Families
impoverished
.
Those
who
were
cloathed
in
Scarlet
,
embrace
the
Dunghill
;
never
so
many
leane
cheeks
and
ragged
bodies
,
&c.
Poverty
and
want
,
as
an
armed
man
hath
seised
upon
them
,
and
sorrow
as
the
pains
of
a
travailing
Woman
,
Prov.
6.
11.
many
constrained
to
receive
from
others
,
who
have
been
able
to
contribute
formerly
.
2.
As
Objects
of
pitty
are
increased
,
so
compassion
and
pitty
is
much
abated
.
Mens
bowels
never
more
straitned
than
now
.
We
have
had
a
long
winter
of
affliction
,
and
our
spirits
are
frozen
up
by
reason
of
it
.
Warre
hath
made
us
cruel
and
hard-hearted
&c.
Jehoram
had
a
Disease
in
his
bowels
,
1
Chron.
21.
18.
'T
is
an
epidemical
Disease
in
our
times
,
never
did
men
in
affliction
finde
such
incompassionatenes
generally
:
the
last
day's
sin
is
,
unnaturalnes
,
or
want
of
natural
affection
,
&c.
2
Tim.
3.
init
.
This
Doctrine
therefore
is
necessary
.
Two
things
I
would
speak
to
,
in
this
Use
.
(1)
Shew
you
how
Christian
compassion
is
to
be
shewed
.
(2)
Give
you
some
Motives
to
urge
the
practise
.
1.
Would
you
know
how
you
must
shew
compassion
.
Consider
these
three
things
.
-
1.
Kind
language
and
condoling
Carriage
.
-
2.
Fervent
prayers
,
and
Petitions
for
them
.
-
3.
Actual
relief
and
administring
to
their
wants
.
1.
We
must
give
kind
and
comfortable
Language
to
them
.
So
did
our
Saviour
.
He
condoles
with
them
.
Iesus
wept
.
John
11.
35.
He
washed
their
sores
in
his
teares
,
when
he
sees
the
lame
man
lye
at
the
pool
,
he
hath
friendly
discourse
with
him
about
his
trouble
.
When
these
blinde
men
come
to
him
,
he
doth
friendly
discourse
with
them
.
What
will
you
,
that
I
do
for
you
.
As
the
Lord
answers
the
Angel
that
spake
to
him
about
the
troubles
of
the
Church
with
good
words
,
and
comfortable
,
Zech.
1.
13.
This
is
that
which
Iob
blames
his
friends
,
and
shewes
,
that
if
they
were
in
his
condition
,
he
would
speak
to
them
after
another
manner
,
Iob
16.
4
,
5.
Harsh
,
rigid
,
and
biting
language
heaped
up
to
men
in
distress
,
argues
want
of
compassion
.
Good
words
are
cordial
,
bitter
speeches
are
as
Vinegar
and
Wormwood
.
We
must
not
answer
men
in
distress
with
taunts
&
scorns
,
as
Nabal
answered
Davids
Messengers
,
Vid.
1
Sam.
25.
10
,
11.
Be
of
good
cheere
,
Weep
not
,
that
was
our
Saviours
word
often
.
II.
Compassion
must
not
rest
and
determine
in
words
,
but
the
condition
of
the
afflicted
must
be
also
recommended
to
God
by
hearty
prayer
:
words
are
but
dry
charity
.
Our
Saviour
,
he
puts
up
requests
to
God
,
for
the
distresses
of
men
.
He
is
praying
for
the
Disciples
,
when
they
are
tossed
,
Matth.
14.
23
,
24.
And
he
taught
this
act
of
compassion
to
his
Disciples
,
vid.
Mat.
9.
36
,
37
,
38.
And
Zech.
1.
12
;
we
have
his
prayer
for
the
Myrtle
Trees
in
the
bottom
.
Thus
Daniel
shewed
his
compassion
to
the
afflicted
Jewes
,
Dan.
9.
per
totum
.
And
thus
did
Nehemiah
testifie
his
pittifulness
,
Neh.
1.
4
,
5
,
6
,
7
,
8.
And
this
must
be
not
only
in
the
publick
,
but
in
secret
also
.
Nehemiah's
and
Daniel's
were
private
prayers
.
III.
We
must
actually
administer
supply
to
their
wants
.
Good
words
and
prayers
are
not
sufficient
without
this
.
St.
James
tells
us
,
how
we
must
shew
compassion
,
Vid.
Jam.
2.
15
,
16.
So
did
our
Saviour
,
he
doth
not
only
look
upon
the
wounded
man
,
but
binds
up
his
wounds
,
and
layes
him
upon
his
own
beast
,
&c.
takes
care
of
him
,
makes
provision
for
him
,
Luk.
10.
34
,
35.
Thus
Iob
shewed
his
compassion
,
Iob
31.
17
,
18
,
19.
He
fed
the
hungry
,
and
cloathed
the
naked
,
and
relieved
the
oppressed
,
and
set
at
liberty
the
Captives
,
&c.
Drawing
out
of
the
soul
to
the
hungry
,
and
satisfying
the
afflicted
soul
,
are
joyned
together
,
Isa.
58.
10.
As
Dorcas
made
Coats
for
the
Widdows
which
were
naked
,
Acts
9.
39.
Bread
must
be
broken
to
the
hungry
,
and
drink
given
to
the
thirsty
in
soul
,
&c.
Playsters
must
be
spread
upon
the
sore
,
&c.
And
all
this
out
of
a
fellow-feeling
of
others
wants
.
Motives
to
this
are
very
many
,
viz.
(1)
Consider
the
compassion
that
we
have
received
from
Christ
,
and
from
God
.
The
bowels
of
Heaven
have
melted
over
us
in
our
mi●ery
.
Christ
yearned
over
us
,
when
we
were
in
our
blood
,
Ezech.
16.
init
.
we
have
lived
upon
Gods
compassion
,
ever
since
we
were
.
This
is
our
Saviours
Motive
.
Vid.
Mat.
18.
27.
33.
Explication
.
The
Apostle
makes
this
a
strong
Motive
for
brotherly
love
,
1
John
4.
9.
10.
see
the
inference
,
vers.
11.
and
our
Saviour
makes
this
very
Application
,
of
that
Act
of
compassion
of
his
,
in
washing
his
Disciples
feet
,
John
13
,
14.
Consider
it
,
Incompassionate
men
,
forget
Gods
compassions
to
them
.
(2)
Consider
what
Relation
there
is
between
thy self
,
and
every
reasonable
Creature
.
There
is
a
fraternity
between
man
and
man
,
a
double
fraternity
betwixt
Christian
and
Christian
;
believers
and
believers
,
are
fellow-members
of
one
mystical
body
:
therefore
there
should
be
compassion
amongst
them
.
This
the
Apostle
presseth
,
1
Cor.
12.
26.
And
man
and
man
are
related
.
There
is
Vinculum
Naturae
.
We
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Acts
17.
26.
By
this
Argument
,
the
Holy
Ghost
enforceth
this
duty
,
Isa.
58.
7.
I
know
the
hand
must
be
stretched
out
first
to
the
Houshold
of
Faith
,
Gal.
6.
10.
because
there
is
Duplex
Vinculum
.
They
are
not
only
one
flesh
,
but
one
spirit
also
,
1
Cor.
12
,
13.
yet
the
relation
betwixt
man
and
man
,
is
strong
enough
to
unlock
the
bowels
of
compassion
.
All
men
are
Consanguinei
.
Every
man
in
misery
,
is
our
Neighbour
,
&c.
So
our
Saviour
teacheth
,
Luk.
10.
29
,
30.
(3)
We
are
lyable
and
obnoxious
to
the
same
sufferings
and
infirmities
which
others
are
under
.
Our
lot
may
be
to
indure
the
same
miseries
of
every
kind
.
Quod
cuidam
cuivis
.
The
Apostle
speaks
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Cor.
10.
13.
Thou
mayst
be
as
poor
,
as
diseased
,
as
dejected
as
any
object
thou
beholdest
,
Iob
in
one
day
fell
from
the
Throne
to
the
Dunghill
.
Ergo
,
upon
this
consideration
,
this
grace
is
enforced
in
the
Scripture
,
vid.
Gal.
6.
1.
and
Heb.
13.
3.
and
Eccles.
11.
2.
And
if
trouble
befall
any
of
us
,
that
compassion
which
we
have
extended
to
others
,
will
be
an
Argument
of
singular
comfort
to
us
,
in
the
evil
day
.
Iob
in
his
misery
,
drawes
exceeding
consolation
from
this
,
Iob
31.
17
,
18
,
19.
Now
when
he
had
scarce
Clothes
for
his
own
back
,
his
comfort
was
,
that
he
had
with
his
fleece
cloathed
many
.
And
as
it
will
be
our
comfort
in
an
evil
day
,
so
it
will
be
a
ground
of
comfort
,
that
the
bowels
of
others
shall
be
turned
towards
us
at
such
a
time
,
vid.
Psal.
41.
1
,
2.
Iob
sound
the
return
of
all
that
compassion
he
had
extended
to
others
;
The
Lord
made
others
to
shew
mercy
to
him
.
Judgement
without
mercy
,
is
threatned
to
him
,
who
will
shew
no
mercy
,
Jam.
2.
13.
Vid.
Psal.
109.
12.
16.
That
's
a
very
serious
Text
in
Amos
6.
6
,
7.
(4)
Incompassionateness
argues
want
of
love
to
God
.
Love
to
our
Neighbour
,
is
the
fruit
and
testimony
of
our
love
to
God
:
where
the
love
of
God
dwells
,
there
tenderness
of
heart
to
men
dwelleth
also
.
The
Apostle
is
clear
for
this
,
1
Iohn
3.
17.
i.
e.
the
love
of
God
doth
not
dwell
under
that
roof
.
Men
may
boast
what
they
please
of
high
affections
to
Christ
,
but
he
is
a
lyer
,
who
saith
he
loves
God
,
who
hates
his
Brother
,
1
Iohn
4.
20.
Nay
,
he
that
hath
not
brotherly
compassion
,
is
a
stranger
to
Religion
,
vid.
Iam.
1.
ult.
Jesus
Christ
tells
Peter
,
how
he
should
expresse
his
love
to
him
,
Iohn
21.
feed
my
sheep
,
feed
my
Lambs
,
Acts
of
compassion
.
'T
is
a
sign
of
a
converted
man
,
vid.
Acts
16.
33.
(5)
Incompassion
is
a
worse
condition
then
any
sufferings
:
better
far
to
be
under
the
sorest
trouble
,
then
not
to
pitty
others
in
trouble
,
Hos.
9.
14.
dry
breasts
in
this
sense
,
is
a
sore
judgement
,
unmercifulness
is
reckoned
amongst
the
worst
of
sins
,
vid.
Rom.
1.
31.
Better
to
be
in
the
sick
mans
condition
,
then
to
look
upon
him
in
his
sickness
,
without
bowels
.
(6)
Compassionate
persons
are
most
fit
for
Church-employment
,
1
Tim.
5.
10.
(7)
Denying
compassion
to
men
in
trouble
,
is
a
very
great
heightning
of
their
trouble
,
I
may
say
,
it
is
the
sting
which
pricks
them
to
the
heart
.
Iob
bewailes
as
much
the
want
of
compassion
in
men
,
from
whom
he
expected
relief
,
as
he
did
all
his
troubles
.
To
him
who
is
in
trouble
,
pitty
should
be
shewed
from
his
friends
,
vid.
Job
19.
13
,
14
,
15
,
16
,
17
,
21.
Incompassionateness
is
as
stripes
to
the
naked
body
.
(8)
Consider
what
sentence
will
be
pronounced
at
the
last
day
against
incompassion
,
vid.
Mat.
25.
ult.
the
mentioning
of
that
sin
is
enough
to
shew
the
haynousness
of
it
.
Cruelty
towards
the
afflicted
,
will
send
men
into
eternall
fire
.
Paul
prayes
for
One
siphorus
,
that
He
may
finde
mercy
at
the
day
of
judgement
,
2
Tim.
1.
18.
(2)
As
,
to
mens
bodies
,
compassion
must
be
shewed
;
so
especially
to
the
souls
of
men
.
Jesus
Christ
(
as
hath
been
said
)
was
very
tender
towards
mens
souls
,
so
should
we
.
This
should
be
manifested
by
every
Christian
.
(1)
By
endeavouring
to
convince
them
that
are
impenitent
of
their
sins
,
and
perswading
them
to
forsake
their
sins
,
viz.
by
reproving
,
counselling
,
&c.
labouring
for
their
conversion
by
all
meanes
.
It
s
an
evident
character
of
a
true
penitent
and
Convert
,
to
seek
the
conversion
of
others
.
When
thou
art
converted
,
strengthen
thy
Brethren
.
The
Woman
of
Samaria
,
John
4.
calls
all
the
City
to
Christ
,
when
she
believed
in
him
.
This
was
in
Paul
,
I
could
wish
my self
accursed
from
Christ
for
my
Brethren
&c.
Rom.
9.
3.
Set
out
Christ
in
his
beauty
to
their
souls
,
as
you
have
occasion
.
Andrew
,
when
he
hath
found
Christ
,
he
brings
Simon
to
him
.
Philip
he
brings
Nathaniel
,
John
1.
40
,
41
,
45.
Private
Christians
might
be
very
instrumental
in
the
conversion
of
men
,
did
they
bear
such
tenderness
,
as
is
meet
to
the
souls
of
others
.
(2)
By
mourning
for
the
stubborn
and
obdurate
,
who
will
not
be
reclaimed
.
Thus
did
David
.
Rivers
of
teares
run
down
mine
eyes
,
&c.
I
beheld
the
transgressors
,
and
was
grieved
,
Psal.
119.
136.
158.
Thus
did
Jeremiah
,
If
ye
will
not
lay
it
to
heart
,
my
soul
shall
mourn
in
secret
for
your
pride
.
Ier.
13.
17.
Iesus
Christ
,
yee
hear
,
was
grieved
for
the
hardness
of
mens
hearts
,
Mark
3.
5.
We
can
perhaps
reproach
,
scorn
men
,
for
their
blindness
,
ignorance
,
impiety
,
stubbornness
,
&c.
but
where
is
he
that
mourns
in
secret
for
ir
?
perhaps
your
teares
might
prevail
with
God
for
softning
grace
,
for
the
rocky
hearts
of
others
.
(3)
By
comforting
the
afflicted
in
spirit
,
the
troubled
conscience
,
powring
in
Oyl
to
supple
,
&c.
holding
out
a
light
to
them
in
the
dark
,
reaching
the
promises
to
their
lips
,
putting
our
arms
under
them
,
&c.
Thus
did
Iesus
Christ
,
he
had
cordials
for
languishing
souls
,
Isay
61.
3.
He
would
not
break
the
bruised
Reed
,
&c.
when
his
Disciples
were
overwhelmed
with
sorrow
for
his
absence
,
how
doth
he
revive
them
,
&c.
To
Mary
Magdalen
,
Iohn
20.
15
,
16.
vid.
2
Cor.
1.
4.
(4)
By
endeavouring
to
reduce
the
erroneous
into
the
right
way
again
.
We
generally
complain
against
the
Heresies
,
errors
,
which
are
taken
up
,
&c.
but
what
meanes
do
we
use
to
reclaim
them
?
vid.
Jam.
5.
19
,
20.
(5)
By
helping
up
them
who
are
fallen
down
,
Gal.
6.
1.
giving
them
a
hand
to
pluck
them
out
of
the
ditch
again
.
To
set
the
bones
that
are
out
of
joynt
in
their
right
places
again
.
All
this
was
eminent
in
our
Master
,
wherefore
study
the
worth
of
a
reasonable
soul
:
the
soul
hath
more
of
God
upon
it
,
them
all
the
Creation
besides
.
It
s
the
richest
Iewel
,
next
to
God
,
Christ
,
and
the
Spirit
,
in
all
the
World
;
the
Sun
,
Moon
,
and
Stars
,
are
but
a
Dunghill
to
the
reasonable
soul
.
(6)
By
endeavouring
to
underprop
them
,
who
are
wavering
and
staggering
.
Many
a
one
is
fallen
for
want
,
(
perhaps
)
of
our
hand
.
Jesus
Christ
stretched
out
his
hand
to
keep
Peter
from
sinking
,
&c.
(7)
By
endeavouring
to
get
and
keep
the
means
of
salvation
amongst
others
,
Mat.
9.
36.
Cap.
10.
init
.
2d
Motive
,
God
will
have
honour
by
the
souls
which
are
saved
.
You
will
have
prayse
,
Dan.
12.
3.
You
will
be
gainers
by
all
you
do
for
other's
souls
,
both
in
this
life
,
and
hereafter
.
3.
Let
us
shew
compassion
to
Iesus
Christ
,
Christ
stands
in
need
of
our
compassion
.
He
is
reproached
in
the
World
,
crucified
afresh
by
sinners
,
despised
in
his
Government
,
rejected
in
his
Ordinances
,
&c.
Much
indignity
is
done
to
Chri●●
every
where
.
Where
is
our
Sympathy
?
who
cares
for
the
things
of
Christ
,
whether
he
be
exalted
or
no
?
That
which
was
of
old
complained
of
in
the
Jews
,
is
too
true
of
us
,
vid.
Isa.
53.
3.
He
suffers
in
his
Sabbaths
,
in
his
Ministers
,
in
his
Ordinances
,
in
his
truths
,
&c.
Well
,
This
is
an
undutiful
thing
,
and
't
is
an
unnatural
thing
too
,
that
we
should
see
our
Master
thus
used
,
and
not
pitty
him
.
When
Jesus
Christ
went
to
the
place
of
execution
,
the
very
Women
followed
him
weeping
,
&c.
Luk.
23.
27.
Jesus
Christ
now
goes
to
the
place
of
crucifying
,
and
that
without
weeping
,
&c.
Very
little
grief
for
his
great
sufferings
.
Well
,
for
a
conclusion
.
I
beseech
you
,
study
and
practise
this
grace
.
Papists
upbraid
our
Religion
,
that
it
wants
hands
.
Pudet
haec
opprobria
nobis
—
Et
dici
potuisse
&
non
potuisse
refelli
.
Heathens
and
Infidels
will
rise
up
in
judgement
against
Christians
.
Pharaohs
Daughter
,
she
is
moved
with
compassion
upon
Moses
his
Teares
,
&c.
Exod.
2.
6.
We
see
Infants
a
weeping
,
and
their
Mothers
weeping
,
and
yet
our
bowels
are
not
stirred
.
Pharaohs
Daughter
will
condemn
many
a
Christian
;
she
wept
for
the
poor
Child
,
though
she
knew
not
whose
it
was
;
and
we
hardly
weep
for
the
miseries
both
of
soul
and
body
,
of
many
of
our
Brethren
.
FINIS
.
Mary
Wolnoth
,
October
the
29.
1648.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Luk.
24.
27.
Beginning
at
Moses
and
all
the
Prophets
,
he
expounded
unto
them
in
all
the
Scriptures
,
the
things
concerning
himself
.
IN
the
former
Chapter
,
we
have
the
History
of
Christs
death
,
in
this
the
story
of
his
Resurrection
.
His
Death
was
not
so
ignominious
,
as
his
rising
again
was
glorious
.
The
Churches
Head
received
no
losse
by
sufferings
,
no
more
shall
any
of
the
members
.
The
highest
exaltation
followes
the
lowest
debasement
,
entring
into
glory
immediately
succeeds
suffering
,
vers.
26.
The
Crown
of
glory
followes
the
Crown
of
Thorns
.
We
have
in
this
Chapter
,
(1)
The
Narrative
of
his
Resurrection
,
vers.
1
,
2
,
3.
(2)
The
several
manifestations
and
proofs
of
it
,
which
are
of
two
sorts
.
(1)
The
Report
of
the
Angels
to
the
Women
,
and
of
the
Women
to
the
Disciples
,
vers.
4
,
5.
ad
11.
(2)
The
Apparitions
of
our
Saviour
himself
,
First
,
to
Mary
Magdalen
,
Mark
16.
9.
Secondly
,
To
these
two
Disciples
in
this
place
.
Thirdly
,
To
the
eleven
as
they
were
at
meat
,
vers.
36.
ad
49.
where
to
put
them
out
of
doubt
,
he
eats
with
them
,
vers.
43.
These
are
set
down
,
Mark
16.
9.
12.
14.
Iohn
20.
26.
Fourthly
,
To
Thomas
.
(3)
That
which
followes
after
the
manifestation
of
his
Resurrection
,
vers.
49.
ad
finem
,
viz.
The
promise
of
the
Holy
Ghost
,
v.
49.
The
sending
of
them
to
the
work
of
the
Ministry
,
amongst
all
Nations
,
Mat.
28.
19.
Several
instructions
which
he
gives
them
,
for
the
ordering
of
the
Church
,
which
is
set
down
,
Acts
1.
3.
Lastly
,
His
glorious
Ascension
in
the
sight
of
his
Disciples
,
vers.
50
,
51
,
&c.
The
words
which
I
have
read
,
are
apart
of
the
conference
which
our
Saviour
hath
by
the
way
,
with
the
two
Disciples
,
who
were
reasoning
together
about
the
death
of
Christ
,
and
the
report
of
his
Resurrection
,
which
was
made
by
the
Women
.
This
Text
is
the
Epitome
,
and
compendium
of
our
Saviours
discourse
,
viz.
A
summary
Collection
out
of
the
Scriptures
of
the
old
Testament
,
of
all
those
places
which
speak
of
the
Doctrine
of
his
sufferings
and
Resurrection
.
These
he
alledgeth
,
and
expounds
in
order
.
Wherein
we
have
two
Parts
.
(1)
The
matter
of
Christs
Discourse
.
(2)
The
Text
from
whence
he
urgeth
this
Doctrine
,
or
matter
.
I
might
observe
this
Doctrine
,
That
Moses
and
the
Prophets
have
very
much
in
them
,
Iohn
5.
46.
concerning
Christ
:
Not
any
thing
can
be
named
concerning
Christ
;
but
Moses
and
the
Prophets
,
have
it
in
one
place
or
another
.
Christ
,
never
since
the
Scriptures
were
,
left
his
Church
without
a
Gospel
.
Moses
was
the
Gospel
veiled
:
the
Gospel
is
Moses
unridled
,
&c.
Clearness
.
This
is
worthy
to
be
noted
,
against
those
who
reject
Moses
and
the
Prophets
,
Antinomians
,
&c.
And
t
is
worthy
to
be
observed
,
to
stir
up
Christians
to
the
reading
of
Moses
and
the
Prophets
,
Christ
is
there
,
as
well
as
in
the
New
Testament
.
His
Birth
,
his
Death
,
his
Resurrection
,
Intercession
,
Ascention
,
&c.
His
Natures
,
Offices
,
merit
,
&c.
are
Doctrines
,
not
unknown
to
the
old
Testament
.
Moses
and
the
Prophets
preach
Christ
as
well
as
the
Gospel
;
and
the
Gospel
preaches
Moses
and
the
Prophets
,
obedience
as
well
as
Christ
.
But
that
which
I
would
commend
to
you
,
is
this
,
viz.
That
our
Lord
Iesus
Christ
was
very
profitable
and
fruitful
in
those
private
communions
and
converses
which
he
had
with
men
,
while
he
was
upon
the
Earth
.
He
overtakes
two
Travellers
in
the
way
,
and
see
here
what
his
discourse
is
,
not
vain
and
idle
talk
,
not
discourse
about
the
things
of
this
life
,
nor
is
it
about
novelties
,
in
which
many
men
spend
their
time
;
but
it
is
about
spiritual
matters
,
its
Scripture-Discourse
,
he
doth
here
in
a
short
space
,
run
through
,
and
interpret
all
the
Scriptures
in
the
old
Testament
,
which
had
any
thing
concerning
those
excellent
Doctrines
of
his
death
and
exaltation
.
And
as
it
was
here
,
so
we
shall
finde
his
practise
in
every
company
.
In
the
4th
of
John
,
vers.
6.
he
,
in
his
Travel
,
occasionally
meets
with
a
Samaritan
Woman
,
and
see
what
his
conference
with
her
is
,
vid.
vers.
10.
ad
29.
not
about
things
unprofitable
,
but
about
matters
of
salvation
and
eternal
life
:
you
may
read
what
a
glorious
Sermon
he
makes
to
that
poor
Woman
.
In
the
14th
of
Luke
,
he
is
invited
to
one
of
the
chief
Pharisees
to
a
feast
,
vers.
1.
what
is
his
discourse
there
?
not
that
frothy
and
sinful
discourse
which
usually
attends
such
meetings
,
but
spiritual
and
heavenly
talk
.
First
,
He
preaches
to
the
guests
,
an
excellent
Sermon
of
humility
,
vers.
7.
ad
12.
observing
their
ambition
,
how
they
affected
the
highest
rooms
,
he
puts
forth
a
Parable
to
them
,
to
teach
them
lowliness
of
minde
.
When
he
hath
done
that
,
he
begins
another
Discourse
with
the
Master
of
the
house
,
and
its
the
Doctrine
of
right
feasting
and
invitations
,
vers.
12.
ad
15.
namely
,
to
invite
the
poor
and
needy
,
&c.
Not
as
though
our
Saviour
would
condemn
,
or
disallow
these
friendly
courtesies
,
shewed
to
Allies
,
or
rich
Neighbours
and
Kinsfolks
,
but
that
he
might
hereby
refute
that
error
of
the
Pharisees
,
who
thought
by
such
acts
,
sufficiently
to
fulfil
the
Law
of
charity
,
whereas
indeed
this
was
not
charity
,
which
extends
it self
especially
to
those
who
are
in
want
,
but
rather
a
covetous
practise
to
bring
in
the
like
,
or
greater
courtesies
to
our selves
,
from
others
.
Therefore
our
Saviour
tells
him
,
feasts
should
be
made
for
the
poor
,
as
well
as
for
rich
Neighbours
and
friends
.
The
Pharisees
entertainment
and
good
cheare
,
shall
not
stop
our
Saviours
mouth
,
but
he
will
tell
him
of
his
duty
.
Christ
is
no
Trencher-Chaplain
,
he
will
not
smother
any
mans
miscarriages
for
his
great
provision
.
Many
would
perhaps
,
think
it
rudeness
or
incivility
in
our
Saviour
,
to
fall
thus
bluntly
upon
guests
and
hoast
too
,
yet
he
doth
it
freely
.
Shortly
after
,
one
of
the
Company
begins
to
break
forth
into
the
admiration
of
the
happiness
of
those
,
who
should
enjoy
life
eternal
,
vers.
15.
hereupon
,
our
Saviour
,
vers.
16.
ad
25.
by
an
apposite
Parable
shewes
unto
him
,
and
all
the
rest
,
how
that
happiness
might
be
attained
,
viz.
by
laying
hold
on
,
and
receiving
the
offer
of
Christ
,
made
in
the
preaching
of
the
Gospel
,
in
which
he
doth
set
out
the
obstinacy
of
the
Jewes
,
in
the
refusing
of
this
tender
,
and
also
layes
down
the
great
danger
of
such
refusal
.
Here
's
the
excellent
Table-talk
of
our
Saviour
.
And
if
you
trace
him
from
house
to
house
,
from
Company
to
Company
,
you
will
finde
him
alwayes
speaking
to
the
good
of
those
who
were
with
him
,
vid.
John
5.
14.
when
he
meets
with
the
man
,
whom
he
had
cured
at
the
pool
of
Bethesda
.
When
he
comes
to
the
house
of
Mary
and
Martha
,
John
11.
25.
Luk.
10.
39.
Christ
falls
to
work
,
as
soon
as
he
comes
,
his
discourse
is
profitable
,
&c.
When
he
was
private
with
his
Disciples
,
his
discourse
is
alwayes
edifying
&c.
either
he
is
expounding
some
Doctrine
delivered
in
publick
,
or
else
propounding
some
new
discourse
to
them
for
their
good
.
Would
you
know
why
?
He
hath
commanded
men
,
Eph.
4.
29.
He
obeys
his
own
Rule
.
1.
Resol
.
His
work
was
to
convert
men
to
God
,
and
to
edifie
men
converted
.
Therefore
he
took
all
opportunities
for
the
accomplishing
of
this
end
.
This
is
the
reason
he
gives
his
Disciple
for
his
conference
with
the
Samaritan
Woman
,
John
4.
34.
He
was
the
great
Seedsman
whom
God
had
sent
from
Heaven
,
to
sow
the
seed
of
grace
in
the
hearts
of
men
:
therefore
he
would
be
scattering
it
abroad
,
both
in
publick
&
in
private
.
The
wise
man
gives
counsel
,
which
is
exceeding
good
,
Eccles.
11.
6.
Christ
comming
for
this
work
,
took
all
occasions
to
perform
it
.
He
came
for
spiritual
and
Heavenly
ends
,
therefore
his
discourse
looked
that
way
.
2d
Resol
.
Jesus
Christ
was
full
of
all
grace
and
perfection
:
therefore
he
could
not
but
overflow
,
wheresoever
he
came
,
vid.
John
1.
14.
Col.
1.
19.
He
was
an
over-flowing
Fountain
,
The
Spirit
was
not
given
to
him
by
measure
,
as
it
is
to
all
his
members
,
but
above
all
measure
,
John
3.
34.
The
best
of
men
have
received
but
their
scantling
and
proportion
,
God
hath
dealt
to
every
man
,
the
measure
of
Faith
,
Rom.
12.
3.
and
so
of
every
other
grace
,
they
have
but
a
measure
,
and
a
small
measure
too
,
therefore
they
cannot
give
out
in
such
abundance
;
But
Christ
had
an
unmeasurable
fulness
,
therefore
in
every
Company
he
came
,
he
could
not
but
cause
something
to
flow
out
.
He
was
so
richly
perfumed
,
that
his
savour
went
abroad
in
every
place
where
he
set
his
feet
—
.
He
had
a
full
Heaven
within
him
.
Ergo.
3d
Resol
.
His
large
affections
to
the
souls
of
men
,
and
his
exceeding
and
abundant
love
to
,
and
desire
of
,
the
honour
of
his
Father
.
He
valued
souls
at
a
high
rate
:
his
heart
was
set
upon
the
glorifying
of
his
Father
.
Therefore
he
is
alwayes
labouring
for
the
advancement
of
him
,
both
publickly
and
privately
,
Iohn
17.
4.
4th
Resol
.
He
knew
he
had
but
a
short
time
to
continue
amongst
men
on
Earth
.
He
was
he
knew
within
a
very
little
while
,
to
remove
from
whence
he
came
:
therefore
will
he
neglect
no
opportunity
,
wherein
he
may
be
useful
to
men
.
This
Consideration
hath
put
forward
the
servants
of
Christ
,
to
use
all
diligence
,
vid.
2
Pet.
1.
12
,
13
,
14.
And
this
also
made
our
Saviour
so
careful
,
vid.
John
13.
1.
3
,
4.
&c.
in
a
particular
case
.
5th
Resol
.
Our
Saviour
knew
the
worth
and
preciousness
of
time
:
therefore
he
would
not
lose
one
moment
.
He
was
acquainted
with
the
rareness
of
opportunity
:
what
a
Jewel
it
is
.
'T
is
true
,
he
could
make
opportunity
whensoever
he
pleased
.
He
was
the
Lord
of
time
and
opportunity
.
But
being
man
as
we
are
,
he
would
teach
us
how
to
husband
time
,
and
how
to
lay
hold
upon
,
and
improve
opportunity
when
t
is
offered
.
He
hath
given
men
a
Command
,
to
redeem
time
,
Eph.
5.
16.
And
by
his
own
example
,
he
will
put
us
upon
the
work
,
and
shew
us
the
worth
of
opportunity
.
Use
of
this
Doctrine
is
two
fold
.
-
Conviction
.
-
Exhortation
.
1.
Vse
.
Conviction
and
reproof
.
(1)
To
those
who
are
not
able
patiently
to
bear
any
such
discourse
from
others
.
Many
there
are
,
who
are
in
a
Prison
,
or
little-ease
,
when
they
are
in
the
company
of
such
as
would
gladly
speak
something
of
God
.
They
use
all
their
endeavours
to
silence
such
language
.
The
discourse
of
Christ
and
salvation
,
and
grace
,
&c.
these
are
as
smoak
to
the
eyes
,
and
Gravel
stones
to
the
Teeth
,
unpleasant
,
bitter
,
undelightful
.
They
are
soon
weary
of
such
conference
,
either
that
must
be
laid
asleep
,
or
else
they
must
be
withdrawn
.
Vain
and
unprofitable
discourse
,
merry
stories
,
discourse
about
novelties
,
&c.
in
this
they
can
willingly
spend
dayes
,
&c.
but
conference
about
things
Heavenly
,
makes
them
very
melancholy
and
heavy
.
There
is
nothing
which
discovers
a
heart
more
unlike
to
Christ
,
then
this
.
He
was
never
pleased
better
,
nor
so
well
,
as
when
he
was
speaking
of
Heaven
,
&c.
and
they
are
never
discontented
more
,
then
when
they
are
hedged
in
with
such
Discourse
.
Such
as
these
would
have
been
marvellous
unfit
to
have
attended
upon
Christ
,
when
he
was
on
Earth
,
and
they
are
as
unfit
,
and
more
,
for
Heaven
.
There
is
nothing
but
the
Language
of
Canaan
,
speaking
of
God
,
and
admiring
of
him
;
discourse
which
their
souls
account
very
unsavoury
.
(2)
Others
there
are
,
who
not
only
neglect
this
duty
,
but
on
the
contrary
,
are
very
destructive
,
and
corrupt
in
their
private
discourse
:
they
speak
but
things
as
do
putrifie
the
hearts
,
heads
,
and
lives
of
the
hearers
.
The
Apostle
speaks
of
some
words
which
are
not
only
unprofitable
,
but
also
do
subvert
the
hearers
,
2
Tim.
2.
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Apostle
speaks
who
creep
privily
into
houses
,
and
by
their
private
conference
do
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
instead
of
edifying
them
in
the
faith
,
they
lead
them
headlong
to
error
,
&c.
Jesus
Christ
never
came
into
any
house
,
but
all
the
Family
were
,
or
might
have
been
better
for
him
;
others
,
their
private
conference
is
only
to
tempt
men
to
sin
and
profaneness
,
&c.
to
quench
their
zeal
,
to
take
them
off
from
godliness
.
These
are
not
the
members
of
Christ
,
they
walk
not
like
their
Master
.
Christs
Discourse
was
of
Heaven
,
and
the
Scriptures
,
&c.
their
discourse
is
about
sin
,
and
wickedness
,
&c.
what
the
Apostle
saith
of
some
in
his
time
,
concerning
their
private
actions
,
that
they
did
such
things
as
was
even
shame
to
speak
of
,
Eph.
5.
12.
we
have
cause
enough
to
say
,
concerning
many
in
our
dayes
,
&c.
every
place
,
where
they
come
,
keeps
some
infection
,
receives
prejudice
from
them
.
(3)
It
blames
the
best
of
us
all
,
for
our
dissimilitude
to
Christ
,
in
this
respect
:
where
is
the
Christian
much
regards
this
duty
?
How
unprofitably
are
many
houres
spent
in
private
Communion
,
even
by
the
Servants
of
God
,
wherein
there
is
scarce
a
word
spoken
for
God
,
or
which
may
edifie
?
The
Servants
of
God
heretofore
,
were
otherwise
minded
;
They
spake
much
one
to
another
,
about
the
things
of
God
,
Mal.
3.
latter
end
.
God
was
set
up
in
the
hearts
of
1.
Pride
may
be
one
hindrance
:
some
have
high
parts
,
they
will
not
stoop
.
2.
Want
of
heavenliness
of
minde
,
and
largeness
of
affection
to
spiritual
things
.
Christians
are
grown
more
worldly
,
then
heretofore
.
3.
Want
of
affection
one
to
another
.
There
is
not
that
care
in
Christians
,
one
towards
another
,
and
one
over
another
,
which
should
be
.
Whatever
the
cause
be
,
't
is
utterly
a
fault
,
and
that
which
Satan
rejoyceth
at
.
2d
Use
.
Exhortation
.
Let
every
one
,
who
abideth
in
Christ
,
walk
in
this
,
as
Christ
walked
,
1
John
2.
6.
Improve
your
private
converse
with
men
for
their
good
.
Edifie
one
another
.
Never
meet
together
,
but
let
something
be
said
and
done
,
that
may
tend
to
Gods
honour
,
and
the
good
of
men
.
Supporting
words
to
the
weak
,
reproving
sin
,
&c.
comforting
words
to
the
distressed
,
&c.
set
up
God
where
you
come
,
&c.
I
would
I
could
say
something
to
perswade
you
to
it
.
Consider
,
two
things
are
much
omitted
by
the
godly
;
frequent
meetings
,
and
,
improvement
of
meetings
.
(1)
The
things
of
God
and
salvation
,
are
of
the
greatest
worth
and
moment
.
There
is
no
other
thing
so
absolutely
necessary
as
these
things
.
Indeed
,
there
is
nothing
so
deserving
of
your
time
,
as
the
things
of
God
are
.
One
houres
time
is
of
greater
value
then
the
World
,
time
is
too
precious
to
be
consumed
with
other
discourses
.
If
the
worth
of
it
were
known
,
it
would
be
improved
.
A
Christians
breath
is
too
good
to
be
wasted
about
other
things
.
—
vid.
Luk.
10.
42.
Mary
gets
to
Christs
feet
,
resolves
to
have
something
out
of
him
.
(2)
This
is
the
only
way
to
make
society
honourable
and
comfortable
.
This
is
the
chief
and
principal
end
of
Communion
.
Take
away
this
,
and
there
is
not
much
difference
between
the
society
of
Christians
and
Beasts
.
They
can
eat
together
,
and
drink
,
and
they
can
walk
together
,
&c.
I
am
sure
,
take
away
this
,
and
there
is
no
advantage
more
from
the
society
of
Christians
,
then
of
other
men
.
This
sweetens
society
.
(3)
God
takes
notice
,
and
especial
regard
of
such
discourse
,
vid.
Mal.
3.
16.
They
lived
in
dayes
of
trouble
and
distress
,
when
prophaneness
was
promoted
,
&c.
and
they
,
when
they
met
together
,
used
to
exhort
,
and
comfort
one
another
,
&c.
and
God
hearkens
to
them
,
and
makes
them
a
gracious
promise
.
They
shall
be
mine
,
&c.
and
I
will
spare
them
,
as
a
man
spareth
his
own
Son
that
serveth
him
.
(4)
God
will
call
all
men
to
account
,
for
the
improving
of
their
Communion
with
others
.
God
never
casts
his
people
into
any
Company
,
or
society
,
but
he
either
sends
them
to
deliver
something
from
him
to
others
,
or
to
receive
something
from
others
for
their
good
.
(5)
Men
of
all
Employments
,
when
they
do
meet
together
,
will
be
discoursing
about
the
things
which
belong
to
their
own
Calling
and
kind
of
life
.
Your
Lawyers
will
be
putting
Cases
.
Physitians
about
Cures
,
&c.
Statesmen
of
Politicks
,
&c.
Yea
,
even
wicked
men
,
when
they
come
together
,
will
be
reasoning
,
consulting
,
their
wicked
projects
,
&c.
And
should
not
a
Christian
be
discoursing
about
his
Trade
?
(6)
There
is
sometimes
a
greater
liberty
of
speaking
in
private
then
in
publique
.
Christians
have
greater
liberty
in
private
,
then
the
Minister
in
the
Pulpit
.
(7)
You
will
exercise
your
own
Talents
much
by
this
meanes
,
warm
your
own
hearts
.
There
is
that
scattereth
,
yet
increaseth
;
he
that
watereth
,
shall
be
watered
himself
.
(8)
By
this
meanes
,
you
may
prevent
much
sinful
speaking
.
Grace
and
Piety
hath
a
majesty
in
it
,
even
amongst
wicked
men
;
a
few
who
are
godly
and
religious
,
may
by
speaking
of
holiness
,
stop
the
mouth
of
prophaneness
.
(9)
Consider
how
much
hurt
you
have
done
in
many
Companies
heretofore
:
perhaps
you
have
deaded
many
a
heart
,
&c.
(
10
)
How
greatly
God
hath
blessed
the
endeavours
of
many
of
his
Servants
,
in
matters
of
this
nature
.
Our
Saviours
Discourse
in
private
,
was
the
first
conversion
of
that
Samaritan
Woman
,
&c.
John
4.
and
in
this
place
,
vers.
3
2.
he
sets
his
Disciples
hearts
on
fire
:
many
have
found
a
Reproof
in
private
,
carried
home
by
God
,
and
an
Instruction
brought
to
the
heart
,
&c.
The
very
presence
of
some
good
men
hath
restrained
swearers
,
&c.
and
restrained
sin
,
Mark
6.
19
,
20.
11.
All
those
Motives
which
moved
Jesus
Christ
,
may
be
as
goads
in
our
sides
.
Was
it
his
work
to
convert
men
,
&
so
should
be
ours
:
—
did
this
argue
grace
in
Christ
,
that
he
was
full
of
grace
;
so
it
will
argue
,
thou
hast
grace
:
this
will
evidence
thy
affections
to
the
precious
and
immortal
souls
of
the
Brethren
.
When
thou
hearest
a
swearer
,
&c.
thou
mayst
die
before
thou
see
him
again
,
or
death
may
snatch
him
away
,
&c.
do
all
the
good
whilest
you
may
.
When
others
get
Play-books
,
Newes-books
into
their
hands
,
or
Sr.
Philip
Sidney
,
&c.
Do
you
take
Moses
,
the
Prophets
,
and
the
Apostles
,
and
read
them
together
,
&c.
This
would
recover
the
decayed
power
of
godliness
,
bring
a
new
spring
after
a
long
winter
,
and
be
very
much
to
the
honour
of
God
and
Religion
.
The
Trade
of
godliness
would
be
driven
on
,
and
prophaneness
will
wither
,
and
go
down
exceedingly
.
—
The
Trade
of
error
is
driven
by
peoples
jangling
and
disputing
,
this
course
would
drive
on
the
Trade
of
godlinesse
.
You
are
to
have
a
care
of
others
,
as
well
as
your selves
.
Thy
Brother
is
thy
charge
,
and
thou
art
his
charge
,
&c.
Heb.
10.
24.
Others
have
a
share
in
your
gifts
,
&c.
A
Minister
in
a
private
Family
,
may
do
as
much
good
sometime
,
as
in
the
Church
.
It
is
a
sad
thing
to
consider
,
that
many
a
Christian
Minister
is
very
familiar
with
this
,
or
the
other
great
man
,
but
the
family
gets
no
good
by
their
comming
,
&c.
Elijah
did
good
in
that
Family
,
where
he
lay
in
his
sojourning
.
Objection
.
Let
none
put
off
this
duty
with
this
excuse
,
I
shall
be
but
scorned
and
slighted
,
and
hated
for
my
endeavour
,
&c.
Sol.
1.
He
that
observes
the
wind
,
shall
not
sow
.
Eccles.
11.
4
,
5
,
6.
Success
belongs
not
to
thee
,
but
to
God
,
meddle
not
you
with
that
.
Duty
is
thy
work
,
every
good
work
hath
its
difficulties
.
2.
Whether
they
will
hear
,
or
whether
they
forbear
,
thou
hast
delivered
thy
soul
,
and
they
shall
be
left
without
excuse
,
Vid.
Ezech.
2.
5.
7.
Chap.
3.
11.
3.
As
our
Saviour
saith
to
his
Disciples
in
another
Case
,
so
say
I
,
Thy
peace
shall
return
into
thine
own
bosom
,
Matth.
10.
13.
Vid.
Psal.
35.
13.
4.
If
some
one
get
but
benefit
by
thee
,
if
God
incline
but
the
heart
of
the
meanest
in
the
Company
,
to
hearken
,
&c.
Thy
labour
is
abundantly
recompenced
,
&c.
5.
Though
they
regard
not
for
the
present
,
yet
God
may
perhaps
afterward
awaken
Conscience
,
to
remember
and
regard
what
thou
hast
said
.
Prov.
28.
23.
He
that
rebuketh
a
man
,
afterwards
shall
finde
more
favour
,
then
he
that
flattereth
with
his
lips
.
FINIS
.
Mary
Wolnoth
,
December
the
10th
,
1648.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Isa.
53.
7.
He
was
oppressed
,
he
was
afflicted
,
yet
he
opened
not
his
mouth
,
&c.
THis
Prophet
is
well
stiled
by
one
of
the
Ancients
the
fifth
Evangelist
,
because
there
is
so
much
Gospel
in
his
Writings
.
He
that
doth
exactly
consider
these
Sermons
,
shall
finde
Jesus
Christ
in
his
Person
,
Natures
,
Offices
,
Doctrines
,
Sufferings
,
Glory
,
Benefits
,
Effusion
of
his
Spirit
,
&c.
almost
as
clearly
described
,
as
by
those
who
had
been
Eye-witnesses
of
them
all
.
This
Chapter
is
the
Model
and
Compendium
of
the
whole
Gospel
.
Here
we
have
both
the
Humiliation
,
and
the
Exaltation
of
Christ
,
his
low
debasement
,
and
his
high
advancement
.
The
former
is
from
Vers.
1.
ad
10.
The
latter
is
from
vers.
10.
ad
finem
.
In
the
〈◊〉
,
we
have
two
things
especially
.
(1)
A
sad
complaint
of
the
Worlds
rejection
of
Christ
,
ver.
1.
Who
hath
believed
,
&c.
or
,
to
whom
the
Arm
of
the
Lord
revealed
,
i.
e.
the
Gospel
in
the
preaching
of
it
,
Rom.
1.
16.
Few
of
those
who
heart
the
Gospel
,
do
truly
receive
and
embrace
it
.
The
Arm
of
God
is
stretched
out
to
many
,
it
s
revealed
effectually
to
a
very
few
.
Many
are
called
,
few
are
chosen
.
It
was
so
in
the
Apostles
time
,
in
Christs
time
,
it
will
be
so
in
our
time
.
It
may
be
a
support
to
the
Ministry
and
Ministers
,
when
their
labours
prove
succesless
:
if
the
Ministry
of
Christ
and
his
Apostles
was
fruitless
to
many
,
why
should
we
be
dejected
?
(2)
The
Reason
of
this
Rejection
,
viz.
1.
The
meanness
of
his
person
,
and
Kingdom
outwardly
in
the
first
Original
of
it
,
vers.
2.
He
shall
grow
up
,
&c.
2.
His
sufferings
and
afflictions
,
vers.
3.
&c.
his
Kingdom
was
but
mean
,
and
his
sufferings
were
great
;
his
crosse
was
a
scandal
to
many
.
The
Exaltation
,
vers.
10.
ad
finem
,
hath
many
things
in
it
.
Christs
exaltation
in
his
seed
,
v.
10
,
11.
His
exaltation
in
his
person
,
v.
12.
In
the
Text
,
we
have
two
things
,
1.
A
Description
of
the
great
sufferings
of
Christ
,
in
these
words
.
Oppressed
,
afflicted
,
brought
as
a
Lamb
to
the
slaughter
,
as
a
Sheep
to
the
Shearer
.
In
voce
[
Pecudis
]
forte
allusio
est
ad
legales
victimas
;
quo
sensu
alibi
vocatur
Agnus
Dei
.
John
1.
29.
36.
Calvin
.
in
Locum
.
2.
His
carriage
under
those
sufferings
.
He
was
dumb
,
he
opened
not
his
mouth
:
so
he
opened
not
his
mouth
.
Expressions
of
his
patience
,
and
contentment
,
which
is
amplified
by
the
resemblance
of
a
sheep
.
Here
are
two
Lessons
in
the
words
.
1.
Doct.
The
Lord
Jesus
did
suffer
very
much
of
men
,
while
he
was
in
the
flesh
.
2d
Doct.
Jesus
Christ
,
did
with
great
patience
and
contentedness
,
bear
those
sufferings
which
he
lay
under
.
I
made
choice
of
this
Text
,
because
of
this
second
Doctrine
,
that
I
might
speak
to
you
of
our
Saviours
patience
,
which
is
another
vertue
for
our
Imitation
.
But
because
the
former
is
very
profitable
,
I
shall
spend
this
hour
about
that
.
1
Doct.
The
Lord
Jesus
did
suffer
very
much
while
he
was
on
Earth
.
He
was
a
very
great
sufferer
.
He
is
called
here
,
by
this
Prophet
,
vir
Dolorum
,
peritus
infirmitatis
,
vers.
3.
We
read
here
,
of
despising
,
rejected
,
stripes
,
smitings
,
wounds
,
sorrows
,
bruising
,
chastizement
,
oppression
,
affliction
,
cutting
off
,
putting
to
grief
,
and
powring
out
his
soul
to
death
.
Gather
all
these
together
,
and
they
will
make
up
a
very
great
sufferer
.
I
shall
do
two
things
for
explication
.
1.
What
Christ
suffered
,
the
kindes
of
it
.
2.
Why
he
suffered
,
the
causes
of
it
.
1.
For
the
Nature
of
his
sufferings
,
he
suffered
every
kind
of
way
.
He
suffered
from
men
.
And
he
suffered
from
God
.
He
suffered
in
his
Body
,
in
his
Soul
,
in
his
Name
,
&c.
1.
He
suffered
Revilings
,
and
Reproaches
,
He
was
a
scorn
of
men
,
and
despised
of
the
People
,
Psal.
22.
6
,
7.
How
often
shall
you
see
him
laughed
to
scorn
in
the
Gospel
?
how
often
do
you
read
of
his
deridings
?
Mark
5.
40.
Luk.
16.
14.
Luk.
23.
35.
Friend
of
Publicans
.
He
was
called
Belzebub
,
Deceiver
,
Matth.
27.
63.
He
suffered
derision
in
every
one
of
his
Offces
.
1.
In
the
Kingly
Office
.
They
put
a
Scepter
in
his
hand
,
a
Crown
on
his
Head
,
bowed
their
knee
,
saying
,
hail
King
of
the
Jewes
.
2.
In
his
Priestly
Office
.
They
put
upon
him
a
gorgeous
white
Robe
,
such
as
the
Priests
weare
.
3.
In
his
Prophetical
Office
,
when
they
had
blind-folded
him
,
Prophesie
,
say
they
,
who
it
is
that
smiteth
thee
.
Sometimes
they
said
,
Thou
art
a
Samaritan
,
and
he
hath
a
Devil
.
Sometimes
,
He
is
beside
himself
,
why
hear
ye
him
?
2.
He
suffered
stripes
,
spittings
,
buffettings
,
Isa.
59.
6.
3.
He
suffered
false
accusations
,
from
suborned
witnesses
.
He
said
,
Destroy
the
Temple
of
God
,
and
in
three
dayes
I
will
build
it
up
,
and
He
forbad
men
to
give
Tribute
to
Caesar
.
4.
He
suffered
stoning
,
John
8.
59.
5.
He
suffered
Death
it self
,
a
shameful
,
painful
death
,
crucified
between
two
Theeves
,
as
a
malefactor
.
In
his
soul
he
suffered
from
God
.
Desertion
,
sweated
blood
,
&c.
Temptation
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
In
a
word
,
he
suffered
the
whole
wrath
of
God
.
And
then
,
He
suffered
from
all
sorts
of
men
,
from
friends
,
as
well
as
enemies
,
Iohn
13.
18.
Psal.
55.
14.
Matth.
26.
47.
From
Military
men
,
Luk.
23.
11.
From
them
in
the
Ministry
:
From
Magistrates
.
Why
he
suffered
?
1.
That
he
might
satisfie
for
our
sins
,
and
pay
the
price
of
our
Redemption
This
is
made
by
this
Prophet
,
the
main
end
of
all
he
endured
,
Isa.
53.
4
,
5
,
6.
He
was
our
Surety
,
and
he
could
neither
satisfie
for
our
sins
,
nor
reconcile
us
to
God
,
without
these
sufferings
,
&c.
He
endured
nothing
for
himself
;
for
he
had
no
spot
of
sin
upon
him
,
&c.
but
the
just
for
the
unjust
,
vid.
1
Pet.
3.
18.
This
was
the
prime
end
.
2d
Subordinate
ends
were
,
That
he
might
sanctifie
suffering
to
us
,
and
take
away
the
sting
and
curse
of
it
.
Therefore
he
underwent
all
kind
of
sufferings
,
that
he
might
sweeten
all
:
he
was
oppressed
,
that
he
might
sweeten
oppression
.
3.
That
he
might
be
able
experimentally
to
succour
,
comfort
,
sympathize
with
us
in
our
sufferings
,
vid.
Heb.
2.
17
,
18.
4.
That
he
might
be
prepared
for
glory
,
vid.
Luk.
24.
26.
5.
That
he
might
be
a
Conqueror
over
sufferings
.
Conquest
is
one
piece
of
Christs
.
Honour
.
He
could
not
have
overcome
,
if
he
had
not
been
a
sufferer
.
1
Vse
.
Information
.
These
Corollaries
follow
hence
.
1.
Take
notice
of
the
preciousness
of
our
Salvation
and
Redemption
.
'T
is
called
in
Scripture
,
by
all
Names
which
intimate
preciousness
.
A
weight
of
glory
,
1
Cor.
4.
17.
An
Inheritance
incorruptible
,
immortal
,
undefiled
,
&c.
1
Pet.
1.
4.
Every
grace
hath
an
unspeakable
worth
in
it
,
Precious
Faith
,
precious
promises
,
2
Pet
1.
4.
The
worth
of
things
are
known
best
by
the
price
payd
for
them
.
I
note
this
for
two
Reasons
.
1.
Because
these
things
are
of
so
little
value
,
so
despicable
to
men
,
Justification
,
Sanctification
,
Heaven
,
the
Promises
,
are
undervalued
,
men
reject
them
,
as
if
they
were
trifles
,
as
vile
things
.
2.
That
those
to
whom
they
belong
,
may
have
them
in
higher
esteem
and
value
them
the
more
.
'T
is
an
Argument
which
the
Apostle
useth
to
presse
careful
inspection
in
the
Elders
over
the
Church
,
Acts
20.
28.
He
who
despiseth
any
of
these
,
despiseth
the
sufferings
of
Christ
.
2.
Take
notice
of
the
haynousness
of
sin
.
There
are
many
glasses
,
wherein
the
sinfulness
of
sin
may
be
seen
;
as
namely
,
the
Judgements
which
it
drawes
down
upon
the
committers
of
it
,
look
upon
the
old
World
,
drown'd
in
water
:
look
upon
the
flames
and
ashes
of
Sodom
,
Gomorah
:
behold
the
Graves
of
the
dead
.
See
Angels
and
men
in
Chains
of
fire
,
&c.
But
this
,
above
all
,
discovers
its
vileness
,
It
could
not
be
expiated
without
Christs
sufferings
,
and
those
deadly
:
the
haynousness
of
Covenant-breaking
in
Israel
,
appeares
from
the
judgement
inflicted
for
it
,
vid.
2
Sam.
21.
1
,
2
,
6.
Our
sins
could
not
be
done
away
,
without
Christs
sufferings
,
Heb.
9.
12.
Thy
lying
,
swearing
,
cheating
could
not
,
without
this
,
be
done
away
.
3.
Take
notice
from
hence
of
the
exact
Justice
of
God
,
and
his
perfect
hatred
of
sin
.
Nothing
in
the
World
,
can
so
clearly
demonstrate
this
,
as
the
sufferings
of
Christ
.
God
loved
his
Son
,
with
an
intire
affection
,
his
very
soul
and
heart
was
upon
him
,
and
yet
when
he
had
taken
upon
him
the
sins
of
men
,
the
Father
would
not
acquit
him
without
sufferings
.
Justice
would
not
forbear
one
stripe
.
Neither
the
prayers
of
Christ
,
Matth.
26.
31.
nor
the
groans
of
Christ
,
nor
his
teares
would
prevail
,
till
all
were
satisfied
:
That
expression
Isa.
53.
10.
would
be
considered
well
,
vid.
Rom.
11.
21.
You
who
doubt
of
Gods
justice
and
rigor
against
sin
,
look
upon
Christs
oppressions
,
and
receive
satisfaction
.
Object
.
But
you
will
say
,
how
could
it
stand
with
the
Justice
of
God
,
to
lay
affliction
upon
Christ
,
who
was
an
innocent
person
,
that
the
just
should
suffer
for
the
unjust
?
Sol.
We
are
to
consider
two
things
in
the
guilt
of
sin
.
1.
The
Desert
or
merit
of
punishment
.
And
this
is
alwayes
inseparable
from
sin
,
in
this
respect
,
The
soul
which
sinneth
,
is
lyable
to
personal
suffering
.
2.
Designatio
ad
poenam
.
Now
it
is
not
absolutely
necessary
,
that
the
same
person
which
is
lyable
to
punishment
,
should
be
designed
to
suffer
;
but
it
may
be
inflicted
upon
another
,
who
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
these
four
things
concur
.
1.
If
all
parties
be
agreed
,
as
they
are
here
;
for
,
-
1.
God
is
well
pleased
;
He
gave
his
Son
.
-
2.
Christ
is
well
pleased
,
Psal.
40.
8.
-
3.
The
sinner
is
well
pleased
,
Psal.
110.
3.
2.
If
all
parties
be
glorified
.
Now
it
is
so
in
this
case
.
God
is
glorified
,
he
hath
the
obedience
of
his
Son
,
Iohn
17.
4.
Christ
is
glorified
,
he
hath
his
purchase
,
Iohn
17.
10.
The
sinner
is
glorified
,
Iohn
17.
22.
3.
If
the
party
which
suffereth
,
have
an
absolute
power
,
and
Soveraignty
over
his
own
life
:
so
had
Christ
.
We
cannot
lay
down
our
life
for
another
,
because
we
are
not
Lords
of
our
lives
.
4.
If
the
partie
who
suffers
,
have
ability
to
re-assume
that
life
again
,
and
to
raise
it
up
to
glory
:
so
had
Christ
,
Iohn
10.
18.
2d
Use
.
Exhortation
to
the
godly
.
1.
Do
not
think
it
strange
,
when
you
are
oppressed
and
afflicted
,
vid.
1
Pet.
4.
12.
When
burdens
are
layd
on
your
backs
,
trouble
upon
your
loyns
:
you
cannot
be
used
so
bad
as
Christ
was
.
You
do
but
fill
up
the
sufferings
of
Christ
in
the
flesh
:
vid.
Col.
1.
24.
The
Apostle
Peter
,
would
have
Christians
rejoyce
in
this
respect
,
1
Pet.
4.
13.
vid.
Phil.
3.
10.
2.
Arm
your selves
for
sufferings
,
1
Pet.
4.
1.
expect
to
be
like
Christ
in
this
respect
.
It
is
the
will
of
God
,
that
all
the
members
of
Christ
should
be
made
conformable
to
their
head
in
sufferings
.
So
the
Apostle
,
Rom.
8.
29.
he
speaks
of
sufferings
.
Christs
oppressions
are
a
great
comfort
to
Christians
in
their
sufferings
.
He
hath
drank
up
all
the
bitterness
of
the
Cup.
We
have
but
a
few
drops
left
for
us
.
If
you
will
be
like
him
in
glory
,
you
must
be
like
him
in
suffrings
.
2d
Doct.
That
Iesus
Christ
did
with
great
patience
,
bear
and
undergoe
all
the
afflictions
and
oppressions
which
were
layd
upon
him
.
As
his
sufferings
were
greater
then
any
,
so
was
his
patience
remarkable
.
He
opened
not
his
mouth
,
he
was
dumb
,
as
a
sheep
before
her
shearer
.
As
he
was
contented
to
do
the
will
of
God
,
Psal.
40.
8.
so
was
he
also
contented
to
suffer
his
will
.
We
do
not
read
of
a
discontented
word
,
of
an
angry
look
falling
from
his
lips
or
eyes
,
in
the
greatest
of
his
sufferings
.
Vid.
1
Pet.
2.
23.
His
Crosse
was
very
heavy
,
and
yet
he
bare
it
with
patience
.
He
was
mediis
tranquillus
in
undis
.
When
they
buffetted
him
,
when
they
spat
upon
him
,
when
they
reproached
him
,
when
they
pierced
him
and
crucified
him
;
the
worst
word
he
uttered
,
was
,
Lord
lay
not
this
sin
to
their
charge
,
Father
forgive
them
,
they
know
not
what
they
do
,
Luk.
23.
34.
When
Peter
in
his
heat
and
Zeal
,
drew
out
his
Sword
in
his
Masters
defence
,
our
Saviour
presently
commands
him
to
sheath
it
,
Put
up
thy
Sword
,
&c.
Mark
14.
47.
when
they
had
arrested
him
,
and
were
leading
him
to
the
High
Priests
Hall
,
he
went
with
them
patiently
,
made
not
the
least
resistance
.
When
Iudas
comes
to
betray
him
,
he
suffers
him
to
kisse
him
,
and
saith
nothing
but
this
,
Betrayest
thou
the
Son
of
Man
with
a
kisse
?
when
they
gave
him
Vinegar
and
Gall
,
&c.
He
was
in
all
his
sufferings
,
a
mirror
of
patience
.
In
this
Doctrine
,
I
shall
shew
,
-
1.
Why
he
was
so
.
-
2.
What
use
we
may
make
of
it
.
(1)
It
was
not
for
want
of
power
,
Mat.
26.
53.
He
could
by
his
own
hand
have
smitten
them
(2)
Nor
was
it
because
he
was
insensible
of
his
sufferings
.
He
was
true
man
,
and
no
man
in
the
World
was
ever
more
sensible
of
any
sufferings
then
Christ
was
.
My
soul
is
exceeding
sorrowful
,
even
unto
death
,
Mat.
26.
38.
he
was
in
an
Agony
,
he
felt
all
the
pains
,
both
of
soul
and
body
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
(3)
Nor
was
it
to
move
his
oppressors
to
pitty
him
,
to
moderate
their
fury
,
or
to
purchase
his
release
.
Our
Sauiour
knew
they
would
not
abate
one
drop
;
he
knew
what
was
determined
by
the
Lord
,
for
him
to
undergo
,
and
that
that
which
was
determined
,
must
be
done
.
It
was
not
to
procure
favour
,
or
for
fear
of
their
rage
.
(4)
Nor
was
it
from
sense
of
any
guilt
;
for
he
knew
himself
to
be
an
innocent
person
,
he
knew
all
their
accusations
to
be
false
and
unjust
,
Which
of
you
accuseth
me
of
sin
?
John
8.
46.
that
which
Samuel
said
,
our
Saviour
could
much
more
truly
say
,
both
in
regard
of
the
Act
,
and
of
the
Principle
,
Whose
Asse
have
I
taken
,
&c.
1
Sam.
12.
3.
Nay
,
he
knew
that
his
Accusers
and
Judges
were
convinced
of
his
innocency
.
That
their
Objections
were
false
and
malicious
,
&c.
(2)
Positively
.
But
(1)
It
was
from
Duty
to
God
.
A
principle
of
obedience
to
his
Fathers
will
.
Our
Saviour
knew
very
well
,
that
all
his
sufferings
were
●●yd
upon
him
by
his
Father
,
who
had
Authority
over
him
,
as
he
was
Man
;
and
as
he
was
in
all
other
things
obedient
and
subject
,
so
he
would
be
in
sufferings
.
This
is
that
which
we
may
clearly
gather
from
his
own
words
.
The
Cup
which
my
Father
hath
given
me
,
shall
I
not
drink
of
it
?
John
18.
11.
He
was
in
all
things
,
obedient
to
his
Earthly
Parents
,
Joseph
and
Mary
,
Luk.
2.
51.
and
he
would
not
be
disobedient
to
his
Heavenly
Father
.
God
had
not
only
enjoyned
him
to
suffer
,
but
to
suffer
patiently
.
This
is
that
which
the
Apostle
layes
down
in
Heb.
5.
8.
his
holy
life
and
conversation
,
was
a
part
of
his
obedience
to
the
Father
:
but
his
obedience
in
suffering
,
was
obedience
in
an
higher
degree
,
vid.
Calvin
.
in
locum
.
(2)
It
was
from
the
consideration
and
certain
knowledge
of
the
benefit
which
would
redound
and
accrue
to
his
Elect
,
by
his
sufferings
.
He
knew
his
sufferings
would
accomplish
the
Salvation
and
Redemption
of
his
people
,
it
would
save
them
from
their
sins
,
and
reconcile
them
to
God
,
who
were
enemies
by
Nature
.
Ergo
,
he
did
it
patiently
,
out
of
meer
love
to
mans
salvation
.
He
considered
the
Seed
which
he
should
see
,
and
be
satisfied
withall
,
Isa.
53.
11.
He
was
in
Travel
for
our
salvation
,
&c.
as
a
Woman
in
Travel
,
endures
grief
with
patience
,
out
of
love
to
her
fruit
,
which
she
hopes
to
see
,
&c.
His
imprisonment
would
let
many
out
of
prison
;
His
oppression
would
be
our
Redemption
;
His
death
would
be
our
life
;
His
wounds
our
healing
;
and
His
bruising
,
our
strengthning
,
&c.
Ergo
,
He
knew
his
being
cast
over-board
,
would
calm
the
wrath
of
God
to
us
ward
:
therefore
he
did
silently
throw
himself
into
the
Sea
.
(3)
That
he
might
set
us
a
pattern
of
bearing
our
crosses
with
patience
:
our
Saviour
knew
,
that
afflictions
and
troubles
abide
over
all
the
Servants
of
God
,
while
they
are
in
this
time
.
He
knew
that
those
whom
his
Father
foreknew
,
them
he
predestinated
to
be
conformable
unto
his
Son
,
Rom.
8.
29.
He
oftentimes
foretold
his
Disciples
,
what
usage
they
must
expect
to
finde
in
the
World
.
Ye
shall
be
brought
before
Rulers
and
Councels
,
&c.
and
ye
shall
be
hated
.
And
he
knew
also
,
how
hard
it
is
to
flesh
and
blood
,
to
be
patient
at
such
a
time
.
Therefore
he
would
not
only
by
his
Command
,
but
by
his
own
example
,
teach
them
this
lesson
.
This
is
that
which
the
Apostle
saith
,
1
Pet.
2.
21
,
22
,
23.
And
hence
it
is
,
that
the
Apostle
doth
so
often
presse
this
grace
,
from
the
patience
of
Christ
.
The
use
of
this
point
is
twofold
.
-
Reproof
.
-
Exhortation
.
1.
Use
.
It
is
a
just
check
to
those
,
who
in
any
affliction
are
filled
with
rage
,
murmuring
discontents
against
God
,
like
the
raging
Sea
,
they
are
ever
casting
forth
mire
and
dirt
,
venting
choller
,
spleen
,
the
bitterness
of
their
own
hearts
against
God
.
The
Servants
of
God
have
been
much
overtaken
with
this
infirmity
,
Job
a
mirror
of
patience
,
Iam.
5.
11.
yet
he
is
wonderfully
discontent
,
vid.
Job
3.
init
.
and
thou
wilt
finde
very
many
unsavory
speeches
in
that
book
.
Moses
,
a
very
meek
man
,
yet
how
doth
he
quarrel
with
God
many
times
.
Lord
,
why
is
it
that
thou
hast
sent
me
?
Exod.
5.
22.
and
at
another
time
,
If
thou
deal
thus
with
me
,
kill
me
,
I
beseech
thee
,
Numb.
11.
15.
And
Jonah
,
he
speaks
nothing
but
thundring
and
●ightning
against
God
,
vid.
Jonah
4.
per
totum
.
This
is
not
a
Christ-like
spirit
,
he
was
dumb
in
his
sufferings
,
and
wilt
thou
rage
?
He
opened
not
his
mouth
,
and
darest
thou
speak
?
This
is
a
very
sinful
frame
.
T
is
a
charging
of
God
,
and
how
sinful
is
it
for
Creatures
to
impeach
their
God
?
he
that
reproveth
God
,
let
him
answer
it
,
Iob
40.
2.
1.
It
accuseth
Gods
wisdom
,
that
he
knowes
not
how
to
order
things
better
.
2.
It
accuseth
his
Justice
,
That
his
proceedings
are
unequal
,
Iob
40.
8.
3.
It
accuseth
his
holiness
,
It
is
in
effect
,
as
if
we
should
say
,
God
is
wicked
.
And
see
what
he
saith
to
Iob
,
Iob
34.
18.
4.
It
accuseth
his
mercy
,
That
he
is
severe
,
harsh
,
rigorous
,
&c.
that
he
delights
to
make
his
Creatures
miserable
,
&c.
2d
Use
.
Exhortation
,
That
we
all
of
us
would
learn
to
be
like
Christ
in
this
respect
,
1
John
2.
6.
This
is
a
necessary
lesson
in
these
times
,
we
are
as
a
Sheep
before
the
shearer
,
&c.
as
Christ
was
silent
,
and
dumb
,
as
he
opened
not
his
mouth
,
so
let
us
be
,
&c.
we
may
speak
against
the
wickedness
of
men
,
&c.
I
shall
shew
here
,
1.
What
this
is
to
be
dumb
,
and
not
to
open
our
mouthes
in
affliction
.
2.
Give
some
Motives
.
3.
Add
some
Directions
how
to
attain
to
it
.
To
be
dumb
under
afflictions
,
&c.
(1)
It
is
not
any
sinful
dumbness
,
or
shutting
Neg
:
Rules
.
the
mouth
.
There
is
a
five-fold
sinful
dumbness
,
viz.
1.
A
sullen
dumbness
,
a
crabbed
froward
silence
.
When
the
perversness
of
a
mans
spirit
will
not
suffer
him
to
speak
,
many
men
are
of
such
harsh
,
rugged
dispositions
,
that
if
any
trouble
be
upon
them
,
their
dearest
friend
,
or
nearest
relation
,
cannot
procure
one
word
.
They
are
peevishly
silent
.
If
God
should
deal
with
such
as
he
did
with
Zachary
,
Luke
1.
strike
them
dumb
,
it
would
be
just
.
2.
There
is
a
stupid
dumbness
.
When
a
man
,
though
he
be
sorely
afflicted
and
oppressed
,
yet
is
like
a
stock
or
stone
,
stupidly
dumb
.
God
would
not
have
our
mouthes
shut
in
this
manner
,
vid.
Isa.
26.
11.
Isa.
42.
ult.
for
this
Ephraim
is
reproved
,
Hos.
7.
9.
This
is
like
Ionahs
silence
,
when
he
was
asleep
.
Balaams
Asse
reproves
this
dumbness
,
2
Pet.
2
,
16.
3.
There
is
an
over-whelming
despayring
dumbness
.
This
ariseth
from
infidelity
.
When
men
under
some
affliction
apprehend
it
irreparable
and
past
recovery
,
and
so
in
an
incredulous
manner
,
give
themselves
to
dumbnes
&
silence
.
This
is
sinful
.
To
be
swallowed
up
of
affliction
.
This
questions
Gods
power
,
wisdom
,
&c.
Of
this
,
see
Psal.
42.
ult.
Psal.
43.
ult.
A
Christian
should
rather
be
as
David
,
Psal.
27.
3.
or
as
Iob
,
Though
he
kill
me
,
&c.
or
as
Ionah
,
Chap.
4.
4.
There
is
a
proud
dumbness
,
when
a
man
,
though
he
be
under
great
pressures
,
yet
out
of
heighth
and
gallantry
of
spirit
,
scorns
to
complain
;
Thinks
it
too
effeminate
a
thing
,
&c.
to
complain
,
when
we
have
to
do
with
God
:
this
is
a
sinful
silence
.
God
would
not
have
such
worms
as
we
are
,
to
think
to
outbrave
his
judgements
.
Such
Iron
sinews
,
God
both
can
,
and
will
subdue
,
vid.
Isa.
2.
12
,
13
,
14
,
15.
This
is
to
harden
the
heart
against
God
:
and
shall
Iron
break
the
Northern
Iron
;
and
that
Steel
?
Ier.
15.
12.
5.
A
timorous
silence
,
when
men
do
not
open
their
mouthes
under
afflictions
and
oppressions
,
for
fear
lest
their
yokes
should
be
made
more
heavy
:
an
Issachars
silence
.
I
grant
,
that
every
Christian
should
use
all
holy
prudence
to
preserve
himself
from
sufferings
.
No
affliction
is
joyous
,
&c.
and
,
Thou
shalt
not
murther
,
commands
all
care
and
diligence
,
&c.
for
self-preservation
,
and
it
is
not
prudence
to
exasperate
the
spirits
of
men
,
&c.
if
it
may
be
done
without
neglecting
a
duty
.
But
if
Gods
honour
lye
at
stake
,
then
the
mouthes
of
men
,
who
have
a
Call
,
must
be
open
,
and
let
come
what
God
will
.
Anathema
est
esse
patientem
,
saith
Luther
,
in
such
a
case
,
T
is
a
brave
Heroick
Resolution
of
Luther
to
this
purpose
,
Inveniar
Impius
,
homicida
,
avarus
,
&c.
modo
non
impii
silentii
arguar
,
cum
patitur
Dominus
.
He
cared
not
what
he
was
reputed
,
what
he
suffered
,
so
he
might
not
be
sinfully
silent
in
Gods
dishonour
.
Object
.
What
say
you
to
that
in
Amos
5.
13.
The
prudent
shall
be
silent
,
&c.
The
evil
of
that
time
,
see
vers.
10.
Scorning
of
Magistrates
.
For
those
are
they
who
reprove
in
the
Gate
,
who
used
to
keep
their
Courts
by
the
gates
of
the
Cityes
,
2
Sam.
15.
2.
Scorning
of
Ministers
.
Those
are
they
,
who
speak
uprightly
.
And
in
such
dayes
its
said
,
the
prudent
shall
be
silent
,
Ergo.
Sol.
Most
Interpretors
expound
,
that
in
respect
of
God
,
they
shall
be
silent
,
i.
e.
not
murmur
against
God
;
and
in
this
respect
,
whatsoever
troubles
arise
,
we
must
be
silent
.
It
cannot
be
,
to
be
silent
at
sin
:
vid.
2
Tim.
4.
1
,
2
,
3
,
4.
Calvin
expounds
it
thus
,
Propheta
hic
non
loquitur
de
prudentibus
,
quidnam
facturi
sint
vel
omissuri
;
Potius
significat
quoties
loqui
incipie●●
,
tantam
fore
superbiam
judicum
ut
repellant
omnes
objurgationes
.
The
meaning
cannot
be
,
that
their
sins
shall
not
be
reproved
by
the
Ministers
.
Hoc
enim
non
esset
honimis
cordati
praeterire
silentio
tam
gravia
scelera
;
etiamsi
Tyranni
minitentur
mortem
centies
,
quibus
tamen
incumbit
docendi
ne●essitas
,
illi
non
debent
obmutescere
.
And
again
,
non
intelligit
sponte
tacituros
:
quia
turpis
ignaviae
esset
ita
prodere
veritatem
&
bonas
causas
.
Quid
igitur
?
Nempe
tantam
fore
improbitatem
,
ut
ne
finant
quidem
Tyranni
verbum
unum
proferri
à
prudentibus
.
Tantam
audaciam
grassari
,
ut
sublata
sit
prorsus
omnis
libertas
cordatis
viris
.
Coguntur
ergo
tacere
quia
nihil
proficiunt
loquendo
;
imò
non
est
illis
liberum
loqui
;
&
quanquaem
praestare
officium
conantur
,
tamen
statim
compescit
eos
tyrannica
violentia
.
Tyranni
isti
ad
silentium
omnes
cogent
,
&
compescent
Doctores
:
&
nunc
conjicient
in
carceres
,
nunc
vero
in
exilia
extrudent
,
nunc
etiam
denunciabunt
mortem
,
nunc
mulctabunt
aliqua
poena
,
vel
convitiis
repudiabunt
,
&
habebunt
ludibrio
,
ut
sint
contemptibiles
.
This
,
saith
he
,
is
the
meaning
of
the
Prophet
.
2d
Rule
.
This
silence
,
or
not
opening
of
the
mouth
,
doth
not
exclude
prayer
,
or
the
use
of
lawful
meanes
to
remove
it
,
e.
g.
A
man
may
be
dumb
under
a
Disease
,
and
yet
may
keep
dayes
of
prayer
,
to
deprecate
it
,
and
send
for
the
Physician
to
apply
his
skill
to
cure
it
,
vid.
Psal.
39.
9
,
10.
This
is
a
duty
as
well
as
patience
.
Our
Saviour
prayed
,
Father
,
if
it
be
possible
,
let
this
Cup
passe
.
He
indeed
prayed
with
subordination
to
God
,
and
so
must
we
.
And
we
must
not
use
any
indirect
,
or
unlawful
meanes
to
remove
it
.
That
's
worse
than
any
affliction
can
be
.
It
excludes
not
complaining
against
unjust
Judas
,
Pilate
,
&c.
Psal.
69.
21.
Psal.
109.
David
complains
of
Doeg
,
&c.
2.
Positively
.
To
be
dumb
,
and
not
to
open
the
mouth
,
&c.
implyeth
these
4.
things
.
1.
A
holy
calmness
of
heart
and
spirit
under
Gods
hand
.
No
inward
frettings
or
quarrellings
against
Gods
providence
,
&c.
No
heat
of
heart
,
no
distempered
heat
.
No
anger
in
spirit
against
God
.
Jonah
was
angry
.
No
boyling
within
Psal.
39.
3.
My
heart
was
hot
within
me
,
his
spirit
did
boyl
with
impatience
,
though
his
tongue
was
silent
.
2.
Resignations
surrendring
and
referring
our selves
to
God
,
to
be
yet
further
and
longer
afflicted
,
if
he
please
.
Thus
David
,
2
Sam.
15.
26.
God
had
put
a
heavy
yoak
upon
his
neck
already
;
yet
,
if
he
please
,
he
shall
add
more
weight
to
it
.
So
Eli
,
1
Sam.
3.
18.
So
David
,
2
Sam.
16.
10.
Abishai
would
gladly
have
been
about
his
eares
.
No
,
saith
David
,
Let
him
alone
.
3.
Satisfaction
of
Spirit
.
When
a
soul
is
well
pleased
in
his
heart
,
with
the
affliction
which
God
hath
laid
him
under
,
as
Paul
,
Acts
21.
13.
He
was
not
displeased
,
but
well
satisfied
with
that
Prophecy
of
Agabus
.
He
had
never
the
worse
thoughts
of
God
for
it
,
or
for
any
other
of
his
sufferings
.
4.
A
patient
waiting
upon
the
Lord
under
his
hand
,
till
deliverance
come
.
When
a
soul
is
willing
to
stay
the
Lords
leasure
,
and
not
surripere
liberationem
,
steal
a
deliverance
,
before
God
would
have
him
free
,
vid.
Psal.
62.
5.
&
Psal.
37.
7.
Thus
the
Church
manifests
her
patience
under
troubles
,
Mich.
7.
9.
So
in
Lam.
3.
26.
Contrary
to
this
,
is
that
frame
of
Spirit
,
which
will
not
suffer
a
soul
to
wait
;
but
rather
use
any
foul
shift
to
be
freed
,
then
wait
till
God
call
off
the
Disease
▪
vid.
2
Reg.
6.
33.
vid.
Heb.
11.
35.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
accepting
of
deliverance
.
This
is
the
first
thing
what
it
implies
,
what
this
duty
is
.
The
2d
thing
is
to
give
Motives
,
to
this
patient
and
silent
bearing
:
for
which
consider
these
.
1.
Motive
.
Consider
,
that
all
conditions
are
ordered
by
,
and
according
to
the
will
and
providence
of
God
,
vid.
Matth.
10.
29.
Iob
5.
6.
This
was
that
that
silenced
Iob
,
under
very
heavy
pressures
,
Cap.
1.
ult.
Not
the
Sabeans
,
or
Chaldeans
,
but
the
hand
of
God
.
This
very
consideration
silenced
Eli
,
1
Sam.
3.
18.
and
so
David
,
Psal.
39.
9.
and
in
another
case
,
2
Sam.
16.
10.
Abishai
looks
no
farther
then
Shimei
,
and
therefore
he
is
all
on
hot
fire
,
let
me
go
,
and
take
away
his
head
from
him
.
David
sees
a
Commission
in
his
hand
from
Heaven
,
Ergo.
Vid.
Acts
21.
13.
they
took
on
very
much
at
first
hearing
;
but
when
they
were
once
perswaded
that
it
was
from
God
,
they
did
acquiesse
,
the
will
of
the
Lord
be
done
.
And
the
great
Motive
which
kept
our
Saviour
so
silent
under
all
his
sufferings
,
was
this
.
The
Cup
which
my
Father
hath
given
me
,
shall
I
not
drink
of
it
?
Consider
1.
Gods
Soveraignty
and
Regality
.
He
hath
an
absolute
right
to
order
of
things
,
as
he
pleaseth
,
to
set
us
higher
or
lower
,
to
bring
us
into
bondage
or
freedom
.
Ergo
,
vid.
Iob
Cap.
38.
per
totum
.
Cap.
39.
Cap.
40.
5.
There
s
no
man
hath
such
power
over
his
beast
,
to
put
him
to
a
fat
or
lean
pasture
,
as
God
hath
over
man
,
vid.
Iob
11.
10.
Not
to
be
silent
,
is
either
to
deny
,
or
at
best
,
to
question
and
dispute
Gods
Dominion
over
him
.
'T
is
as
much
as
to
say
,
He
is
his
own
,
not
the
Lords
.
2.
Consider
his
wisdom
.
All
the
works
which
God
doth
,
have
rayes
of
Divine
wisdom
in
them
,
Psal.
104.
24.
Eccles.
3.
11.
Even
the
most
confused
and
seemingly
disordered
wayes
and
works
of
God
,
are
wrought
most
wisely
and
artificially
.
Now
not
to
be
silent
,
is
to
lay
to
the
charge
of
God
folly
,
bungling
,
&c.
2d
Motive
.
Consider
,
that
you
have
deserved
many
times
more
and
heavier
things
from
the
hands
of
God
.
Art
thou
in
poverty
?
thou
hast
deserved
beggery
.
Art
thou
in
sickness
?
thou
hast
deserved
death
.
Art
thou
in
a
prison
?
Hell
is
not
beyond
thy
demerits
?
vid.
Lam.
3.
39.
Mich.
7.
This
consideration
was
that
which
did
silence
that
good
Thief
upon
the
Crosse
,
Luk.
23.
41.
A
Man
who
hath
deserved
hanging
,
drawing
,
and
quartering
,
may
well
be
silent
to
undergo
whipping
,
or
burning
in
the
hand
.
He
who
had
confiscated
all
his
Estate
,
by
some
illegal
Act
,
hath
no
reason
to
speak
,
because
the
Offcer
comes
to
demand
6
d.
or
12
d.
for
a
fine
.
Just
thus
it
is
with
us
,
we
have
deserved
the
losse
of
all
,
and
the
Lord
only
takes
twelve
pence
as
it
were
,
from
us
.
The
wages
of
sin
is
death
,
Rom.
6.
ult.
and
that
eternal
.
And
this
is
the
wages
of
every
sin
.
Now
we
have
committed
an
innumerable
number
of
sins
,
beside
that
unfathomed
Fountain
of
corrupt
nature
which
hath
all
sin
in
it
,
in
the
principle
;
And
yet
God
comes
but
with
small
rods
to
whip
us
,
and
that
in
measure
too
:
we
may
well
hold
our
peace
indeed
.
3d
Motive
.
Consider
the
great
good
of
this
silence
,
and
patience
under
our
afflictions
.
1.
T
is
in
it self
,
a
very
excellent
and
precious
grace
,
full
of
beauty
and
glory
.
It
renders
us
most
like
to
Christ
.
2.
T
is
very
precious
in
the
effects
of
it
.
I
will
shew
you
these
four
effects
of
it
.
1.
It
renders
the
heaviest
burden
tolerable
.
That
which
wil
bruise
the
back
of
another
,
will
lye
very
light
and
easie
,
upon
the
shoulders
of
a
patient
Christian
.
Levius
fit
patientia
Quicquid
corrigere
est
nefas
.
Yea
,
it
doth
take
away
the
whole
weight
of
the
burthen
.
For
when
the
spirit
is
in
such
a
frame
,
t
is
all
one
,
whether
poverty
or
riches
,
whether
freedom
or
restraint
,
&c.
A
patient
spirit
,
hath
the
happiness
and
comfort
of
his
condition
still
.
2.
It
makes
a
soul
Conqueror
over
all
conditions
.
The
impatient
complaining
spirit
is
vanquished
under
every
small
suffering
,
his
spirit
3.
It
preserves
and
keeps
a
Christian
from
many
snares
and
temptations
;
which
affliction
and
distress
,
puts
a
man
upon
.
There
is
no
condition
,
but
it
hath
its
peculiar
temptations
.
Poverty
,
reproach
,
persecution
,
&c.
As
it
is
a
hard
thing
,
so
it
is
a
happy
thing
to
be
preserved
from
these
snares
.
Not
to
steal
in
poverty
,
not
to
apostatize
in
persecution
,
&c.
Now
patience
is
the
best
Antidote
and
Preservative
to
keep
us
from
these
.
The
patient
Christian
,
will
not
think
of
any
shifts
which
are
sinful
,
to
deliver
himself
.
The
faith
and
patience
of
the
primitive
Martyrs
,
was
that
which
kept
them
from
accepting
of
deliverance
upon
sinful
termes
,
Heb.
11.
35.
The
answer
of
that
Martyr
to
his
friends
,
when
they
would
have
had
him
to
make
an
escape
out
of
Prison
,
was
wrought
by
his
patience
.
No
,
He
would
stay
Gods
time
.
He
would
not
come
out
when
his
friends
desired
,
then
he
should
come
out
too
soon
;
nor
when
his
enemies
would
have
him
,
then
he
should
stay
too
long
,
but
when
God
would
have
him
,
that
was
the
best
time
.
So
Paul
and
Silas
,
Acts
16.
26.
The
Prison-doors
were
all
open
,
&c.
yet
they
would
not
stir
.
Patience
prevents
many
such
Temptations
.
It
prevents
sinful
complyances
,
&c.
4.
It
fortifies
the
soul
against
the
fear
of
troublous
conditions
,
when
threatned
or
imminent
.
T
is
a
happy
thing
,
to
be
freed
from
fear
of
evil
,
and
t
is
promised
to
the
godly
,
Psal.
111.
7
,
8.
Now
nothing
is
more
likely
to
support
the
soul
against
the
fear
of
such
storms
,
then
this
grace
of
patience
.
The
patient
Christian
is
provided
for
the
worst
storm
.
Patience
is
his
Tower
,
his
Anchor
,
&c.
It
's
a
setling
grace
.
4th
Motive
.
Consider
,
that
the
present
condition
is
also
simply
the
best
condition
for
thee
,
if
thou
art
a
true
Christian
.
Poverty
is
better
then
riches
,
sickness
then
health
,
bondage
then
freedom
,
Winter
then
Summer
,
&c.
T
is
best
for
thy self
,
t
is
best
for
thy
graces
,
t
is
best
to
bring
thee
to
Repentance
,
t
is
best
to
humble
thee
,
&c.
T
is
best
,
considering
the
distemper
which
is
in
thy
heart
.
Consider
1.
Gods
Wisdom
,
that
he
knowes
what
is
best
.
2.
His
goodness
,
that
he
will
not
put
any
Child
of
his
,
out
of
a
better
estate
,
into
a
worse
.
God
sees
thou
hast
a
proud
heart
,
God
knoweth
thou
hast
an
ambitious
heart
;
therefore
disgrace
is
better
then
a
state
of
honour
.
A
tender
Father
would
never
correct
his
Child
,
but
that
he
thinks
that
correction
is
better
at
that
time
,
then
cockering
and
indulgence
:
he
would
never
deny
him
a
meales
meat
,
but
that
he
sees
that
fasting
is
better
then
food
,
&c.
so
God
,
vid.
Heb.
12.
10.
The
Apostle
teacheth
us
,
that
God
doth
aym
at
his
Childrens
profit
,
and
advantage
in
all
his
dispensations
.
Now
if
one
State
or
Dispensation
,
were
better
then
another
,
and
God
should
cast
him
into
a
worse
,
out
of
a
better
,
then
it
could
not
be
true
,
that
God
in
all
his
dealings
,
aymes
at
their
benefit
.
5th
Motive
.
Consider
,
that
there
is
a
far
greater
good
in
patience
and
Christian
silence
,
then
there
is
,
or
can
be
hurt
or
evil
in
the
forest
Crosse
.
For
mans
happiness
,
lyeth
not
in
comforts
,
but
in
a
complyance
in
his
will
,
to
the
will
of
God
.
Patience
is
absolutely
a
grace
,
affliction
is
not
absolutely
a
curse
.
Ergo.
6th
Motive
.
Consider
,
that
God
will
put
a
good
issue
to
all
your
sad
conditions
.
The
end
will
undoubtedly
be
good
,
vid.
Jam.
5.
11.
The
hopes
and
expectation
of
this
,
prevailed
upon
the
Church
,
to
be
silent
under
all
her
long
and
tedious
darkness
,
vid.
Mich.
7.
9.
When
I
sit
in
darkness
,
the
Lord
will
be
a
light
unto
me
,
therefore
I
will
bear
,
&c.
Your
reproach
shall
end
in
honour
,
your
disgrace
in
glory
,
Isa.
61.
7.
yea
,
your
glory
shall
exceed
your
shame
;
yea
,
it
shall
be
double
to
your
shame
.
And
your
Crosse
,
shall
bring
you
to
a
Crown
,
vid.
Isa.
66.
5.
It
may
be
in
this
World
,
they
who
reproached
you
,
shall
change
their
Language
,
and
blesse
you
.
It
sometimes
falls
out
so
.
You
have
a
promise
of
this
,
made
to
the
Church
,
vid.
Isa.
60.
14.
and
Rev.
3.
9.
We
have
examples
,
and
instances
of
this
.
Haman
,
and
the
confederates
with
him
:
and
so
did
Iobs
friends
.
Cap.
ult.
Iob.
However
,
death
will
take
away
the
remembrance
of
all
your
sadness
,
vid.
1
Cor.
10.
13.
There
are
three
great
Arguments
in
that
one
Text.
Explain
it
.
7th
Motive
,
Consider
the
evil
of
Impatience
.
1.
'T
is
a
mighty
torment
to
the
soul
.
'T
is
a
worm
at
the
heart
,
which
gnaweth
continually
.
It
weakens
the
Spirits
,
and
renders
a
man
more
unable
to
bear
his
crosse
;
yea
,
impatience
and
discontent
,
is
heavier
then
the
burden
it self
.
The
nayl
in
the
yoak
is
much
more
oppressing
then
the
yoak
it self
,
and
galls
more
.
Impatience
is
as
a
nayl
in
the
crosse
:
What
Solomon
saith
of
the
cruel
man
,
Prov.
11.
17.
we
may
say
of
the
impatient
,
it
s
a
degree
of
self-murther
,
it
wasts
and
exhausts
the
Spirits
,
what
the
Apostle
saith
of
worldly
sorrow
,
that
it
works
death
,
2
Cor.
7.
10.
is
true
of
impatience
.
2.
It
doth
exceedingly
indispose
the
heart
,
for
those
holy
duties
which
an
afflicted
and
distressed
condition
calls
for
.
There
are
four
things
calld
for
in
a
state
of
distresse
.
1.
Prayer
,
Jam.
5.
13.
Psal.
50.
15.
Hos.
5.
ult.
Now
a
wrathfull
impatient
spirit
is
not
fit
to
pray
.
The
heart
must
be
composed
in
prayer
.
One
principall
qualification
in
prayer
is
,
That
it
be
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Tim.
2.
8.
See
how
Jonah
prayes
when
he
is
angry
,
vid.
Iona.
4.
in
it
,
a
meer
quarrelling
and
scolding
with
God
.
2
,
Accepting
the
punishment
of
our
iniquity
,
and
lying
low
at
the
feet
of
God
,
vid.
Lev.
26.
41.
Repentance
,
selfe
searching
.
Impatience
hinders
all
this
,
the
calme
Spirit
will
see
the
cause
and
bewaile
it
,
when
the
discontented
mutinous
passionate
soul
passeth
it
by
,
vid.
Lam
,
3.
39.
40.
Complaining
hinders
selfe-judging
,
vid.
Mic.
6.
9.
This
will
not
be
done
in
an
angry
passion
,
fury
will
not
hear
any
message
.
3.
Teaching
and
instrusting
others
in
affliction
.
This
is
a
duty
;
sick
mens
words
have
a
sharp
point
.
Paul
writes
many
excellent
Epistles
to
the
Churches
in
his
bonds
,
Gal.
Eph.
Phil.
Col.
2
Tim.
&c.
Philem
,
&c.
He
begat
Onesimus
in
his
bonds
,
Philem.
10.
we
are
to
discover
our
supports
,
our
encouragements
,
&c.
Now
impatience
will
take
us
off
from
this
duty
.
Impatient
and
angry
men
are
very
bad
Tutors
;
men
can
aske
them
no
questions
,
Nabal
.
4.
Hearing
and
receiving
comfort
from
others
.
This
is
a
duty
in
affliction
,
to
have
our
eares
opened
to
instruction
,
&c.
Iob.
36.
9.
10.
Now
impatience
hinders
us
from
this
.
Physitians
will
not
give
Physick
in
a
fit
.
The
seed
sowed
in
a
storme
is
lost
.
Pearles
before
swine
.
Impatience
is
as
bad
a
Scholler
as
a
Master
.
(3)
It
provokes
God
to
smite
harder
,
to
add
to
our
misery
.
As
a
father
by
a
spiritfull
angry
child
,
he
will
beate
him
into
a
calme
.
Iona
(4)
It
provokes
God
to
deny
or
remove
those
inward
comforts
which
might
support
us
,
and
sweeten
our
Crosse
.
Iobs
impatience
lost
him
many
a
lightsome
look
,
which
he
might
have
had
,
had
he
been
calme
.
A
man's
frowardness
in
sicknesse
hinders
himself
of
many
a
good
word
which
friends
present
;
and
of
many
a
visit
which
absent
friends
would
give
were
his
spirit
quiet
.
(5)
It
will
provoke
God
to
keep
on
the
burden
longer
.
No
man
ever
got
off
his
load
by
kicking
,
it
makes
it
the
more
snarld
and
intangled
.
A
wild
Bull
in
a
Net
.
Esa.
51
:
20.
God
doth
not
usually
take
off
the
burden
,
till
the
spirits
of
men
be
willing
to
beare
it
,
when
Iob
was
out
of
his
heare
,
then
did
the
Lord
remove
his
Crosse
,
Iob.
42.
3
,
4
,
5.
ad
ver.
10.
Contentment
of
Spirit
is
the
best
way
to
get
rid
of
any
trouble
,
many
of
Gods
servants
have
found
by
experience
,
both
in
the
troubles
of
conscience
and
other
griefes
,
that
when
they
have
been
brought
to
such
a
frame
of
spirit
,
as
to
be
contented
,
to
be
in
the
dark
,
then
hath
light
shined
forth
;
when
the
wound
is
healed
,
the
plaister
drops
off
of
it self
.
(6)
Impatience
will
put
the
soul
upon
unworthy
unwarrantable
wayes
of
being
freed
and
delivered
:
An
angry
Spirit
will
not
stick
at
any
thing
,
so
he
may
remove
the
cause
of
his
discontent
.
If
Rachel
be
impatient
of
barrenness
,
she
will
not
stick
to
give
her
Maid
to
her
Husband
,
so
shee
may
have
issue
,
Gen.
30.
3.
so
ver.
1.
If
the
unjust
Steward
know
not
how
to
work
or
beg
patiently
,
he
will
steale
,
Luk.
16.
3
,
4
,
5.
If
Eliah
cannot
beare
persecution
,
he
will
flee
from
his
work
,
and
pray
God
to
take
away
his
life
,
1.
Reg.
19.
4.
so
Moses
,
Num.
11.
7.
15.
If
a
man
cannot
beare
sickness
,
he
will
flee
to
Witches
,
or
any
body
or
help
,
2
Reg.
1.
3.
Ahaziah
.
Or
lay
violent
hands
on
himself
with
Saul
,
1
Sam.
31.
4.
If
Peter
cannot
be
content
to
dye
,
he
will
deny
Christ
.
Any
Casement
discontent
will
fly
out
at
.
vid.
1
Tim.
6.
9.
Will
is
opposed
to
Content
,
ver.
8.
he
that
will
have
liberty
,
health
,
&c.
and
not
be
content
wirhout
them
,
is
hurried
into
many
and
dangerous
snares
.
Three
Directions
or
Helps
unto
Patience
.
Take
this
medicine
which
consists
of
these
ingredients
.
(1)
Get
self-denyall
,
Matth.
16.
24.
Could
we
deny
our selves
in
point
of
honour
,
we
would
not
storme
at
reproach
.
So
of
Bondage
,
&c.
He
that
cannot
deny
himself
will
deny
Christ
.
Self-love
hinders
from
suffering
or
from
patience
,
Eccles.
7.
8.
self
denyall
is
to
lay
self
aside
.
(2)
Labour
for
humility
,
consider
the
opposition
patient
in
Spirit
is
opposed
to
pride
of
Spirit
.
Price
is
the
mother
of
murmuring
and
discontent
.
Pride
makes
the
Spirit
furious
:
vid.
Pro.
13.
10.
A
proud
man
will
contend
with
God
.
Pride
thinks
all
the
good
he
hath
too
little
,
all
the
evill
he
endures
too
much
:
humility
,
contrary
,
(3)
Labour
for
a
life
of
Faith
.
To
make
up
all
wants
in
God
,
Phil.
3.
20.
This
quieted
David
,
psal
42.
11.
This
kept
the
Apostles
from
fainting
under
their
trouble
,
2
Cor.
4.
18.
This
was
that
which
kept
David
quiet
under
great
afflictions
,
1
Sam.
30.
6.
It
was
a
very
sore
trouble
,
that
his
own
guard
should
now
set
upon
him
,
&c.
(4)
Consider
often
the
patience
of
Christ
,
vid.
1
Pet.
2.
19.
20.
21
,
22.
This
,
if
it
were
well
studied
,
would
alone
allay
all
discontents
.
Afflictions
had
a
sting
in
them
to
Christ
,
and
yet
he
was
meek
in
induring
.
They
were
full
of
Divine
wrath
,
Christs
suffrings
were
scorpions
,
yours
are
but
rods
of
men
;
Christs
were
unjust
,
yours
are
just
;
Christs
were
for
others
,
yours
are
for
your selves
:
we
should
not
be
such
lions
,
as
we
are
,
if
we
could
but
get
our
hearts
upon
the
meeknesse
of
this
Lambe
.
If
this
copy
be
out
of
our
eyes
,
our
hearts
will
rise
.
(5)
Consider
how
many
present
comforts
you
yet
enjoy
.
If
superfluities
be
gone
,
you
have
conveniences
still
,
you
have
peace
within
still
,
&c.
vid.
1
Sam.
1.
8.
we
have
our
eyes
still
poring
upon
what
we
want
,
or
upon
what
we
desire
.
This
mercy
is
removed
,
this
mercy
cannot
be
attained
,
&c.
This
heates
the
heart
and
makes
it
mutiny
,
whereas
if
we
would
but
set
before
our
eyes
our
present
enjoyments
,
we
would
be
quiet
,
for
we
shall
see
that
what
is
removed
,
is
justly
taken
away
,
and
what
is
denyed
,
is
not
only
justly
denyed
,
but
in
mercy
:
we
want
nothing
but
that
the
presence
whereof
would
be
for
our
disadvantage
,
neither
do
we
lose
any
thing
,
but
that
the
presence
whereof
would
annoy
us
.
We
are
like
Haman
in
this
respect
:
All
he
had
was
nothing
,
while
Mordecai
the
Jew
was
at
the
Kings
gate
,
and
would
not
bow
to
him
,
vid.
Est.
5.
13.
one
discontent
deprives
us
of
the
sweetnesse
of
our
comforts
.
Rejoyce
in
what
you
have
still
.
(6)
How
little
improvements
you
have
made
of
any
prosperous
condition
or
of
any
mercy
you
have
enjoyed
,
vid.
Neh.
9.
35.
the
misery
was
great
,
ver.
37.
yet
this
quiets
them
.
They
had
long
lived
in
a
good
land
to
no
purpose
.
He
that
shall
well
consider
what
little
use
he
hath
made
of
his
health
,
while
he
enjoyed
it
,
will
not
rage
against
God
in
a
time
of
sicknesse
,
so
for
strength
in
a
time
of
weaknesse
,
for
liberty
in
a
time
of
bondage
,
what
good
use
did
you
make
of
your
liberty
while
you
had
it
?
so
for
riches
in
a
time
of
poverty
.
Did
not
you
use
all
these
for
Gods
dishonour
,
for
your
brethrens
hurt
,
for
your
own
prejuddice
?
(7)
Consider
the
patience
of
Saints
.
Their
spirits
were
quiet
under
as
great
sufferings
as
yours
can
be
.
Look
upon
Prophets
,
look
upon
Apostles
,
see
their
carriage
.
This
is
the
Apostles
direction
,
Iam.
5.
10.
Thus
were
men
highly
honoured
of
God
;
so
much
is
intimated
in
that
expression
,
Who
have
spoken
in
the
name
of
the
Lord
.
They
suffered
much
,
and
they
suffered
quietly
.
Now
the
argument
is
strong
,
Shall
a
holy
Prophet
,
shall
one
who
came
in
the
name
of
the
Lord
to
the
world
,
shall
they
be
patient
under
their
sufferings
,
and
will
you
speak
?
Thou
who
art
far
behind
the
meanest
of
the
Prophets
in
worth
,
in
grace
,
in
knowledge
,
&c.
will
you
be
unquiet
?
Shall
such
as
Esay
,
Ieremiah
,
Ezekiel
,
Daniel
,
and
other
great
Prophets
be
so
silent
,
and
will
you
rage
?
Nay
,
we
may
not
onely
take
the
Prophets
for
an
example
of
patience
,
but
the
Apostles
too
.
They
suffered
not
onely
silently
,
but
joyfully
.
8.
Consider
,
How
much
better
it
is
with
you
,
then
with
others
.
Are
there
many
above
you
?
well
,
but
there
are
more
below
you
,
&c.
If
thou
wert
the
lowest
of
all
the
Sons
of
men
,
it
were
thy
duty
to
be
quiet
;
but
there
are
1000.
above
thee
in
grace
,
in
service
,
in
obedience
,
who
are
yet
very
far
below
thee
in
misery
in
sufferings
.
Art
thou
weak
?
others
there
are
,
that
lye
bed-rid
,
art
thou
in
fear
of
a
prison
?
There
are
better
then
thou
in
close
bondage
?
Dost
thou
drink
thy
teares
?
others
there
are
,
who
drink
blood
.
Art
thou
in
the
fire
of
persecution
?
There
are
many
in
the
fire
of
Hell
.
'T
is
our
fault
,
we
are
alwayes
looking
to
them
,
who
are
above
us
,
such
and
such
,
they
have
friends
,
they
have
liberty
,
they
are
in
high
places
,
they
have
not
my
crosses
,
they
feel
non
of
my
pains
,
&c.
well
,
but
are
there
none
in
the
World
,
thinkest
thou
,
that
esteem
thy
condition
as
happy
in
respect
of
theirs
?
'T
is
very
good
counsel
,
the
Apostle
gives
us
,
That
we
would
make
our
selves
equal
with
them
of
low
degree
,
vid.
Rom.
12.
16.
If
we
would
do
thus
in
this
matter
,
it
would
(
through
God
)
go
very
far
to
the
quietting
of
us
.
There
is
much
difference
between
the
comparing
of
our
spiritual
and
our
outward
condition
with
others
.
In
comparing
our
spiritual
condition
,
we
should
measure
with
the
highest
,
that
we
may
be
excited
to
growth
;
but
in
comparing
of
our
outward
condition
,
we
should
measure
with
the
lowest
,
that
we
may
be
preserved
from
repining
.
9.
Frequent
Prayer
.
He
that
is
seldom
in
prayer
,
will
be
frequent
in
repining
;
and
he
who
is
much
in
prayer
,
will
be
very
little
in
murmuring
.
Prayer
will
allay
heates
of
spirit
.
Prayer
will
expel
the
venom
of
impatience
.
Davids
Prayer
to
God
,
made
his
soul
so
silent
under
his
sufferings
,
vid.
Psal.
39.
9
,
10.
In
Prayer
,
the
soul
hath
a
view
of
God
,
which
doth
much
quiet
.
In
Prayer
,
the
soul
hath
an
interview
of
it self
,
and
a
view
of
sin
.
Prayer
,
layes
the
soul
low
in
it self
.
Prayer
,
kindles
faith
,
&c.
which
sees
an
issue
out
of
trouble
,
&c.
10.
Be
much
in
the
Duty
of
Thanksgiving
.
It
is
the
Duty
of
a
Christian
,
to
give
thanks
in
every
condition
,
1
Thes.
5.
18.
Now
he
that
abounds
in
Thanksgiving
,
will
be
preserved
from
impatience
.
Impatience
will
take
us
off
from
hearty
giving
of
thanks
;
and
giving
of
thanks
will
drive
away
murmuring
.
Doth
a
Fountain
send
forth
sweet
waters
,
and
bitter
at
one
place
?
out
of
the
same
mouth
proceedeth
there
blessings
and
cursings
?
Jam.
3.
10
,
11.
He
that
sees
cause
why
he
should
give
thanks
,
will
see
no
reason
why
he
should
murmur
;
and
he
that
can
finde
in
his
heart
to
murmur
,
will
hardly
ever
blesse
God
so
heartily
as
he
should
:
where
there
is
much
of
due
blessing
of
God
,
there
will
be
little
,
or
none
at
all
,
of
murmuring
;
which
indeed
is
no
better
then
cursing
and
blaspheming
.
11.
Consider
the
Divine
Calling
.
Christians
are
under
no
troubles
or
sufferings
;
but
if
they
can
see
that
they
are
called
thereunto
by
the
Lord
,
the
very
Call
of
God
may
quiet
their
hearts
.
This
Direction
the
Apostle
giveth
as
a
Help
to
patience
,
1
Pet.
2.
21.
Obj.
But
when
doth
God
call
a
man
to
suffer
?
Sol.
When
a
man
is
in
this
Dilemma
,
that
either
he
must
suffer
,
or
sin
,
then
doth
God
call
him
.
Vid.
Job
36.
21.
12.
Consider
,
That
if
you
do
not
suffer
patiently
,
you
will
lose
all
the
benefit
of
your
sufferings
.
No
suffering
is
acceptable
with
God
,
but
the
patient
suffering
.
Vid.
1
Pet.
2.
20.
No
Christian
would
undergo
sufferings
,
and
yet
lose
the
benefit
and
acceptance
of
them
.
13.
Meditate
much
upon
the
day
of
Death
,
and
especially
,
of
the
Day
of
Judgement
.
This
the
Scripture
makes
a
very
great
Argument
to
quiet
our
hearts
:
especially
,
in
such
sufferings
as
are
for
the
Cause
of
God
.
Vid.
Heb.
10.
36
,
37.
Vid.
Jam.
5.
7
,
8.
14.
Take
heed
of
anger
and
passion
.
Passion
will
set
the
tongue
on
fire
.
Vid.
Eccles.
7
,
8.
The
help
to
patience
,
is
Vers.
9.
Be
not
hasty
in
thy
spirit
to
be
angry
.
Anger
is
the
bane
of
patience
;
and
such
passionate
ones
,
are
so
far
from
this
silent
frame
of
heart
,
that
they
are
clamorous
;
for
anger
and
clamor
are
joyned
together
,
Eph.
4.
31.
Object
.
1.
But
my
afflictions
are
not
single
,
but
many
:
if
it
were
but
one
affliction
,
&c.
wave
after
wave
.
Sol.
1.
They
are
not
so
many
as
God
could
have
layd
.
2.
They
are
not
so
many
as
thy
sins
.
3.
They
are
not
so
many
as
the
sufferings
of
Christ
were
,
&c.
4.
If
they
be
many
,
do
not
make
them
more
by
impatience
.
This
is
the
way
to
increase
them
.
2d
Object
.
But
I
suffer
from
my
friends
,
from
whom
I
have
well
deserved
.
Sol.
So
did
Jesus
Christ
.
These
are
the
wounds
I
received
in
the
house
of
my
friends
.
3d
Object
.
I
know
not
how
long
they
shall
last
,
Ergo.
I
cannot
see
to
the
further
end
of
them
,
&c.
Sol.
1.
Let
this
the
rather
make
thee
silent
.
Impatience
doth
but
lengthen
out
your
sufferings
.
Every
impatient
Word
or
Act
,
adds
one
link
more
to
the
Chain
.
2.
Thy
sufferings
do
not
last
so
long
as
thy
Glory
:
that
shall
be
eternal
,
2
Cor.
4.
ult.
3.
Thy
sufferings
shall
last
no
longer
,
then
shall
be
for
thy
good
.
4th
Object
.
But
my
affliction
is
in
such
a
thing
,
which
is
so
dear
and
precious
,
&c.
Any
thing
else
I
could
have
endured
but
this
,
&c.
Sol.
1.
If
it
were
not
in
something
very
dear
,
it
would
not
amount
to
an
affliction
.
2.
Thy
sins
have
been
of
the
highest
Nature
,
Colour
,
the
deepest
Dye
.
Thy
iniquity
hath
reached
to
the
heart
.
3.
All
that
God
requires
of
us
,
is
to
suffer
what
he
inflicts
.
We
are
not
to
choose
our
Crosse
,
but
to
take
up
our
Crosse
.
That
which
God
layes
before
us
,
That
is
our
crosse
,
and
we
must
bear
it
.
Jan.
21.
1648.
Mary
Wolnoth
,
February
the
11th
,
1648.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Heb.
3.
2.
Who
was
faithfull
to
him
that
appointed
him
.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
THis
Epistle
was
written
to
the
scattred
Hebrews
who
through
grace
had
beleeved
in
the
Lord
,
and
were
now
scattered
by
reason
of
persecution
,
so
the
inscription
shewes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
the
Author
of
it
,
interpreters
are
of
severall
judgments
,
some
referring
it
to
Luke
,
others
to
Barnabas
,
others
to
Clement
,
others
to
some
other
of
the
Apostles
.
The
most
generall
and
probable
opinion
,
is
,
that
it
was
written
by
Paul
,
and
that
he
suppresseth
his
name
on
purpose
,
lest
it
should
hinder
the
successe
of
his
writing
.
The
Name
of
Paul
was
odious
to
the
Jewes
who
were
not
converted
,
they
looked
upon
him
as
an
Apostate
from
their
Religion
;
and
he
was
also
much
suspected
by
some
of
the
weaker
beleeving
Jewes
who
were
yet
too
much
addicted
to
the
ob●ervation
of
the
ceremoniall
law
,
therefore
he
doth
de
industriâ
conceale
his
Name
.
Amongst
other
reasons
which
doe
probably
evince
Paul
,
to
be
the
Author
of
this
Epistle
,
these
two
are
cogent
.
(1)
The
conclusion
of
this
is
agreeable
to
the
conclusion
of
his
other
writings
,
Cap.
13.
25.
This
salutation
is
Paul's
marke
to
all
his
Epistles
,
2
Thes.
2.
17.
vid.
Davenant
.
Col.
4.
18.
(2)
And
that
which
is
most
strong
is
the
Authority
of
the
Apostle
Peter
,
who
writing
his
second
Epistle
to
these
very
Hebrews
,
makes
mention
of
an
Epistle
written
to
them
by
Paul
which
was
then
received
by
the
Church
as
Canonicall
The
matter
of
this
Epistle
is
threefold
.
1.
He
labours
to
take
off
these
beleeving
Hebrewes
from
the
observation
of
the
Leviticall
ceremonies
,
whereunto
they
were
too
much
inclined
,
and
to
perswade
with
them
to
entertaine
the
Gospell
in
the
simplicity
thereof
.
This
he
endeavours
to
do
,
by
setting
before
their
eyes
the
excellency
of
Jesus
Christ
in
his
person
,
and
in
his
Propheticall
and
Priestly
office
.
This
he
doth
from
the
beginning
of
the
Epistle
to
the
23.
v.
of
Chapter
10.
2.
To
encourage
them
to
stand
fast
in
the
profession
of
the
Christian
Religion
.
That
albeit
persecution
should
arise
for
the
Truth
,
yet
they
should
not
prove
Apostates
and
Renegado's
,
but
as
that
Cloud
of
witnesses
which
he
sets
before
them
had
done
,
so
they
should
be
constant
to
the
death
.
This
is
from
cap.
10.
23.
v.
to
the
end
of
the
twelfth
Chapter
.
3.
To
exhort
them
to
the
practise
of
many
necessary
Christian
Duties
,
Chapter
13.
v.
1.
ad
finem
.
In
this
third
Chapter
he
exhorts
them
that
from
all
that
discovery
he
had
made
of
Christ's
Person
and
propheticall
office
in
the
two
former
Chapters
,
they
would
be
perswaded
to
embrace
him
,
and
to
take
heed
that
they
did
not
fall
through
unbeliefe
and
hardnesse
of
heart
,
from
the
profession
of
the
faith
they
had
received
,
ver.
1.
Wherefore
,
&c.
He
useth
many
arguments
in
this
Chapter
,
amongst
others
this
is
one
in
the
Text
,
drawen
from
the
fidelity
of
Christ
;
which
that
he
may
ensorce
the
better
,
he
makes
a
deliberate
comparison
of
Christ
and
Moses
.
They
had
high
opinions
of
Moses's
fidelity
in
appointing
the
Legall
services
;
but
for
Christ
they
had
not
such
high
thoughts
of
him
as
it
was
meet
they
should
have
had
;
The
Apostle
therefore
compares
Christ
and
Moses
together
,
and
p●oves
,
that
as
Moses
was
faithfull
in
the
appointment
of
the
Typicall
worship
under
the
law
,
so
Christ
was
faithfull
in
the
abolishing
of
that
,
and
appointing
Evangelicall
worship
in
the
place
of
it
;
yea
he
tells
them
there
was
great
difference
between
Moses
and
Christ
.
Moses
was
faithfull
as
a
Servant
,
Christ
as
a
Son
over
his
own
house
,
ver.
3.
5
,
6.
Thus
you
have
the
Text.
T
is
a
glorious
commendation
of
Jesus
Christ
and
his
Apostleship
.
In
which
we
have
two
things
.
1.
The
thing
commended
,
He
was
faithfull
.
2.
The
specification
of
the
person
to
whom
this
fidelity
was
shewed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
namely
to
the
Father
,
for
he
made
him
both
Priest
and
Prophet
to
his
Church
.
Or
if
you
please
,
you
may
observe
rather
.
(1)
Christs
call
to
his
Apostleship
,
he
was
constituted
,
made
by
his
Father
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
(2)
His
carefull
execution
of
that
work
to
which
he
was
called
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Two
things
are
necessary
(
as
Reverend
Calvin
upon
this
Text
)
ad
comparandam
doctrinae
authoritatem
.
A
Divine
Call
from
God
.
A
faithfull
Execution
of
the
trust
committed
.
Both
these
meet
in
Christ
.
Therefore
is
he
to
be
observed
.
This
is
the
Apostles
Argument
in
this
place
.
Faithfull
is
taken
:
1.
For
one
who
beleeveth
the
Gospell
of
Christ
,
Eph.
1.
11.
2.
For
one
who
keeps
his
promises
,
1
Joh.
1.
9.
3.
For
one
who
performes
a
trust
faithfully
,
Col.
4.
9.
Rev.
2.
10.
Thus
it
s
taken
here
.
To
him
that
made
him
.
viz:
To
God
who
ordained
and
consecrated
him
Priest
.
Here
are
two
Doctrines
.
1.
Doct.
That
Jesus
Christ
was
appointed
and
made
by
the
Father
,
the
Apostle
and
High
Priest
of
the
Churches
profession
.
Here
is
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Text.
He
had
a
Divine
call
to
the
execution
of
all
those
offices
which
he
susteined
as
our
mediator
.
He
did
not
run
before
he
was
sent
,
he
did
not
act
without
a
due
Commission
and
Warrant
.
He
was
lawfully
conssituted
by
him
who
had
power
to
undertake
that
great
charge
which
he
hath
over
the
Church
.
2.
Things
.
1.
That
Christ
is
made
.
2.
How
he
is
made
.
(1)
That
he
is
appointed
.
He
hath
both
mission
and
commission
for
this
great
service
.
(1)
This
is
that
which
the
Scripture
holds
out
clearly
in
generall
.
He
is
made
to
us
of
God
,
saith
the
Apostle
,
Wisedome
,
Righteousnesse
,
Sanctification
and
Redemption
1
Cor.
1.
30.
there
is
his
constitution
,
God
hath
given
him
to
be
the
head
of
all
things
to
his
Church
,
Eph.
1.
22.
He
did
not
unduely
usurpe
this
jurisdiction
and
dominion
,
and
headship
over
the
Church
.
God
gave
it
him
.
All
power
is
given
unto
me
,
both
in
Heaven
,
and
in
Earth
,
Matth.
28.
18.
God
hath
put
all
judgment
into
the
hand
of
his
Son
,
Joh.
5.
22.
and
God
hath
given
him
Authority
to
execute
judgement
,
because
he
is
the
Son
of
God
,
ver
27.
when
the
fulnes
of
time
was
come
,
God
sent
his
Son
made
of
a
woman
,
Gal.
4.
4.
And
our
Saviour
in
the
Gospell
doth
many
times
make
mention
of
his
Fathers
sending
,
My
Doctrine
is
not
mine
,
but
his
that
sent
me
,
Joh.
7.
16.
The
Father
that
sent
me
,
beareth
witnesse
of
me
,
Joh.
8.
18.
As
my
Father
hath
sent
me
,
so
send
I
you
,
Joh.
20.
21.
We
read
in
Scripture
of
his
anointing
,
Esa.
61.
1
,
2.
The
Spirit
of
the
Lord
God
is
upon
me
,
because
he
hath
anointed
me
to
preach
the
Gospell
to
the
meek
,
&c.
Therefore
he
is
called
the
Servant
of
the
Lord
and
his
elect
,
Esa.
42.
1.
(2)
This
we
shall
find
asserted
of
every
particular
branch
of
his
office
.
(1)
For
his
Priestly
office
.
He
was
made
a
Priest
by
an
immediate
call
and
ordination
from
God
,
vid.
Psal.
110.
4.
and
Heb.
5.
4
,
5
,
6.
The
scope
of
the
Apostle
in
that
Chapter
is
to
set
out
the
excellency
of
Christs
Priesthood
,
by
comparing
it
with
the
Leviticall
:
his
Priesthood
had
a
concurrence
of
all
things
necessary
to
the
Leviticall
,
and
it
had
many
excellencies
about
that
:
amongst
other
things
required
in
the
Priesthood
of
Aaron
,
this
was
one
,
there
must
be
a
Divine
regualr
Call
.
This
was
in
the
Priesthood
of
Christ
.
He
was
called
of
God
an
high
Priest
after
the
order
of
Melchisedech
.
(2)
For
his
Kingly
office
.
Hee
is
lawfully
created
.
The
Scepter
is
given
into
his
hand
,
the
Crown
is
put
upon
his
head
,
by
God
himselfe
.
God
hath
his
Throne
,
and
God
hath
set
him
in
his
Throne
.
I
have
set
my
King
upon
my
holy
hill
of
Zion
,
Psal.
2.
6
,
7.
I
will
declare
the
Decree
,
&c.
The
Government
is
put
upon
his
Shoulders
,
vid.
Esa.
22.
20
,
21
,
22
,
23.
Eliakim
was
a
figure
of
the
Kingdome
of
Christ
,
and
if
you
look
into
Dan.
7.
13.
14.
after
that
abolishing
of
the
four
Monarchies
we
have
the
establishment
of
Christs
Monarchy
,
and
we
see
the
Ancient
of
dayes
gave
his
dominion
,
&c.
Christ
did
not
thrust
himself
into
the
Throne
as
many
do
,
though
they
leape
over
the
heads
of
the
right
heyres
;
no
he
stayed
till
Authority
was
given
him
,
vid.
Heb.
1.
8.
9.
Psal.
110.
2.
(3)
For
his
Propheticall
office
.
He
hath
his
thority
from
God
for
this
also
.
Moses
preached
this
long
agoe
,
Deut.
18.
18.
he
did
not
raise
himself
,
God
raised
him
to
this
great
office
.
He
was
anointed
of
God
to
preach
glad
tidings
,
Esa.
61.
1.
In
a
word
,
whatsoever
work
belongs
to
Christ
as
mediator
,
t
is
put
into
his
hands
by
a
power
Divine
.
The
Father
loveth
the
Son
and
hath
given
all
things
into
his
hand
,
Joh.
3.
35.
He
hath
ordained
him
to
be
Judge
of
quick
and
dead
,
Acts
10.
42.
(2)
How
hee
is
made
and
appointed
.
Here
are
three
things
.
(1)
There
is
a
Divine
Decree
,
by
which
Jesus
Christ
is
from
all
eternity
appointed
for
this
service
,
Psal.
2.
7.
Yea
there
is
the
oath
of
God
,
Psal.
110.
4.
vid.
Heb.
6
,
20.
22.
(2)
By
Covenant
,
There
is
a
firme
Covenant
,
and
stipulation
passed
between
God
and
Christ
,
vid.
Esa.
53.
10.
Christ
was
to
undertake
an
office
of
service
and
obedience
for
the
good
of
men
.
To
take
mans
nature
,
to
offer
himself
up
a
Sacrifice
,
&c.
and
for
this
,
God
was
to
prolong
his
dayes
,
to
give
him
a
seed
,
the
uttermost
part
of
the
earth
for
his
inheritance
,
&c.
to
divide
him
a
spoil
with
the
great
,
&c.
to
set
a
glory
for
him
,
Heb.
12.
2.
vid.
Heb.
10.
9.
10.
(4)
There
is
a
very
solemn
and
publike
Promulgation
of
the
eternall
Decree
by
God
himself
,
first
to
Adam
,
Gen.
3.
15.
Then
at
the
Baptisme
of
Christ
;
by
vertue
of
which
Christ
is
declared
to
be
appointed
for
this
work
,
We
read
of
it
,
Math.
3.
17.
and
repeated
againe
at
his
transfiguration
,
Math.
17.
5.
&
1
Pet.
1.
17.
And
afterwards
by
his
Apostles
who
were
commanded
to
testifie
,
that
he
was
ordained
of
God
,
&c.
(3)
By
Divine
unction
,
which
was
the
work
of
the
holy
Ghost
,
Heb.
1.
9.
The
holy
Ghost
formed
him
in
the
womb
,
anointed
his
humane
nature
,
&c.
1.
Use
.
Information
.
(1)
That
the
work
of
our
salvation
,
is
a
work
which
God
doth
exceedingly
approve
and
delight
in
,
as
well
as
Jesus
Christ
.
T
is
the
Father's
work
,
as
well
as
the
work
of
Christ
,
My
Meate
,
saith
Christ
,
is
to
do
the
work
of
him
that
sent
me
,
Joh.
4.
34.
He
that
appoints
another
for
a
work
,
is
as
well
the
Author
of
it
,
as
he
that
doth
the
work
appointed
.
T
is
called
the
pleasure
of
the
Lord
,
Esa.
53.
10.
though
it
be
put
into
the
hands
of
Christ
.
We
only
look
at
Jesus
Christ
in
the
work
of
our
salvation
,
&c.
seldome
or
but
little
at
the
Father
,
&c.
we
are
to
look
at
the
Father's
appointment
,
as
well
as
at
the
Son's
accomplishment
.
(2)
That
those
who
reject
Jesus
Christ
,
they
reject
God
himself
,
by
whose
Authority
and
power
Christ
is
made
Lord
,
King
,
Priest
,
Saviour
.
Our
Saviour
oftentimes
in
the
Gospell
hints
this
,
My
doctrine
is
not
mine
but
his
that
sent
me
,
and
he
that
rejecteth
me
,
rejecteth
him
that
sent
me
,
&c.
T
is
a
great
aggravation
of
the
rejecting
of
Christ
because
he
is
Authoriz'd
by
a
Commission
from
the
Father
,
vid.
Exod.
23.
21.
(3)
That
the
Salvation
of
the
Church
of
God
by
Iesus
Christ
is
bottom'd
and
builded
upon
a
sure
and
stable
foundation
.
It
s
builded
upon
Christ
,
and
Christ
is
appointed
to
that
work
by
the
supreme
Authority
of
all
.
All
those
who
have
layed
hold
on
Christ
,
are
fled
to
a
sure
refuge
and
Sanctuary
.
He
is
verily
that
Messiah
,
in
whom
all
the
Patriarchs
and
Prophets
beleeved
,
vid.
Heb.
6.
18.
Gods
call
is
mans
comfort
.
(4)
That
all
the
Lawes
,
Ordinances
,
and
Administrations
appointed
by
Iesus
Christ
,
are
of
Divine
Authority
.
Baptisme
,
Ministry
,
Government
,
Censures
,
and
every
thing
he
hath
appointed
in
the
Church
,
are
of
God
.
Thus
are
all
according
to
the
instructions
given
him
by
God
.
All
power
is
given
to
me
in
Heaven
and
Earth
.
Goe
ye
therefore
,
&c.
Matth.
28.
18.
(5)
That
God
will
most
certainly
uphold
maintaine
and
defend
all
the
dominion
,
power
,
administrations
of
Iesus
Christ
,
against
all
who
oppose
them
or
incroach
upon
them
.
All
his
Kingly
dignities
,
all
his
Priestly
and
Propheticall
dignities
.
Ministry
,
Ordinances
,
Government
,
&c.
God
who
hath
called
him
to
the
work
,
will
uphold
him
,
and
all
he
doth
by
vertue
of
his
offices
.
Though
Satan
and
men
storme
,
&c.
Behold
my
servant
whom
I
uphold
,
Esa.
42.
1.
he
doth
all
by
Gods
appointment
,
ergo
,
God
will
maintaine
what
he
doth
,
vid.
Psal.
110.
1
,
2.
There
is
Gods
appointment
,
see
what
followes
,
ver.
5
,
6.
God
will
stand
by
him
,
vid.
Esa.
45.
13.
he
will
maintaine
Christs
right
in
thy
soul
.
2
Use
.
What
can
those
say
for
themselves
who
intrude
themselves
into
offices
in
the
Church
without
any
due
and
regular
appointment
.
Those
who
are
not
afraid
to
do
ministeriall
acts
,
Preach
,
baptize
,
&c.
and
yet
were
never
made
by
God
,
or
by
them
,
whom
he
hath
Authorized
for
that
purpose
.
There
is
a
double
call
to
the
work
of
the
ministry
.
2.
Mediate
,
by
men
whom
Jesus
Christ
hath
put
apart
,
and
Authorized
for
that
work
Now
what
an
act
of
boldnesse
and
usurpation
is
it
in
any
to
undertake
such
a
work
as
this
of
their
own
accord
,
though
they
have
gifts
,
&c.
when
Jesus
Christ
would
not
without
Gods
appointment
?
I
would
have
such
to
consider
,
1.
What
became
of
Uzziah
who
usurped
the
Priests
office
,
vid.
2
Chr.
26.
18.
19.
20.
2.
What
God
pronounceth
against
those
Prophets
who
run
without
being
sent
,
Ier.
14.
14
,
15.
The
people
are
threatned
for
hearing
them
,
vid.
Ioh.
10.
5.
8.
T
is
an
act
of
high
Treason
against
Jesus
Christ
,
his
Crown
and
dignity
,
to
take
such
imployments
,
uncalled
of
him
.
T
is
as
if
a
man
should
make
himself
an
Ambassador
,
and
goe
to
some
forraine
Prince
,
without
letters
of
credence
from
rhe
King
.
3.
Use
.
Exhortation
.
(1)
Let
us
learne
from
(2)
T
is
a
dangerous
thing
to
take
any
work
without
a
due
appointment
.
What
dost
you
heare
Elijah
?
Christ
would
not
be
a
judge
,
Man
who
made
me
a
Judge
?
(1)
Such
can
expect
no
successe
or
comfort
Promise
is
made
to
Saints
in
their
own
wayes
.
in
what
they
undertake
.
They
cannot
goe
to
God
to
beg
a
blessing
upon
their
labours
.
They
are
none
of
his
Servants
.
Who
hath
required
this
at
your
hands
?
Nay
they
may
expect
the
curse
of
God
,
&c.
for
their
usurpation
.
They
confound
Callings
.
(2)
If
the
work
they
have
in
hand
do
miscarry
,
they
have
nothing
to
support
their
spirits
in
such
a
time
.
T
is
a
mans
call
which
encourageth
him
in
case
of
disappointments
he
meets
with
,
in
his
work
,
&c.
Jacobs
call
was
his
comfort
,
when
he
was
way-laid
by
his
Brother
,
vid.
Gen.
32.
9.
10.
11.
If
they
suffer
,
they
will
suffer
as
busie
bodies
in
other
mens
matters
.
Gods-call
armes
men
against
any
inconveniences
:
we
must
row
in
a
storme
if
God
calls
.
Abraham
Heb.
11.
16.
Qui
habet
certum
Dei
verbum
in
quacunque
vocatione
,
credat
tantum
&
audeat
,
&
dabit
deus
hand
dubie
secundos
successus
,
Luther
.
(1)
Nor
is
it
enough
that
the
work
in
it self
be
lawfull
.
Uzzah's
work
was
lawfull
enough
,
To
keep
the
Arke
from
falling
,
2
Sam.
6.
6.
(2)
Nor
will
it
serve
that
they
have
a
good
intention
.
Uzzah
had
a
good
intention
.
Saul
had
a
good
intention
in
sacrificing
,
vid.
1.
Sam.
13.
7.
8.
&c.
And
so
in
sparing
the
Amalekites
cattle
.
1
Sam.
15.
21.
It
s
a
maxim
,
Malum
factum
excusatur
(3)
Nor
is
it
enough
that
you
have
abilities
to
discharge
the
work
of
the
place
.
Vzzah
had
abilities
enough
for
what
he
did
.
As
the
danger
is
great
,
so
is
the
sin
great
,
to
act
without
a
call
;
for
,
t
is
a
despising
of
Gods
power
,
who
hath
right
to
set
men
where
he
will
.
It
s
a
casting
off
of
Divine
Dominion
.
There
lies
a
Quo
warranto
?
against
all
such
persons
,
vid.
Minsheus
dictionary
,
p.
598.
(2)
T
is
a
despising
of
Gods
wisdome
,
as
though
he
knew
not
who
were
fittest
for
every
employment
.
Christ
would
not
act
in
this
kind
,
Man
who
made
me
a
Judge
,
Luc.
12
?
Let
Christs
call
be
a
generall
rule
for
you
,
not
to
step
out
of
your
place
to
any
work
,
without
a
warrantable
commission
.
He
that
breaks
this
hedge
,
a
Serpent
will
bite
him
,
Eccles.
10.
8.
(2)
Let
us
thankfully
acknowledge
this
appointment
of
Christ
to
this
work
.
Blesse
God
for
this
designation
of
Christ
.
All
the
good
you
have
or
expect
by
Christ
,
is
made
over
to
you
,
by
vertue
of
the
Fathers
appointment
:
he
is
made
unto
us
of
God
,
wisdome
,
&c.
vid.
Ro.
7.
25.
he
thanks
God
as
well
as
Christ
.
so
vid.
Phil.
2.
11.
he
mentions
the
glory
of
God
.
When
we
reade
of
the
Priviledges
purchased
by
our
high-Priest
,
as
we
are
to
be
thankfull
to
Christ
,
so
let
us
not
forget
,
that
we
are
as
much
engaged
to
God
for
his
designation
and
appointment
.
He
hath
made
us
accepted
through
the
beloved
,
Eph.
1.
6.
God
hath
done
it
.
And
God
,
saith
the
Apostle
,
was
in
Christ
reconciling
,
&c.
God
did
it
,
2
Cor.
5.
18.
4.
Vse
.
Consolation
.
(1)
It
gives
us
comfort
that
Christ
is
no
impostor
,
deceiver
,
&c.
but
he
of
whom
the
Prophets
foretold
.
Tutò
acquiescant
in
eo
fideles
,
Calvin
.
in
Textum
.
(2)
It
gives
us
a
ground
of
great
comfort
and
assurance
that
God
will
readily
accept
of
all
that
which
Christ
hath
done
for
us
;
and
that
he
will
readily
and
freely
put
us
into
possession
of
all
that
which
Christ
hath
purchased
for
us
,
and
which
he
hath
promised
in
Christ
,
Since
he
was
made
our
high
Priest
,
by
Gods
appointment
and
ordination
,
nothing
surely
of
all
the
good
purchased
shall
be
kept
back
.
This
is
the
first
doctrine
from
Christs
Call
.
2.
We
come
to
the
Execution
of
this
trust
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Doct.
Christ
did
very
faithfully
discharge
all
that
trust
which
was
reposed
in
him
by
God
,
as
the
Apostle
and
high
Priest
of
our
profession
.
As
he
was
free
in
undertaking
,
so
he
was
very
faithfull
in
accomplishing
,
Heb.
2.
17.
By
his
Prophets
of
old
1
Pet.
1.
10.
11.
Heb.
3.
7.
1
Pet.
3.
19
By
himselfe
and
his
Apostles
,
afterwards
.
Fidelity
appeares
in
all
his
Offices
.
(1)
He
was
faithfull
in
his
Propheticall
office
.
(1)
He
did
exactly
and
plainly
reveale
and
make
known
to
the
Church
,
the
whole
Counsell
&
will
of
God
.
He
kept
nothing
from
them
which
was
necessary
for
them
,
and
which
was
given
him
in
Commission
to
unfold
for
their
benefit
,
vid.
Ioh.
15.
15.
Though
he
was
flattered
by
some
,
and
threatned
by
others
(
as
the
Gospell
witnesseth
)
many
times
in
danger
of
his
life
,
and
at
last
actually
died
for
it
;
yet
he
would
not
,
from
a
thred
to
a
shooe
latchet
hide
any
thing
from
the
Church
:
For
this
cause
was
I
borne
,
and
for
this
cause
,
came
I
unto
the
world
,
that
I
should
beare
witness
to
the
truth
.
Joh.
18.
37.
When
the
Scribes
and
Pharisees
had
corrupted
the
doctrine
of
the
Law
,
by
their
false
glosses
.
Our
Saviour
,
Math.
Cap.
5
,
6
,
7.
in
his
Sermon
upon
the
Mount
,
vindicates
the
law
from
those
false
glosses
,
and
expounds
it
in
the
spirituality
thereof
.
Nothing
concerning
doctrine
,
worship
,
government
,
discipline
,
necessary
and
fundamentall
,
but
Jesus
Christ
hath
faithfully
discovered
.
(2)
Inlightning
the
minds
of
his
elect
inwardly
,
by
his
spirit
,
Iohn
.
6.
45.
Act.
16.
14.
(3)
As
he
revealed
the
Truth
,
so
did
he
confute
all
false
doctrines
and
opinions
,
which
were
opposite
to
Truth
.
This
was
a
part
of
his
propheticall
off●ce
.
Not
onely
to
lay
down
Truth
positively
,
but
to
oppose
all
Heterodox
opinions
.
How
many
times
shall
you
heare
him
publikely
,
confuting
the
false
Tenets
of
the
Scribes
and
Pharisees
,
of
the
Saduces
,
Herodians
,
&c.
vid.
Math.
22.
29.
vid.
ver.
23.
ad.
34.
and
other
Sects
in
those
times
.
(4)
He
appointed
a
standing
ministery
,
qualified
with
Authority
,
and
furnished
with
gifts
,
graces
,
and
abilities
to
teach
publickly
in
his
Church
.
Prophets
,
Priests
and
Scribes
under
the
old
Testament
,
vid.
1
Pet.
1.
11.
12.
and
1
Pet.
3.
18.
19.
By
Apostles
,
Evangelists
,
Pastors
and
Teachers
under
the
Gospell
,
Math.
28.
18.
19.
Eph.
4.
8.
11
,
12
,
13.
2
Cor.
5.
18
,
19
,
20.
This
belonged
to
the
Propheticall
office
of
Christ
.
2.
He
was
faithfull
in
all
the
parts
of
his
Kingly
office
,
viz.
1.
He
gave
lawes
,
according
to
which
his
people
ought
to
live
and
demeane
themselves
,
both
towards
God
and
men
.
He
is
the
Churches
Law-giver
,
Esa.
33.
22.
yea
he
brings
them
into
obedience
to
these
Lawes
,
by
writing
them
in
their
hearts
;
Ezech.
36.
27.
(2)
To
gather
together
his
elect
,
which
are
his
subjects
out
of
the
world
into
one
body
or
Church
.
This
Christ
hath
done
in
part
,
and
doth
daily
by
his
word
and
spirit
,
vid.
Ioh.
12.
32.
Ioh.
11.
52.
Math.
28.
19.
3.
To
subdue
and
vanquish
all
the
enimies
of
his
Church
.
Thus
Christ
hath
done
in
his
own
person
,
Col.
2.
14.
Ioh.
12.
31.
he
hath
overcome
sin
,
Satan
,
the
world
,
and
he
doth
continually
repress
them
by
his
word
and
spirit
,
2
Cor.
10.
4
,
5.
and
will
perfectly
do
it
at
last
,
1
Cor.
15.
25
,
26.
4.
To
communicate
and
convey
unto
his
subjects
all
those
good
things
which
are
necessary
for
them
,
for
this
or
another
life
.
This
Christ
hath
done
.
5.
To
appoint
and
establish
Governours
,
and
a
setled
Government
in
his
Church
,
whereby
it
might
be
rightly
ordered
,
according
to
his
mind
.
This
Christ
hath
done
,
vid.
Acts.
1.
3.
and
Math.
28.
19.
20.
vid.
1
Cor.
12.
28.
29.
vid.
Esa.
9.
6.
7.
3.
He
was
faithfull
in
his
Priestly
office
.
There
were
two
parts
of
this
office
.
Satisfaction
.
Intercession
.
(1)
Satisfaction
is
that
whereby
Jesus
Christ
having
taken
our
nature
upon
him
,
did
in
that
Nature
make
full
satisfaction
to
divine
justice
for
the
sins
of
man
,
paid
all
our
debts
,
and
so
set
us
free
from
the
curse
.
This
was
done
two
wayes
.
By
his
perfect
obedience
,
By
his
sufferings
for
our
guilt
.
Now
Jesus
Christ
did
faithfully
do
both
these
.
1.
He
did
by
his
righteousnesse
and
obedience
,
perfectly
fullfill
the
Law
.
He
did
fulfill
all
Righteousnesse
,
Rom.
5.
19.
2.
He
did
faithfully
suffer
,
and
undergoe
all
that
punishment
which
was
due
to
our
sins
.
The
Apostle
speaks
of
both
these
parts
of
his
satisfaction
,
Phil.
2.
5
,
6
,
7
,
8.
and
Esa.
53.
5
,
6.
(2)
Intercession
,
is
that
part
of
Christs
Priestly
office
,
whereby
he
appeares
before
the
Father
,
desiring
,
that
for
the
perpetuall
vertue
and
merit
of
his
sacrifice
,
all
his
members
may
find
acceptance
with
God
,
and
may
enjoy
the
benefit
of
his
obedience
and
sufferings
.
Now
this
Christ
faithfully
began
on
earth
,
Heb.
7.
5.
Ioh.
17.
per
totum
.
And
is
faithfully
continued
still
in
heaven
,
Heb.
7.
25.
and
Heb.
9.
24.
In
the
opening
of
this
doctrine
,
I
shall
shew
you
,
1.
That
Christ
was
faithfull
.
2.
Why
he
was
so
.
(1)
That
Christ
was
faithfull
in
performing
what
service
was
appointed
him
,
will
appeare
.
(1)
By
the
many
publicke
Testimonies
which
God
gave
to
him
,
when
he
was
on
earth
.
At
his
Baptisme
,
at
his
Transfiguration
.
This
is
my
wellbeloved
Son
,
in
whom
I
am
well
pleased
,
Math.
3.
17.
and
Math.
17.
5.
The
Testimony
of
God
is
according
to
truth
.
God
would
never
thus
have
borne
witnesse
to
Christ
,
if
there
had
been
in
him
the
least
unfaithfullness
.
He
could
not
have
been
satisfied
and
well-pleased
with
him
,
if
there
had
been
the
least
failure
:
yea
before
his
incarnation
,
God
beares
him
witnesse
,
vid.
Esa.
42.
1.
2.
3.
4.
(2)
By
the
exaltation
of
Christ
to
the
right
hand
of
God
in
glory
.
He
should
never
have
had
either
Crowne
or
Throne
from
God
,
if
he
had
not
faithfully
discharged
every
thing
which
he
undertook
:
for
his
glorification
was
upon
that
condition
,
that
he
should
faithfully
discharge
every
part
and
parcell
of
what
he
undertook
,
vid
,
Esa.
53.
12.
The
Apostle
saith
,
he
was
taken
from
prison
,
Esa.
53.
8.
the
prison
of
the
grave
.
Jesus
Christ
could
never
have
risen
out
of
the
grave
,
the
prison-doores
would
never
have
opened
,
the
Jaylor
,
Death
,
would
never
have
let
his
Prisoner
out
,
if
he
had
not
faithfully
performed
all
,
The
Heavens
would
never
have
opened
to
him
,
or
given
him
any
entertainment
,
had
he
been
in
the
least
unfaithfull
.
Therefore
our
Saviour
demands
his
glory
from
God
,
upon
the
faithfull
discharge
of
his
duty
,
as
that
which
by
compact
and
covenant
was
due
to
him
,
vid
,
Ioh.
17
,
5.
When
you
read
that
Scripture
,
1
Tim.
3.
16.
conclude
that
Paul
was
faithfull
.
(3)
By
all
those
commands
which
are
given
by
God
to
all
sinners
to
beleeve
in
Christ
,
And
by
all
those
promises
which
God
himself
hath
made
of
acceptance
of
all
those
who
receive
Jesus
Christ
upon
the
Termes
of
the
Gospell
.
Many
commands
are
given
by
God
.
This
is
my
beloved
Son
,
heare
him
.
This
is
the
will
of
God
,
that
ye
should
beleeve
in
him
,
whom
he
hath
sent
.
And
for
promises
of
acceptance
of
us
in
Christ
,
how
doth
the
Scripture
abound
?
vid.
Ioh.
3.
16.
Yea
we
know
that
all
the
Patriarchs
before
Christs
incarnation
,
they
were
accepted
and
saved
by
vertue
of
Christs
satisfaction
to
be
made
.
God
accepted
of
Christs
intention
.
There
would
have
been
no
such
thing
as
reconciliation
between
God
and
man
,
or
salvation
,
if
Christ
had
not
been
faithfull
.
No
promises
of
pardon
,
&c.
or
Adoption
,
&c.
No
giving
of
the
Spirit
,
&c.
if
Christ
had
been
unfaithfull
.
1.
Consider
the
Father
who
imposed
the
trust
.
2.
Why
Christ
was
faithfull
.
Consider
1.
The
person
trusting
.
2.
The
trusted
.
3.
The
trustee
.
(1)
For
the
honouring
of
his
Father
who
had
intrusted
him
.
The
work
which
he
had
to
accomplish
,
was
a
work
which
would
bring
great
glory
unto
God
.
It
was
a
work
with
which
God
was
marvellously
delighted
.
'T
is
called
the
pleasure
of
the
Lord
,
Esa.
53.
10.
Therefore
out
of
that
respect
which
he
had
to
Gods
honour
,
he
would
be
faithful
.
God
would
have
been
disappointed
of
his
end
,
if
Christ
had
not
been
faithful
.
He
would
promote
his
Fathers
joy
.
This
is
in
the
Text
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
(2)
For
the
honouring
of
himself
.
It
s
the
honour
The
Trustee
.
of
an
Embassador
,
to
be
faithful
in
the
discharging
of
his
trust
:
unfaithfulness
is
one
of
the
greatest
stains
and
blots
which
can
be
fastned
upon
a
person
:
faithfulness
is
a
Crown
of
glory
,
Prov.
13.
17.
The
work
was
his
own
,
as
well
as
his
Fathers
.
This
is
in
the
Text
,
Heb.
3.
6.
John
10
,
12
,
13
,
14.
(3)
From
that
love
he
bare
to
those
,
for
whom
Those
for
whom
he
was
trusted
.
he
was
intrusted
and
employed
.
The
work
which
was
put
into
the
hands
of
Christ
,
was
a
work
which
exceedingly
pleased
him
.
The
saving
of
souls
,
the
reconciling
of
men
to
God
,
the
Redemp
.
of
his
Elect
,
from
everlasting
destruction
,
&c.
The
Scripture
speaks
very
clearly
of
the
affection
of
Christ
,
to
the
work
he
undertook
.
I
have
a
Bapt.
to
be
baptized
with
,
and
how
am
I
straitned
,
&c.
Luk.
12.
50.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
he
was
(
as
it
were
)
in
prison
,
till
the
work
was
done
,
he
was
in
pain
till
he
was
delivered
,
vid.
Esa.
53.
11.
That
travel
of
his
soul
,
pleased
him
,
Ergo.
1.
Use
.
Confutation
and
Reproof
,
to
all
those
Doctrine
and
opinions
which
deny
faithfulness
Christ
,
and
overthrow
it
.
(1)
The
Papists
,
by
establishing
their
unwritten
Traditions
,
and
humane
Inventions
,
they
do
derogate
from
the
faithfulness
of
Christ
in
his
prophetical
Office
.
Jesus
Christ
was
not
faithful
in
revealing
the
will
of
God
,
necessary
to
mans
salvation
,
if
there
be
need
of
their
unwritten
Traditions
;
if
Christ
was
a
faithful
Prophet
,
then
they
are
unfaithful
Impostors
,
to
obtrude
their
unwarrantable
Traditions
upon
men
,
instead
of
Scripture
,
vid.
Rev.
22.
18
,
19.
2.
That
opinion
of
the
Enthusiasts
,
who
not
contented
with
the
written
word
,
depend
upon
immediate
Revelations
from
Heaven
,
above
the
written
word
.
These
no
lesse
then
the
Papists
,
by
their
Traditions
,
do
enervate
and
overthrow
the
fidelity
of
Christ
,
in
his
prophetical
Office
.
They
think
the
teachings
of
Christ
are
not
sufficient
.
These
are
no
better
then
the
younger
brethren
of
Papists
.
3.
The
Papists
in
their
daily
offering
up
of
sacrifice
for
the
quick
and
the
dead
,
they
overthrow
his
faithfulness
in
his
Priestly
Office
,
vid.
Heb.
10.
14.
4.
The
Papists
by
joyning
other
Mediators
with
Christ
,
thy
overthrow
the
fidelity
and
sufficiency
of
Christ
in
his
Priestly
Office
of
Intercession
.
If
Christ
was
faithful
and
sufficient
,
we
need
no
other
Intercessor
.
5.
They
who
are
of
opinion
,
that
there
is
no
setled
Government
in
the
Church
,
&c.
They
deny
the
fidelity
of
Christ
in
his
Kingly
Office
.
His
work
as
a
King
,
was
to
appoint
Lawes
,
&c.
He
had
not
been
so
faithful
as
Moses
was
else
;
for
Moses
gave
Lawes
,
for
the
governing
of
the
Jewish
Church
.
According
to
all
that
which
God
shewed
Moses
in
the
Mount
,
so
did
he
.
2d
Use
.
Consolation
to
the
Servants
of
God
,
and
that
1.
in
general
,
2.
in
particular
.
(1)
In
general
,
it
layes
down
this
comfort
,
That
all
the
work
of
your
Salvation
and
Redemption
which
Christ
undertook
,
is
fully
and
really
accomplished
.
Consummatum
est
.
Against
all
despaires
,
doubtings
,
against
all
their
own
unfaithfulness
,
&
distrust
.
You
may
live
upon
the
joy
and
comfort
of
this
Truth
in
all
your
feares
.
When
Conscience
accuseth
,
when
Satan
tempts
you
to
despair
,
you
may
cling
to
this
Doctrine
,
as
a
sure
refuge
.
And
the
rather
,
because
thy
salvation
is
builded
and
bottomed
upon
the
fidelity
of
Christ
,
not
upon
thy
faithfulness
,
but
upon
Christs
.
Now
as
God
laid
help
upon
one
that
was
mighty
to
save
.
So
he
laid
help
upon
one
,
who
was
faithful
in
saving
.
Thy
Salvation
is
most
certain
.
(2)
That
God
will
give
thee
all
thy
good
which
Christ
hath
purchased
.
See
the
Covenant
,
Ezech.
36.
25
,
26
,
27.
2.
Particularly
,
Here
ariseth
comfort
from
every
Office
of
Christ
,
to
all
his
members
.
1.
From
his
Prophetical
Office
,
these
four
comforts
.
(1)
That
Jesus
Christ
will
open
thy
heart
to
understand
,
and
believe
,
and
apply
those
truths
which
are
held
out
,
in
,
and
by
the
Ministry
of
the
Word
.
Thou
hast
a
blind
mind
,
darkness
clouds
thy
understanding
,
&c.
Thou
wantest
memory
,
&c.
well
,
Christ
hath
undertaken
this
,
as
thy
Prophet
,
to
teach
thy
heart
,
&c.
to
annoint
thy
eyes
,
He
is
able
to
remove
all
the
blindness
,
rudeness
,
intractableness
,
indocibleness
of
thy
soul
,
&c.
Vid.
Esa.
54.
13.
He
can
teach
irresistibly
,
infallibly
.
(2)
That
Jesus
Christ
will
teach
thee
to
put
a
difference
between
truth
and
error
.
We
live
in
erroneous
times
,
&c.
many
false
lights
,
&c.
are
risen
up
,
many
seducers
gone
out
,
&c.
well
,
Christ
is
a
faithful
Prophet
.
And
by
vertue
of
that
Office
,
he
hath
undertaken
to
lead
his
Children
into
all
truth
,
John
16.
13.
Ye
have
an
unction
,
&c.
1
John
2.
20.
Esa.
30.
21.
To
deceive
(
if
it
were
possible
)
the
very
Elect
,
that
is
impossible
,
Mark
13.
22.
For
a
time
,
they
may
go
astray
;
but
Christ
their
Prophet
,
will
reduce
them
.
They
went
out
from
us
,
because
they
were
not
of
us
,
&c.
1
John
2.
19.
(3)
Jesus
Christ
will
at
last
,
root
out
of
his
Church
error
,
Heresies
,
and
false
Doctrines
,
&c.
This
belongs
to
his
Prophetical
Office
.
He
hath
in
all
Ages
,
done
so
.
He
overthrew
Arrianisme
,
&c.
All
those
old
errors
which
over-spread
the
face
of
the
Church
,
in
the
beginning
of
the
Gospel
,
they
are
all
routed
and
scattered
.
Vid.
Rev.
12.
15
,
16.
They
are
not
the
Anabaptists
in
Germany
.
They
are
not
.
&c.
We
may
live
in
hopes
,
now
Toleration
is
endeavoured
.
(4)
That
Jesus
Christ
will
endue
his
Ministers
with
gifts
of
teaching
,
governing
;
and
that
he
will
preserve
&
continue
them
in
his
Church
,
notwithstanding
all
the
malice
of
men
,
and
Devils
against
them
,
vid.
Rev.
2.
1.
2.
The
Devil
hath
laboured
in
all
Ages
,
to
rout
the
Ministry
.
Chariots
and
Horsemen
,
2
Reg.
13.
14.
Antesignani
:
all
shoot
at
the
Colours
.
I
will
smite
the
Shepheard
,
and
the
Sheep
shall
be
scattered
.
Antichrist
could
never
yet
put
out
these
Lamps
,
Stars
,
vid.
Jer.
33.
18
,
19
,
20.
A
Gospel-promise
.
2.
For
his
Kingly
Office
,
comfort
ariseth
,
in
these
five
particulars
.
(1)
That
Jesus
Christ
will
settle
the
Government
of
his
Church
,
He
will
not
suffer
the
Lawes
he
hath
made
,
the
hedge
he
hath
set
up
,
to
be
alwayes
demolished
,
vid.
Esa.
54.
11
,
12
,
13
,
14.
A
Gospel-promise
.
He
will
fit
men
with
gifts
,
and
hearts
to
be
Rulers
in
his
Church
.
Though
some
should
fall
off
,
after
they
have
put
their
hands
to
the
Plough
.
Luk.
9.
62.
(2)
That
he
will
vanquish
all
the
enemies
of
thy
soul
.
Corruptions
,
passions
,
&c.
These
invisible
enemies
,
vid.
2.
Cor.
10.
4
,
5.
vid.
1
John
3.
8.
(3)
That
He
will
destroy
all
the
visible
enemies
of
his
Church
.
Antichrist
,
&c.
the
last
great
enemy
,
vid.
Psal.
2.
9.
Psal.
110.
5.
Rev.
8.
init
.
vid.
Zech.
1.
19.
21.
vid.
Mich.
4.
per
totum
,
especially
vers.
9.
13.
Gospel-promise
.
(4)
That
He
will
communicate
,
and
convey
into
thee
,
those
gifts
,
graces
,
which
are
necessary
for
thee
,
for
all
thy
Relations
.
Of
his
fulness
we
have
all
received
,
Iohn
1.
16.
Col.
1.
19.
Jesus
Christ
is
a
Feoffee
,
or
Guardian
,
intrusted
with
thy
Patrimony
of
grace
.
He
hath
no
need
of
thy
grace
,
he
hath
enough
of
his
own
,
he
will
not
pocket
up
any
of
that
which
belongs
to
thee
.
(5)
That
he
will
effectually
gather
all
his
sheep
together
,
vid.
John
10.
16.
(3)
For
his
Priestly-Office
,
much
comfort
ariseth
.
(1)
In
reference
to
the
satisfactory
part
,
thy
comfort
is
,
(1)
That
Jesus
Christ
hath
left
nothing
upon
the
score
,
which
God
can
exact
from
thee
.
All
that
thou
didst
owe
to
Divine
Justice
,
is
faithfully
discharged
.
The
Law
,
Satan
,
Conscience
,
can
lay
nothing
to
thy
charge
,
vid.
Rom.
8.
33
,
34.
Heb.
10.
14.
vid.
Col.
2.
14.
(2)
That
thy
person
is
accepted
through
him
.
(2)
In
reference
to
the
Intercessory
part
of
it
,
thy
comfort
is
,
(1)
That
he
will
faithfully
present
thy
Prayers
and
procure
acceptance
with
God
for
them
,
through
the
sweetness
of
his
incense
,
though
they
be
rough
,
harsh
,
smoky
in
themselves
.
(2)
That
He
will
appear
,
and
suffer
no
plea
to
fasten
against
thee
in
Heaven
.
Satan
is
continually
preferring
Inditements
and
Accusations
against
thee
.
He
is
the
accuser
of
the
Brethren
,
Rev.
12.
10.
We
may
see
by
his
suggestions
against
Iob
,
Cap.
1.
10.
Cap.
2.
4.
As
fast
as
he
brings
Accusations
in
,
so
fast
doth
thy
Advocate
cast
them
out
,
vid.
Zech.
3.
1
,
2
,
3
,
4.
When
Satan
shewes
to
God
,
the
filthy
Garments
of
thy
pollution
,
then
doth
Christ
shew
the
glorious
Garments
of
his
righteousness
,
and
so
non-suites
Satan
presently
,
and
casts
out
the
Bill
.
And
this
thou
mayst
the
rather
be
confident
of
,
because
he
is
alwayes
present
in
the
Court
.
Nothing
can
be
entered
or
done
,
without
his
knowledge
.
He
lives
for
this
very
work
,
Heb.
7.
25.
He
is
yet
in
the
habit
of
the
High
Priest
,
vid.
Rev.
1.
13.
He
hath
his
Robe
on
him
,
and
his
curious
Girdle
,
even
now
in
Heaven
.
Steephen
sees
him
in
his
mediatory
posture
,
standing
at
the
right
hand
of
God
,
Acts
7.
56.
3d
Use
.
Exhortation
.
1.
That
you
would
believingly
and
fiducially
trust
Iesus
Christ
with
all
your
concernments
.
He
is
able
,
and
besides
,
he
is
faithful
.
Cast
all
your
cares
upon
him
,
and
that
without
wavering
,
vid.
1
Pet.
5.
7.
venture
all
upon
him
.
It
was
spoken
to
the
Church
in
scattered
times
.
So
Psal.
55.
22.
There
are
many
burdens
.
-
1.
A
burden
of
sin
.
-
2.
A
burden
of
duty
.
-
3.
A
burden
of
suffering
.
-
4.
A
burden
of
success
.
Throw
all
these
upon
him
boldly
.
(2)
Make
that
use
which
the
Apostle
commands
,
vid.
1
John
2.
6.
Let
us
be
like
to
him
in
faithfulness
,
let
us
be
faithful
to
God
,
to
men
,
to
our selves
,
in
all
matters
of
trust
reposed
in
us
.
It
was
the
honour
of
Jesus
Christ
,
that
Righteousness
was
the
Girdle
of
his
loyns
,
and
faithfulness
the
Girdle
of
his
reyns
,
Esa.
11.
5.
Let
us
get
this
Girdle
about
us
:
Faithfulness
is
one
of
Christs
Names
,
Rev.
19.
11.
Let
it
be
our
Name
also
.
As
we
are
Christiani
à
Christo
,
so
let
us
be
fideles
from
him
,
who
is
Faithful
.
(1)
We
are
fallen
into
unfaithful
times
,
(2)
We
all
of
us
have
some
matter
of
trust
reposed
in
us
,
some
way
or
other
,
though
some
more
then
other
;
yet
all
in
some
case
or
other
,
some
one
Talent
or
other
.
As
we
are
Christians
,
God
hath
trusted
us
with
our
souls
,
(
a
great
trust
)
life
,
health
,
time
.
As
we
are
particularly
related
,
something
of
trust
is
committed
to
us
:
Ministers
are
trusted
with
peoples
souls
:
Magistrates
,
they
are
trusted
with
the
Lawes
,
&c.
Governours
of
Families
,
they
are
trusted
with
Children
,
Servants
,
&c.
There
's
no
man
,
but
he
hath
some
Feoffeship
or
other
.
Stewardship
is
committed
to
us
all
,
Ergo
,
necessary
;
And
the
lesse
the
trust
,
the
greater
the
treachery
,
because
its
easie
.
Your
Prentices
are
trusted
in
your
hands
,
by
their
Parents
,
for
education
,
nurture
,
&c.
(3)
We
have
all
of
us
,
the
same
seed
of
unfaithfulness
,
which
is
manifested
in
any
,
who
do
betray
their
trust
;
Ergo
,
treacherous
hearts
in
the
best
.
I
shall
handle
this
,
only
in
a
general
way
.
And
herein
I
shall
,
-
1.
Shew
you
wherein
fidelity
consists
.
-
2.
Give
some
Motives
to
it
.
-
3.
Give
some
helps
or
meanes
.
(1)
Fidelity
in
discharging
any
Trust
or
Office
,
hath
these
three
things
in
it
,
which
makes
it
up
,
viz.
(1)
All
and
every
branch
,
and
piece
of
work
belonging
to
that
Office
;
must
be
done
,
respect
must
be
had
to
every
part
of
the
Commission
.
Equal
respect
.
These
things
ought
ye
to
have
done
,
and
not
to
leave
the
other
undone
.
Universality
in
respect
of
the
Object
of
the
charge
enjoyned
.
You
often
read
in
Scripture
,
of
keeping
the
Charge
,
Zech.
3.
7.
Partiality
overthrowes
fidelity
.
To
instance
in
particulars
,
A
Minister
that
is
faithful
,
must
deliver
the
whole
Councel
of
God
,
Acts
20.
27.
He
must
teach
every
truth
,
reprove
every
sin
,
confute
every
error
which
is
crept
abroad
in
the
age
he
lives
in
:
if
he
keep
back
any
thing
of
that
which
he
is
enjoyned
to
deliver
,
he
is
an
unfaithful
Minister
,
vid.
1
Tim.
5.
21.
A
Servant
who
would
be
faithful
,
must
perform
every
piece
of
his
Masters
work
;
if
he
do
one
thing
,
&
leave
another
undone
,
he
proves
unfaithful
,
vid.
1
Sam.
2.
35.
An
Embassador
that
would
be
faithful
,
must
deliver
the
whole
Message
of
him
who
sent
him
,
vid.
1
Sam.
3.
18.
A
Magistrate
that
would
be
faithful
,
must
discharge
every
piece
of
his
Duty
.
An
Executor
that
would
be
faithful
,
must
fulfill
the
whole
will
of
the
Testator
,
pay
every
debt
,
discharge
every
Legacy
,
perform
every
pious
and
charitable
work
.
An
Agent
or
Factor
,
who
would
be
faithful
,
must
observe
all
his
instructions
,
pay
every
peny
enjoyned
,
deliver
to
him
that
employed
him
,
every
peny
he
receives
.
An
Advocate
must
plead
every
part
of
the
Cause
,
urge
every
Argument
,
&c.
look
how
far
any
part
of
our
taske
is
omitted
willingly
,
so
far
we
fail
of
fidelity
.
(2)
Fidelity
must
have
diligence
in
acting
,
and
exactness
in
fulfilling
what
is
undertaken
.
All
that
is
done
,
must
be
done
,
as
well
as
is
possible
,
as
seasonably
as
can
be
,
with
all
the
skill
,
strength
,
knowledge
we
have
,
or
can
attain
to
.
A
Minister
that
is
faithful
,
must
not
only
preach
every
truth
,
confute
every
error
,
reprove
every
sin
,
but
he
must
do
it
convincingly
,
as
powerfully
,
as
fully
as
he
can
.
A
Servant
must
do
his
Masters
work
,
as
carefully
,
perfectly
as
he
can
.
To
this
purpose
is
required
,
a
very
diligent
use
of
all
meanes
,
helps
to
fit
a
person
for
his
employment
undertaken
,
that
he
may
be
able
to
mannage
it
,
with
all
exactness
and
dexterity
.
vid.
Gen.
24.
33.
He
would
not
eat
,
till
he
had
delivered
his
Embassage
.
So
Jacob
,
Gen.
31.
6.
and
vers.
40.
Let
him
who
hath
an
Office
,
wait
upon
his
Office
,
vid.
Rom.
12.
7
,
8.
A
man
may
be
as
guilty
of
an
unfaithfulness
in
a
careless
and
negligent
doing
,
as
in
a
total
and
careless
omission
.
As
good
never
a
whit
,
as
never
the
better
,
vid.
1
Reg.
20.
33.
and
2
Cor.
8.
23.
Faithfulness
is
set
out
by
diligence
,
we
have
often
proved
diligent
in
many
things
.
(3)
All
that
which
is
done
,
must
be
done
out
of
a
sincere
respect
and
love
to
him
that
hath
intrusted
,
and
to
those
for
whom
we
are
intrusted
and
employed
.
Self-seeking
and
faithfulness
have
no
agreement
,
they
are
not
consistent
.
If
an
Embassador
discharge
all
his
trust
,
and
that
with
all
exactness
,
yet
if
he
aim
not
at
the
honour
of
him
who
sent
him
,
but
at
his
own
honour
,
he
is
not
a
faithful
Embassador
.
If
a
Minister
be
exact
,
in
discharging
his
whole
trust
,
yet
if
he
aym
at
his
own
applause
,
profit
,
&c
,
and
not
at
Gods
honour
,
and
the
peoples
good
,
he
is
not
faithful
.
If
Iob
had
kept
the
Crown
of
Rabbah
to
himself
,
and
had
not
put
it
on
Davids
head
,
he
had
been
an
unfaithful
General
:
therefore
he
sends
to
David
,
to
come
and
take
the
Crown
,
2
Sam.
12.
26
,
27
,
28.
If
Abrahams
Servant
,
when
he
had
used
all
his
skill
to
get
Rebeckahs
consent
,
had
kept
her
for
himself
,
and
not
brought
her
to
Isaac
,
he
had
been
an
unfaithful
Servant
.
In
this
only
,
Jehu
fails
of
faithfulness
:
he
did
every
thing
which
God
had
commanded
,
and
he
used
much
exactness
and
diligence
in
doing
it
;
but
he
acted
not
for
Gods
honour
,
but
for
his
own
greatness
,
2
Reg.
10.
16.
He
pretended
to
act
for
God
,
but
it
was
really
for
himself
.
If
an
Advocate
should
be
diligent
in
pleading
for
his
Client
,
and
when
he
hath
done
,
should
keep
the
Inheritance
recovered
to
himself
,
he
would
be
a
treacherous
man
.
John
Baptist
shewes
his
fidelity
in
this
,
he
had
been
a
careful
Preacher
,
had
converted
many
souls
,
but
he
surrenders
them
all
to
Christ
,
and
that
when
the
people
had
so
good
an
opinion
of
him
,
as
that
they
would
have
adhered
to
him
,
rather
then
to
Christ
,
vid.
Joh.
3.
26
,
28
,
29.
And
so
our
Saviour
testifies
his
own
Faithfulness
.
I
seek
not
my
own
glory
,
but
the
glory
of
him
that
sent
me
.
If
a
Servant
should
toyle
and
sweat
about
the
sowing
of
his
Masters
ground
,
and
the
gathering
of
it
in
,
and
then
should
sell
it
for
himself
,
and
keep
his
Master
out
of
possession
,
would
this
be
faithfullnesse
?
If
Souldiers
sent
out
to
subdue
a
City
,
&c.
Should
lay
a
hard
siege
to
it
,
&c.
and
after
all
should
keep
it
as
their
own
,
would
you
call
this
faithfullnesse
?
would
it
not
be
Treachery
,
perfidiousnesse
?
Thus
for
the
requisites
of
faithfullnesse
,
(2)
By
way
of
motive
,
much
may
be
said
,
consider
.
(1)
The
excellency
of
fidelity
,
(1)
It
s
a
very
glorious
vertue
in
it selfe
,
in
its
own
Nature
.
It
s
reckoned
by
our
Saviour
amongst
the
great
matters
of
the
Law
of
God
.
vid.
Math.
23.
23.
By
faith
is
meant
fidelity
.
It
hath
one
of
the
highest
Thrones
amongst
Christian
vertues
Righteousnesse
and
faithfullnesse
put
together
very
often
,
as
Esa.
11.
5.
Hos.
2.
19.
20.
A
man
cannot
be
just
,
unlesse
he
be
faithfull
.
(2)
It
s
excellent
in
the
use
of
it
.
It
is
one
of
the
great
bonds
of
humane
Societie
;
fidelity
is
as
the
very
nerves
and
sinews
of
all
societies
,
by
which
they
are
tied
and
kept
together
.
T
is
the
ground
of
all
commerce
between
man
&
man
,
Nation
&
Nation
,
Kingdome
and
Kingdome
.
If
you
untie
this
knot
,
if
you
cut
this
sinew
,
there
is
nothing
but
broyles
,
contentions
,
fires
,
strifes
,
dissentions
in
the
world
;
unfaithfullnesse
doth
dissolve
and
disjoynt
all
humane
societies
.
Mot.
2.
Consider
the
many
promises
made
unto
faithfulnes
,
the
great
reward
which
are
designed
and
set
apart
for
it
.
(1)
God
hath
promised
to
fill
him
with
blessings
,
vid.
Pro.
28.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
man
who
carefully
fulfills
every
kind
of
engagement
,
and
is
true
to
every
trust
he
shall
abound
with
blessings
in
this
life
,
he
is
right
heire
to
all
the
blessings
of
God
.
Solomon
in
these
heavenly
Proverbs
,
crosseth
the
politique
Proverbs
used
amongst
men
.
They
say
Qui
nescit
dissimulare
,
nescit
vivere
,
faithfulnesse
they
think
,
is
the
way
to
beggery
.
Solomon
here
confutes
this
opinion
,
assuring
us
that
fidelity
is
the
high
way
to
prosperity
and
externall
happinesse
.
(2)
God
hath
promised
eternall
happinesse
unto
them
who
are
faithfull
,
vid.
Luc.
12.
42.
Luc.
19.
17.
and
Rev.
2.
10.
Paul
upon
this
consideration
beleeves
and
hopes
for
the
Crown
of
Righteousnesse
.
2
Tim.
4.
7
,
8.
Though
he
had
done
many
things
weakly
,
yet
he
did
act
in
every
thing
faithfully
,
Math.
25.
20
,
21.
23.
Mot.
3.
Consider
how
honourably
the
Scripture
makes
mention
of
the
faithfullnesse
of
men
.
Pro.
13.
17.
a
faithfull
Ambassador
is
health
,
unfaithfullness
is
sickness
,
weakness
,
death
,
vid.
Pro.
25.
13.
As
the
cold
of
Snow
,
&c.
And
how
carefully
the
faithfullness
of
men
is
recorded
in
the
Scripture
.
Eliezers
faithfullness
to
Abraham
,
Gen.
24.
Iacobs
faithfullness
to
Laban
,
Gen.
31.
vid.
2
Reg.
12.
15.
how
is
that
to
the
praise
of
those
workmen
,
the
Holy
Ghost
hath
taken
their
account
,
and
2
Reg.
22.
7.
and
2
Chr.
34.
12.
vid.
Neh.
7.
2.
and
2
Chr.
31.
12.
Consider
this
,
Eph.
6.
21.
Col.
1.
7.
Col.
4.
7.
4.
Consider
the
odiousnesse
of
the
sin
of
Treachery
and
unfaithfullness
,
falsifying
of
trusts
.
It
s
a
sin
against
the
very
light
of
Nature
.
Heathen
Infidels
are
not
guilty
of
this
infidelitie
.
Heathens
have
blushed
at
it
,
It
s
a
sin
which
is
very
scandalous
to
Religion
.
It
s
a
sin
which
causeth
very
great
discusions
and
breaches
.
It
s
a
sin
which
is
branded
in
Scripture
,
with
many
markes
of
dishonour
and
reproach
.
As
there
is
an
infamy
fastened
upon
every
sin
,
so
upon
no
more
then
upon
unfaithfullness
.
Every
man
hates
the
Name
of
Perfifidiousness
,
vid
,
2
Sa.
16.
1
,
2
,
3
,
4.
Treacherous
Ziba
,
Who
doth
not
loath
him
for
his
unfaithfulness
?
vid.
Cap.
19.
26
,
27.
Perfidiousness
is
a
sin
of
a
double
dye
,
because
its
a
sin
against
engagement
.
And
it
s
a
sin
which
God
will
certainly
punnish
,
both
here
and
hereafter
.
Many
instances
in
Scripture
of
Gods
severe
hand
,
against
violation
of
faith
.
(1)
Of
faith
in
covenants
,
and
promises
,
vid.
2
Sa.
21.
init
.
though
400.
yeares
afterwards
,
and
Jer.
34.
17.
18.
ad
finem
,
and
Ezech.
17.
per
totum
,
concerning
Zedechiahs
unfaithfulness
in
his
engagement
to
the
King
of
Babylon
,
vid.
ver.
16.
27.
&c.
(2)
Of
Faith
in
trust
.
In
all
Nations
,
men
who
betray
trust
are
accounted
more
worthy
of
punishment
then
professed
enemies
.
And
usually
God
punnisheth
this
sin
,
lege
talionis
,
Esa.
33.
1.
(3)
I
shall
give
something
by
way
of
Helpes
.
If
you
would
be
faithfull
in
your
trusts
,
Some
things
are
to
be
taken
heed
of
.
Some
things
are
to
be
done
.
There
are
four
things
to
be
taken
heed
of
by
him
who
would
not
be
unfaithfull
.
(1)
Be
sure
that
you
undertake
nothing
of
trust
which
is
above
your
ability
,
beyond
your
power
.
Let
this
be
the
first
question
;
Am
I
able
to
carry
on
such
a
work
?
Is
the
burden
proportionable
to
my
Shoulders
?
Quid
humeri
valeant
quid
ferre
recusent
:
we
must
not
lay
upon
a
Servant
more
then
he
can
beare
.
If
it
be
too
heavy
for
your
strength
,
if
it
be
longer
then
your
fathom
,
let
it
alone
;
better
,
not
to
act
at
all
,
then
to
act
unfaithfully
.
Many
out
of
Pride
,
Self
confidence
,
&c.
stick
at
no
undertaking
.
It
was
Davids
wisedome
and
piety
,
that
he
did
In
charity
a
man
may
not
give
beyond
ability
,
Deut.
16.
17.
1
Cor.
16.
2.
much
more
in
this
.
(2)
Undertake
no
charge
or
trust
rashly
and
inconsiderately
,
usually
he
that
is
rash
and
precipitate
in
undertaking
,
is
unfaithfull
and
tardy
in
fulfilling
.
T
is
that
expedient
,
which
Solomon
propounds
,
as
a
helpe
to
faithfulness
in
promises
,
Eccles.
5.
2
,
4
,
5
,
6.
Consider
well
before
hand
,
all
circumstances
,
all
conveniences
,
inconveniences
&c.
which
afterwards
may
arise
,
vid.
Pro.
29.
20.
vid.
Pro.
25.
8.
that
which
is
said
of
striving
,
holds
as
wel
in
al
other
matters
of
undertaking
.
vid.
2
Sam.
18.
22
,
29.
(3)
Vndertake
nothing
against
your
will
and
judgement
,
upon
any
sollicitation
,
perswasion
,
&c.
This
will
certainly
lay
a
foundation
of
unfaithfulness
in
discharging
;
that
which
is
undertaken
by
an
overruled
and
overpowred
will
,
cannot
be
carried
on
without
a
failer
in
execution
.
There
is
an
unwilling
willingnesse
,
vid.
1
Pet.
5.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
when
that
which
forced
the
will
,
or
the
practise
at
least
,
is
taken
off
,
there
will
either
be
an
utter
cessation
or
a
remissnesse
in
acting
,
vid.
Ro.
14.
5.
(4)
Nothing
without
a
faire
call
.
Trust
not
your selves
.
(2)
There
are
things
which
must
be
observed
.
(1)
Be
often
times
looking
upon
the
matter
of
your
undertaking
.
Acquaint
your selves
duly
and
throughly
with
the
matter
of
your
trust
,
what
belongs
to
your
office
,
calling
,
employment
,
&c.
Many
men
are
to
seek
what
belongs
to
their
office
.
They
do
not
know
their
charge
,
&c.
Ger
a
Table
of
the
particulars
,
with
which
you
are
intrusted
,
that
ye
may
know
your
work
;
without
this
it
is
impossible
you
should
ever
be
faithfull
in
any
place
.
Masters
,
what
is
your
work
to
your
Servants
?
Servants
,
what
is
your
work
towards
your
Masters
?
Parents
,
Children
,
&c.
John
Baptist's
converts
,
vid.
Luc.
3.
10.
11.
12.
(2)
Be
much
in
prayer
,
for
a
faithfull
and
trusty
heart
;
beg
this
grace
of
God
,
and
he
will
not
deny
it
you
:
He
gave
Moses
his
faithfulness
,
Num.
12.
7.
He
gave
David
,
Samuel
,
their
faithfulness
.
Solomon
first
lookes
upon
the
greatness
of
his
charge
,
and
then
begs
for
a
wise
and
faithfull
heart
,
2
Chr.
1.
9.
10.
If
you
leane
upon
your
own
strength
and
neglect
,
prayer
,
you
will
warp
,
and
be
faulty
:
self-confidence
,
is
dangerous
,
Pro.
3.
5
,
6
,
7.
(3)
Frequently
remember
the
account
you
must
give
of
all
your
Stewardship
:
Thinke
of
that
Text
,
Give
an
account
of
thy
Stewardship
,
for
thou
mayest
be
no
longer
Steward
,
Luc.
16.
2.
We
are
but
Stewards
,
and
it
is
required
of
a
Steward
,
that
he
be
found
faithfull
,
1
Cor.
4.
2.
vid.
Luc.
12.
42.
46.
47.
48.
Consider
that
your
Lord
will
come
to
cast
over
your
accounts
very
shortly
.
(4)
Meditate
much
upon
the
faithfulnesse
of
Christ
for
thee
,
in
every
thing
he
undertook
,
he
prayed
faithfully
,
and
suffered
faithfully
,
and
dyed
faithfully
&c.
and
is
still
faithfull
in
interceding
,
communicating
of
grace
,
blessing
of
ordinances
,
&c.
(5)
Think
upon
the
joy
of
thy
Lord
,
into
which
the
faithfull
servant
shall
enter
,
Math.
25.
23.
A
faithfull
Servant
is
a
good
Servant
,
and
that
is
accounted
well
done
,
which
is
faithfully
done
,
though
it
be
done
with
infirmity
and
frailty
.
Faithfull
,
and
called
,
and
chosen
,
are
they
which
walk
with
the
Lambe
,
Rev.
17.
14.
(6)
Consider
the
eye
of
God
upon
thee
in
all
thy
actings
,
he
seeth
thy
fraudulency
and
falsehood
,
&c.
his
feare
will
make
thee
faithfull
,
vid.
Neh.
7.
2.
Hanani
.
(7)
Take
heed
of
and
keep
watch
over
thy
own
heart
,
trust
not
thy self
too
far
,
Pro.
28.
26.
vid.
Mal.
2.
14.
15.
Watch
over
your
Spirit
.
(8)
Desire
thy
Christian
friends
to
have
an
eye
to
thee
,
an
over-seeing
friend
is
a
good
help
.
When
you
consider
the
gaine
of
unfaithfulnesse
,
remember
these
things
,
Gehezi
may
by
his
Treachery
,
get
two
Talents
of
Silver
,
and
two
suites
of
apparell
,
but
the
leprosy
shall
goe
along
with
his
gaine
,
2
Reg.
5.
26.
27.
I
might
urge
this
in
particulars
.
(1)
Servants
be
you
faithfull
to
your
Masters
in
all
your
trust
.
Do
not
wrong
nor
defraud
them
.
Remember
good
Eliezer
,
Gen.
24.
read
that
Chapter
often
and
study
it
well
:
And
Jacob
,
Gen.
31.
6.
40.
read
that
Chapter
well
.
(1)
You
are
your
Masters
goods
.
The
Civilians
say
,
a
Servant
is
not
persona
,
but
res
.
You
are
his
money
,
Jobs
Servants
is
reckoned
amongst
his
estate
,
Job
.
1.
init
.
(2)
T
is
the
way
to
be
rich
,
Jacob
grew
rich
by
his
faithfulness
,
Gen.
31.
8.
9.
you
may
grow
rich
as
Ziba
,
but
you
will
have
a
curse
with
it
as
he
had
,
and
the
brand
of
Treachery
,
vid.
2
Sam.
16.
init
.
vid.
2
Reg.
5.
26
,
27.
Gehazi
got
two
Sutes
and
two
Talents
,
and
the
Leprosy
with
it
.
(4)
T
is
your
honour
,
Pro.
14.
35.
the
Kings
favour
is
towards
a
wise
Servant
.
Do
not
think
it
enough
to
excuse
you
,
that
your
Masters
deale
deceitfully
with
you
.
Laban
dealt
so
by
Jacob
,
Gen.
31.
7.
(3)
T
is
the
way
to
provaile
with
God
for
Servants
to
be
faithfull
to
you
.
2.
Masters
,
be
you
faithfull
to
your
Servants
,
performe
your
Trust.
You
undertake
to
1.
Diligently
instruct
them
in
yuor
Trade
,
do
this
.
2.
Have
care
of
their
good
education
,
look
after
their
souls
.
Motives
(1)
You
have
a
Master
in
Heaven
.
2.
You
are
Loco
parentum
to
them
.
(3)
It
encourageth
them
in
their
duty
to
you
:
your
breach
with
them
,
doth
not
excuse
them
of
any
unfaithfulnesse
,
yet
it
will
make
you
guilty
of
their
sin
.
(4)
They
are
the
spring
of
the
City
,
may
do
much
good
or
hurt
hereafter
.
(5)
You
can
never
make
them
and
your
Parents
recompence
,
for
the
breach
of
this
trust
.
(3)
Parents
:
God
hath
intrusted
you
to
see
to
the
education
of
his
Children
.
Be
faithfull
in
this
trust
.
Motives
1.
Preciousnesse
of
souls
would
be
considered
.
2.
You
have
been
instruments
of
conveying
poyson
into
their
Natures
.
3.
It
will
be
the
renowne
of
your
family
when
you
are
dead
.
4.
You
shall
perish
with
them
and
for
them
,
if
you
fail
this
trust
.
When
God
shall
say
,
What
is
become
of
the
Childrens
soules
I
gave
thee
,
what
will
you
answer
?
Mary
Wolnoth
,
April
the
8.
1649.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Luke
23.
34.
Then
said
Jesus
,
Father
forgive
them
,
for
they
know
not
what
they
doe
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
IN
this
Chapter
,
we
have
the
saddest
Tragedy
,
that
ever
was
acted
upon
earth
by
the
Sons
of
men
,
the
cruell
and
bloody
murthering
of
Jesus
Christ
,
by
the
Jewes
his
own
Countrey-men
,
for
whose
salvation
he
came
from
heaven
,
the
best
of
Kings
put
to
death
by
his
own
subjects
.
We
may
divide
this
Tragedy
into
these
five
acts
,
which
are
the
parts
of
the
Chapter
.
Five
Acts
of
this
Tragedy
.
1.
His
Betraying
,
Cap.
22.
v.
v.
3.
ad
54.
2
His
apprehending
and
arraignment
,
Cap.
22.
54.
Cap.
23.
v.
1.
ad
23.
(1)
His
Betraying
.
This
Act
is
in
the
22.
Chapter
,
ver.
3.
&c
,
(2)
His
arraignment
and
apprehending
,
ver
,
1.
ad.
23.
in
which
there
are
many
things
very
observable
,
both
concerning
the
Judges
,
Herod
and
Pilate
,
they
post
him
from
one
to
another
Pilate
sends
him
to
Herod
,
and
Herod
,
when
he
had
made
sufficient
sport
with
him
,
remands
him
to
Pilate
;
Neither
of
them
find
any
fault
in
him
worthy
of
death
,
and
yet
neither
the
one
,
nor
the
other
would
deliver
him
.
And
concerning
the
prosecutors
and
witnesses
,
we
see
their
violent
fiercenesse
and
eagernesse
after
his
blood
.
Though
they
were
told
once
and
againe
,
that
neither
Pilate
nor
Herod
had
found
any
thing
done
by
him
,
worthy
of
death
,
yet
they
would
not
be
satisfied
,
but
like
furious
blood-hounds
,
rather
then
reasonable
men
,
they
cry
out
for
justice
and
execution
,
and
would
not
be
appeased
with
any
thing
lesse
then
this
,
ver.
5.
and
ver.
23.
Barabbas
is
released
,
Christ
destroyed
.
(3)
His
Condemnation
or
sentence
,
ver.
23
,
24
,
25.
Pilate
washeth
his
hands
,
Math.
27.
24.
His
Cond●mnation
ver.
23
,
24
,
25.
Knowing
that
for
envy
they
had
delivered
him
,
ver.
18.
pronounceth
Christ
just
;
and
yet
to
please
a
giddy
headed
multitude
,
gives
a
sentence
against
him
.
(4)
His
execution
,
ver.
26.
ad.
50.
in
which
His
execution
,
ver.
26.
ad.
50.
there
are
many
very
remarkable
thin●s
.
(1)
Concerning
the
action
.
It
was
done
after
the
most
cruell
savage
,
reproachfull
and
deriding
manner
,
that
was
possible
to
in●ent
on
their
parts
:
Two
theeves
with
mocking
,
scorning
,
&c.
And
at
a
great
publique
feast
,
Passover
:
publike
place
,
Calvary
,
Math.
27.
51
,
52.
&c.
a
place
famous
for
execution
.
(2)
Concerning
the
Concomitants
.
There
were
a
concurrence
of
many
strange
and
wonderfull
miracles
on
Gods
part
,
the
Sun
darkned
,
vaile
rent
,
&c.
the
Earth
quaked
,
Rocks
rent
,
and
which
was
great
,
One
of
the
malefactors
converted
,
&c.
(3)
Concerning
Christ
,
his
patience
,
his
pietie
,
ver.
27
,
28
,
29
,
30
,
31.
As
he
went
to
the
place
of
sexecution
.
And
2
at
the
time
of
his
execution
,
ver.
33.
&c.
mild
,
candid
patient
,
&c.
(5)
His
buryall
,
ver.
50.
ad
finem
.
This
act
His
Burial
,
v.
50.
ad
finem
.
onely
hath
something
of
mercy
,
love
and
piety
in
it
.
Ioseph
of
Arimathea
,
who
had
not
consented
,
&c.
The
words
of
the
Text
are
within
the
third
part
;
The
prayer
of
Christ
for
his
bloody
adversaries
.
3.
Parts
.
1.
The
person
to
whom
he
prayes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
though
he
was
now
under
Torment
,
wrath
,
&c.
Yet
he
sees
Fatherly
love
in
God
.
However
God
afflict
his
people
,
yet
he
is
still
their
Father
.
2.
The
matter
of
his
prayer
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
3.
The
person
for
whom
he
prayes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Iewes
,
the
Souldiers
,
Pilate
,
&c.
all
who
had
a
hand
in
his
Death
.
A
quibus
vulneratur
illis
medetur
,
vitam
procurat
illis
à
quibus
occiditur
;
illis
compatitur
à
quibus
patitur
,
&c.
Aust:
Tract
.
111.
in
Ioh.
Doct.
Iesus
Christ
did
heartily
and
freely
forgive
the
worst
of
his
adversaries
,
he
prayes
that
God
would
forgive
them
,
who
did
maliciously
embrue
their
hands
in
his
innocent
blood
,
the
Souldiers
who
spit
in
his
face
,
the
Jews
who
unjustly
prosecuted
him
,
Pilate
who
condemned
him
,
&c.
he
forgives
them
freely
,
and
whilst
they
are
busily
employed
in
the
taking
away
of
his
life
,
he
is
petitioning
the
Father
for
their
pardon
and
forgivenesse
.
It
was
prophesied
of
him
long
before
his
incarnation
,
Esa.
53.
12.
and
here
it
is
accomplished
by
him
.
As
he
taught
this
lession
of
forgiving
enemies
unto
others
,
so
he
did
carefully
practise
it
in
himself
.
He
doth
not
break
forth
into
reviling
or
raging
passion
,
he
doth
not
curse
and
reproach
them
,
as
they
did
him
,
but
from
his
heart
intreats
for
mercy
,
and
begs
remission
from
God
for
them
.
In
the
opening
of
this
Doctrine
I
shall
shew
,
-
1.
What
is
meant
by
forgivenesse
,
-
2.
Why
Christ
begs
for
this
mercy
for
them
:
-
3.
Whether
they
were
all
forgiven
.
(1)
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
properly
and
strictly
signifie
à
se
amovere
,
ab
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
mitto
,
so
Math.
4.
20.
They
presently
leaving
their
nets
followed
him
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
used
also
for
to
set
a
man
free
;
Debitorem
per
acceptilationem
,
libero
,
Budaeus
in
comment
.
Gr.
Ling.
fol.
370.
it
also
signifies
Manumitto
.
It
is
especially
used
for
pardoning
of
Debts
and
Sins
,
Math.
6.
12.
and
Math.
9.
2.
and
Math.
12.
31.
when
God
removes
a
mans
sin
from
him
;
when
God
gives
the
sinner
an
acquittance
and
discharge
;
and
when
he
breaks
those
bonds
and
fetters
in
which
he
is
held
;
then
is
he
said
to
forgive
their
sins
,
vid.
Psal.
103.
12.
pardon
is
described
by
removing
sins
far
from
us
.
Job
.
10.
14.
pardon
is
described
by
acquitting
and
discharging
:
so
Nah.
1.
3.
Rom.
6.
22.
pardon
of
sin
is
described
by
making
free
from
sin
,
so
that
the
meaning
of
our
Saviour
is
,
Father
,
these
sinners
have
in
the
taking
away
of
my
life
brought
upon
themselves
a
great
sin
;
They
have
contracted
a
very
great
debt
to
themselves
,
&c.
but
doe
not
require
this
debt
from
them
,
let
them
have
an
acquittance
from
it
,
remove
their
sin
away
from
them
,
&c.
I
desire
no
revenge
,
therefore
Father
please
to
pardon
them
.
2.
Why
Christ
prayes
for
forgivenesse
of
this
sin
?
(1)
That
by
this
meanes
they
might
be
convinced
of
their
own
sin
and
pray
for
themselves
,
that
it
might
be
forgiven
them
,
Christ
begs
of
the
Father
that
he
would
give
them
an
acquittance
,
that
so
their
consciences
might
be
awakened
to
aske
God
forgivenesse
.
This
reason
Austin
gives
.
oravit
miserecordia
,
ut
oraret
miseria
:
oravit
medicus
,
ut
oraret
aegrotus
;
oravit
Judex
parcere
desiderans
,
ut
reus
indulgentiam
quaerat
.
Jesus
Christ
intended
to
mollify
and
pierce
their
hearts
by
this
meanes
—
and
to
bring
them
to
repentance
.
(2)
To
testify
his
great
love
and
kindnesse
to
the
sons
of
men
,
how
unwilling
he
was
that
sin
should
be
their
ruine
:
he
did
beare
a
great
good
will
to
the
whole
Nature
which
he
had
assumed
,
it
was
a
trouble
to
him
to
see
that
any
misery
should
befall
them
.
Therefore
he
forgives
them
,
and
prayes
the
Father
to
do
so
likewise
,
it
was
an
act
of
compassion
.
Pitty
moved
him
to
it
:
He
looked
upon
them
as
a
company
of
ignorant
people
that
were
doing
they
knew
not
what
;
and
his
soul
is
troubled
for
them
.
Therefore
he
desires
it
might
not
be
imputed
.
Illis
compatitur
á
quibus
patitur
,
Aust.
(3)
That
he
might
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
example
and
patterne
to
us
.
That
we
might
all
learne
to
be
willing
to
forgive
them
who
have
done
us
injury
.
This
is
the
reason
which
the
Apostle
renders
,
1
Pet.
2.
21
,
23.
Christ
would
not
onely
give
us
a
precept
but
a
patterne
too
,
to
this
great
duty
—
.
(4)
That
he
might
instruct
them
for
what
cause
his
blood
was
shed
;
viz.
that
it
might
be
a
propitiation
for
the
sins
of
man
—
,
that
it
was
powred
out
to
purchase
pardon
,
and
attonement
for
all
them
who
should
by
faith
apply
it
to
themselves
,
vid.
1
Joh.
2.
2.
[
Explica
]
,
This
Christ
hinted
by
this
prayer
,
better
things
then
Abels
blood
,
Heb.
12.
24.
Ill
is
petebat
veniam
à
quibus
adhûc
acci
piebat
injuriam
;
non
enim
attendebat
quòd
abipsis
mordebatur
,
sed
quòd
pro
eis
moriebatur
,
Aust.
Tract
.
111.
in
Joh.
(5)
To
shew
the
willingness
of
his
death
,
he
suffered
without
the
least
regret
.
He
had
not
so
much
as
the
least
grudge
in
his
heart
,
against
those
,
who
caused
his
Death
;
he
could
embrace
them
in
the
arms
of
love
,
&c.
Had
he
died
involuntarily
,
he
would
never
have
passed
by
the
occasioners
of
his
Death
so
freely
.
(6)
To
signifie
,
that
the
greatest
of
sinners
,
are
capable
of
pardon
,
upon
true
Repentance
and
Humiliation
.
Of
all
sinners
,
those
who
committed
this
murtherous
Act
upon
Christ
,
are
worthily
accounted
the
greatest
;
and
yet
there
is
place
of
pardon
for
them
:
yea
,
we
read
,
that
even
of
these
,
3000
at
one
Sermon
of
Peter
,
were
upon
their
Repentance
received
to
mercy
,
vid.
Acts
2.
37.
41.
Multi
ex
populo
qui
sanguinem
fuderunt
,
postea
fide
biberunt
.
(3)
Whether
they
were
all
pardoned
.
The
Affirmative
may
seem
to
be
held
,
because
God
heard
Christ
in
all
things
which
he
prayed
for
.
I
know
thou
hearest
me
alwayes
,
John
11.
42.
And
Christs
intercession
is
effectual
,
to
save
and
procure
acceptance
with
God
,
for
all
tho●e
for
whom
he
intercedes
.
Sol.
We
read
,
that
many
of
those
who
were
guilty
of
Christs
Death
,
were
afterwards
converted
,
and
saved
by
that
blood
they
shed
,
as
hath
been
said
,
Acts
2.
37.
41.
and
is
prophecied
,
Zech.
12.
10.
But
that
all
those
who
were
guilty
of
his
blood
,
were
forgiven
;
we
have
no
reason
to
think
,
yea
,
the
Scripture
hints
the
contrary
.
And
yet
the
mediatorious
Intercession
is
not
in
vain
to
any
,
for
whom
t
is
made
,
but
all
such
for
whom
he
intercedes
as
Mediator
,
shall
be
saved
.
Divines
do
very
well
distinguish
of
the
Prayers
of
Christ
.
There
are
two
sorts
of
Prayers
which
Christ
made
.
Those
which
he
made
Ex
officio
mediatoris
,
as
he
was
Advocate
,
and
Mediator
of
the
Covenant
of
Grace
,
between
God
and
Man
;
such
is
that
Prayer
which
is
recorded
,
John
17.
Cap.
that
Prayer
was
instituted
by
Christ
,
in
order
to
his
mediatory
Office
;
And
all
those
for
whom
he
thus
intercedes
,
shall
certainly
be
saved
.
Those
which
Christ
made
Ex
Officio
hominis
privati
.
Now
this
prayer
in
the
Text
,
belongs
to
this
latter
sort
,
where
Christ
,
as
a
man
made
under
the
Law
,
prayed
for
his
enemies
,
as
other
of
the
Servants
of
God
have
done
.
Such
was
that
Prayer
which
Christ
made
against
Death
,
Father
,
if
it
be
possible
,
let
this
Cup
passe
from
me
,
&c.
Mat.
26.
39.
42.
44.
1.
Use
.
I
shall
only
make
this
one
use
of
it
,
viz.
That
we
would
all
learn
to
imitate
our
Saviour
in
this
grace
,
vid.
1
John
2.
6.
He
that
saith
he
abideth
in
him
,
ought
himself
so
to
walk
as
Christ
walked
.
T
is
a
very
difficult
and
hard
Lesson
,
but
it
is
a
very
glorious
Lesson
,
to
be
willing
to
forgive
them
,
who
have
done
us
injuries
—
Did
Christ
passe
by
such
an
Act
as
this
,
and
wilt
not
thou
?
Obj.
But
may
not
a
man
in
any
case
,
require
reparation
for
injuries
received
,
from
the
hands
of
the
Magistrate
?
Sol.
Yes
certainly
,
The
Servants
of
God
have
done
so
,
and
not
blamed
for
it
,
vid.
Luk.
18.
3.
And
Magistracy
is
an
Ordinance
of
God
for
this
purpose
,
vid.
Rom.
13.
4.
and
Deut.
25.
vers.
1.
only
we
must
carefully
observe
these
Rules
in
such
cases
,
viz.
1.
We
must
not
seek
this
remedy
,
for
every
small
and
trivial
offence
,
we
must
not
be
litigious
.
2.
This
Remedy
is
not
to
be
sought
,
till
all
private
meanes
have
first
been
used
,
vid.
1
Cor.
6.
init
.
3.
This
Remedy
must
be
made
use
of
at
last
,
not
so
much
for
the
satisfying
of
our
private
wrongs
,
as
for
other
publick
ends
,
as
1.
That
God
may
receive
honour
.
2.
That
the
offender
may
be
reclaimed
,
amended
,
&c.
3.
Out
of
love
to
justice
.
4.
There
must
be
all
possible
willingness
to
surcease
from
such
impleadings
upon
the
parties
willingness
to
give
reasonable
satisfaction
.
Nor
doth
this
hinder
the
publike
justice
of
the
Magistrate
against
others
.
So
in
lawful
Warre
,
a
man
may
kill
his
Adversary
,
and
yet
forgive
him
,
&c.
And
a
man
may
lawfully
demand
his
debts
,
&c.
2
Reg.
4.
7.
But
from
this
Example
of
Christ
,
we
are
bound
to
forgive
our
enemies
,
so
far
forth
,
as
justice
may
not
be
prejudiced
,
or
offendors
be
not
encouraged
.
We
must
not
have
an
Eye
for
an
Eye
,
and
a
Tooth
for
a
Tooth
,
we
must
study
forgiveness
,
and
forgetfulness
;
we
must
forgive
.
I
would
give
(1)
Some
Motives
.
(2)
Some
helps
.
Motive
1.
Many
of
the
Servants
of
God
,
have
attained
to
a
very
great
measure
of
this
grace
.
Stephen
the
Protomartyr
,
the
first
that
followed
his
Master
this
way
,
died
with
a
Prayer
in
his
mouth
,
for
the
pardoning
of
his
Persecutors
,
Acts
7.
60.
He
suffered
very
innocently
,
and
very
cruelly
,
and
yet
he
freely
forgave
them
,
while
they
were
casting
stones
at
him
,
he
was
casting
up
prayers
for
them
;
he
was
pouring
out
petitions
,
while
they
were
powring
out
his
guiltless
blood
.
Moses
,
he
forgives
Miriam
,
and
when
the
hand
of
God
was
broken
forth
upon
her
for
his
sake
,
he
begs
for
a
playster
,
Heal
her
now
O
Lord
,
I
beseech
thee
,
Numb.
12
,
13.
Joseph
,
he
forgives
his
Brethren
,
Gen.
50.
17.
21.
and
shewes
much
compassion
to
them
.
Philemon
,
he
forgives
the
injurious
dealing
of
Onesimus
,
upon
the
intreaty
of
Paul
and
his
submission
.
These
are
rare
examples
.
Motive
2.
This
is
one
of
the
highest
Acts
of
Christianity
.
And
it
is
one
of
the
best
evidences
that
our
sins
are
forgiven
of
God
,
vid.
Mat.
6.
12.
forgive
us
as
we
forgive
.
Our
forgiving
of
wrongs
is
not
indeed
a
Cause
of
Gods
forgiving
us
;
There
's
no
Cause
of
forgiveness
,
besides
Gods
mercy
,
and
Christs
merit
,
but
it
s
a
sure
fruit
and
consequence
of
it
.
It
s
a
Testimony
,
that
God
hath
been
,
and
will
be
very
indulgent
to
our
offences
,
if
we
finde
this
disposition
in
our
hearts
:
and
while
we
retain
rancor
,
and
enmity
in
our
spirits
towards
others
,
we
can
have
no
confidence
or
assurance
to
think
,
that
God
will
be
propitious
to
us
,
vid.
Mat.
18.
23.
ad
finem
.
Motive
3.
T
is
the
way
to
melt
and
mollifie
the
hearts
of
injurious
dealers
.
A
soft
tongue
breaketh
the
bone
,
Prov.
25.
15.
A
hard
flint
is
sooner
broken
upon
a
soft
Cushion
,
then
upon
a
hard
Marble
,
vid.
Rom.
12.
20
,
21.
This
is
Gods
way
of
overcoming
a
wrong
Doer
.
Davids
forgiving
of
Saul
,
melted
his
rocky
heart
,
Thou
art
more
righteous
then
I
,
and
he
wept
over
him
,
1
Sam.
24.
16.
Motive
4.
The
peaceableness
and
calmness
which
followes
in
a
mans
spirit
,
that
is
able
to
forgive
.
Your
forgiving
Christians
,
are
the
quietest
Christians
.
Endeavours
of
revenge
,
they
torment
the
soul
,
heat
and
boyl
the
heart
many
times
more
then
the
injury
received
.
When
a
man
shall
be
studying
how
to
satisfie
his
fury
,
the
very
gathering
together
,
and
sharpening
these
stones
of
Revenge
,
they
make
more
deep
wounds
in
the
spirit
,
then
1000.
offences
received
.
—
The
envious
,
and
the
revengeful
man
,
troubles
his
own
flesh
.
Injuriarum
remedium
oblivio
.
He
that
hath
but
learned
perfectly
this
Lesson
of
forgiving
,
hath
a
salve
against
the
greatest
injuries
.
Motive
5.
T
is
a
very
honourable
frame
of
heart
.
He
that
can
thus
overcome
his
own
spirit
,
is
better
then
he
that
overcommeth
a
City
.
You
know
him
of
whom
it
is
said
,
That
he
never
forgat
any
thing
but
injuries
.
Anger
may
fall
into
a
wise
mans
breast
,
but
it
lodgeth
in
none
but
the
bosom
of
fools
,
Eccles.
7.
9.
You
know
who
saith
,
It
s
the
glory
of
a
man
to
passe
by
transgressions
,
Prov.
19.
11.
It
s
the
brightest
Crown
a
man
can
weare
.
Helps
are
of
two
sorts
,
(1)
Negative
.
(2)
Positive
.
1.
Negatively
,
you
must
take
heed
of
four
things
.
(1)
Take
heed
of
pride
,
and
haughtiness
of
spirit
.
Pride
of
heart
,
foments
revenge
,
Prov.
28.
25.
Should
such
a
one
as
I
,
be
so
injuriously
dealt
with
?
This
keeps
out
thoughts
of
forgiveness
,
and
gives
strength
to
animosities
,
vid.
Rom.
12.
16
,
17.
(2)
Take
heed
of
passion
and
rash
anger
.
If
anger
lodge
in
the
bosom
,
forgiveness
will
not
be
suffered
to
enter
,
vid.
Rom.
12.
19.
He
that
yields
much
to
wrath
,
will
never
yield
to
any
motion
of
forgiveness
.
The
Apostle
,
Eph.
4.
26.
gives
this
direction
;
Put
away
anger
,
&c.
and
then
,
Forgive
,
&c.
It
is
good
Advice
,
Rebeckah
gives
Jacob
,
to
this
purpose
,
Gen.
27.
45.
(3)
Take
heed
of
envy
and
malice
.
This
is
the
Apostles
Counsel
,
Eph.
4
,
31
,
32.
put
away
anger
,
malice
,
&c.
Malice
is
nothing
else
but
festered
Anger
.
(4)
Take
heed
of
hearkning
to
the
Counsel
and
advice
of
whisperers
and
Tale
bearers
.
These
will
put
the
Javelin
into
the
hand
;
these
are
the
Devils
bellows
,
who
go
about
to
kindle
sparks
of
variance
.
(2)
Positively
.
Observe
these
Directions
.
1.
Look
upon
all
wrongs
,
injuries
,
violences
,
oppressions
,
&c.
done
by
men
,
as
comming
out
of
the
hand
of
God
.
Messengers
,
they
bear
no
blame
.
He
that
looks
upon
Gods
hand
,
drawing
the
Bow
,
will
be
easily
perswaded
,
to
forgive
the
Arrow
,
which
is
but
a
dead
Instrument
in
it self
,
and
could
neither
put
it self
upon
the
string
,
nor
make
such
violent
impression
,
if
the
hand
of
him
that
drew
it
,
had
not
been
in
it
.
If
thy
name
be
unjustly
blasted
,
say
,
God
hath
moved
the
tongue
of
such
a
one
to
reproach
:
if
violence
be
done
to
thy
person
,
say
,
God
hath
given
thee
a
blow
by
the
hand
of
an
Enemy
.
Though
he
had
no
reason
to
smite
thee
,
yet
God
who
lifted
up
his
hand
,
had
,
&c.
The
Executioner
is
but
the
Judges
hand
,
he
should
be
forgiven
,
though
the
Judge
and
witness
have
both
done
wrong
,
&c.
This
no
doubt
,
was
one
thing
,
which
moved
Joseph
to
forgive
his
Brethren
:
You
sent
me
not
,
but
God
,
Gen.
45.
8.
Though
they
were
cruel
,
yet
they
were
Gods
Arrows
.
(2)
Consider
this
,
that
if
you
belong
to
God
,
good
shall
betide
you
,
for
all
injuries
,
and
from
all
injuries
and
offences
done
to
you
:
Will
you
not
forgive
a
man
,
who
runs
at
you
with
a
Sword
to
kill
you
,
and
by
that
thrust
,
only
breaks
an
Impostume
in
the
body
,
which
would
destroy
you
?
Surely
yes
,
All
the
violence
,
injuries
,
men
do
to
you
,
are
no
other
,
&c.
You
may
well
forgive
them
therefore
,
vid.
2
Cor.
12.
13.
(3)
Believe
,
and
be
perswaded
,
that
God
is
indeed
a
God
of
Recompences
.
God
will
requite
,
if
thou
forgive
;
but
if
thou
forgive
not
,
God
will
not
plead
thy
cause
.
This
was
that
consideration
which
was
in
our
Saviour
,
1
Pet.
2.
23.
he
committed
himself
to
him
,
who
judgeth
righteously
,
vid.
Rom.
12.
19.
(4)
How
much
evil
thou
hast
done
to
others
,
vid.
Eccles.
7.
22.
vid.
Tit.
3.
2.
3.
we
are
all
habitually
injurious
,
and
if
thou
hadst
the
temptations
,
&c.
which
others
have
,
thou
wouldst
do
as
they
,
or
worse
.
(5)
Meditate
very
much
upon
all
the
wrongs
which
God
hath
freely
forgiven
thee
,
vid.
Eph.
4.
ult.
and
Mat.
18.
28
,
29.
ad
finem
.
This
will
answer
all
Objections
thy
heart
can
make
,
against
forgiving
others
.
If
it
be
objected
,
Object
.
1.
He
is
a
vile
person
,
&c.
Sol.
Not
so
vile
as
thou
art
,
in
respect
of
God
.
Iob
19.
19.
Obj.
2.
I
never
did
him
hurt
,
but
much
good
,
&c.
Sol.
Did
God
ever
do
thee
any
hurt
?
Mich.
6.
3.
Jer.
2.
31.
Obj.
3.
He
hath
multiplyed
wrongs
to
me
.
Sol.
Not
half
so
many
as
thou
hast
against
God
.
Obj.
4.
He
pretended
friendship
to
me
.
Sol.
Didst
not
thou
pretend
friendship
to
God
?
Obj.
I
have
often
threatned
,
and
yet
forborn
him
.
Sol.
Doth
not
God
do
so
by
thee
?
Obj.
My
wrongs
are
publick
.
Sol.
And
are
not
the
wrongs
thou
dost
to
God
,
as
publick
,
&
c
?
(6)
Get
a
Spirit
of
brotherly
love
.
Love
will
cover
a
multitude
of
sins
,
vid.
1
Pet.
4.
8.
This
is
a
Gospel-grace
,
labour
for
it
.
But
what
manner
of
forgiveness
must
it
be
?
(1)
It
must
be
,
ex
Animo
.
Cordiall
,
not
complementall
.
Mat.
18.
ult.
from
your
hearts
,
forgive
not
one
another
your
Trespasses
.
Such
is
Gods
to
us-ward
.
(2)
There
must
be
forgetting
,
as
well
as
forgiving
.
Those
who
forgive
,
and
will
not
forget
,
do
not
forgive
at
all
.
When
God
forgives
,
he
forgets
.
God
casts
them
behinde
his
back
,
and
blots
them
out
,
&c.
(3)
There
must
be
a
manifestation
of
all
Acts
of
friendship
afterwards
,
as
though
the
offence
had
never
been
committed
.
God
holds
familiar
correspondency
with
the
sinner
,
when
he
hath
pardoned
him
,
so
must
we
—
Thou
shalt
lift
up
thy
face
with
joy
,
Thou
shalt
not
bear
any
grudge
,
Lev.
18
,
19.
I
shall
conclude
with
that
of
our
Saviour
,
Luk.
17.
3
,
4.
'T
is
the
Duty
of
them
who
have
done
wrong
,
to
submit
and
repent
,
and
then
though
he
offend
often
,
the
injured
is
bound
to
forgive
.
Quest.
But
you
will
say
,
What
shall
we
do
to
the
enemies
of
Christ
,
and
the
Gospel
?
may
we
not
pray
against
them
?
must
they
be
forgiven
?
Sol.
1.
We
may
pray
against
the
Plots
of
the
enemies
of
God
,
and
of
our
own
enemies
.
Sol.
2.
We
may
pray
against
the
persons
of
invincible
enemies
of
Christ
,
God
,
the
Gospel
,
the
Church
,
as
they
are
Gods
enemies
,
and
as
they
incorrigible
and
implacable
enemies
:
so
the
Servants
of
God
have
done
,
Psal.
74.
22
,
23.
vid.
Psal.
49.
23.
Psal.
10.
1
,
2.
Psal
58.
6
,
7
8.
9.
and
Psal.
59.
5.
&c.
Christ
did
so
,
Psal.
109.
init
,
&
per
totum
.
Only
herein
we
must
take
care
,
(1)
That
we
do
not
particularly
conclude
of
this
or
that
person
,
that
he
is
an
incorrigible
enemy
.
This
is
a
secret
,
with
which
we
must
not
meddle
:
the
Prophets
,
they
had
this
revealed
to
them
by
God
,
we
have
not
.
And
we
must
be
very
careful
,
(2)
That
when
we
pray
against
such
,
nothing
of
personal
private
revenge
,
lye
at
the
bottom
of
our
prayers
,
nor
come
into
our
mindes
with
liking
that
we
do
not
pray
against
their
persons
,
as
they
have
,
or
may
do
us
personally
hurt
;
but
meerly
,
1.
Out
of
true
affection
to
Gods
rule
,
and
which
we
would
have
preserved
,
by
the
destruction
of
its
enemies
.
And
2.
Out
of
zeal
to
Gods
glory
,
that
it
may
be
manifested
by
this
meanes
,
to
the
ends
of
the
Earth
,
Psal.
59.
13.
and
Esa.
37.
17
,
18.
the
reproaching
of
God
,
was
more
to
him
,
then
his
own
reproaching
.
2d
Use
.
Consolation
,
from
hence
,
ariseth
to
every
true
member
of
Christ
,
viz.
If
Christ
as
man
,
prayed
for
the
forgiveness
,
and
for
the
good
of
them
,
who
shed
his
blood
,
&c.
he
will
much
more
now
,
as
Mediator
,
make
constant
and
careful
intercession
for
thee
,
who
desirest
to
be
his
friend
,
and
preserve
his
honour
:
if
a
man
can
forgive
an
enemy
,
he
will
certainly
forgive
a
Childs
miscarriage
,
whom
he
knowes
to
love
him
,
and
not
willingly
to
offend
.
See
what
is
promised
to
all
the
godly
,
Mal.
3.
17.
as
a
Son
who
serveth
him
.
Mary
Wolnoth
,
April
the
29.
1649.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mark
3.
5.
Being
grieved
for
the
hardness
of
their
hearts
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
IN
this
Chapter
,
we
have
a
great
miraculous
cure
,
wrought
by
our
Saviour
,
upon
a
man
,
who
had
a
withered
hand
.
We
may
take
notice
of
four
things
in
this
story
,
(1)
The
place
where
,
in
the
Synagogue
.
(2)
The
time
when
,
on
the
Sabbath-day
.
(3)
The
Cure
,
and
the
manner
of
it
,
he
only
spake
the
word
,
and
it
was
healed
.
(4)
What
passed
between
Christ
and
the
Jewes
,
before
the
Cure
.
1.
On
their
parts
,
we
may
observe
these
two
things
.
(1)
They
question
with
him
,
about
the
lawfulness
of
healing
on
the
Sabbath-day
;
for
Math.
observes
that
12th
Matth.
vers.
10.
(2)
They
did
carefully
observe
,
what
he
would
do
,
that
they
might
maliciously
accuse
him
,
so
vers.
2.
(2)
On
Christs
part
,
we
may
note
these
two
things
,
viz.
1.
His
expostulation
with
them
,
to
convince
them
of
the
lawfulness
of
this
matter
,
vers.
4.
which
is
further
amplified
by
a
like
instance
,
Matth.
12.
11.
What
man
amongst
you
having
one
sheep
,
if
it
fall
into
the
ditch
,
&c.
2.
His
just
indignation
and
anger
against
them
for
their
malice
and
blindness
,
vers.
5.
together
,
with
his
grief
for
them
.
In
the
words
I
have
read
,
we
have
these
two
things
.
(1)
The
sinful
malady
and
distemper
of
the
Jewes
,
hardness
of
heart
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
(2)
The
compassionate
carriage
of
Christ
,
towards
this
their
distemper
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
shall
not
much
meddle
with
their
distemper
,
only
give
you
this
Note
from
it
,
and
a
word
of
Use
.
Doct.
That
naturally
there
is
great
hardness
,
blindness
,
and
benummedness
upon
the
hearts
of
men
.
Mens
hearts
by
nature
,
are
very
brawny
,
Chemn
.
harm
.
in
locum
.
very
hard
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
proprié
significat
callosam
concretionem
,
instar
Tophi
,
ut
in
artieulis
podagricorum
,
quae
in
membro
callo
obducto
,
non
facile
admittit
tactum
,
&
sensum
;
sed
duritie
sua
quasi
repellit
,
ut
non
sentiatur
.
This
is
the
natural
frame
of
every
mans
heart
;
steely
,
flinty
,
benummed
,
and
senselesly
obdurate
:
the
Prophet
Zech.
calls
it
an
Adamant
,
Cap.
7.
12.
which
is
the
hardest
of
all
stones
.
The
Prophet
Jeremiah
sets
it
out
by
the
hardest
of
Metals
,
Jer.
6.
28.
and
so
the
Prophet
Esa.
Cap.
48.
4.
This
hard
skin
is
spread
over
the
souls
of
all
men
naturally
.
This
is
an
hereditary
Disease
.
1.
Use
.
This
shewes
the
reason
,
why
the
preaching
of
the
Word
,
and
all
the
Dispensations
of
grace
,
are
so
ineffectual
,
and
do
so
little
good
upon
the
hearts
of
most
men
:
why
there
are
so
few
converted
and
brought
home
to
God
:
the
heart
is
hard
,
hard
by
nature
,
hardened
more
by
Custom
in
sinning
.
T
is
not
so
easie
a
matter
,
to
work
in
marbles
,
to
mollifie
steel
,
&c.
Rocks
are
not
so
soon
softned
:
rather
we
may
admire
,
that
any
one
heart
should
be
broken
,
and
brought
in
to
God
,
when
as
by
nature
they
are
so
obdurate
;
that
water
should
come
out
of
the
flint
.
2d
Use
.
The
Ministers
of
God
should
,
from
hence
,
learn
to
use
all
their
might
and
skill
,
in
dispensing
the
word
of
Gods
grace
to
the
Sons
of
men
.
They
must
cry
aloud
,
and
lift
up
their
voyce
like
a
Trumpet
,
Esa.
58.
1.
They
must
not
only
smite
it
softly
,
but
use
all
their
strength
,
and
all
little
enough
.
Those
who
would
soften
●●el
,
have
need
of
the
hottest
fire
,
and
heaviest
Hammers
,
and
the
strongest
Arms.
Chips
will
not
do
it
.
Ministers
,
they
work
in
stones
:
therefore
have
need
to
use
all
their
strength
.
The
hearts
of
men
are
baked
and
crusted
with
sin
;
nay
,
they
are
dead
in
sin
,
and
without
very
much
stirring
,
very
little
good
is
like
to
be
done
upon
such
Subjects
.
But
I
passe
this
.
And
I
shall
now
only
speak
to
the
second
.
Our
Saviours
affection
towards
them
in
this
Condition
.
He
was
grieved
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Condolesceus
.
The
preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hath
in
this
place
,
as
Beza
notes
,
peculiarem
vim
quandam
.
It
doth
not
signifie
the
same
that
pati
or
compati
,
with
the
Latines
;
as
one
,
qui
aliorum
dolore
ad
Commiserationem
commovetur
:
Nec
enim
isti
obdurati
suam
vicem
dolebant
,
sed
adversus
Christum
frendebant
:
sed
hoc
verbo
significatur
,
Christum
fuisse
quidem
graviter
illorum
desperata
improbitate
offensum
,
sed
ita
ut
illorum
etiam
misereretur
.
He
was
so
angry
with
them
,
as
that
he
was
also
grieved
for
them
.
That
Lesson
which
I
would
learn
from
hence
,
is
this
.
Doct.
That
the
sinful
Distempers
and
miscar
,
riages
of
other
men
,
was
a
matter
of
grief
and
sorrow
to
the
soul
of
Jesus
Christ
.
They
did
not
only
provoke
his
Spirit
to
Anger
,
but
to
grief
&
sorrow
also
.
He
could
not
only
chide
,
but
he
could
also
sigh
and
weep
,
to
behold
their
desperate
wickedness
.
As
he
was
moved
oftentimes
to
sorrow
,
because
of
the
poenal
evils
of
men
;
so
was
he
moved
to
grief
,
because
of
their
sinful
evils
.
He
knew
no
sin
in
himself
,
he
was
holy
,
harmless
,
undefiled
,
separate
from
sinners
,
Heb.
7.
26.
He
had
no
sinful
venome
within
,
nor
was
ever
guilty
of
the
least
sinful
Imagination
,
word
,
or
thought
,
yet
could
his
heart
break
within
him
,
to
behold
the
woful
miscarriages
of
others
.
He
could
powre
out
teares
,
when
he
saw
men
powring
out
their
abominations
.
The
unbelief
,
the
blasphemies
,
the
prophanesses
which
he
observed
amongst
the
Sons
of
men
,
were
a
cause
of
grief
,
vexation
,
and
trouble
to
his
righteous
soul
,
from
day
to
day
.
And
this
is
grounded
upon
these
Considerations
,
viz.
(1)
Reas.
From
that
hearty
respect
and
affection
he
bore
to
the
honour
of
God
his
Father
.
As
the
Father
had
a
singular
affection
to
the
Son
,
so
the
Son
bare
a
singular
love
to
his
Father
.
He
did
every
thing
for
his
Fathers
glory
,
Joh.
8.
49.
He
lived
,
he
died
,
he
wrought
,
he
prayed
,
he
preached
for
the
glory
of
his
Father
.
He
rejoyced
,
when
he
saw
his
Father
glorified
,
and
he
mourned
when
he
was
dishonoured
.
Now
he
knew
that
the
sins
and
impieties
of
men
,
did
deface
his
Fathers
glory
,
therefore
he
was
both
angry
,
and
grieved
for
them
,
vid.
Psal.
69.
9.
That
this
Psalm
was
penned
concerning
Christ
,
will
appear
from
hence
,
that
it
is
cited
in
the
new
Testament
,
as
relating
to
him
,
vid.
Iohn
2.
17.
and
Rom.
15.
3.
He
saw
that
his
Father
was
reproached
by
the
sins
of
men
,
therefore
did
they
fall
so
heavily
upon
his
Spirit
.
A
dutiful
affectionate
Child
,
is
troubled
to
see
,
or
hear
his
Fathers
Name
blasted
.
(2)
Reas.
From
that
love
he
bare
to
the
souls
of
men
,
our
Saviour
knew
the
price
and
worth
of
a
soul
:
how
it
was
created
,
how
it
was
redeemed
,
what
the
saving
of
it
would
cost
;
and
he
knew
,
that
sin
would
be
the
ruine
&
destruction
of
precious
souls
.
Therefore
did
his
heart
bleed
within
him
,
when
he
saw
men
do
any
thing
which
would
ruine
their
souls
.
These
Jewes
did
not
know
what
the
sad
consequence
of
their
malicious
hardness
against
Jesus
Christ
would
be
,
but
Christ
knew
whereto
it
must
necessarily
tend
,
to
the
destroying
of
that
Jewel
,
in
comparison
of
which
,
all
the
World
was
nothing
worthy
:
therefore
he
mourned
for
them
.
He
saw
such
invaluable
things
as
souls
,
ready
to
fall
into
the
pit
of
everlasting
perdition
,
and
he
could
not
behold
it
,
without
sighes
and
teares
.
(3)
Reas.
From
the
Antipathy
and
Hatred
,
which
the
soul
of
Christ
bare
to
sin
.
It
was
a
thing
which
he
loathed
with
a
perfect
hatred
;
he
could
not
look
upon
it
,
without
displeasure
and
grief
:
what
a
man
hates
naturally
,
he
cannot
behold
without
trouble
.
Now
whether
we
look
upon
Christ
as
God
,
or
as
man
,
we
shall
finde
sin
to
be
abhominable
to
his
soul
.
It
s
contrary
to
his
very
Nature
.
(4)
Reas.
That
he
might
teach
them
what
they
should
do
,
he
expresseth
grief
,
that
he
might
set
them
a
grieving
.
His
eyes
drop
,
that
he
might
open
in
their
hearts
,
the
sluces
of
godly
sorrow
.
In
Nature
,
one
mournful
countenance
,
hath
a
great
influence
upon
others
,
to
make
them
mourn
.
They
must
needs
think
,
that
there
was
something
more
then
ordinary
,
in
sin
,
which
did
so
affect
the
heart
of
Jesus
Christ
.
Our
Saviour
had
a
design
upon
them
,
to
perswade
with
them
,
to
look
more
narrowly
into
the
Nature
of
sin
,
than
they
did
before
.
The
teares
which
Christ
shed
for
sin
,
doth
discover
the
odiousness
of
it
,
as
much
as
any
thing
.
Next
to
his
blood
,
nothing
discovers
sins
vileness
,
more
than
his
sighs
and
teares
.
Fools
make
a
mock
of
sin
,
Prov.
14.
9.
But
the
holy
wisdom
of
God
,
who
understands
it
better
then
we
do
,
he
laments
it
.
(5)
Reas.
Particularly
,
for
those
Jewes
he
was
grieved
,
to
consider
their
great
unkindness
towards
himself
:
how
all
his
miracles
,
all
his
preaching
,
and
all
his
love
towards
them
,
was
sleighted
,
vilified
,
contemned
,
could
not
reclaim
them
,
could
not
convert
them
to
God
.
Though
he
had
spent
his
strength
amongst
them
,
though
he
had
done
such
miracles
,
as
never
were
wrought
,
yet
their
hearts
were
hardened
against
him
,
and
against
his
Doctrine
.
They
had
from
their
very
infancy
,
been
exercised
in
the
Law
of
Moses
,
they
had
known
the
Writings
of
the
Prophets
;
and
besides
this
,
they
had
enjoyed
the
Ministry
of
Christ
himself
,
and
yet
were
hardened
.
This
causeth
grief
in
Christ
,
it
was
wilful
blindness
.
1.
Vse
.
Information
1.
That
to
sorrow
and
mourn
for
sin
,
is
not
an
Anti-Evangelical
frame
of
spirit
.
It
s
most
suitable
to
a
Gospel-frame
of
heart
to
bewail
sin
.
It
doth
not
derogate
from
the
grace
of
Christ
,
or
the
Gospel
;
yea
,
it
honours
Christ
,
and
honours
the
grace
of
the
Gospel
.
Jesus
Christ
,
who
brought
grace
into
the
World
,
he
bewailes
the
sins
of
the
Jewes
;
and
whosoever
is
like
Christ
,
will
be
affected
as
he
was
:
the
purest
times
of
the
Gospel
will
be
the
most
sin-lamenting
times
,
Ezech.
12.
10
,
11
,
&c.
(2)
The
truth
of
the
humane
Nature
of
Iesus
Christ
.
He
was
very
man
,
as
well
as
very
God
.
He
was
made
like
unto
us
,
in
all
things
,
sin
only
excepted
.
He
had
the
very
passions
belonging
to
humane
Nature
.
Anger
,
love
,
hatred
,
fear
,
joy
,
sorrow
,
&c.
T
is
true
in
us
,
these
passions
are
not
without
sin
,
because
our
Natures
are
corrupted
:
therefore
our
passions
exceed
their
due
bounds
,
and
overflow
the
banks
;
but
in
Jesus
Christ
,
there
was
Naturae
Integritas
:
therefore
passions
in
him
,
were
without
the
least
irregularity
.
He
could
sorrow
without
excesle
,
he
could
be
angry
without
sin
,
&c.
whensoever
we
read
of
any
mention
of
these
passions
in
Christ
,
let
our
Faith
from
hence
be
established
in
the
truth
of
the
Doctrine
of
his
Humanity
against
all
those
soul-destroying
opinions
which
would
deny
this
,
and
overthrow
our
Faith
.
As
some
deny
the
Divinity
of
Christ
,
so
others
there
have
been
,
who
have
denyed
his
humanity
.
The
Familists
make
the
Incarnation
of
Christ
a
meere
Allegory
:
the
Manichees
,
the
Eutychians
,
the
Marcionites
taught
,
that
Christ
really
,
and
indeed
,
had
neither
body
nor
soul
,
but
was
man
only
in
appearance
.
Therefore
let
us
be
,
from
hence
,
strengthned
against
all
such
:
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
it
s
said
of
Elias
,
Jam.
5.
17.
therefore
,
very
man
.
2d
Vse
.
Exhortation
(1)
To
that
Duty
enjoyned
by
the
Apostle
,
1
John
2.
6.
This
is
a
Duty
not
much
cared
for
by
Christians
.
(1)
There
are
very
many
,
who
can
reproach
others
for
their
sins
.
They
can
revile
and
rail
upon
the
iniquities
of
others
,
but
very
few
who
lament
them
.
(2)
There
are
many
,
who
encourage
and
tempt
others
to
do
wickedly
,
such
are
those
in
Prov.
1.
11
,
12
,
13
,
14.
This
was
the
sin
of
Jonadab
,
2
Sam.
13.
5.
He
did
blow
up
those
sparks
of
uncleanness
which
he
discovered
in
his
heart
;
he
whets
the
knife
which
was
too
sharp
already
.
This
also
was
Jezebels
sin
,
1
Reg.
21.
7.
11.
25.
This
was
the
sin
of
those
Jewes
at
Antioch
,
Acts
13.
50.
and
Acts
14.
2.
the
Jewes
at
Iconium
.
(3)
There
are
also
very
many
every
where
,
who
are
glad
to
hear
of
the
haltings
and
miscarriages
of
others
,
they
can
rejoyce
over
their
defilements
.
And
(4)
There
are
not
a
few
,
who
mourn
and
lament
,
because
of
the
piety
and
forwardness
of
others
,
in
that
which
is
good
,
and
labour
to
quench
and
put
out
their
graces
.
Such
were
those
of
whom
we
read
,
Acts
16.
19
,
20.
and
those
,
Acts
17.
5.
and
those
in
Acts
19.
25.
27.
But
every
few
,
who
do
indeed
lay
to
heart
,
the
sins
of
others
.
It
s
very
necessary
there
,
to
urge
this
point
,
we
live
in
a
sinful
Age
,
wherein
iniquity
abounds
.
The
present
age
is
stained
with
the
sins
of
former
Ages
,
besides
all
the
new
sins
committed
.
Oppression
,
prophaneness
,
Covenant-breaking
,
Covenant-despising
,
Heresie
,
Apostacy
,
&c.
I
would
(1)
lay
down
some
Motives
.
(2)
Subjoyn
some
helps
.
(1)
Motive
.
Consider
the
practise
of
the
Servants
of
God
.
They
have
been
like
Christ
,
in
this
respect
,
vid.
Lot
.
2
Pet.
2.
7
,
8.
there
are
two
words
,
which
set
out
this
frame
of
his
heart
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vers.
7.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vers.
8.
the
things
which
he
saw
and
heard
amongst
the
Sodomites
,
were
the
very
breaking
of
his
heart
.
So
Neh.
Cap.
13.
8.
and
holy
Ezra
,
Cap.
9.
3
,
4.
is
put
into
a
deep
Agony
,
upon
this
occasion
.
David
,
Psal.
119.
158.
136.
His
eyes
were
like
Flood-gates
,
because
of
the
transgressions
of
other
men
.
Daniel
he
was
grieved
in
his
Spirit
,
in
the
midst
of
his
body
,
&c.
Dan.
10.
2
,
3.
the
Apostle
Paul
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
sins
of
the
Athenians
:
and
,
Phil.
3.
18.
he
could
not
without
teares
,
mention
the
sins
committed
by
others
:
and
those
Inhabitants
of
Jerusalem
,
Ezech.
9.
4.
These
are
noble
Presidents
for
our
Imitation
.
(2)
This
frame
of
heart
,
will
evidence
all
our
anger
,
and
passionate
exclamations
,
and
bitter
cryings
out
against
the
sins
of
others
,
to
be
real
,
sincere
,
and
Christian.
Every where
,
a
man
may
hear
very
loud
cries
,
(
and
not
too
loud
for
such
astonishing
stupendious
wickedness
)
against
the
iniquities
committed
.
Now
I
dare
pronounce
against
every
man
,
who
only
clamours
against
others
sins
,
but
doth
not
grieve
,
&c.
that
all
such
fiery
indignation
is
not
against
the
sins
done
,
but
against
the
men
that
do
them
;
for
wherever
anger
against
sin
is
right
,
there
will
follow
grief
.
I
need
not
go
out
of
the
Text
to
prove
this
.
Our
Saviour
hath
put
Indignation
and
grief
together
.
He
is
not
truly
angry
at
other
mens
sins
,
who
doth
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thou
wouldst
certainly
be
as
vile
,
as
desperately
wicked
,
as
any
are
,
hadst
thou
their
Temptations
,
&c.
If
thou
do
not
from
thy
heart
,
bewail
their
misdoings
.
Haec
vera
est
zeli
moderatio
,
quum
de
hominum
impiorum
exitio
sumus
anxii
&
pro
impietate
condolescimus
.
Calvin
Textum
?
All
your
fury
and
zeal
against
sin
,
is
but
distempered
rage
,
if
it
do
not
end
in
grief
.
(3)
All
the
sins
of
others
,
which
thou
dost
not
grieve
for
,
will
be
made
thy
own
sins
,
and
required
at
thy
hands
.
The
Apostle
gives
us
very
Christian
Counsel
,
not
to
be
partakers
with
other
mens
sins
,
1
Tim.
5.
22.
And
Eph.
5.
11.
that
we
have
no
fellowship
with
the
unfruitful
works
of
darkness
.
Now
't
is
a
most
certain
Truth
,
that
all
the
iniquities
of
others
,
which
do
not
work
us
to
grief
,
will
be
in
the
day
of
Judgement
layd
to
our
charge
.
For
this
,
see
1
Cor.
5.
2.
He
layes
that
sin
of
incest
,
to
the
charge
of
the
Church
,
if
they
should
not
lament
it
.
Who
would
become
accessary
to
all
the
great
iniquities
of
the
Kingdom
!
(4)
By
this
meanes
,
thou
shalt
obtain
the
assurance
of
the
Remission
of
thy
own
sins
,
from
the
hand
of
the
Lord
.
As
David
found
in
his
own
bosom
,
the
benefit
of
all
the
Prayers
he
made
for
others
,
Psal.
35.
13.
so
will
you
finde
the
benefit
of
all
thy
sighes
,
for
the
sins
of
others
.
Daniel
,
when
he
was
lamenting
the
sins
of
his
People
before
,
the
Lord
had
an
Angel
dispatched
to
him
,
to
give
him
certain
Intelligence
of
his
own
acceptance
with
God
,
Dan.
9.
20
,
21
,
22
,
23.
(5)
However
God
shall
please
to
deal
with
others
sins
,
thou
shalt
have
a
seal
of
preservation
set
upon
thy
forehead
,
when
the
evill
day
comes
.
Josiahs
mourning
for
the
wickedness
of
his
age
,
procured
peace
for
himself
all
his
dayes
,
vid.
1
Reg.
22.
19
,
20.
And
those
who
wept
and
lamented
for
the
abominations
done
in
Jerusalem
,
were
marked
by
an
Angel
,
against
the
Day
of
Gods
publick
visitation
,
vid.
Ezech.
9.
4.
(6)
'T
is
an
argument
of
Sincerity
,
and
of
reall
Hatred
of
sin
.
Men
may
mourn
for
their
own
sins
,
out
of
self-love
,
&c.
For
helps
,
take
these
six
.
(1)
Labour
for
a
publick
Spirit
.
A
narrow
selfish
Spirit
,
as
it
hinders
men
from
rejoycing
at
the
graces
of
their
Brethren
,
so
it
keeps
men
from
bewailing
the
sins
of
their
Brethren
.
Look
not
every
man
on
his
own
,
but
upon
the
things
of
thers
also
.
Phil.
2.
4.
What
is
that
to
us
?
say
the
Jewes
to
Judas
,
when
he
told
them
of
the
great
sin
he
had
committed
in
crucifying
Jesus
Christ
,
Mat.
27.
4.
(2)
Get
your
hearts
truly
,
and
throughly
broken
for
your
own
sins
.
If
the
heart
have
not
yet
been
even
pricked
to
the
quick
for
thy
own
sins
,
it
is
not
possible
that
thou
shouldst
ever
truly
grieve
for
the
sins
of
others
.
Josiahs
heart
being
mortified
for
his
own
offences
,
is
so
much
affected
with
the
Transgressions
of
his
Brethren
,
1
Reg.
22.
19.
(3)
Be
well
studied
in
the
Nature
of
sin
.
How
much
vileness
it
hath
in
it
,
and
how
much
evil
ariseth
from
it
.
What
odious
names
are
put
upon
it
in
the
Scripture
.
Filthiness
,
Darkness
,
Abomination
,
Davus
omnia
perturbat
:
what
Confusions
,
Desolations
,
hath
it
wrought
in
the
World
?
(4)
Consider
the
venome
and
poyson
of
thy
own
Nature
.
Thou
hast
in
thy
heart
,
all
the
abominations
which
others
act
.
They
have
them
in
the
fruit
,
and
thou
hast
them
in
the
root
.
And
if
thy
temptations
were
as
violent
as
others
are
,
&
the
grace
of
God
restraining
,
or
renewing
were
not
more
powerful
in
thee
than
in
others
;
thy
feet
would
run
in
the
way
,
in
which
others
walk
,
and
thy
hands
would
act
as
great
and
as
horrid
wickednesses
as
others
do
.
(5)
Get
thy
heart
affected
with
Gods
honour
.
(6)
Get
thy
heart
affected
with
the
love
of
souls
.
(2)
This
should
perswade
all
of
us
to
abstain
from
sin
for
Christ
his
sake
.
Do
not
voluntarily
put
him
to
grief
.
Be
not
occasion
of
sorrow
to
him
,
who
is
the
cause
of
all
your
joy
.
Hardness
of
heart
will
still
grieve
him
,
your
impenitency
will
put
him
to
grief
.
The
Apostle
speaks
of
crucifying
afresh
the
Son
of
God
,
Heb.
6.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Not
as
if
Christ
in
glory
were
capable
of
suffering
,
but
by
so
doing
,
they
put
themselves
into
the
same
Predicament
with
Judas
,
and
the
rest
,
who
crucified
Christ
,
&c.
They
do
by
Apostasie
from
Christ
,
allow
and
approve
of
the
crucifying
him
as
just
,
&c.
so
Jesus
Christ
in
glory
,
is
not
capable
of
any
mourning
,
&c.
yet
the
Scripture
speaks
of
the
trouble
which
our
sins
are
both
to
Christ
,
and
Who
would
grieve
his
friend
?
3d
Use
.
Consolation
.
(1)
That
he
will
,
if
thou
desire
,
give
thee
power
and
strength
against
thy
sin
;
he
will
subdue
thy
sin
for
thee
,
and
help
thee
to
overcome
it
.
He
that
grieves
to
see
another
fall
into
misery
,
will
not
deny
him
his
assistance
,
to
get
out
of
his
misery
,
vid.
Esa
63.
9.
because
their
afflictions
were
his
trouble
,
therefore
he
redeemed
,
assisted
,
and
helped
them
out
of
their
afflictions
:
if
Christ
be
grieved
to
see
Mary
and
Martha
mourn
,
he
will
be
perswaded
to
remove
the
cause
of
their
mourning
,
John
11.
33.
38.
We
may
be
more
confident
of
his
assistance
against
our
sinful
evils
,
because
those
are
absolutely
and
directly
against
us
.
Therefore
go
to
him
for
power
,
to
mortifie
sin
,
and
make
this
thy
Argument
,
Say
to
him
,
in
prayer
,
after
this
manner
,
Lord
,
sin
is
a
cause
of
grief
to
thy
soul
,
and
it
is
likewise
,
a
trouble
to
the
poor
Creature
;
why
then
,
Lord
,
is
it
not
put
to
death
?
Arise
,
dear
Redeemer
,
and
rid
thy self
and
thy
servants
,
of
that
which
puts
us
to
grief
,
&c.
(2)
That
Iesus
Christ
will
be
avenged
of
Satan
,
and
of
all
such
as
tempt
men
to
sin
.
And
as
I
would
intreat
you
to
sorrow
for
all
sins
;
so
particularly
,
for
this
which
Christ
bewailed
,
The
hardness
of
mens
hearts
in
standing
out
against
the
Gospel
.
In
that
so
many
maliciously
oppo●e
and
reject
Jesus
Christ
with
so
much
obstinacy
.
Hath
the
Ministry
any
better
entertainment
now
,
then
Christs
Ministry
had
?
Many
only
watch
them
,
that
they
may
accuse
them
.
They
lay
a
snare
for
him
that
reproveth
in
the
gate
,
Esa.
29.
21.
Many
rage
,
and
even
gnash
their
Teeth
at
them
,
are
filled
with
Indignation
.
If
they
preach
the
Duty
of
men
in
Authority
,
then
the
great
Statists
of
the
times
are
up
in
a
hurrey
.
Ministers
must
not
meddle
with
State-matters
.
If
against
Toleration
of
errors
,
then
they
are
Incendiaries
,
&c.
If
they
preach
Repentance
,
then
they
are
legall
Preachers
.
If
they
preach
zeal
,
then
they
are
too
fiery
.
Neither
John
Baptists
severity
,
nor
Christs
Comity
,
could
please
the
Iewes
,
Matth.
11.
17
,
18.
If
they
preach
up
the
Kingdom
of
Christ
,
then
they
preach
up
their
own
Power
.
Well
,
you
who
are
godly
,
even
you
,
make
up
all
in
grieving
,
&c.
Mary
Wolnoth
,
May
the
20.
1649.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rom.
15.
3.
For
Christ
also
pleased
not
himself
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
THe
Apostle
having
spent
the
former
Chapter
in
giving
exhortations
to
stronger
Christians
,
how
they
should
carry
themselves
towards
their
weaker
brethren
,
about
the
use
of
Christian
liberty
,
in
things
indifferent
,
viz.
that
they
should
neither
be
censorious
in
judging
one
another
,
nor
should
put
a
stumbling
block
in
the
way
of
one
another
,
to
occasion
their
falling
;
doth
go
on
with
the
same
subject
in
this
Chapter
,
ver.
13.
In
which
he
layes
down
the
Doctrine
,
and
confirmes
it
with
some
more
arguments
.
The
Doctrine
is
laid
down
in
the
1.
ver.
we
then
that
are
strong
,
ought
to
beare
the
infirmities
of
the
weake
,
and
not
to
pelase
our selves
.
The
arguments
to
presse
this
Doctrine
,
are
reduced
to
two
heads
.
(1)
From
the
command
and
injunction
of
God
laid
upon
every
Christian
,
vor.
2.
Let
every
one
please
his
Neighbour
for
his
good
,
to
his
edification
.
God
hath
given
to
every
Christian
a
charge
over
his
brother
,
as
well
as
over
himself
,
therefore
he
must
not
onely
look
after
himself
and
his
own
concernments
.
(2)
From
the
example
of
Christ
,
ver.
3.
he
did
not
please
himself
;
Therefore
such
as
professe
faith
in
him
,
must
study
to
be
as
he
was
.
Now
that
Jesus
Christ
did
not
please
himself
is
proved
farther
,
ver.
8
and
9.
ad.
13.
he
sought
the
benefit
both
of
the
Jews
,
and
of
the
Gentiles
.
Therefore
both
Jews
and
Gentiles
converted
to
the
faith
,
should
by
his
example
learne
to
please
,
and
to
seek
the
edification
one
of
another
;
This
the
Apostle
urgeth
from
the
generall
end
of
the
Scripture
,
ver.
4.
And
concludes
with
a
prayer
and
exhortation
,
ver.
5
,
6
,
7.
for
them
,
That
they
might
be
of
the
same
mind
towards
one
another
.
In
the
words
I
have
read
,
we
have
two
things
.
1.
The
glorious
commendation
given
to
Christ
,
he
pleased
not
himself
.
2.
The
Inforcement
of
this
Example
upon
these
Christians
.
For
Christ
,
&c.
1.
What
self-pleasing
is
?
There
is
a
good
self-pleasing
,
viz.
when
a
man
takes
pleasure
in
good
,
Pro.
21.
15.
And
a
sinfull
self-pleasing
.
1.
When
a
man
takes
pleasure
in
sin
,
Esa.
2.
6.
2.
When
a
man
looks
no
farther
then
himself
,
so
in
the
Text
,
it
s
opposed
to
the
pleasing
of
our
Neighhour
,
ver.
2.
and
what
he
doth
.
I
shall
first
handle
the
grace
it self
by
way
of
Doctrine
.
And
then
enforce
the
imitation
of
it
,
in
the
application
.
The
doctrine
is
this
,
That
Jesus
Christ
did
not
please
himself
.
Nothing
was
more
remote
from
Jesus
Christ
,
while
he
was
upon
the
earth
,
then
self-seeking
and
self-pleasing
.
This
we
shall
find
made
good
two
wayes
.
(1)
By
his
professions
.
He
doth
many
times
publikely
professe
against
self-pleasing
,
&
self-seeking
;
And
we
are
sure
that
his
Testimony
is
true
.
Mens
bare
expressions
,
especially
concerning
themselves
,
are
not
valuable
.
Their
tongues
and
hearts
many
times
are
contrary
:
But
Jesus
Christ
,
neither
did
any
sin
,
nor
had
any
guile
found
in
his
lips
,
1
Pet.
2.
22.
he
was
not
acquainted
with
fraudulency
;
nothing
but
truth
lay
in
his
heart
,
and
nothing
but
truth
came
out
of
his
lips
,
therefore
we
may
subscribe
,
yea
we
must
subscribe
to
his
Testimony
.
Now
we
have
this
Testimony
,
Joh.
5.
30.
Joh.
8.
50.
(2)
If
we
look
upon
his
practise
,
we
shall
find
it
,
yet
more
clearely
,
his
actions
answered
his
words
.
Men
they
often
professe
against
self-pleasing
;
that
they
my
please
themselves
more
securely
:
self-denying
,
votes
make
but
more
way
for
self-seeking
practises
,
but
Christ
did
not
onely
professe
self-denyall
,
but
practise
it
,
we
shall
find
self-denyall
written
upon
all
his
actions
—
.
Self-detriment
and
self-losse
,
and
self-shame
,
was
all
which
Jesus
Christ
gained
.
(1)
In
taking
our
nature
upon
him
,
he
lost
his
glory
;
the
beauty
and
brightnesse
of
the
Divine
nature
,
was
shadowed
and
hid
under
the
rags
of
our
flesh
,
the
ashes
of
the
humane
flesh
did
obscure
the
shining
beames
of
the
Divine
Nature
,
therefore
the
Apostle
saith
,
he
emptied
himselfe
,
Phil.
2.
7
,
8.
he
made
himself
of
no
reputation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
fell
from
the
height
of
glory
,
to
the
depth
of
shame
,
from
the
Throne
to
the
Dunghill
.
(2)
When
he
had
taken
our
flesh
,
what
advantage
of
his
own
did
he
look
after
?
(1)
He
denyed
his
own
ease
,
his
life
was
full
of
labour
,
watchfullnesse
,
painfulnesse
,
wearinesse
.
(2)
He
sought
not
his
own
honour
,
he
was
exposed
to
shame
,
reproach
,
contempt
,
disgrace
,
&c.
he
was
vilified
by
every
tongue
,
scorned
and
stigmatized
by
every
mouth
.
(3)
He
sought
not
his
own
profit
,
he
had
no
lands
,
no
houses
,
no
revenues
:
Foxes
have
holes
,
the
birds
of
the
ayre
have
nests
,
the
Son
of
man
hath
not
where
to
lay
his
head
,
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Cor.
8
,
9.
he
begd
a
draught
of
water
,
Joh.
4.
7.
(4)
He
sought
not
his
own
pleasure
,
he
lived
a
retired
,
obscure
life
.
There
's
a
twofold
pleasing
of
men
.
(1)
A
sinfull
pleasing
of
them
.
(1)
When
men
are
humord
,
&
flatterd
in
their
sin
:
of
this
the
Apostle
speaks
,
Gal.
1.
10.
(2)
When
we
act
onely
for
the
applause
of
men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Eph.
6.
6.
Col.
3
22.
(2)
A
●o●y
pleasing
of
men
.
(1)
When
we
apply
our selves
to
their
weaknesse
,
in
things
lawfull
,
for
their
salvation
,
1
Cor.
10.
33.
(2)
When
we
seek
their
profit
,
Rom.
15.
2.
(5)
He
sought
not
his
own
life
,
he
submitted
himself
to
the
most
vile
,
shamefull
,
painfull
,
cursed
death
of
the
Crosse
.
If
you
trace
him
from
his
birth
to
his
grave
,
you
shall
find
nothing
that
can
be
called
self-pleasing
,
or
self-seeking
.
All
he
acted
,
all
he
did
was
out
of
respect
to
others
:
he
was
borne
for
others
,
he
laboured
,
he
wept
,
he
preached
,
he
prayed
,
he
lived
,
he
dyed
,
not
for
himself
,
but
for
others
.
He
might
have
had
all
the
honours
,
glory
,
preferment
,
&c.
the
world
could
afford
,
but
he
sought
none
of
these
things
,
he
would
leave
any
thing
of
self-concernment
,
when
he
had
opportunity
to
do
others
good
.
The
reasons
are
these
.
(1)
Self-pleasing
was
not
sutable
to
the
stae
and
condition
which
Christ
had
taken
upon
himself
.
He
took
upon
himselfe
the
forme
of
a
Servant
.
Now
Servants
are
not
to
seek
themselves
,
but
them
for
whom
they
are
employed
and
intrusted
.
This
is
the
reason
which
the
Apostle
gives
for
this
very
thing
,
Phil.
2.
4
,
5.
7.
he
speaks
,
ver.
5.
how
Christ
looked
not
at
his
own
things
,
&c.
and
the
reason
is
hinted
,
ver.
7.
he
took
upon
him
the
forme
of
a
Servant
.
And
this
is
the
very
reason
which
he
gives
his
Disciples
of
that
self-neglect
,
which
they
saw
in
him
,
Joh.
4.
34.
my
meate
is
to
do
the
will
of
him
that
sent
me
,
and
to
finish
his
work
.
Christ
in
his
word
,
requires
of
all
Servants
,
that
they
look
not
at
what
is
of
advantage
to
themselves
,
but
at
what
may
be
for
the
benefit
of
those
that
Even
Souldiers
;
they
must
please
them
,
who
have
chosen
them
,
not
themselves
.
And
having
taken
upon
him
the
office
of
a
Servant
,
he
would
act
as
became
a
Servant
,
vid.
Joh.
6.
38.
(2)
From
the
strength
and
Ardency
of
the
affection
which
he
bare
to
the
glory
of
God
,
and
the
good
of
men
.
The
honour
of
his
Father
was
precious
to
him
,
the
advantaging
of
his
Church
was
the
delight
of
his
Soul
.
He
could
neither
have
brought
glory
to
his
Father
,
nor
been
beneficiall
to
men
,
if
he
had
pleased
himself
and
sought
himself
,
therefore
he
looks
off
himself
,
and
looks
to
others
.
The
seeking
of
himselfe
would
have
been
the
losing
of
the
world
;
the
pleasing
of
himself
would
have
been
the
destruction
of
others
;
his
ease
would
have
been
his
Churches
torment
,
his
pleasure
would
have
been
their
paine
,
&c.
Paul
he
was
so
far
in
love
with
the
Churches
good
,
that
he
can
be
content
to
neglect
himself
,
for
their
advantage
,
vid.
2
Tim.
2.
10.
if
self
and
Church
stood
in
competition
,
as
many
times
they
did
,
he
would
displease
self
to
please
the
Church
.
The
love
of
Christ
is
stronger
then
the
love
of
10000
Pauls
.
—
(3)
That
he
might
teach
us
the
sinfulnesse
and
danger
of
the
sin
of
self-pleasing
and
prevent
us
from
falling
into
it
,
what
the
Apostle
speaks
of
the
patient
suffering
of
Christ
,
we
may
say
also
of
this
,
vid.
1
Pet.
2.
21.
Therefore
we
find
that
when
the
Apostles
endeavour
to
take
off
Christians
,
from
this
they
ordinarily
urge
the
example
of
Christ
.
As
there
are
two
wayes
,
whereby
the
excellency
of
duty
appeares
,
viz.
Gods
command
and
Christs
example
;
so
there
are
also
two
wayes
whereby
the
evill
of
sin
appeares
,
viz.
the
prohibition
of
Gods
law
,
and
the
care
of
Christ
in
declining
it
.
(4)
From
that
humanity
,
curtesy
,
and
comity
,
which
was
in
Jesus
Christ
,
where
there
is
sweetnesse
of
nature
,
there
will
not
be
self-pleasing
,
usually
self-pleasing
is
found
in
morose
,
rugged
,
harsh
natures
;
such
as
Nabal
was
.
But
Nature
in
Jesus
Christ
was
in
its
perfection
.
The
Scripture
makes
mention
of
the
grace
of
Jesus
Christ
,
2
Cor.
8
,
9.
i.
e.
the
goodnesse
of
his
disposition
.
There
was
no
soureness
of
nature
in
our
Saviour
.
Grace
is
powred
into
thy
lips
,
Psal.
45.
(5)
Our
Saviour
knew
well
that
the
end
of
his
coming
into
the
world
,
was
of
publique
,
not
of
private
and
personall
concernment
,
therefore
his
desire
was
to
please
,
to
seek
others
not
himselfe
.
The
wisedome
and
happinesse
of
men
is
to
know
their
end
,
and
to
serve
their
end
;
our
Saviour
had
this
wisedome
,
we
shall
find
him
very
often
arguing
in
divers
cases
,
from
the
end
of
his
coming
into
the
world
.
I
came
not
to
do
my
own
will
,
Io.
6.
38.
1.
Use
.
Information
.
(1)
We
may
from
hence
take
notice
of
the
very
great
humility
of
our
Lord
Jesus
Christ
,
he
was
so
lowly
and
so
full
of
condescension
,
that
he
would
stoope
to
the
meanest
of
the
sons
of
men
.
Though
he
was
the
excellent
glory
,
yet
he
did
not
so
far
insist
upon
his
own
greatnesse
,
as
to
the
disregard
,
and
overlook
the
concernments
of
others
;
He
did
undervalue
and
passe
over
(
as
I
may
say
)
the
things
of
personall
concernment
,
that
he
might
take
care
of
the
things
of
others
.
Great
men
they
think
it
too
far
below
themselves
,
to
take
into
their
thoughts
the
things
of
others
,
to
look
to
them
in
their
actings
,
&c.
they
judge
it
a
disparagement
,
but
Jesus
Christ
did
not
so
.
If
they
may
please
,
profit
,
advantage
themselves
,
they
matter
not
though
many
be
ruin'd
,
undone
,
destroyed
,
—
Jesus
Christ
was
of
another
mind
;
He
would
not
do
any
thing
,
which
might
scandalize
anorher
,
though
he
might
have
done
it
:
he
payed
tribute
to
avoid
scandalizing
of
others
,
Math.
17.
27
,
(2)
We
may
from
hence
see
the
reason
of
severall
Acts
of
Christ
.
(1)
Why
it
was
that
our
Lord
Jesus
did
so
contentedly
passe
by
and
disregard
all
the
indignities
,
all
the
hard
usage
he
receives
from
men
,
sometimes
he
was
called
Beelzebub
a
Samaritan
,
and
,
hath
a
Devill
a
Wine
bibber
,
and
riotous
person
,
yet
we
do
not
read
that
he
was
much
moved
,
&c.
when
he
was
reviled
,
he
reviled
not
againe
,
&c.
1
Pet.
2.
23.
The
cause
is
,
He
did
not
please
himself
.
(1)
It
lets
us
see
the
reason
also
why
he
was
so
little
taken
with
popular
applause
.
The
Euges
,
Hosannas
of
men
did
not
much
affect
him
,
when
he
had
wrought
great
miracles
,
to
noyse
his
fame
,
he
would
retire
into
the
wildernesse
,
he
acted
his
greatest
works
often
in
corners
,
When
his
brethren
importune
him
to
take
a
publike
stage
to
act
upon
,
he
slights
them
,
&c.
Joh.
7.
4.
he
rejects
it
.
(3)
Why
his
converse
was
with
men
of
lowest
condition
,
&c.
he
came
as
readily
to
the
poore
Cottage
,
as
to
the
Centurion's
house
.
(4)
Why
he
did
beare
so
many
weaknesses
in
his
Disciples
.
How
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
breeds
these
following
lusts
,
(1)
It
breeds
Covetuousnesse
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
will
Covetuousnesse
is
the
root
of
all
evill
,
and
selfe
love
,
is
the
cause
and
root
of
that
.
(2)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
boasters
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
est
mendacium
quo
nob●s
plura
arrogamus
&
tribuimus
;
quàm
reverâ
possidemus
,
Keck
.
Ethic.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
one
that
boasteth
of
what
he
hath
not
,
a
great
sin
.
Self-seekers
,
they
look
upon
themselves
,
as
men
of
great
worth
:
therefore
there
will
be
arrogating
,
boasting
of
their
excellencies
,
and
Deserts
:
it
s
an
Epithet
of
the
Peacock
,
(
Lee
Critic
)
.
They
arrogate
to
themselves
,
the
Names
of
Saints
,
&c.
high
Titles
,
&c.
(3)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Proud
.
Praeferentes
se
aliis
,
cosque
praese
contemnentes
—
.
Self-love
will
bring
in
this
sin
.
(4)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Blasphemers
.
Qui
bonorum
famam
non
morantur
laedere
.
Self-admirers
must
needs
cast
dirt
upon
all
Faces
,
that
they
may
shine
alone
.
(5)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Despicientes
legitimam
authoritatem
.
Anti-magistratical
.
Self-seekers
cannot
endure
any
Superior
,
they
must
Regnare
soli
—
(6)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Unthankful
.
'T
is
against
the
Nature
of
self-seeking
to
acknowledge
any
receipt
,
or
to
recompence
any
courtefies
,
&c.
(7)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Vnholy
.
Prophane
men
,
without
holiness
,
not
caring
for
the
study
of
it
.
He
that
seeks
himself
,
cannot
study
holiness
,
that
checks
his
lust
,
bids
him
seek
others
,
therefore
he
turns
prophane
,
&c.
(8)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Without
Natural
Affection
.
Respecting
no
Relations
.
All
Relations
of
consanguinity
,
affinity
,
are
swallowed
up
in
self
.
(9)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Covenant-breakers
.
Self-seekers
will
never
make
Covenants
,
but
upon
selfish
respects
;
and
upon
selfish
respects
,
they
will
violate
all
again
.
(
10
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
False
accusers
.
Qui
co●fictis
criminibus
aliorum
innocentiam
onerant
.
They
must
make
all
others
Devils
,
that
they
themselves
may
appear
Saints
.
They
must
brand
others
,
that
Self
may
be
clear
.
(
11
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Incontinent
.
Men
that
wallow
in
all
kind
of
voluptuousness
.
A
self-seeker
will
deny
himself
in
nothing
.
Self
must
indulge
it self
.
(
12
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Fierce
.
Cruel
as
Beasts
,
without
meekness
or
humanity
.
(
13
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Despisers
of
them
that
are
good
.
(
14
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Traytors
.
Qui
amicos
benemeritos
periculis
vitae
objiciunt
,
who
expose
their
friends
,
that
have
well
deserved
of
them
,
to
danger
of
their
life
.
(
15
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Heady
.
Men
that
have
no
other
guide
but
wil.
Rash
,
inconsiderate
,
sumpta
metaphora
ab
avium
pullis
qui
implumes
dum
vola●e
conantur
humi
decidunt
.
A
Metaphor
taken
from
the
young-ones
of
Birds
,
which
endeavour
to
fly
,
before
they
are
feathered
.
(
16
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
High-minded
.
Pleasing
themselves
with
an
opinion
of
their
own
worth
and
excellency
.
Inflati
,
puffed
up
with
the
thoughts
of
their
own
glory
.
(
17
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lovers
of
pleasures
,
more
then
lovers
of
God
.
A
self-seeker
,
will
at
any
time
cast
Gods
commands
behind
his
back
,
to
take
up
his
own
pleasure
.
(
18
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Having
a
form
,
&c.
This
is
the
Colours
,
or
Ensign
of
this
black
Regiment
.
They
have
an
appearance
of
godlinesse
.
Their
Colours
are
white
,
though
their
actions
are
very
black
.
The
Cup
is
guilded
,
that
the
poyson
may
be
lesse
suspected
.
God
is
set
up
in
the
Banner
,
that
the
Devil
may
lodge
more
quietly
in
the
Camp
.
2d
Vse
.
Exhortation
.
Let
us
imitate
our
Saviour
in
this
grace
,
vid.
1
John
2.
6.
This
Doctrine
was
never
more
necessary
,
then
in
our
times
.
Self-pleasing
,
and
self-seeking
,
is
the
Epidemical
Disease
of
the
present
Age.
Every
one
seeks
himself
,
and
not
the
things
of
Jesus
Christ
,
was
the
Apostles
complaint
of
old
,
Phil.
2.
21.
We
may
take
up
the
same
Complaint
now
,
too
truly
.
The
greatest
part
of
men
look
no
further
then
themselves
;
if
they
be
pleased
,
they
care
not
who
be
displeased
;
if
they
be
advantaged
,
they
care
not
who
be
prejudiced
;
if
their
Houses
be
builded
,
they
care
not
if
all
others
Habitations
be
pulled
down
:
if
they
can
but
swim
,
they
matter
not
if
all
others
sink
.
Look
to
thy
own
House
David
,
&c.
Shake
off
this
frame
of
Spirit
,
all
ye
who
pretend
to
Jesus
,
&c.
I
shall
(1)
give
you
some
Motives
.
(2)
Propound
some
Helps
,
or
Directions
.
Motive
1.
Consider
the
many
pressing
Commands
of
God
to
this
purpose
.
The
Scripture
is
very
frequent
in
commending
the
care
and
respect
of
others
to
us
,
vid.
Phil.
2.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
look
as
to
the
scope
or
mark
we
aym
at
,
Look
not
every
man
on
his
own
things
,
but
every
man
also
on
the
things
of
others
.
And
Joh.
13.
14.
Ye
ought
also
to
wash
one
anothers
feet
,
i.
e.
not
to
look
after
your
own
welfare
,
but
after
the
welfare
of
others
also
,
Gal.
5.
13.
By
love
,
serve
one
another
,
Gal.
6.
2.
1
Thes.
5.
11.
Edifie
one
another
,
even
as
also
ye
do
.
Heb.
10.
24.
Consider
one
another
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
provoke
unto
love
,
and
to
good
works
.
The
care
of
others
welfare
,
is
commanded
no
lesse
then
our
own
.
Thou
shalt
love
thy
Neighbour
as
thy self
,
Mat.
19.
19.
1
Cor.
10.
24.
Motive
2.
You
have
the
examples
of
the
Saints
.
They
have
displeasured
themselves
to
please
others
.
The
Apostle
Paul
,
he
could
be
contented
to
be
vilified
,
abused
,
imprisoned
,
&c.
any
thing
,
so
he
might
do
others
good
,
1
Cor.
9.
19
,
20
,
21
,
22.
in
rebus
mediis
.
Yea
,
when
his
own
personal
glory
,
and
the
good
of
his
Brethren
,
came
into
competition
,
though
he
was
in
a
strait
for
a
while
,
yet
doth
he
set
aside
his
present
glory
,
that
he
might
advantage
others
,
Phil.
1.
22
,
23
,
24.
He
rather
chuseth
to
live
a
laborious
life
,
to
be
instrumental
for
the
good
of
the
Church
,
then
go
to
Heaven
,
and
take
his
Crown
.
It
s
a
famous
commendation
which
Paul
gives
to
Timotheus
,
Phil.
2.
20
,
21.
and
so
Epaphroditus
,
Phil.
2.
29
,
30.
vid.
1
Cor.
10.
33.
Consider
that
of
Moses
and
Paul
,
Exod.
32.
32.
Rom.
9.
3.
They
layd
their
souls
to
pledge
.
Motive
3.
Consider
the
danger
of
self-seeking
and
self-pleasing
.
See
it
in
a
few
particulars
.
These
4.
Consider
(1)
It
s
the
inlet
to
many
other
sins
,
2
Tim.
3.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Self-love
marcheth
in
the
front
,
and
see
what
a
black
Regiment
follows
in
the
reare
;
Covetousness
,
Pride
,
Boasting
,
&c.
it
s
a
fruitful
breeder
of
lusts
.
It
ingenders
pride
,
it
s
the
nurse
of
covetousness
,
it
s
the
rise
of
boasting
,
and
vain
glory
:
it
s
the
stirrop
of
blasphemy
,
it
s
the
root
of
Disobedience
,
it
s
the
ground
of
unthankfulness
,
it
s
the
spring
of
unholiness
,
it
s
the
bane
of
natural
affection
,
it
s
the
Midwife
of
Covenant-breaking
,
it
s
the
womb
of
false
accusations
,
it
s
the
fewel
of
incontinence
,
it
s
the
kindler
of
fierceness
,
it
casts
contempt
upon
good
men
,
it
s
the
key
of
treason
,
it
s
the
high
road
to
headiness
and
ambition
,
it
s
the
gate
of
voluptuousness
and
hatred
of
God
.
These
Children
will
follow
the
Mother
.
A
sinful
self-pleaser
will
in
time
stick
at
no
wickedness
.
Consider
(2)
It
is
the
cause
of
jars
,
dissentions
,
quarrellings
,
it
dissolves
societies
,
it
breaks
concord
.
The
Apostle
looks
upon
this
,
as
the
sluce
of
division
and
variance
,
and
therefore
enjoyns
,
that
for
the
preventing
of
Discord
,
this
sluce
may
be
stopped
up
,
Phil.
2.
init
.
1
,
2.
There
is
the
exhortation
to
unity
.
As
a
help
to
this
,
he
cautions
against
three
things
,
which
will
unty
the
strongest
knots
in
the
World
,
viz.
vain
glory
,
pride
,
ver.
3.
and
this
Incendiary
of
self-seeking
,
vers.
4.
when
men
look
at
their
own
things
,
and
neglect
others
,
they
will
raise
up
flames
.
Luther
upon
Psal.
127.
Ego
planè
in
ea
opinione
sum
,
Monarchias
longe
diutius
duraturas
,
si
Monarchae
hoc
unum
pronomen
(
Ego
)
omnisissent
,
if
Self
were
left
out
.
Those
who
are
neglected
,
will
think
themselves
wronged
,
and
from
hence
will
proceed
bitterness
,
envying
,
malignities
,
and
at
last
deadly
hatred
and
division
:
where
self-pleasers
rule
the
Rost
,
there
discontents
and
variances
,
will
grow
and
heighten
.
Self-pleasers
hate
every
one
,
and
all
others
hate
them
;
and
from
hatred
,
arise
animosities
,
oppositions
,
contradictions
,
and
at
last
,
down-right
contentions
.
Consider
(4)
It
s
the
way
for
a
man
to
lose
himself
,
and
to
displease
himself
.
No
men
lose
themselves
more
at
the
long-run
,
then
such
as
make
it
their
business
to
se●k
themselves
.
None
do
more
crosse
themselves
,
then
such
as
study
only
the
pleasing
of
themselves
.
Jonah
saved
himself
,
by
sacrificing
himself
for
others
,
Jonah
.
1.
12.
17.
And
so
did
David
,
2
Sam.
24.
17.
Me
me
ad
sum
qui
fe
ci
,
in
me
convertite
ferrum
.
Bur.
Divis
.
p.
117.
Gods
way
of
punishing
self-seeking
,
is
by
self-undoing
.
It
doth
take
off
the
care
and
tuition
of
God
from
such
,
and
it
doth
enrage
,
and
set
men
against
them
.
God
will
not
seek
the
good
of
a
self-seeker
,
and
all
men
seek
his
hurt
:
therefore
his
condition
must
needs
be
dangerous
:
What
our
Saviour
saith
in
another
case
,
in
Matth.
25.
is
as
true
in
this
.
Consider
(4)
What
a
great
sin
it
is
in
it self
,
it
s
to
make
self
an
Idol
,
it
s
to
make
self
our
end
,
which
is
a
breach
of
the
first
Command
:
None
of
us
,
saith
the
Apostle
,
lives
unto
himself
,
neither
doth
any
of
us
die
to
himself
,
saith
the
Apostle
,
Rom.
14.
7.
He
makes
it
an
Argument
against
self-pleasing
.
Self-seeking
,
is
an
absolute
shaking
off
the
Authority
and
Dominion
of
God
over
us
.
It
is
the
professing
of
our selves
to
be
sui
juris
,
which
is
not
allowable
to
any
created
Nature
.
It
s
Gods
excellency
,
that
he
cannot
act
any
thing
,
but
out
of
self-respect
;
For
men
to
do
so
,
is
to
make
themselves
Gods
.
Motive
4.
In
all
the
Creation
,
there
is
no
Creature
which
is
made
for
it self
:
the
Universe
,
say
the
Philosophers
,
is
maintained
by
union
of
one
Creature
with
another
.
A
Vacuum
would
dissolve
all
:
Heavy
things
,
will
ascend
to
prevent
a
Vacuum
.
Draw
ayr
out
of
a
Pipe
,
and
water
will
ascend
to
fill
it
.
The
Sun
shines
to
others
,
the
Fountain
is
filled
for
others
,
the
Earth
brings
forth
Fruit
for
others
,
the
Trees
feed
others
,
the
Fire
warms
others
,
&c.
The
Angels
they
serve
others
,
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Heb.
1.
ult.
Yea
,
the
very
beasts
,
they
are
for
the
use
and
service
of
others
.
And
shall
man
the
noblest
Creature
,
shall
Christians
the
noblest
men
,
be
only
for
themselves
?
The
Heathen
man
could
say
long
since
,
Non
nobis
solum
nati
sumus
,
partem
parentes
,
partem
patria
,
partem
amici
vendicant
.
And
many
of
the
more
generous
Heathens
,
have
contemned
and
slighted
self
,
for
the
good
of
others
.
They
have
sacrificed
their
own
lives
,
to
save
their
Countrey
.
They
have
drowned
themselves
to
preserve
their
Brethren
from
drowning
.
They
have
pulled
down
their
own
Houses
,
to
repair
the
publick
.
Decius
,
&
Nuntius
,
&
Codrus
,
&
Curtius
,
for
this
very
act
,
are
called
piac●●ares
homines
,
or
sacri
homines
.
St.
Austin
speaking
of
their
Acts
,
saith
,
that
it
was
strenue
magis
factum
,
quàm
bene
.
But
it
should
teach
Christians
in
a
religious
regular
manner
,
according
to
the
Scripture
,
to
disregard
self
,
for
the
good
of
others
.
Should
a
Christian
burn
whole
Cities
and
Kingdoms
,
to
save
their
own
Houses
,
when
as
Heathens
have
set
their
own
on
fire
,
to
preserve
others
from
the
flame
?
This
is
shameful
and
abominable
.
(2)
For
Helps
or
Directions
,
consider
these
following
,
A
Receipt
of
seven
Ingredients
.
(1)
Take
heed
of
Pride
and
Vain
glory
.
As
self-seeking
ingenders
pride
,
so
pride
doth
much
foment
and
nourish
this
sin
of
self-pleasing
.
Humility
makes
men
stoop
to
others
,
and
take
their
good
into
consideration
;
but
pride
fastens
a
mans
eyes
only
upon
himself
.
A
proud
man
scorns
all
others
,
and
all
others
scorn
him
.
Where
there
is
most
condescension
,
and
humility
,
there
will
be
the
least
self-pleasing
.
The
Apostle
prescribes
the
Physick
of
Humility
,
to
prevent
the
Disease
of
self-pleasing
,
where
it
is
not
;
and
to
cure
it
,
where
it
is
,
vid
,
Phil.
2
,
3
,
4.
In
the
4th
Verse
,
we
have
the
duty
enjoyned
,
Look
not
every
man
on
his
own
things
,
&c.
in
the
3d
Verse
,
he
doth
removere
prohibens
,
Let
nothing
be
done
through
strife
and
vain
glory
,
&c.
Could
we
but
think
meanly
of
our selves
,
and
highly
of
others
,
we
would
please
others
though
by
our
own
displeasure
.
(2)
Beg
for
,
and
labour
to
attain
unto
a
very
great
measure
of
Brotherly
love
.
Self-love
is
the
breeder
of
self-pleasing
;
and
want
of
brotherly
love
,
is
the
rise
of
brother-neglecting
.
The
truth
is
,
uncharitableness
is
the
Foundation
of
self-pleasing
;
you
must
dry
up
the
Fountain
,
if
you
would
have
the
streams
to
cease
.
Were
there
more
love
,
there
would
be
lesse
self-pleasing
.
The
Apostle
describing
the
Nature
of
Charity
,
makes
this
one
property
of
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
13.
5.
Charity
,
it
begins
at
home
,
but
it
doth
not
end
there
.
It
hath
two
eyes
,
one
for
it self
,
another
for
the
Brethren
:
if
it
work
with
one
hand
for
it self
,
it
works
for
the
Brethren
with
the
other
;
yea
,
it
will
go
naked
it self
,
rather
then
pluck
the
covering
from
off
others
.
Self-seeking
is
so
scalding
hot
in
our
dayes
,
because
brotherly
love
and
charity
are
so
Icy-cold
.
(3)
Often
read
over
,
and
think
upon
that
golden
Rule
of
our
Saviour
,
whatsoever
ye
would
,
that
men
should
do
to
you
,
do
ye
even
so
to
them
,
Mat.
7.
12.
It
s
a
very
equitable
,
and
a
very
comprehensive
Rule
.
The
remembring
and
observing
of
this
one
Rule
,
would
sufficiently
help
us
to
discharge
all
the
Duties
of
the
2d
Table
,
if
there
were
no
more
said
of
them
.
There
's
not
a
man
upon
Earth
,
but
would
have
his
concernments
cared
for
by
others
;
he
would
have
himself
,
and
his
affaires
,
taken
into
thought
by
others
:
how
unreasonable
and
unjust
is
it
then
,
that
any
man
should
only
seek
,
and
act
for
himself
,
when
as
he
would
have
no
other
to
do
so
?
(4)
Consider
often
of
the
Union
and
Conjunction
there
is
between
thee
and
others
.
There
is
Vinculum
Gratiae
,
between
Believers
and
believers
;
They
are
members
of
one
mystical
body
.
There
is
Commune
vinculum
Natura
,
between
man
and
man
;
They
are
one
Communi
humanitate
.
There
is
Vinculum
Nationis
,
&
Cognationis
,
&
Amicitiae
,
we
shall
finde
ties
enough
upon
us
,
to
take
in
the
care
of
more
then
our selves
;
yea
,
to
leave
out
the
care
of
none
:
if
one
member
of
the
body
seek
it self
only
,
the
rest
will
soon
wither
,
and
come
to
nothing
:
You
know
the
fable
of
the
Hands
and
other
members
,
which
would
take
no
care
of
the
Belly
;
they
thought
the
belly
was
given
to
pleasure
,
&c.
The
hands
would
not
procure
any
more
sustenance
,
&c.
the
issue
was
,
Both
the
belly
,
and
the
rest
of
the
members
were
sodainly
wasted
,
&c.
vid.
1
Cor.
12.
26.
The
like
may
be
said
for
the
members
of
political
societies
,
&c.
(5)
Often
think
of
the
meaness
of
self
,
what
a
low
,
unworthy
,
and
mean
end
he
propounds
,
who
confines
his
care
,
thoughts
,
&c.
only
within
the
narrow
compasse
of
Self
.
Noble
Spirits
aym
at
high
ends
.
Now
the
more
that
are
concerned
in
your
actings
,
the
more
noble
your
actings
are
.
Ronum
quo
communius
e●
melius
.
And
I
may
say
further
,
he
seeks
himself
most
profitably
,
who
doth
not
seek
himself
solely
,
but
lodgeth
with
others
.
Every
mans
self
,
every
mans
interest
lyes
truly
and
properly
more
in
Community
,
then
in
Unity
;
more
in
the
general
,
then
it
doth
in
his
particular
good
.
Self
is
a
shadow
,
a
nothing
.
(6)
Often
consider
of
that
of
the
Apostle
,
the
Ministration
of
the
Spirit
is
given
to
every
man
to
profit
withall
,
1
Cor.
12.
7.
God
hath
given
nothing
to
any
man
for
himself
alone
;
neither
parts
,
graces
,
comforts
,
&c.
others
have
a
share
in
them
,
vid.
2
Cor.
1.
4.
it
may
be
applied
to
all
things
received
,
as
well
as
comforts
&c.
And
as
no
man
should
please
himself
,
so
especially
,
those
who
are
in
places
of
publick
trust
.
Magistrates
,
they
are
for
publick
good
,
Rom.
13.
4.
They
are
Fountains
,
Pilots
,
Stars
,
&c.
Self-seeking
in
a
Magistrate
,
is
the
transgressing
of
his
main
end
,
which
is
to
be
for
others
.
They
are
to
stitch
up
the
breaches
of
the
Common-wealth
,
nor
to
share
it
in
parts
amongst
themselves
.
What
was
said
to
Shebna
,
should
be
minded
by
such
,
Esa.
22.
15
,
16.
&c.
Wise
Citizens
,
would
chuse
such
into
no
publick
employment
.
(7)
Seek
your selves
spiritually
,
that
you
may
be
taken
off
from
sinful
self-seeking
.
Did
but
men
seek
pardon
of
sin
,
seek
to
make
their
Calling
and
Election
sure
,
seek
salvation
,
as
they
should
,
&c.
They
would
have
no
time
,
nor
no
heart
to
seek
such
poor
things
as
self
is
.
I
shall
conclude
all
with
this
one
Consideration
,
That
its
just
,
that
God
should
leave
such
to
themselves
,
who
seek
only
themselves
,
vid.
Ezech.
22.
16.
Thou
shalt
take
thine
Inheritance
in
thy self
,
in
the
sight
of
the
Heathen
.
'T
is
a
threatning
,
as
vers.
14
,
15.
sheweth
.
Self
will
do
a
man
more
mischief
,
then
all
the
Devils
in
Hell
.
Eripe
me
à
meipso
,
should
be
our
prayer
,
vid.
Prov.
14.
14.
To
be
given
up
to
self
,
is
worse
than
to
be
given
up
to
Satan
.
To
do
what
is
right
in
our
own
heart
.
To
walk
after
the
sight
of
our
own
eyes
,
how
sinful
is
it
?
Mary
Wolnoth
,
July
the
8th
.
1649.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mark
3.
5.
Joh.
2.
17.
The
zeale
of
thy
house
hath
eaten
me
up
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
WE
have
a
prophecy
of
the
Messiah
by
Malachi
,
the
last
of
the
Prophets
,
that
the
Messenger
of
the
Covenant
should
come
to
his
Temple
,
and
sit
as
a
refiner
and
purifier
of
Silver
,
to
purifie
the
Sons
of
Levi
,
that
they
may
offer
unto
the
Lord
,
an
offering
in
righteousnesse
,
Mal.
3.
1
,
2
,
3.
And
in
this
Chapter
we
have
the
accomplishment
of
this
prophecy
.
Jesus
Christ
,
as
was
foretold
,
beginning
his
propheticall
office
,
comes
to
purge
his
Temple
of
those
corruptions
,
which
through
the
ignorance
and
profanenesse
of
the
people
,
and
the
covetousnesse
of
the
Priests
and
Scribes
had
been
introduced
and
continued
in
that
place
.
In
the
Chapter
we
have
two
great
miracles
.
(1)
The
turning
of
water
into
wine
at
a
marriage-feast
in
Cana
of
Galile
,
ver.
1.
ad
12.
(2)
The
reforming
and
purging
out
of
the
abuses
of
the
Temple
,
ver.
12.
ad
finem
.
It
is
Jerome
in
Math.
21.
12.
the
opinion
of
Jerome
,
that
this
was
(
all
circumstances
considered
)
one
of
the
greatest
miracles
which
Christ
wrought
.
Multi
arbitrantur
maxima
esse
signorum
quod
Lazarus
suscitatus
est
,
quòd
caecus
ex
utero
lumen
accepit
,
quòd
transfiguratus
in
monte
gloriam
ostendit
triumphantis
:
mihi
autem
inter
omnia
signa
quae
fecit
Dominus
,
hoc
videtur
esse
mirabilius
,
quòd
unus
homo
,
&
illo
tempore
contemptibilis
,
&
in
tantum
vilis
ut
postea
crucifigeretur
,
Scribis
&
Pharisaeis
contra
se
saevientibus
&
videntibus
lucra
sua
destrui
,
potuerit
ad
unius
flagelli
verbera
tantam
eijcere
multitudinem
,
mensasque
avertere
,
&
confringere
cathedras
,
&
talia
facere
quae
infinitus
non
fecisset
exercitus
.
There
were
at
that
time
a
very
great
multitude
of
people
come
from
all
parts
to
observe
the
Passeover
.
The
Scribes
,
Priests
,
and
Pharisees
were
sufficiently
enraged
against
Christ
,
and
the
Tower
called
Arx
Antonia
,
wherein
were
the
Souldiers
of
the
Temple
,
was
neere
at
hand
;
and
yet
that
no
man
should
dare
to
oppose
Christ
in
this
act
;
that
one
man
under
tempt
and
scorne
,
not
with
sword
and
armes
,
but
with
a
whip
made
of
small
cords
,
which
they
who
brought
Sheep
and
Oxen
,
had
laid
there
for
their
use
,
should
drive
so
many
out
of
the
Temple
,
and
not
one
of
the
Merchants
or
people
,
so
much
as
speake
a
word
in
opposition
,
this
is
miraculous
,
and
more
then
prodigious
In
this
miracle
we
have
these
two
things
.
1.
The
miracle
it selfe
:
in
which
,
(1)
The
time
when
.
A
little
before
the
Jewish
passeover
,
ver.
13.
(2)
The
place
where
:
the
Temple
.
Not
that
part
of
it
,
into
which
the
Priests
onely
entred
,
but
the
Atrium
,
or
outward
Court
,
in
which
the
people
prayed
,
were
taught
,
and
offered
sacrifices
,
ver.
14.
(3)
The
occason
of
this
miracle
,
this
is
ver.
14.
The
original
of
this
custome
,
is
from
that
which
is
written
,
Deut.
14.
24.
The
Jewes
were
at
this
time
scattered
throughout
almost
all
Nations
,
now
that
they
might
not
at
their
repairing
to
Jerusalem
for
worship
,
be
constrained
to
run
up
and
downe
to
provide
sacrifices
,
it
was
agreed
by
the
Priests
and
Scribes
,
&c.
that
those
things
which
were
necessary
for
sacrifice
,
should
be
sold
about
the
Temple
—
.
This
was
their
pretence
,
but
that
which
really
caused
this
,
was
the
covetuousnesse
of
the
Priests
,
who
made
great
gaine
by
these
merchandizings
.
(4)
The
manner
of
it
,
ver.
15.
(5)
The
reason
rendred
,
ver.
16.
make
not
my
Fathers
house
,
&c.
The
Temple
was
a
shadow
and
type
of
those
things
,
the
lively
Image
whereof
is
in
Christ
;
therefore
it
was
to
be
applyed
onely
to
spirituall
uses
,
for
this
reason
our
Saviour
denyes
it
to
be
lawfull
to
convert
it
to
such
a
common
use
as
a
Market
place
.
(2)
The
effect
or
consequence
of
this
miracle
.
1.
The
effect
it
wrought
upon
the
Disciples
,
ver.
17.
Not
that
they
presently
remembred
this
;
but
afterwards
when
they
had
been
better
instructed
,
then
God
brought
this
Scripture
to
their
minds
,
as
the
reason
of
this
act
of
Christ
;
with
which
they
were
satisfied
.
2.
The
effect
it
wrought
upon
the
Jewes
:
this
is
twofold
.
(1)
Some
quarreld
with
him
,
ver.
28
,
19
,
20
,
&c.
(2)
Others
did
seemingly
professe
faith
and
subjection
to
him
,
ver.
23
,
24
,
25.
upon
this
and
other
miracles
;
whom
Christ
did
not
trust
.
The
Text
is
the
effect
which
this
great
Heroick
act
of
Christ
wrought
on
his
Disciples
.
They
remembred
,
&c.
This
Scripture
is
Psal.
69.
9.
where
David
writing
of
himselfe
as
a
Type
of
Christ
hath
these
words
,
The
zeale
,
&c.
I
shall
handle
them
distinctly
,
as
spoken
of
Christ
.
In
them
we
have
two
things
.
(1)
An
excellent
vertue
or
grace
of
Christ
,
Grace
in
the
Habite
the
zeale
of
thy
house
.
(2)
The
operativenesse
of
this
grace
,
hath
eaten
me
up
,
the
activity
of
it
.
Zeale
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
If
we
consider
the
word
,
it
comes
from
a
verbe
that
signifies
to
boyle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Wh●t
▪
zeal
is
.
it
signifies
the
hissing
noyse
of
water
when
it
boyles
.
If
we
consider
the
Nature
of
the
thing
,
we
find
it
used
both
in
a
good
sense
,
and
in
a
bad
sense
.
There
is
a
zeale
which
is
a
fruit
of
the
Spirit
.
And
there
is
also
a
zeale
which
is
a
fruit
of
the
flesh
,
Gal.
5.
20.
The
fruits
of
the
flesh
are
manifest
,
which
are
these
,
Adulteries
,
&c.
Emulations
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
When
it
is
used
in
a
bad
sense
it
signifies
,
(1)
Envy
.
Acts
5.
17.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Acts
7.
9.
the
Patriarchs
moved
with
envy
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Jam.
3.
14.
If
ye
have
bitter
envying
and
strife
in
your
hearts
,
glory
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
vid.
Bezam
in
textum
de
zelo
distinguentem
(2)
For
misguided
blind
zeale
,
Phil.
3.
9.
concerning
zeale
,
persecuting
the
Church
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Gal.
1.
14.
being
more
exceedingly
zealous
of
the
Traditions
of
my
Fathers
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
(3)
For
contentiousness
of
spirit
,
Jam.
3.
16.
where
strife
and
envying
is
,
there
is
confusion
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
(4)
For
pretended
jealousie
and
affection
towards
another
,
Gal.
4.
17.
They
zealously
affect
you
,
but
not
well
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
When
it
is
used
in
a
good
sense
,
it
signifieth
,
(1)
Godly
jealousie
,
2
Cor.
11.
2.
I
am
jealous
over
you
with
a
godly
jealousie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
(2)
For
a
good
Emulation
,
when
we
desire
to
be
followers
,
and
imitators
of
others
,
in
that
which
is
good
,
Gal.
4.
18.
T
is
good
to
be
ze●lous
alwayes
in
a
good
matter
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
12.
31.
Covet
earnestly
t●e
best
gifts
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
(3)
For
the
violent
fervor
of
all
the
affection
towards
others
,
whom
we
love
,
Gal.
4.
13.
I
bear
him
record
,
that
he
hath
a
great
zeal
for
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
so
t
is
used
here
in
the
Text
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Some
of
the
Schoo●men
there
are
,
who
only
place
this
in
the
affection
of
love
;
others
make
it
to
be
a
mixture
of
love
and
anger
:
but
its
clear
,
that
it
hath
place
in
every
other
affection
,
as
well
as
these
,
and
the
heighth
and
intention
of
every
affection
,
is
called
zeal
.
The
heighth
of
anger
is
the
zeal
of
anger
:
the
heighth
of
pitty
,
is
the
zeal
of
pitty
,
and
the
heighth
of
love
,
is
the
zeal
of
love
,
&c.
Of
thy
house
.
This
is
the
Object
of
Christ's
What
Gods
House
is
.
zeal
,
the
house
of
God
,
which
by
a
Synechdoche
,
doth
comprehend
the
whole
worship
and
service
of
God
,
appointed
to
be
observed
in
the
Temple
.
All
matters
of
Religion
and
Worship
.
Hath
eaten
me
up
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
What
to
devour
,
is
.
shewes
the
fervor
and
heat
of
Christs
zeal
,
it
was
not
any
ordinary
heat
,
but
an
extraordinary
and
violent
,
which
put
forth
it self
by
such
an
heroical
Act
as
this
was
;
Christ
was
even
as
if
he
had
had
fire
in
his
bowels
,
he
could
not
refrain
himself
.
The
Lesson
which
we
may
learn
,
is
this
,
The
Lord
Jesus
Christ
,
was
exceeding
zealous
against
all
manner
of
Corruptions
and
defilements
in
Religion
,
&
in
the
worship
of
God
.
He
had
in
his
breast
a
very
hot
zeal
for
his
Fathers
house
,
and
all
the
Ordinances
and
Services
thereof
.
As
it
was
prophesied
of
him
,
that
he
should
come
as
a
Refiner
to
his
Temple
,
and
should
be
very
hot
for
the
worship
of
God
;
so
was
his
carriage
from
his
taking
upon
him
the
publick
Ministry
,
to
the
day
of
his
Death
and
crucifying
.
There
are
three
things
,
wherein
Christ
manifested
(2)
As
he
had
zeal
to
reprove
,
so
he
had
zeal
to
reform
the
corruptions
which
he
had
reproved
.
We
read
of
two
solemn
Reformations
of
things
amisse
,
in
the
worship
of
God
,
which
Christ
made
with
his
own
hands
.
One
we
have
in
the
Text.
Another
we
read
of
Mat.
21.
12
,
13.
They
are
two
several
stories
.
This
is
John
was
done
in
his
entrance
,
upon
his
Prophetical
and
Kingly
Office
,
as
appeares
John
2.
11.
That
in
Matth.
was
towards
the
end
of
his
life
.
In
this
of
John
,
Christ
drave
only
the
sellers
out
;
but
in
that
of
Matth.
he
proceeded
farther
,
and
cast
out
both
them
that
sold
,
and
them
that
bought
.
Here
in
John
,
our
Saviour
speaks
only
of
the
deceit
of
their
Merchandize
;
but
there
in
Mat.
he
speaks
of
a
Den.
of
Theeves
.
First
,
he
rebukes
them
mildly
,
then
afterwards
more
severely
,
so
that
twice
Christ
took
this
work
into
his
own
hand
.
(3)
His
zeal
for
the
worship
of
God
,
will
appear
by
his
care
in
the
institution
of
Gospel-worship
,
when
he
had
abolished
the
Jewish
,
vid.
Mat.
28.
19.
20.
and
Mat.
26.
26
,
27.
And
Acts
1.
3.
those
40.
dayes
which
he
spent
in
the
World
,
after
his
Resurrection
,
were
passed
in
giving
them
order
about
worship
,
and
other
matters
of
the
Church
.
He
gave
them
punctual
Directions
for
every
piece
of
worship
,
and
bindes
up
their
hands
,
that
they
should
exactly
keep
to
the
Rule
Mat.
28.
20.
The
Reasons
hereof
,
are
these
.
(1)
The
work
of
reforming
corruptions
in
the
Church
,
did
appertain
to
Christ
,
by
vertue
of
his
Offices
.
As
the
Prophet
and
King
of
his
Church
,
it
lay
upon
him
to
remove
all
the
Rubbish
which
was
in
the
worship
of
God
.
Jesus
Christ
was
the
great
Reformer
,
and
the
great
visitor
of
the
Church
,
sent
from
Heaven
for
this
purpose
.
John
Baptist
,
the
immediate
forerunner
of
Christ
,
describes
the
manner
of
his
comming
,
Mat.
3.
13.
whose
Fan
is
in
his
hand
,
and
he
will
thorowly
purge
his
floore
,
&c.
He
could
not
have
been
a
faithful
King
,
if
his
soul
had
not
been
stirred
within
him
,
at
the
beholding
of
such
corruptions
.
All
the
Prophets
which
foretold
of
him
,
speak
of
that
glory
which
he
should
bring
to
the
Church
,
Hag.
2.
7.
vid.
Zech.
6.
12
,
13.
and
Mal.
3.
init
.
(2)
This
proceeded
from
that
love
,
and
dutiful
Respect
he
bore
to
his
Father
.
There
is
nothing
,
by
which
God
is
more
dishonoured
,
then
by
corruptions
in
worship
.
The
Name
of
God
is
in
his
worship
;
and
the
soyling
of
Gods
worship
,
is
the
defiling
of
his
Name
.
Now
Gods
honour
was
very
dear
to
Christ
;
therefore
his
zeal
burned
within
him
,
to
see
such
abuse
done
to
his
Father
.
This
is
that
which
is
in
the
verse
before
the
Text
,
vers.
16.
Make
not
my
Fathers
House
,
an
house
of
Merchandize
.
The
Temple
was
the
House
of
God
,
the
place
of
his
rest
,
the
place
where
he
had
set
his
Name
,
&c.
It
was
the
Court
of
God
upon
Earth
,
&c.
Therefore
was
our
Saviour
so
offended
,
to
see
it
polluted
.
(3)
From
that
love
and
affection
he
bore
to
Religion
,
and
to
the
worship
of
God
.
Jesus
Christ
saw
a
great
Beauty
in
the
holy
Institutions
of
God
in
the
Church
.
The
Ordinances
of
God
were
glorious
in
his
sight
:
therefore
was
he
so
zealous
against
the
corruptions
which
were
in
them
.
Vid.
Mat.
7.
6.
Holy
things
,
Pearles
:
those
words
,
testifie
what
our
Saviour
thought
of
the
Institutions
of
God
.
They
were
Pearles
in
his
sight
,
they
were
holy
things
in
his
esteem
,
and
the
corruptions
of
men
,
would
soyl
these
Pearles
,
would
prophane
these
holy
things
,
&c.
(4)
From
that
love
he
bore
to
the
souls
of
this
People
.
1.
Some
amongst
them
,
who
loved
the
worship
of
God
,
were
without
question
,
much
grieved
to
behold
such
defilements
.
And
for
their
sake
,
did
our
Saviour
now
act
so
vigorously
,
vid.
Zeph.
3.
18.
It
s
spoken
there
,
of
the
●educing
of
the
Captivity
.
God
would
do
it
for
their
sakes
,
who
were
grieved
for
the
solemn
Assembly
,
&c.
Now
it
s
not
to
be
imagined
,
but
many
were
grieved
,
especially
after
Christ
,
had
the
first
time
acted
about
it
,
Ergo.
2.
All
of
them
had
losse
by
it
.
This
must
needs
cause
an
Intermission
of
those
things
which
were
to
be
performed
in
this
place
.
Both
publick
Instruction
,
and
publick
sacrifices
were
to
be
performed
in
this
place
,
&c.
They
had
not
then
liberty
to
sacrifice
elsewhere
,
as
we
have
now
,
&c.
1.
Vse
.
This
is
good
newes
for
us
,
and
a
ground
of
consolation
,
to
all
the
Sons
and
Daughters
of
the
Church
,
that
are
so
in
truth
;
That
the
corruptions
which
are
now
in
the
Church
,
shall
at
last
be
purged
out
,
and
reformed
.
It
is
now
many
years
,
since
we
engaged
our selves
in
a
work
of
Reformation
:
where
the
work
hath
stuck
,
and
still
sticks
,
the
God
of
Heaven
knowes
very
well
;
for
he
can
see
clearly
,
through
all
the
masks
which
the
Sons
of
men
shall
put
upon
their
faces
,
who
have
hindered
the
sweeping
out
of
corrupt
and
noysom
Doctrines
,
and
who
have
impeded
the
removal
of
false
Worships
,
and
setling
the
true
.
And
the
Lord
Jesus
hath
not
lost
one
spark
of
his
zeal
,
by
ascending
into
Heaven
.
And
besides
,
1.
It
belongs
as
much
to
him
now
,
as
it
did
while
he
was
on
Earth
:
he
hath
not
laid
aside
any
of
those
Offices
which
he
had
,
when
he
was
upon
Earth
.
He
is
still
Prophet
,
and
he
is
still
King
.
He
cannot
be
deposed
,
nor
dethroned
from
his
Regency
and
Kingship
over
the
Church
,
Psal.
110.
per
totum
.
What
charge
he
had
on
Earth
,
he
hath
still
in
Heaven
.
2.
His
love
to
his
Father
,
is
not
any
thing
abated
:
his
affections
are
still
,
within
him
,
burning
and
boyling
.
3.
Nor
is
his
love
to
the
worship
of
God
,
and
Religion
cooled
:
the
worship
of
God
,
and
the
truth
of
Religion
,
is
still
as
precious
to
him
,
as
ever
it
was
on
Earth
.
(4)
Nor
are
his
bowels
straitned
in
the
least
measure
,
towards
his
Servants
on
Earth
.
He
is
still
as
sensible
of
their
mournings
for
the
corruption
of
worship
,
and
the
defilement
of
Ordinances
,
as
ever
he
was
.
And
he
is
as
careful
of
their
edification
,
as
when
he
was
on
Earth
.
The
Reasons
of
his
former
zeal
continue
,
and
therefore
his
zeal
also
continueth
.
And
besides
all
this
,
he
hath
given
us
many
promises
,
which
he
will
never
break
,
that
his
worship
in
the
Gospel
Church
,
shall
be
established
in
purity
,
vid.
Esa.
9.
7.
Esa.
54
,
11
,
12.
which
refers
to
the
Gospel-Church
,
Rev.
21.
per
totum
.
Most
understand
it
of
a
Reformation
of
the
Church
in
this
World
.
Therefore
lift
up
your
heads
,
O
ye
mournful
Sons
of
Zion
to
whom
the
present
corruptions
in
the
Church
are
a
burden
,
Christ
will
at
last
free
you
from
this
burthen
.
And
let
it
not
seem
the
lesse
possible
,
or
feisible
,
because
of
the
small
power
that
is
visible
on
the
Churches
part
,
or
for
the
great
visible
power
that
opposeth
it
.
Christs
whip
of
Cords
is
strong
enough
against
all
the
power
of
Creatures
.
If
he
do
but
take
up
his
whip
,
he
will
soon
put
to
flight
all
opposers
.
2d
Vse
.
How
unlike
to
Jesus
Christ
,
are
the
greatest
part
of
Christians
in
our
dayes
?
we
may
take
up
sad
complaints
against
sundry
sorts
of
persons
.
(1)
There
are
some
like
Gallio
,
that
care
for
no
such
things
,
as
the
worship
of
God
.
They
are
Tabernacle
of
God
be
removed
,
they
can
bear
it
without
grief
,
it
doth
not
much
trouble
their
spirits
,
though
all
the
Synagogues
of
God
in
the
Land
be
burnt
up
.
So
they
may
enjoy
their
civil
liberties
,
have
free
Trading
,
secure
their
Estates
,
raise
their
Families
,
fill
their
Treasuries
with
the
good
things
of
this
life
,
they
are
not
much
solicitous
for
the
concernments
of
Religion
,
or
the
worship
of
God
.
They
will
not
much
dispute
against
Religion
;
neither
will
they
contend
for
it
with
any
great
life
:
the
presence
of
Religion
is
no
great
burden
to
them
,
and
the
want
of
it
is
no
great
losse
.
They
will
not
repine
,
if
they
have
the
Ark
,
and
they
will
not
be
greatly
offended
if
they
have
it
not
;
if
the
Ordinances
of
God
be
in
the
Temple
,
t
is
well
;
and
if
the
buyers
and
sellers
there
be
,
t
is
not
much
amisse
.
They
stand
in
aequilibrio
,
as
to
these
matters
:
if
Religion
dwell
in
their
Coasts
,
they
will
not
thrust
it
out
of
doors
,
and
if
it
be
removing
,
they
will
not
lament
after
it
,
nor
beg
its
continuance
.
They
are
affected
with
these
matters
,
as
some
men
are
with
their
ordinary
friends
;
if
they
will
stay
with
them
,
they
will
not
bid
them
be
gone
;
and
if
they
have
a
minde
to
depart
,
they
will
not
desire
their
stay
,
&c.
They
are
concerning
Religion
of
that
minde
,
which
Paul
commands
,
believing
Husbands
to
be
of
,
towards
their
unbelieving
Wives
,
1
Cor.
7.
13.
15.
If
she
be
pleased
to
dwell
with
him
,
let
him
not
put
her
away
;
but
if
she
will
depart
,
let
her
depart
:
so
they
say
,
and
so
they
act
concerning
Religion
,
and
the
Ordinances
of
God
.
I
have
a
few
things
to
say
to
such
.
They
are
not
like
the
Gaderenes
,
Matth.
8.
34.
Nor
are
they
like
the
two
Disciples
,
Luk.
24.
29.
1.
Certainly
,
they
are
not
acted
by
the
Spirit
of
Jesus
Christ
:
his
was
a
fiery
Spirit
,
but
theirs
is
a
cold
Spirit
;
he
had
life
,
they
are
dead
.
2.
God
hath
threatned
,
that
he
will
spue
such
luke-warm
Christians
out
of
his
mouth
,
Rev.
3.
15
,
16.
They
are
just
between
Heaven
and
Hell
.
They
are
like
Ephraim
,
Hos.
7.
8.
Half-baked
.
The
Prophet
Elijah
,
chides
such
halters
as
these
,
1
Reg.
18.
21.
3.
The
Ordinances
of
God
,
are
not
very
like
to
do
much
good
upon
the
Spirits
of
such
Christians
,
The
Kingdom
of
Heaven
suffers
violence
,
and
the
violent
take
it
by
force
,
Mat.
11.
12.
Heaven
must
be
stormed
,
or
never
entred
.
(2)
Others
there
are
,
who
are
zealous
against
the
worship
of
God
,
and
against
Religion
.
Some
are
very
zealous
for
superstition
:
the
Traditions
of
their
Fathers
.
Unsawful
and
unwarranted
Ceremonies
,
and
sinful
Inventions
of
men
in
the
worship
of
God
:
such
was
Demetrius
,
and
his
Associates
,
Acts
19.
24.
He
was
as
hot
for
the
golden
shrines
for
Diana
as
if
they
had
been
the
golden
Plates
of
the
Temple
.
Great
is
Diana
of
the
Ephesians
.
Such
were
those
old
Idolaters
,
with
whom
the
Prophet
Jeremiah
,
had
to
do
,
Jer.
44.
16
,
17.
We
will
do
as
we
have
done
,
We
and
our
Fathers
,
to
burn
incense
to
the
Queen
of
Heaven
.
They
are
grieved
to
see
any
endeavour
to
purge
the
waters
of
the
Sanctuary
from
defilements
.
Others
are
zealous
for
errors
in
Doctrine
.
They
would
have
an
unlimited
Toleration
of
all
opinions
,
and
all
kindes
of
worship
in
the
Church
of
God
.
The
Woman
Jezebel
shall
have
liberty
to
vent
her
falsehoods
,
as
well
as
the
Prophets
of
God
to
preach
their
Truths
.
Antichrist
shall
have
his
Throne
as
well
as
Christ
.
Altars
shall
be
set
up
to
the
unknown
God
,
as
well
as
to
the
true
God
:
the
Ministers
of
Satan
,
shall
keep
as
free
Markets
as
the
Ministers
of
Christ
:
the
envious
man
shall
have
Field-room
to
scatter
his
Tares
,
as
well
as
the
Seeds-men
of
the
Gospel
their
wheat
.
And
if
any
of
the
Ministers
of
Christ
,
out
of
zeal
to
Gods
glory
,
endeavour
to
whip
out
these
abuses
out
of
the
Temple
,
they
are
looked
upon
as
firebrands
,
Incendiaries
,
by
them
who
are
the
true
Incendiaries
.
They
are
reputed
worse
then
Theeves
,
because
they
disturb
this
Den
of
Theeves
,
from
nesting
in
the
Temple
of
God
.
They
are
looked
upon
as
abominable
,
because
they
would
sweep
out
these
abominations
,
They
are
thought
unworthy
to
have
a
liberty
in
the
Kingdom
,
because
they
will
not
proclaim
a
liberty
to
all
these
false
wayes
in
the
Church
,
the
Kingdom
of
Christ
.
This
zeal
is
certainly
none
of
that
which
was
in
Christ
.
It
is
Diabolical
zeal
,
like
the
unruly
Tongue
,
set
on
fire
of
Hell
,
James
3.
6.
Jesus
Christ
whipt
the
buyers
and
sellers
out
of
the
Temple
;
and
these
lash
such
as
would
whip
them
out
.
Jesus
Christ
was
sore
displeased
with
the
Angel
of
Thyatira
,
for
suffering
such
corruptions
,
Rev.
2.
20.
and
they
are
displeased
with
the
Angels
of
the
Churches
,
because
they
will
not
tolerate
such
corruptions
.
Jesus
Christ
would
not
have
any
bid
God
speed
to
such
,
2
Epist.
John
10
:
and
they
would
have
such
embraced
and
encouraged
.
Jesus
Christ
saith
,
the
mouthes
of
such
as
teach
false
Doctrines
,
must
be
stopped
,
Tit.
1.
11.
And
they
are
ready
to
stop
the
mouthes
of
such
as
would
have
these
disturbed
.
Jesus
Christ
layes
a
Command
upon
Ministers
and
Magistrates
,
to
apprehend
these
Foxes
;
but
they
lay
snares
for
such
as
would
have
them
apprehended
,
vid.
Cant.
2.
15.
Take
us
the
Foxes
,
the
little
Foxes
,
&c.
Answ.
By
Foxes
,
there
,
we
are
to
understand
Hereticks
and
false
Prophets
,
as
Ezech.
13.
4.
they
are
Foxes
for
their
subtilty
,
therefore
the
Apostle
calls
them
deceitful
workers
,
transforming
themse●ves
into
the
Apostles
of
Christ
,
2
Cor.
11.
23.
Now
Christ
would
have
these
taken
and
rooted
out
.
The
Church
is
to
take
them
by
censuring
,
confuting
,
and
casting
them
out
of
the
Church
:
and
the
godly
Magistrate
is
to
take
them
by
penal
lawes
,
civil
punishments
,
&c.
vid.
Deut.
13.
6
,
7
,
8
,
9.
which
is
again
Zech.
13.
3.
applyed
to
Gospel-times
.
And
that
Law
was
given
by
Jesus
Christ
,
the
Bloody
Tenet
washed
,
&c.
p.
66.
67.
Angel
of
Gods
presence
,
whom
God
promised
to
send
with
his
People
,
Exod.
33.
2
,
3.
And
that
Angel
was
Christ
,
whom
they
tempted
in
the
Wilderness
,
1
Cor.
10.
9.
Therefore
Jesus
Christ
appointed
the
civil
Sword
for
a
Remedy
in
such
a
case
,
and
hath
not
repealed
it
in
the
Gospel
.
And
accordingly
,
the
good
Kings
of
Judah
exercised
this
power
,
Asa
,
Joash
,
Josiah
,
and
are
commended
for
so
doing
.
Nor
are
only
the
greater
and
the
worser
sort
of
Foxes
to
be
taken
;
but
even
the
little
Foxes
,
the
lesser
sort
of
errors
,
false
Teachers
,
which
also
do
much
spoyl
in
the
Church
.
And
yet
these
men
would
have
the
Foxes
nourished
.
Those
gins
of
penal
Lawes
,
which
zealous
Magistrates
have
made
to
take
these
Foxes
,
must
now
be
repealed
,
that
they
may
devoure
uncontrolably
.
And
yet
these
men
have
the
impudence
,
as
to
repute
themselves
the
chief
Patrons
,
if
not
the
only
friends
of
Religion
,
and
are
displeased
with
those
,
who
account
them
otherwise
.
But
wisdom
is
justified
of
her
Children
.
If
they
be
the
friends
of
Religion
,
Religion
hath
no
enemies
in
the
World
.
Is
he
a
friend
to
his
Patient
,
who
knowing
him
to
be
full
of
mortal
Diseases
,
will
suffer
no
effectual
meanes
to
be
used
,
which
may
remove
them
?
then
are
these
men
friends
to
Religion
.
Is
he
a
Friend
to
his
Garden
,
who
plucks
up
the
hedge
,
and
proclaims
liberty
to
all
kinde
of
wilde
Beasts
,
to
come
and
tread
down
the
flowers
?
then
are
the
Patrons
of
Toleration
,
friends
to
Religion
.
Is
he
a
Friend
to
a
Garison
City
,
who
would
have
all
the
watch
Towers
demolished
,
all
the
Works
slighted
,
all
Guards
removed
,
and
proclaim
License
for
all
enemies
to
come
in
,
and
plunder
,
and
destroy
at
their
pleasure
?
Then
are
they
friends
to
Religion
,
who
contend
for
this
universal
Toleration
.
If
these
be
the
Guardians
of
Religion
,
Religion
is
not
like
to
be
long
lived
under
their
protection
.
God
grant
Religion
better
Protectors
.
How
soon
will
our
Church
be
overflow●n
,
if
liberty
be
granted
to
all
Hereticks
,
and
seducers
,
to
spread
their
pernicious
Doctrines
?
if
all
manner
of
Religions
be
let
in
,
true
Religion
,
at
least
the
power
of
it
,
will
soon
be
destroyed
.
All
you
who
have
any
Interest
in
the
Bridegroom
of
the
Church
awaken
him
by
your
prayers
,
that
he
would
scourge
such
defilers
out
of
his
Temple
;
who
for
sinful
respects
,
and
private
advantage
,
would
permit
all
cheats
and
deceivers
,
to
put
off
and
vent
their
abominable
falshoods
in
the
Church
of
Christ
:
how
soon
would
a
City
be
infected
,
if
all
rotten
,
unwholsom
meats
should
be
freely
sold
in
an
open
Market
.
This
is
the
way
to
make
a
whole
Church
sick
,
not
to
make
a
sick
Church
whole
.
God
hath
told
us
of
a
better
cure
to
recover
a
sick
Church
,
Jer.
33.
6.
Peace
and
truth
,
not
dissension
and
error
,
is
the
way
to
recover
a
languishing
Church
,
a
dying
Nation
.
And
that
which
doth
most
highly
aggravate
this
wickedness
,
is
this
.
That
it
s
endeavoured
by
a
People
,
who
have
solemnly
promised
,
to
settle
purity
of
truth
,
and
purity
and
unity
of
worship
,
and
to
abolish
all
false
wayes
of
worship
,
and
all
things
contrary
to
sound
Doctrine
.
3d
Vse
.
Exhortation
,
1
John
2.
6.
Let
us
be
zealous
for
the
House
of
God
,
as
Christ
was
zealous
for
the
Doctrine
,
zealous
for
the
worship
of
Gods
House
.
In
this
use
,
I
shall
,
-
1.
Give
Motives
.
-
2.
Some
Rules
.
-
3.
Meanes
.
Motive
1.
'T
is
that
which
is
commanded
every
Christian
,
vid.
Jude
3.
Contend
earnestly
for
the
Faith
once
delivered
to
the
Saints
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
notes
a
holy
heat
,
eagerness
and
violence
,
Rev.
3.
19.
Be
zealous
therefore
and
repent
.
Motive
2.
The
Saints
of
God
,
who
are
renowned
in
Scripture
,
they
have
been
zealous
in
these
matters
.
The
fire
of
God
hath
sparkled
out
of
their
mouthes
:
we
may
see
their
hands
,
feet
,
hearts
,
lips
,
red
hot
with
zeal
for
the
house
of
their
God
.
Nehemiah
,
how
zealous
was
he
against
the
corruptions
of
Gods
Courts
,
he
could
not
endure
any
filthiness
there
:
when
he
understood
that
Elias●ib
the
Priest
had
given
to
Tobiah
his
Kinsman
,
one
of
the
Chambers
of
the
Temple
,
for
his
private
use
,
where
the
things
for
Gods
worship
were
wont
to
be
laid
;
see
how
his
Spirit
works
against
that
corruption
,
Neh.
13.
8
,
9.
He
cast
forth
his
Houshold-stuffe
out
of
the
Chamber
and
commanded
the
Chambers
to
be
cleansed
,
and
brought
again
the
Vessels
of
the
House
of
God
with
the
meat-offering
,
and
the
Frankincense
.
And
when
he
understood
,
that
the
Levites
and
Priests
,
who
did
the
service
of
Gods
House
,
had
been
defrauded
of
their
portions
,
designed
for
that
work
,
see
how
zealously
he
contended
with
the
Rulers
,
and
so
reforms
that
corruption
,
vid.
vers.
10
,
11
,
12
,
13.
When
he
saw
the
Sabbaths
of
the
Lord
prophaned
,
see
how
he
bestirs
himself
,
vers.
15
,
16
,
17
,
18
,
19
,
20
,
21.
Elijah
also
was
a
man
of
zeal
,
for
Gods
House
,
vid.
1
Reg.
19.
10.
14.
He
hath
reference
to
that
zealous
act
of
his
,
upon
the
Prophets
of
Baal
,
Cap.
18.
40.
David
,
Psal.
69.
9.
The
Apostle
Paul
,
Acts
17.
16.
His
Spirit
was
stirred
within
him
,
when
he
saw
them
wholly
given
to
Idolatry
,
Moses
,
how
was
his
Spirit
set
on
fire
,
when
he
saw
the
Idol-Calf
set
up
,
and
worshipped
,
Exo.
32.
20
,
21
,
22.
And
generally
,
all
the
Prophets
and
Apostles
.
So
the
primitive
Martyrs
and
Confessors
,
&c.
All
these
should
be
as
sparks
,
to
set
our
hearts
on
fire
:
and
those
holy
mourners
in
Ezekiels
time
,
Cap.
9.
4.
they
had
a
zeal
for
Gods
worship
,
vid.
Cap.
8.
see
what
those
abominations
were
.
Corruptions
in
the
House
of
God
,
defilements
in
Worship
.
Vid.
Luc.
6.
15.
Simon
the
Zelot
.
They
had
a
jealousie
against
the
Image
of
jealousie
,
set
up
in
the
House
of
God
.
These
are
written
for
our
learning
and
imitation
.
Motive
3.
Consider
what
a
long
and
hot
Summer
we
have
enjoyed
,
of
the
Ordinances
of
God
.
The
Gospel
of
God
hath
been
preached
amongst
us
,
for
almost
100.
yeares
,
since
the
first
Reformation
.
And
are
we
still
cold
and
careless
?
This
should
put
some
life
into
us
.
We
have
had
many
burning
Tapers
,
who
have
wasted
themselves
,
to
heat
us
,
&c.
Motive
4.
Consider
how
likely
we
are
to
lose
the
Worship
and
Ordinances
,
and
the
Truth
,
if
our
zeal
do
not
keep
them
with
us
.
Never
was
there
more
heat
against
the
Truth
and
Worship
of
God
,
then
now
there
is
.
Some
are
zealously
undermining
the
very
Foundation
of
Gods
House
,
endevoring
to
take
away
all
that
which
hath
a
tendency
to
support
Religion
,
laying
snares
for
Ministry
,
removing
all
that
which
should
maintain
Ministry
and
Worship
,
that
so
the
Levites
may
flee
every
one
to
his
field
,
setting
up
the
lowest
of
This
is
enough
to
turn
Ice
into
flames
,
to
make
the
coldest
heart
to
burn
violently
with
zeal
,
for
God
.
This
was
that
which
made
Elijah
so
zealous
;
he
looked
upon
the
Worship
of
God
,
as
being
in
danger
to
be
lost
,
1
Reg.
19.
10.
They
have
forsaken
thy
Covenant
,
throwen
down
thy
Altars
,
slain
thy
Servants
with
the
Sword
,
and
I
only
am
left
,
&c.
The
glorie
of
the
Lord
seems
to
be
removing
from
the
Cherubims
,
to
the
Threshold
of
the
Temple
;
and
if
we
be
not
now
more
then
ordinarilie
zealous
,
Religion
will
be
gone
.
Motive
5.
Consider
how
zealous
all
People
are
for
their
false
Worships
.
Papists
,
what
heat
is
there
in
them
for
their
Idols
?
The
Worshippers
of
Baal
,
how
zealous
were
they
,
1
Reg.
18.
28.
The
Ephesians
for
their
Diana
,
what
extraordinarie
zeal
?
when
they
perceived
,
that
by
Pauls
preaching
against
gods
made
with
hands
,
was
like
to
overthrow
their
Religion
;
they
cryed
for
the
space
of
two
Great
is
Diana
of
the
Ephesians
,
Acts
19.
34.
Motive
6.
If
you
will
be
zealous
for
the
House
of
God
,
God
will
be
zealous
for
your
houses
,
vid.
2
Sam.
6.
10
,
11.
Obed
Edom
,
he
had
a
zeal
for
the
Ark
,
when
others
were
afraid
of
it
,
God
blesses
him
,
vid.
Hag.
2.
18
,
19.
If
you
will
be
dead
and
cold
for
the
matters
of
God
,
God
will
be
cold
for
your
civil
concernments
.
Motive
7.
It
s
one
of
the
best
wayes
,
to
take
off
,
and
abate
the
heat
of
enemies
,
against
the
House
of
God
.
The
colder
you
are
,
the
more
hot
will
they
be
;
and
the
more
zealous
you
are
,
the
more
cold
will
they
be
in
promoting
their
designes
.
2.
Rules
for
zeal
.
(1)
Your
Zeal
must
be
universal
,
and
that
1.
In
respect
of
things
,
you
must
be
zealous
for
everie
part
of
Gods
House
;
for
all
and
everie
part
of
Truth
,
against
all
and
everie
kind
of
corruption
in
Worship
:
some
are
zealous
against
Schisme
and
Heresie
;
but
they
have
no
great
Zeal
against
superstition
,
and
humane
inventions
;
others
have
a
Zeal
against
Superstition
,
but
they
have
not
against
Heresie
,
&c.
This
is
not
right
heat
,
vid.
Psal.
119.
104.
Josiah
his
Zeal
was
against
everie
Corruption
,
2
Reg.
23.
4.
ad
20.
God
commands
him
,
vers.
25.
Such
was
the
Zeal
of
Christ
also
.
He
leaves
nothing
behinde
,
Sacraments
,
Preaching
,
Prayer
.
2.
In
respect
of
persons
,
he
that
hath
a
right
zeal
for
Truth
,
will
oppose
all
;
is
contrarie
to
Truth
,
in
one
person
,
as
well
as
in
another
;
in
great
,
as
well
as
in
small
,
&c.
in
a
Friend
,
as
well
as
in
an
Enemie
.
Zeal
is
like
God
in
this
,
there
is
no
respect
of
persons
with
it
.
Whosoever
defiles
the
House
of
God
,
let
his
Profession
,
his
Power
,
be
what
it
will
,
Zeal
will
oppose
him
.
Zeal
doth
not
hate
error
in
a
Prelate
,
and
love
it
in
another
,
&c.
Christ
will
throw
down
the
Tables
of
the
Money-changers
,
whosoever
they
be
that
fit
there
,
&c.
3.
In
respect
of
times
.
True
Zeal
for
Gods
House
,
hath
no
winter
,
it
burns
in
one
Age
,
as
well
as
in
another
.
Manie
men
were
verie
zealous
against
corruption
in
Worship
and
Doctrine
,
in
the
raign
of
Prelacie
,
which
now
are
cold
against
the
same
,
or
worse
corruptions
in
the
raign
of
Heresie
.
These
were
never
truly
zealous
for
Gods
House
.
Corruption
of
Truth
and
Worship
,
is
as
bad
one
year
as
another
,
&c.
(2)
Zeal
must
be
joyned
with
prudence
and
knowledge
,
Rom.
10.
2.
God
hath
given
to
man
an
understanding
,
as
well
as
affection
.
Zeal
without
Discretion
,
is
rashness
,
like
mettle
in
a
blinde
Horse
,
or
a
sharp
edged
Sword
,
in
a
mad
mans
hand
.
Those
4.
Beasts
,
Rev.
4.
8.
which
represent
the
Churches
of
the
Gospel
,
they
had
6.
Wings
,
and
they
were
full
of
Eyes
:
a
Christian
must
have
Eyes
,
as
well
as
Wings
,
Knowledge
as
well
as
Zeal
.
Zeal
with
Knowledge
,
saith
one
,
is
like
an
Unicorns
Horn
,
in
the
hand
of
an
Artist
,
verie
precious
;
but
Zeal
without
Knowledge
,
is
as
the
Unicorns
Horn
,
in
the
Beasts
Head
,
verie
dangerous
.
Zeal
without
Knowledge
,
is
like
Pegasus
without
a
Bridle
,
or
like
an
Offering
,
without
an
Eye
,
which
God
accepts
not
.
Lev.
22.
22.
Mal.
1.
8.
It
s
like
Phaeton
in
his
Fathers
Chariot
,
may
burn
himself
,
and
the
World
too
.
(3)
Zeal
for
Gods
House
,
must
be
confined
within
the
Compasse
of
our
Calling
.
The
Minister
in
his
place
,
the
Magistrate
in
his
,
the
private
person
in
his
place
.
'T
is
a
good
glosse
which
Calvin
hath
on
this
Text.
All
must
imitate
Christ
,
all
must
as
much
as
in
them
lyeth
,
preserve
the
Temple
of
God
from
defilement
;
yet
everie
man
must
take
heed
,
that
he
go
not
beyond
his
bounds
.
Non
omnibus
protinus
licet
flagellum
arripere
,
ut
vitia
manu
corrigamus
,
neque
enim
eadem
nobis
potest
as
data
est
,
nec
idem
injunctum
munus
.
Zeal
out
of
its
place
,
is
like
fire
in
the
Thatch
.
Private
Christians
,
they
must
express
their
zeal
by
Prayer
,
Teares
,
Dispute
,
complaining
to
the
Church
,
to
the
Magistrates
,
where
they
are
,
if
they
be
such
as
care
for
Religion
.
He
that
should
,
being
a
private
person
,
do
as
Phinehas
did
,
and
pretend
zeal
,
would
be
a
murtherer
;
or
as
Christ
here
did
,
would
be
seditious
,
&c.
(4)
Our
zeal
for
Gods
House
,
must
be
for
the
glorie
of
God
;
not
either
to
get
our selves
a
name
,
or
to
oppose
men
,
or
to
please
others
,
&c.
but
meerly
discharge
of
duty
,
respect
to
Gods
Honour
.
This
was
the
ground
of
our
Saviours
zeal
,
make
not
my
Fathers
House
,
&c.
Jehu
lost
all
his
zeal
,
for
want
of
a
right
end
,
vid.
2
Reg.
10.
He
did
verie
much
,
and
he
calls
it
zeal
for
God
,
vers.
16.
but
the
truth
is
,
it
was
meerly
for
his
own
house
;
and
therefore
God
threatens
,
Hos.
1.
4.
to
avenge
the
blood
of
Jezreel
,
upon
the
House
of
Jehu
,
&c.
look
well
to
this
.
(5)
It
must
be
put
out
against
private
corruptions
in
your
own
case
.
3.
Meanes
to
get
zeal
for
Gods
House
.
(1)
Consider
often
the
worth
and
excellency
of
Gods
House
,
Truth
,
Worship
,
they
are
glorious
things
,
beauties
of
holiness
,
Psal.
110.
3.
the
glorie
of
God
:
the
glorie
is
departed
from
Israel
,
&c.
1
Sam.
4.
latter
end
:
the
Tabernacle
of
God
with
men
,
&c.
(2)
Beg
much
of
the
Spirit
of
God
,
that
spirit
of
fire
;
the
fire
of
the
Altar
came
down
from
Heaven
,
so
doth
the
fire
of
zeal
;
get
much
of
that
fiery
Baptisme
of
the
Holy
Ghost
,
&c.
vid.
Acts
2.
3.
(3)
Be
much
in
the
Company
of
zealous
persons
,
he
that
kisseth
the
lips
of
the
Servants
of
God
,
who
are
zealous
,
will
get
heat
from
them
.
(4)
Take
heed
of
too
much
carnal
policie
.
This
will
make
you
but
cold
and
dead
,
for
the
Worship
of
God
.
He
whose
zeal
is
extreme
hot
,
for
outward
things
will
be
extreme
cold
,
at
least
luke-warm
,
for
the
Worship
of
God
,
a
little
Earth
cast
on
a
hot
fire
,
puts
it
out
.
Mary
Wol●oth
,
Septemb.
30th
1649.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Luk.
19.
47.
And
He
taught
daily
in
the
Temple
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
THere
are
five
principal
Passages
,
or
Stories
,
recorded
of
Jesus
Christ
in
this
Chapter
,
which
is
the
best
division
can
be
made
of
it
,
viz.
(1)
The
story
of
the
Conversion
of
one
Zacheus
,
a
Publican
,
a
little
man
,
but
a
very
great
sinner
:
this
we
have
from
the
first
verse
,
to
the
11th
.
He
came
out
of
curiosity
,
to
gaze
upon
Christs
person
,
having
heard
the
fame
of
his
works
,
and
he
did
not
only
behold
his
Person
,
but
was
converted
by
his
Power
:
we
may
note
from
his
conversion
,
1.
It
s
good
to
be
in
the
way
in
which
Christ
travels
.
Zach●us
being
in
Christs
way
,
was
apprehended
by
Christs
power
,
and
made
partaker
of
his
grace
.
2.
Those
who
come
to
Christ
,
meerly
to
look
upon
him
,
may
possibly
be
converted
by
him
.
3.
The
calling
of
Gods
Elect
to
〈◊〉
,
is
often
done
,
when
the
sinner
doth
not
expect
it
.
4.
When
Christ
calls
effectually
by
his
grace
,
he
enables
the
soul
to
yield
present
and
chearful
obedience
.
5.
That
Jesus
Christ
holds
great
corresponcy
and
familiarity
,
with
converted
sinners
,
that
own
his
Call
;
he
dines
with
him
,
Rev.
3.
20.
6.
The
familiarity
which
Christ
sheweth
to
converted
sinners
,
is
a
scandal
and
stumbling
to
proud
Just●●●aries
.
7.
That
〈◊〉
repentance
and
conversion
to
God
,
must
be
manifested
by
restitution
of
things
fraudulently
taken
from
men
.
Non
tollitur
peccatum
n●
restituatur
●b●atum
.
8.
When
the
work
of
Conversion
is
wrought
upon
the
soul
,
then
is
salvation
come
to
the
soul
.
9.
The
end
of
Christs
Incarnation
is
the
sinners
salvation
.
10.
That
there
is
no
sinner
so
flagitious
but
he
may
be
converted
by
the
power
of
Christ
:
this
is
from
the
whole
storie
,
he
was
the
chief
of
the
Publicans
,
vers.
2.
and
yet
converted
.
(2)
We
have
the
Parable
of
the
Talents
depasited
to
the
Servants
to
trade
withall
,
vers.
11.
ad
28.
In
which
we
may
observe
these
two
things
.
1.
The
occasion
of
this
Parable
,
vers.
11
,
12.
The
Disciples
thought
that
their
Master
should
have
possessed
an
Earthly
Kingdom
,
and
that
he
should
have
presently
entred
upon
the
management
of
it
,
and
that
he
should
have
been
immediatly
at
Jerusalem
,
installed
into
it
.
Our
Saviour
to
confute
their
fond
Opinion
,
propounds
this
apt
Parable
,
A
certain
Nobleman
,
&c.
2.
The
Parable
it self
,
vers.
13
,
ad
28.
in
which
our
Saviour
would
teach
both
his
Disciples
,
and
all
others
,
how
they
should
carry
themselves
,
and
what
work
they
should
minde
,
till
his
second
comming
,
viz.
employ
their
parts
and
graces
for
his
advantage
,
&c.
And
he
also
shewes
what
the
issue
should
be
in
the
end
,
both
to
those
that
do
employ
the
Talents
received
for
that
end
;
and
what
shall
be
the
conclusion
of
those
that
misimploy
them
,
and
of
such
as
will
not
have
him
as
their
Lord
and
King
,
to
rule
over
them
.
(3)
The
triumphant
riding
of
Jesus
Christ
into
Jerusalem
,
vers.
28.
ad
41.
In
which
we
have
,
1.
The
preparation
to
it
,
vers.
29.
30
,
31
,
32
,
33
,
34
35.
2.
The
manner
of
his
entrance
into
the
Citie
,
vers.
37.
38.
and
then
,
3.
We
have
the
effects
following
,
upon
the
same
,
vers.
39.
40.
He
rebukes
the
Pharisees
,
&
approves
the
action
of
his
Disciples
.
(4)
The
sad
lamentation
made
by
Jesus
Christ
over
Jerusalem
,
vers.
41.
ad
45.
in
which
we
may
note
,
1.
Christs
Compassion
to
his
Creatures
,
how
near
to
his
heart
their
punishment
lay
,
ver.
41.
And
then
2.
What
a
dreadful
thing
it
is
,
to
neglect
the
offers
of
grace
,
ver.
42.
43
,
44.
(5)
The
famous
Heroical
Act
of
Christ
,
in
reforming
the
Temple
,
vers.
45.
ad
finem
.
In
which
we
have
these
two
things
,
1.
The
work
.
2.
The
event
of
it
.
The
work
hath
two
parts
.
1.
He
purgeth
out
corruptions
which
they
had
introduced
,
v.
45.
46.
And
then
2.
He
restores
it
to
the
right
end
,
for
which
it
was
appointed
,
v.
47.
He
taught
2.
The
event
of
the
work
,
and
that
hath
two
things
also
.
1.
The
bloodie
attempt
of
the
Priests
and
Scribes
,
with
the
chief
of
the
People
;
they
sought
to
kill
him
,
vers.
47.
2.
the
hindrance
and
prevention
of
their
wicked
purpose
,
v.
48.
The
words
of
the
Text
contain
you
see
,
the
second
part
of
Christs
Act
,
in
reforming
the
Temple
,
he
did
not
cast
out
the
corruptions
,
and
then
sell
the
Temple
for
gain
,
or
alienate
it
to
his
own
private
use
,
as
the
manner
of
some
is
;
but
when
he
had
separated
it
from
the
abuse
they
had
made
of
it
,
he
converts
it
to
the
right
use
,
for
which
God
had
appointed
it
,
and
makes
a
preaching-place
;
he
taught
daily
in
the
Temple
.
To
handle
the
words
distinctly
,
they
have
these
two
things
in
them
.
(1)
We
have
the
work
of
our
Saviour
,
He
taught
in
the
Temple
;
and
then
observe
,
(2)
The
assiduity
,
or
diligence
used
in
this
work
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
taught
daily
.
That
which
it
commends
to
us
is
,
that
,
viz.
Doct.
That
our
Lord
Jesus
Christ
,
was
very
diligent
in
following
the
work
of
his
particular
Calling
.
He
was
a
Minister
of
the
Circumcision
,
as
the
Apostle
saith
,
Rom.
15.
8.
And
he
was
very
industrious
,
and
diligent
,
in
fulfilling
the
Ministrie
which
he
had
received
.
He
did
not
only
take
the
honour
of
the
work
,
but
he
did
also
diligently
perform
the
work
,
and
task
of
his
Calling
.
He
did
not
live
idly
in
his
Calling
,
working
now
and
then
for
pleasure
and
recreation
,
as
many
do
;
but
he
was
very
painful
,
and
very
constant
in
his
work
;
he
taught
powerfully
,
and
also
taught
constantly
.
He
did
not
preach
only
once
a
moneth
,
or
once
a
quarter
,
as
the
practise
of
very
many
negligent
Preachers
is
;
but
he
preached
daily
,
vid.
Mat.
26.
55.
I
●ate
daily
with
you
,
teaching
in
the
Temple
,
and
ye
took
me
not
:
we
finde
,
that
not
only
in
the
Temple
,
but
in
other
places
also
,
in
the
Ship
,
in
the
Mountain
,
in
the
House
,
at
the
Table
,
by
the
way
side
;
where-ever
Christ
came
and
had
opportunity
,
he
was
still
working
at
his
Trade
,
he
was
a
most
constant
and
assiduous
Labourer
,
in
his
particular
vocation
.
He
meets
with
a
single
Woman
,
at
Jacobs
well
,
and
he
falls
a
preaching
to
her
,
John
4.
7
,
8.
9.
&c.
and
it
was
a
very
excellent
Sermon
.
It
s
said
of
him
,
Mark
6.
6.
that
he
went
round
about
the
Villages
,
teaching
,
and
preaching
the
Gospel
of
the
Kingdom
.
The
Reasons
are
these
.
1
Reas.
To
testifie
his
obedience
to
his
own
Law
.
Jesus
Christ
knew
,
that
God
had
commanded
labour
and
diligence
to
men
;
and
as
he
obeyed
the
Law
in
other
things
,
so
he
would
do
it
in
this
also
.
It
is
true
,
it
was
a
voluntary
condiscention
in
Christ
,
to
be
subject
to
the
Law
;
but
having
taken
our
Nature
upon
him
,
he
did
voluntarily
submit
himself
to
the
obedience
of
the
same
.
2.
Reas.
It
was
from
that
great
Affection
he
bare
to
the
souls
of
men
.
The
Calling
which
Jesus
Christ
had
upon
him
,
was
a
work
which
concerned
the
souls
of
men
.
He
was
by
his
3.
Reas.
He
knew
that
he
had
but
a
short
time
to
work
in
this
World
,
He
considered
,
that
his
life
was
very
shortly
to
be
taken
off
from
the
Earth
:
this
moved
him
to
be
diligent
in
this
work
:
he
knew
the
light
of
his
personal
Ministry
,
was
to
shine
but
a
few
moneths
in
the
World
,
therefore
he
would
lose
no
opportunity
;
yet
a
little
while
,
and
the
light
shineth
,
with
you
,
saith
our
Saviour
to
the
Jewes
,
4.
Reas.
It
was
from
the
respect
he
had
to
his
Fathers
glory
.
His
work
was
,
to
bring
souls
into
subjection
to
his
Fathers
Commands
,
to
honour
his
Father
,
by
revealing
his
will
unto
men
.
This
lay
so
close
upon
his
soul
,
that
he
5.
Reas.
That
he
might
set
his
Disciples
,
and
the
succeeding
Ministry
,
unto
the
end
of
the
World
,
a
Copy
and
example
of
diligence
and
painfulness
in
the
same
Office
,
after
his
discease
.
He
wrought
,
to
teach
them
to
work
:
He
preached
daily
,
to
teach
them
to
preach
frequently
.
And
therefore
,
we
read
,
that
the
Apostles
after
his
Ascension
,
remembring
,
no
doubt
,
as
well
the
Example
,
as
the
Command
of
their
Master
,
were
very
diligent
in
the
same
work
.
It
s
recorded
of
them
,
Acts
2.
4.
That
they
continued
daily
,
and
with
one
accord
in
the
Temple
:
And
Acts
5.
42.
that
daily
in
the
Temple
,
and
in
every
house
they
ceased
not
to
teach
and
preach
Jesus
Christ
.
1.
Use
.
Information
.
(1)
This
lets
us
see
the
necessity
lying
upon
all
the
sons
of
men
,
to
have
some
particular
lawfull
calling
;
Christ
himself
was
laborious
in
his
calling
,
therefore
he
had
a
particular
calling
,
and
that
not
onely
in
the
time
of
his
publick
life
,
but
also
in
the
time
of
his
private
life
.
Is
not
this
the
Carpenter
,
the
Son
of
Mary
?
Mark
.
6.
3.
They
indeed
spake
it
by
way
of
scorne
and
derision
,
that
a
Person
of
so
meane
education
as
Christ
was
in
his
private
life
,
should
pretend
himself
to
be
the
Messiah
,
vid.
Math.
13.
55
,
56.
but
the
story
shews
clearly
that
our
Lord
,
before
he
entred
upon
the
publick
ministry
,
did
employ
himself
in
that
Calling
.
And
so
the
Ancients
have
understood
that
place
.
Justin
Martyr
in
his
Dialogue
with
Trypho
against
the
Jewes
,
testatur
Christum
juga
&
aratra
fabricavisse
.
Chemnit.
Harm.
in
Mar.
6.
3
And
Basil
in
his
Book
,
de
vita
solit
.
Cap.
5.
affirmeth
,
that
Christ
did
assiduo
corporalium
laborum
exercitio
victum
sibi
necessarium
unà
cum
parentibus
pauperibus
comparare
.
And
the
Apostle
would
have
all
Christians
to
have
some
lawful
particular
Calling
,
1
Cor.
7.
20.
When
God
had
created
Adam
,
he
put
him
into
a
particular
Calling
,
Gen.
2.
15.
The
Lord
took
the
man
,
and
put
him
into
the
Garden
of
Eden
,
to
dresse
and
to
keep
it
.
There
should
have
been
labour
,
if
sin
had
never
entred
into
the
World
.
It
s
true
,
that
labour
would
have
been
without
toylsome
painfulness
,
weariness
,
with
which
it
is
accompanied
since
the
fall
;
but
Man
should
not
have
lived
idly
,
though
he
had
not
fallen
from
his
innocency
.
We
read
also
,
that
all
the
Patriarchs
had
particular
Callings
.
Noah
was
an
Husbandman
,
Gen.
10.
20.
Abel
was
a
Keeper
of
sheep
,
Gen.
4.
2.
The
Sons
of
Jacob
were
Shepherds
,
and
keepers
of
Cattle
,
Gen.
46.
34.
All
the
Apostles
,
before
they
were
called
to
the
work
of
the
Ministrie
,
had
their
particular
vocation
.
Men
who
live
without
a
Calling
,
are
useless
and
unprofitable
burdens
to
the
Common-wealth
,
and
places
where
they
live
.
They
are
well
compared
to
ill
humours
in
the
Body
,
which
are
very
pernicious
and
destructive
to
the
well
being
of
the
Body
.
They
are
like
wandring
Starres
,
which
have
no
certain
station
.
Nay
,
those
who
have
no
particular
Calling
,
they
will
certainly
make
sin
their
Trade
,
either
theeving
,
or
else
vain
and
sinful
pleasures
and
delights
,
as
many
do
,
or
Such
cannot
pray
over
that
Petition
,
Give
us
this
day
our
daily
bread
:
he
eats
that
which
is
none
of
his
own
.
All
Divines
make
it
a
breach
of
the
eighth
Command
(
Thou
shalt
not
steal
)
for
any
man
to
live
without
some
lawful
particular
vocation
.
The
holy
Servants
of
God
,
brought
up
their
Children
in
some
Calling
or
other
.
Adam
,
who
had
a
whole
World
to
bequeath
to
his
Children
,
did
dispose
of
them
to
several
Callings
,
Gen.
4.
2.
Cain
and
Abel
.
(2)
This
is
a
good
plea
for
frequent
preaching
.
Some
think
one
Sermon
,
or
at
least
a
very
few
Sermons
,
are
sufficient
to
serve
a
mans
turn
all
his
life
,
and
that
often
preaching
,
is
but
a
needless
and
superfluous
thing
.
Certainly
,
Jesus
Christ
would
not
have
been
so
diligent
in
a
work
,
which
had
been
unnecessarie
,
and
supervacaneous
.
Consider
but
these
particulars
,
to
shew
the
necessitie
of
it
,
besides
Christs
Example
.
(1)
We
have
the
Command
of
God
for
it
,
Preach
the
Word
,
be
instant
in
season
,
and
out
of
season
,
2
Tim.
4.
2.
Reprove
,
rebuke
,
exhort
,
&c.
(2)
There
's
very
great
need
of
frequent
preaching
;
for
,
(1)
There
are
many
Truths
which
are
to
be
made
known
unto
the
People
of
God
.
The
whole
Counsel
of
God
is
to
be
published
:
the
Scriptures
are
a
large
and
fruitful
Field
,
they
cannot
presently
be
gone
over
;
the
Body
of
Divinity
,
is
very
large
;
many
,
and
many
steps
,
must
be
taken
before
all
the
pathes
,
and
parts
of
it
,
can
be
unfolded
.
There
's
a
great
deal
of
Treasure
in
this
Cabinet
,
which
cannot
be
shewed
at
once
,
many
duties
to
be
performed
,
many
sins
which
are
to
be
avoided
,
&c.
many
Cases
of
Conscience
to
be
answered
,
many
scruples
to
be
resolved
,
&c.
If
it
were
possible
,
that
a
Minister
could
live
100.
yeares
,
twice
told
,
and
preach
without
interruption
,
yet
there
would
be
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
something
would
be
left
undone
which
would
have
been
necessary
to
have
been
declared
,
&c.
(2)
The
Sons
of
men
,
even
the
very
best
are
subject
to
forget
many
things
,
which
have
been
committed
to
them
:
man's
memory
is
very
lax
and
brittle
,
since
the
coming
of
sin
into
the
world
;
the
same
things
had
need
be
preached
over
and
over
againe
,
precept
upon
precept
,
duty
upon
duty
,
&c.
frequent
preaching
is
a
necessary
help
for
a
loose
memory
,
vid.
Phil.
3.
1.
Which
of
you
beare
in
mind
a
Sermon
of
two
or
three
yeares
standing
?
(3)
The
hearts
of
men
are
soon
gone
out
of
order
,
even
,
after
the
most
kindly
working
upon
in
a
Sermon
,
partly
from
that
corruption
which
workes
within
,
and
partly
from
Satan
which
tempteth
without
;
heats
are
soon
cooled
,
impressions
wrought
with
much
painfulnesse
are
soon
worne
out
,
&c.
vid.
Gal.
1.
6.
they
were
presently
warped
aside
,
even
after
Pauls
ministrie
,
vid.
Hos.
6.
4.
It
was
the
sad
complaint
of
one
of
the
Ancients
,
and
it
is
that
which
all
have
cause
to
lament
,
That
a
Minister
can
never
find
his
work
as
he
leaves
it
.
Let
a
Carpenter
hew
his
timber
,
let
a
Mason
polish
his
stones
,
let
a
Painter
make
his
draught
&c.
and
if
they
come
not
a
year
after
,
they
find
it
as
they
leave
it
:
but
the
work
of
a
Minister
is
undone
from
Sabbath
to
Sabbath
;
the
softned
heart
,
growes
hard
againe
,
the
tender
conscience
growes
stupid
,
&c.
Moses
left
the
Children
of
Israel
pretty
orderly
,
when
he
went
up
into
the
Mount
of
God
,
but
they
had
soon
corrupted
themselves
,
Exod.
32.
7.
8.
so
we
find
it
in
all
our
hearts
by
sad
experience
,
&c.
the
Iron
which
was
glowing
hot
,
is
key
cold
againe
,
the
affections
which
were
extended
,
they
are
contracted
againe
,
&c.
Satan
and
a
wicked
heart
,
even
unravell
all
which
is
done
in
one
Sermon
before
another
Sermon
,
&c.
It
is
with
us
in
this
case
,
as
it
is
with
little
Children
,
wash
them
never
so
clean
,
if
the
Mother
leave
them
an
hour
or
two
,
they
have
as
much
need
of
washing
as
before
,
&c.
Satan
never
ceaseth
tempting
;
ergo
,
necessary
to
preach
frequently
.
Many
Ministers
will
not
preach
too
often
,
because
of
state
;
whereas
indeed
the
Pulpit
is
the
most
honourable
place
for
a
Preacher
.
Cum
venerit
Christus
,
inveniat
me
praedicantem
,
was
the
good
wish
of
Bishop
Jewell
;
others
think
often
preaching
,
is
the
way
to
cast
contempt
upon
preaching
,
whereas
't
is
indeed
the
way
to
make
it
more
glorious
to
a
spirituall
heart
;
the
vision
is
made
more
lovelie
by
frequent
beholding
,
&c.
T
is
true
,
all
mens
parts
of
body
and
mind
are
not
alike
.
(4)
The
lives
of
Ministers
are
very
short
,
2
Pet.
1.
12
,
13
,
14.
The
Fathers
are
dead
,
and
the
Prophets
are
dead
.
(5)
There
are
some
newly
admitted
and
growing
up
in
the
Church
daily
,
which
must
not
be
neglected
,
ergo
.
And
if
you
would
have
Ministers
to
be
frequent
in
preaching
,
you
must
incourage
them
by
being
frequent
in
hearing
;
thin
auditories
occasion
seldome
preaching
.
It
s
said
here
in
this
place
,
our
Saviour
taught
dailie
in
the
Temple
,
and
it
s
said
in
the
very
next
verse
,
the
people
were
verie
attentive
to
heare
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thick
Auditories
should
not
be
the
marke
a
Minister
should
aime
at
,
where
two
or
three
are
gathered
together
,
there
God
is
as
well
as
in
a
crowd
;
the
conversion
of
one
soul
,
is
worth
all
a
mans
paines
:
but
forwardness
to
heare
is
a
great
motive
.
If
you
therefore
would
have
your
Ministers
to
do
as
Christ
did
,
you
must
for
your
parts
imitate
this
people
,
and
be
attentive
to
hear
them
.
2.
Use
.
Exhortation
to
that
of
the
Apostles
,
1
John
2.
6.
let
all
Christians
answer
Christs
coppie
in
this
businesse
,
make
the
work
of
your
calling
,
your
daily
business
,
as
your
Saviour
did
.
In
the
prosecution
of
this
exhortation
,
I
shall
handle
these
three
things
,
viz.
(1)
I
shall
lay
down
some
Rules
from
the
right
understanding
of
this
diligence
in
our
particular
callings
.
And
then
(2)
I
shall
give
some
motives
to
press
diligence
.
And
(3)
I
shall
add
some
helpes
or
directions
.
1.
Rule
.
That
diligence
in
our
particular
calling
doth
not
deny
or
forbid
the
daily
practising
of
such
things
as
doe
belong
to
our
generall
calling
,
as
praying
,
reading
the
Scriptures
,
hearing
of
Lectures
when
we
may
have
opportunity
on
the
week
daies
,
&c.
There
are
some
who
either
out
of
a
profane
or
ignorant
spirit
,
think
themselves
so
tied
up
to
follow
their
particular
callings
,
that
they
must
not
in
any
time
of
the
six
daies
of
the
week
,
intermeddle
with
any
religious
work
,
but
spend
it
whollie
about
their
worldlie
business
.
I
would
have
such
to
consider
that
,
(1)
The
same
God
which
hath
commanded
diligence
in
your
particular
calling
has
also
commanded
daily
praier
,
&
reading
the
Scriptures
,
and
other
duties
of
worship
.
The
Jews
who
were
commanded
to
labour
six
daies
,
yet
were
commanded
to
offer
the
morning
and
evening
sacrifice
daily
,
vid.
Exod.
29.
38
,
39.
and
Num.
28.
3.
They
had
their
morning
sacrifice
when
they
entred
upon
their
work
,
and
they
had
their
evening
sacrifice
when
they
ended
their
work
.
They
divided
the
daie
into
three
parts
,
the
first
,
ad
tephilla
,
orationem
,
to
prayer
,
the
second
ad
torah
,
legem
,
for
the
reading
of
the
Law
:
the
third
,
ad
malacha
,
opus
,
for
the
works
of
their
lawfull
calling
:
although
(2)
Jesus
Christ
commended
Mary
,
for
setting
by
her
particular
calling
,
to
wait
upon
an
occasion
and
opportunity
offered
to
hear
a
Sermon
,
vid.
Luc.
10.
ult.
Christ
justifieth
Mary
for
that
holy
neglect
of
her
particular
calling
,
and
reprooves
Martha
for
her
complaint
,
and
for
her
own
too
much
worldlinesse
.
(3)
These
exercises
of
Gods
worship
,
do
not
hinder
,
but
further
the
works
of
the
particular
calling
.
It
s
the
way
to
draw
down
a
blessing
from
heaven
upon
the
workes
of
our
hands
,
Psal.
127.
1
,
2.
Psal.
128.
1.
&c.
Whet
is
no
Let.
The
travellor
loseth
nothing
by
baiting
his
horse
,
and
refreshing
himself
.
Prayer
is
like
Jacob
to
Laban
,
it
brings
Gods
blessing
upon
what
we
do
,
Gen.
30.
27.
30.
Onely
this
;
diligence
in
our
particular
calling
requires
us
not
to
be
quite
taken
off
from
it
,
upon
pretence
of
praying
,
hearing
,
reading
,
&c
,
Every
one
that
is
fit
for
labour
,
must
labour
as
wel
as
pray
;
the
generall
calling
must
not
eate
up
the
particular
,
nor
the
particular
the
generall
:
As
he
sins
,
who
upon
pretence
of
diligence
in
his
calling
,
will
neither
pray
,
nor
read
,
nor
heare
a
Sermon
on
the
week
daie
;
So
doth
he
offend
who
being
fit
for
labour
,
doth
upon
pretence
of
hearing
,
praying
,
&c.
all
the
week
long
,
neglect
his
particular
calling
.
2.
Rule
.
This
diligence
doth
not
exempt
us
from
setting
daies
apart
,
for
publick
humiliation
,
and
publick
thanksgivings
,
lawfully
commanded
upon
lawfull
occasions
;
These
are
enjoyned
by
God
to
his
people
,
as
well
as
labour
,
Jehoshaphat
proclaimed
a
fast
in
a
time
of
trouble
,
and
the
people
are
commended
for
their
ready
attendance
upon
that
service
,
2
Cor.
20.
3.
4.
So
Ezra
,
8.
23.
and
Joel
,
1.
14.
Now
in
such
times
,
upon
such
occasions
,
all
bodily
labours
are
to
be
laid
aside
,
and
bodily
delights
,
and
it
is
to
be
spent
as
a
holy
Sabbath
,
Esa.
58.
3.
they
are
reproved
for
exacting
their
labours
,
and
finding
their
pleasure
.
And
so
for
publick
Thanksgivings
,
when
the
Church
of
God
hath
received
some
notable
mercy
,
&c.
And
3.
Rule
.
Diligence
in
our
particular
calling
,
doth
not
take
us
off
from
doing
works
of
mercy
,
&c.
We
may
leave
,
yea
we
must
leave
our
particular
callings
,
if
need
be
,
to
attend
upon
the
sick
,
to
quench
houses
on
fire
,
&c.
The
works
of
our
generall
calling
on
the
Sabbath
day
,
may
,
yea
must
be
left
upon
any
such
occasion
.
I
will
have
mercy
and
not
sacrifice
,
Hos.
6.
6.
By
this
Scripture
our
Saviour
warranted
,
and
justified
his
Disciples
plucking
of
the
eares
of
Corne
,
Math.
12.
7.
though
it
was
done
upon
the
Sabbath
day
,
&c.
much
more
must
the
works
of
our
particular
calling
give
way
,
to
such
acts
.
Paul
leaves
preaching
and
the
people
hearing
,
to
take
up
Eutychus
fallen
down
from
a
window
,
Acts
20.
9
,
10.
4.
Rule
.
Diligence
in
our
particular
calling
doth
not
forbid
the
use
of
naturall
rest
,
or
of
lawfull
recreation
,
both
to
our selves
and
to
those
under
our
charge
.
God
would
not
have
the
very
beasts
overburdened
,
or
overwrought
;
a
good
man
sheweth
mercy
to
his
beast
,
Pro.
12.
10.
much
lesse
would
he
have
a
reasonable
Creature
overtoyled
beyond
his
strength
.
There
must
be
a
time
for
sleep
,
as
well
as
a
time
for
labour
.
Man
goeth
forth
to
his
work
untill
the
evening
,
Psal.
104
,
23.
To
deny
either
our selves
,
or
others
,
that
rest
which
God
hath
afforded
unto
all
living
Creatures
,
is
not
diligence
,
but
sinfull
worldlinesse
,
and
excessive
labour
,
and
indeed
oppression
.
And
so
for
Recreation
,
diligence
doth
not
forbid
the
use
of
that
.
There
is
a
time
for
every
purpose
under
Heaven
,
Eccles.
3.
init
.
A
time
for
work
,
and
a
time
for
relaxation
.
Onely
in
our
recreations
,
we
must
observe
these
things
;
(1)
It
must
not
be
used
,
but
when
the
body
or
mind
are
by
wearinesse
made
unfit
to
wait
upon
the
particular
calling
,
without
hurt
or
prejudice
.
(2)
It
must
be
of
such
things
as
are
not
scandalous
,
but
lawfull
:
now
for
this
,
that
Rule
of
the
Apostle
is
well
to
be
considered
and
carefully
practised
,
Phil.
4.
8.
Whatsoever
things
are
true
,
&c.
(3)
It
must
onely
be
so
much
and
so
long
,
as
till
the
body
and
mind
be
repaired
,
the
spirits
and
strength
recruited
,
and
so
made
fit
for
the
following
of
the
particular
employment
,
in
which
God
hath
placed
us
,
the
end
of
recreation
is
to
fit
for
labour
in
our
generall
and
speciall
vocation
.
And
when
the
body
and
mind
are
fitted
for
employment
then
the
end
of
recreation
is
accomplished
;
and
it
is
a
sin
to
use
it
any
longer
.
2.
These
Rules
being
premised
,
I
shall
now
proceed
to
give
some
Motives
,
to
stir
us
up
to
be
like
Christ
in
diligence
.
And
they
are
.
(1)
Motive
.
From
the
mischiefe
of
idleness
.
And
that
,
(1)
In
regard
of
the
sinfullnesse
of
it
.
(2)
In
regard
of
the
evill
effects
of
it
.
(1)
Idlenesse
is
a
great
sin
in
it self
.
It
is
a
sin
,
(1)
Against
the
Law
of
Creation
.
God
created
man
to
labour
:
before
he
had
sinned
,
he
was
put
into
the
Garden
,
to
dresse
it
,
and
to
keep
it
,
Gen.
2.
15.
and
after
sin
,
this
Law
was
put
upon
him
;
In
the
sweat
of
thy
face
,
thou
shalt
eat
thy
bread
all
the
dayes
of
thy
life
,
Gen.
3.
19.
Sweating
labour
is
a
fruit
of
sin
;
but
labour
was
imposed
upon
man
,
though
he
had
not
sinned
.
Now
the
idle
person
doth
violate
this
Law
of
Creation
,
and
doth
by
idleness
cast
off
the
Authority
of
his
Creator
,
who
made
him
for
labour
.
God
hath
given
to
man
hands
,
which
are
the
Instruments
of
working
,
and
a
head
furnished
with
understanding
,
to
contrive
and
finde
out
employment
for
the
hands
:
Now
the
idle
person
doth
frustrate
one
principal
end
of
God
,
in
bestowing
such
apt
Instruments
of
work
upon
him
.
And
it
s
no
small
sin
for
a
man
to
pervert
the
end
of
his
Creation
.
(2)
Idleness
is
a
sin
against
the
Law
of
justice
.
Justice
requires
,
that
a
man
should
subsist
and
live
on
that
which
is
his
own
.
Now
the
idle
person
,
like
lice
and
vermine
,
lives
upon
other
mens
sweat
;
and
so
,
sins
against
justice
.
Our
Saviour
hath
commanded
us
to
pray
that
God
would
give
us
our
daily
bread
.
That
bread
which
is
not
gotten
by
labour
,
either
of
body
or
minde
,
is
not
our
bread
,
but
anothers
:
the
idle
person
enters
into
other
mens
labours
,
whereas
justice
requires
,
that
every
man
should
eat
the
labour
of
his
own
hands
,
Psal.
128.
2.
(3)
It
s
a
sin
against
the
Law
of
Charity
.
Charity
requires
,
that
every
man
should
be
useful
to
that
society
,
whereof
he
is
a
member
.
And
there
is
no
Calling
,
that
is
lawful
,
so
meane
,
but
by
diligence
in
it
,
a
person
may
be
serviceable
to
mankind
.
Now
,
the
idle
person
breaks
this
Law
,
he
is
telluris
inutile
pondus
;
and
like
a
dead
member
,
in
the
natural
body
,
confers
no
good
,
but
much
prejudice
to
the
whole
body
.
Ambrose
calls
idle
persons
,
Creaturas
Domini
superfluas
.
(2)
Idleness
hath
evil
effects
.
1.
Sinful
effects
,
and
2.
Poenal
effects
.
1.
Idleness
is
an
inlet
to
many
other
sins
.
It
is
indeed
,
pulvinar
Diaboli
,
the
Devils
Cushion
,
on
which
he
sits
,
and
the
Devils
Anvile
,
on
which
he
frames
very
many
sins
.
Toads
and
Serpents
breed
in
standing
waters
,
so
in
the
idle
person
.
(1)
It
s
the
door
of
lust
,
and
uncleanness
of
body
.
Quaeritur
Aegistus
quare
sit
factus
Adulter
:
In
promptu
causa
est
,
Desidiosus
erat
.
The
Scripture
makes
this
to
be
the
cause
of
Davids
Adulterie
with
Bathsheba
,
2
Sam.
11.
2.
David
was
out
of
employment
,
he
was
sloathfully
lying
upon
his
bed
,
in
the
day
time
,
and
walking
upon
his
roof
,
when
he
should
have
been
employed
about
the
matters
of
his
Kingdom
;
and
now
Satan
takes
this
opportunitie
,
and
excites
lust
in
his
soul
.
(2)
It
s
the
way
to
theft
,
and
purloyning
;
your
idle
person
,
is
within
a
few
steps
of
this
sin
,
if
he
have
but
a
temptation
,
and
a
fair
opportunity
.
You
know
,
how
it
was
with
that
idle
Steward
,
Luk.
16.
3
,
4
,
5.
He
could
not
dig
,
he
had
that
foul
Disease
of
idleness
upon
him
,
and
therefore
could
not
dig
;
and
he
that
cannot
dig
,
will
steal
and
cheat
,
and
defraud
.
He
that
will
not
work
,
will
not
stick
to
set
down
100.
for
50.
&c.
The
Apostle
hints
this
also
,
Eph.
4.
28.
Let
him
that
stole
,
&c.
but
let
him
work
,
&c.
And
indeed
,
idleness
is
a
degree
of
Theevery
,
in
its
own
Nature
;
it
breaks
that
Commandment
,
Thou
shalt
not
steal
.
(3)
It
brings
in
tatlings
and
tale-bearings
,
which
is
a
great
sin
.
The
Apostle
,
2
Thes.
3.
11.
puts
these
two
together
,
as
the
Tree
and
the
Fruit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
He
that
is
idle
in
his
Calling
,
or
lives
without
a
Calling
,
he
will
go
up
and
down
as
a
busie-body
,
either
to
hear
newes
,
or
to
tell
newes
.
He
that
is
idle
,
when
he
should
work
,
will
be
sure
to
be
busie
,
where
he
should
not
meddle
.
(4)
To
wrap
many
things
together
,
the
idle
person
is
as
tinder
,
to
take
any
spark
of
temptation
,
which
the
Devil
,
or
evil
Company
,
the
instruments
of
the
Devil
,
shall
let
fall
upon
him
:
he
sits
at
Satans
receit
of
Custom
,
ready
to
do
the
worst
work
Satan
shall
put
into
his
hands
.
Drunkenness
or
gaming
,
or
riot
,
or
any
kind
of
wickedness
,
nothing
comes
amisse
to
his
hands
.
(2)
It
brings
poenal
evils
,
as
well
as
sinful
,
viz.
(1)
It
ingenders
Diseases
,
both
of
body
and
minde
;
idleness
weakens
the
endowments
of
Nature
,
and
destroyes
the
gifts
of
the
minde
,
which
God
and
Nature
hath
bestowed
.
It
s
the
rust
and
canker
,
both
of
gifts
and
graces
;
it
worm-eats
,
marres
,
and
,
in
time
,
utterly
consumes
all
a
mans
excellencies
,
and
eminencies
.
Plutarch
tells
us
,
that
Labour
brings
strength
to
the
body
,
and
vigour
to
the
minde
.
Exerci●e
is
the
way
to
increase
.
Many
a
man
by
idleness
,
hath
lost
very
excellent
parts
,
which
might
have
been
improved
for
Gods
honour
,
and
mans
benefit
.
(2)
It
brings
poverty
;
idleness
shall
cloath
a
man
with
rags
,
Prov.
23.
21.
vid.
Prov.
6.
9
,
10
,
11.
The
diligent
hand
maketh
rich
,
Prov.
4.
10.
And
that
property
which
is
the
fruit
of
idleness
,
findes
no
pitty
with
God
,
nor
compassion
with
men
;
but
scorn
and
derision
from
both
.
(3)
It
s
a
sin
which
God
punisheth
in
this
life
;
sometimes
with
destruction
.
It
was
one
sin
which
brought
ruine
upon
Sodom
,
Ezech.
16.
49.
The
idle
person
may
fear
the
same
hand
of
God
upon
him
.
And
then
,
(4)
It
brings
condemnation
at
last
,
without
repentance
.
Take
the
unprofitable
servant
,
and
cast
him
into
utter
darkness
,
where
is
weeping
,
and
wailing
,
and
gnashing
of
Teeth
,
Mat.
25.
30.
Not
only
servum
flagitiosum
,
but
servum
inutilem
.
The
reward
of
eternal
life
,
is
given
only
to
the
Labourers
,
Mat.
20.
8.
Call
the
Labourers
,
and
give
them
their
hire
,
beginning
at
the
last
,
even
unto
the
first
.
(2)
Motive
.
From
the
excellency
of
diligence
,
viz.
1.
It
sweeteneth
all
the
comforts
of
life
:
the
sleep
of
the
labouring
man
is
sweet
to
him
,
Eccles.
5.
12.
The
meat
and
drink
,
and
sleep
of
the
loyterer
,
cannot
be
sweet
to
him
,
because
he
doth
not
enjoy
them
in
the
way
of
holiness
;
they
are
not
fruits
of
honest
Labour
,
but
fruits
of
idleness
,
vid.
Prov.
12.
27.
(2)
It
doth
not
only
sweeten
,
but
it
s
one
way
to
sanctifie
all
the
Comforts
of
life
;
he
may
pray
to
God
,
for
a
blessing
on
what
he
enjoyes
;
whereas
the
idle
person
,
can
have
no
confidence
to
pray
for
Gods
blessing
upon
his
enjoyments
:
the
diligent
man
,
may
look
upon
what
he
gets
by
labour
,
not
only
as
a
fruit
of
Gods
bounty
,
but
as
a
reward
of
his
obedience
unto
the
Commandment
of
God
,
which
hath
enjoyned
labour
and
travel
unto
the
sons
of
men
.
And
then
,
(3)
Diligence
used
in
a
mans
Calling
,
will
exceedingly
comfort
and
keep
up
his
spirit
,
if
the
providence
of
God
crosse
him
,
and
bring
troubles
upon
him
.
And
then
(4)
Diligence
keeps
a
person
out
of
many
snares
and
temptations
.
Satan
usually
sets
upon
a
man
,
when
he
is
doing
nothing
.
3.
To
give
some
Helps
to
it
.
1.
Be
often
observing
such
as
are
diligent
;
look
upon
all
the
commendations
given
in
Scripture
,
to
persons
for
their
diligence
,
vid.
Prov.
30.
10
,
11
,
12
,
27
,
&c.
All
the
Patriarchs
,
all
the
Apostles
,
all
the
Prophets
,
were
men
of
diligence
in
their
Calling
,
&c.
(2)
Consider
the
very
brute
Creatures
,
they
are
emblems
of
diligence
.
The
Ant
,
the
Bee
,
how
diligent
are
they
in
their
labours
?
Prov.
6.
6.
And
if
you
look
upon
the
inanimate
Creatures
,
how
diligent
are
they
?
The
Sun
,
Moon
,
Stars
,
they
are
alwayes
in
their
travel
,
doing
the
work
of
their
places
,
&c.
(3)
Consider
,
how
God
hath
honoured
diligence
.
Elisha
was
called
to
be
a
Prophet
,
when
he
was
at
his
labour
,
vid.
1
Reg.
19
,
19.
Christ
called
Simon
Peter
,
and
Andrew
,
to
be
Disciples
,
when
they
were
at
their
labour
,
Mat.
4.
18.
And
so
James
,
the
Son
of
Zebedee
,
and
John
his
Brother
,
Matth.
4.
21.
They
were
mending
their
Nets
.
And
Matthew
was
called
,
when
he
was
following
his
work
,
Matth.
9.
9.
And
the
first
tidings
of
the
birth
of
Christ
,
were
published
to
the
diligent
Shepherds
,
Luk.
2.
8
,
9.
(4)
Study
well
the
preciousness
of
time
and
strength
.
The
idle
person
hath
not
a
true
esteem
of
the
worth
of
time
,
else
he
would
not
spend
it
idly
.
Time
passeth
,
strength
wears
away
,
old
age
and
sickness
are
a
comming
,
when
you
must
necessarily
cease
from
labouring
:
the
ship
of
the
body
,
must
shortly
come
to
be
laid
up
in
the
Harbour
,
when
it
cannot
fail
.
(5)
Consider
,
that
others
are
interested
in
your
labours
,
as
well
as
your selves
.
If
you
be
servants
,
you
owe
both
your
parts
,
and
labour
unto
them
who
have
employed
you
:
the
idleness
of
servants
,
is
robberie
to
their
Masters
,
if
you
be
Masters
,
your
Family
and
Relations
,
which
you
are
bound
to
provide
for
;
if
you
will
not
be
worse
then
Infidels
,
1
Tim.
5.
8.
may
challenge
your
diligence
;
and
if
you
have
no
such
,
yet
the
Common-wealth
and
Societie
of
Man-kind
,
are
much
prejudiced
by
your
standing
still
.
(6)
He
that
is
negligent
in
his
particular
Calling
,
will
never
be
diligent
in
his
general
:
he
that
is
negligent
in
his
Shop
,
will
be
negligent
in
prayer
,
&c.
Working
six
dayes
,
and
the
observing
of
the
Sabbath
,
are
joyned
together
,
Exod.
20.
9
,
10.
These
two
,
help
forward
one
another
:
he
that
is
not
faithful
in
his
Calling
,
will
be
unfaithful
in
the
Sabbath
;
and
he
that
is
consciencious
in
following
his
Calling
six
dayes
,
is
likely
to
perform
the
duties
of
the
seventh
also
.
Mary
Wolnoth
,
Octob.
21.
1649.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mark
4.
34.
And
when
he
was
alone
,
he
expounded
all
things
to
his
Disciples
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
IN
this
Chapter
,
there
are
five
principal
passages
,
which
are
the
five
parts
of
the
Chapter
.
(1)
The
Parable
of
the
Seed
,
propounded
,
and
expounded
,
from
Vers.
1.
ad
21.
(2)
An
Exhortation
to
that
necessarie
,
and
profitable
Duty
,
of
communicating
unto
one
another
,
of
that
light
of
spiritual
knowledge
,
and
other
gifts
received
from
God
,
vers.
21.
ad
26.
And
(3)
The
Doctrine
of
the
working
of
the
Word
,
preached
upon
the
hearts
and
Consciences
of
men
,
illustrated
by
the
manner
of
the
growth
of
Seed
,
sowen
by
the
hand
of
the
Husband-man
,
vers.
26.
ad
30.
(4)
The
growth
and
increase
of
the
Gospel
,
set
out
by
the
Parable
of
Mustard-seed
,
vers.
30.
ad
35.
(5)
The
miraculous
Act
of
Christ
,
in
the
suddain
swelling
of
the
Tempest
,
v.
35.
ad
finem
.
The
words
which
I
have
read
,
hold
out
a
verie
excellent
Act
of
Christ
,
towards
his
Disciples
,
in
reference
to
this
Sermon
:
when
he
was
alone
,
he
expounded
all
things
to
his
Disciples
,
&c.
In
which
words
,
we
have
two
things
.
(1)
Christs
Action
,
He
expounded
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
untyed
all
knots
,
made
all
things
plain
to
his
Disciples
.
(2)
The
Circumstance
of
time
and
place
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
they
were
in
private
.
That
which
it
teacheth
us
,
is
this
,
viz.
Doct.
That
the
Lord
Jesus
,
in
the
dayes
of
his
flesh
,
was
very
careful
,
in
teaching
and
instructing
those
which
were
under
his
charge
in
the
things
of
God
.
Jesus
Christ
was
a
Master
of
a
Family
,
though
he
had
no
where
to
lay
his
head
;
yet
he
had
Servants
,
the
Disciples
were
his
Servants
;
and
,
as
he
did
in
all
other
respects
,
carrie
himself
as
a
faithful
Master
to
them
,
so
was
he
not
negligent
in
teaching
them
the
things
of
God
.
We
shall
finde
our
Saviour
,
verie
careful
of
them
in
this
respect
:
he
taught
them
to
pray
,
Luk.
11.
2.
And
upon
everie
occasion
,
he
was
dropping
Religious
knowledge
and
Instruction
upon
their
souls
:
he
did
not
only
preach
publiquely
to
them
,
as
he
did
to
others
;
but
in
secret
also
,
and
in
private
:
his
use
was
,
to
repeat
what
he
had
preached
in
the
publique
Assemblie
,
with
Explanation
,
as
need
required
:
when
he
had
reproved
the
hypocritical
and
ceremonial
washings
,
used
by
the
Pharisees
before
meales
,
and
had
uttered
an
obscure
passage
,
Mat.
15.
11.
we
finde
,
that
vers.
16
,
17.
He
interprets
that
Doctrine
in
private
to
his
Disciples
,
and
makes
them
understand
the
meaning
of
it
more
perfectly
,
Do
ye
not
know
,
&c.
That
was
in
private
,
vid.
Mar.
7.
17
,
18.
So
Luk.
24.
25
,
26.
&c.
to
the
two
Disciples
.
Mat.
24.
3
,
4.
Mat.
13.
16.
The
Reasons
are
these
.
(1)
The
Disciples
were
called
to
be
Ministers
of
the
Gospel
.
Therefore
it
was
necessarie
,
they
should
be
instructed
.
Vid.
Acts
1.
8.
Ye
shall
be
witnesses
unto
me
,
both
in
Judea
,
and
in
Jerusalem
,
and
in
all
Judea
and
Samaria
,
and
unto
the
uttermost
part
of
the
Earth
,
both
that
they
might
have
fulness
of
knowledge
,
and
might
learn
willingly
,
to
answer
scruples
privately
,
to
any
that
should
repair
to
them
,
as
well
as
preach
in
publick
;
so
Paul
did
,
Acts
20.
20.
(2)
It
,
was
out
of
sense
and
compassion
to
their
ignorance
.
Our
Saviour
knew
how
blind
the
heart
of
man
is
by
Nature
,
to
receive
the
things
of
God
;
and
he
had
often
had
experience
of
his
Disciples
weaknesses
in
many
things
:
this
made
him
so
careful
,
to
use
all
diligence
in
instructing
them
;
and
the
rather
also
,
that
he
might
convince
them
of
their
ignorance
.
(3)
To
teach
all
Masters
and
Governours
,
what
their
dutie
is
,
towards
such
as
are
under
their
charge
,
and
that
they
might
by
his
example
,
be
helped
forward
to
do
their
Duty
.
Omnis
Christi
actio
,
nostra
instructio
,
Christ
intended
mans
information
by
all
he
did
.
Vse
1.
To
exhort
all
persons
,
who
have
a
charge
over
others
,
to
imitate
this
Example
,
1
John
2.
6.
Christ
instructed
his
Servants
,
and
if
thou
wilt
be
a
Christian
,
thou
must
walk
after
thy
Masters
Example
.
I
would
here
,
-
(1)
Give
some
Motives
.
-
(2)
Lay
down
some
helps
.
-
(3)
Answer
Objections
.
1.
Motives
are
these
six
.
1.
Consider
Gods
strict
command
,
vid.
Deut.
6.
6
,
7.
The
Law
of
God
is
indispensable
;
every
Israelite
of
God
is
absolutely
bound
to
the
performance
2.
Consider
the
practise
of
the
Servants
of
God
whose
names
are
renowned
,
and
whose
memories
are
precious
in
the
book
of
God
.
I
will
begin
with
Abraham
,
Gen.
18.
19.
David
,
Pro.
4.
4.
and
so
Bathsheba
,
Pro.
31.
1.
And
it
is
not
to
be
questioned
,
but
he
also
taught
his
Servants
,
as
well
as
his
Children
.
The
Parents
of
Timothy
,
they
taught
him
the
Scriptures
of
a
Child
,
2
Tim.
3.
15.
These
are
rare
examples
,
and
Joshuah
24.
15.
he
could
never
have
undertaken
for
himself
and
houshould
,
had
he
not
been
an
instructor
of
his
houshould
.
(3)
Consider
the
benefit
of
it
.
(1)
Your
Servants
will
never
do
your
work
faithfully
,
if
they
be
not
instructed
how
to
do
Gods
work
.
Those
are
likely
to
have
the
best
service
from
such
as
are
under
the
charge
,
who
are
most
diligent
to
teach
them
their
trade
of
Godlinesse
.
Conscience
is
the
surest
and
safest
obligation
in
all
the
world
;
and
your
servants
will
without
doubt
be
faithfull
to
you
,
if
you
can
perswade
them
to
do
your
duty
to
God
.
(2)
For
your
Children
,
't
is
the
way
to
preserve
and
keep
up
the
honour
of
your
family
.
There
is
a
naturall
desire
in
every
man
,
that
his
family
may
be
renowned
when
he
is
laid
in
the
dust
.
T
is
Religion
and
Piety
which
builds
up
and
keeps
up
the
renown
of
Families
.
Riches
may
be
imbezeld
,
and
titles
of
honour
may
die
,
but
godlinsse
and
pietie
can
never
die
.
Isaacs
pietie
kept
up
the
credit
of
Abrahams
familie
when
he
was
in
the
dust
.
Ishmael
was
rich
,
but
he
was
wicked
,
Jacob
preserved
the
memory
of
Isaac
by
his
piety
,
Esau
had
wealth
,
but
his
wickednesse
was
a
blot
,
both
to
himself
and
his
Fathers
house
.
It
s
just
that
God
should
curse
that
man
in
his
posterity
,
in
his
waies
of
Religion
,
and
its
righteous
with
God
that
such
Servants
should
become
scourges
to
their
Masters
as
have
not
been
taught
by
them
the
knowledge
of
the
Lord
.
(3)
By
informing
of
them
which
are
under
your
charge
,
you
will
informe
your
own
souls
.
He
that
whets
the
word
of
God
upon
his
Servants
and
Children
,
will
with
that
whetting
set
a
sharper
edge
upon
his
own
affections
.
By
repeating
a
Sermon
to
others
,
you
will
strengthen
your
own
memories
,
and
warme
your
own
hearts
.
As
iron
sharpens
iron
,
so
the
heart
of
a
man
,
his
friend
,
Pro.
27.
17.
(4)
You
may
benefit
the
Church
of
God
for
many
generations
.
A
good
man
would
have
the
Church
of
God
to
flourish
not
onely
while
he
lives
,
but
after
his
decease
,
he
would
have
generations
to
come
,
to
know
and
blesse
the
Lord
.
This
is
the
waie
to
propagate
Religion
after
thine
own
decease
.
Children
and
Servants
are
likely
to
survive
Masters
and
Parents
.
And
if
they
be
not
instructed
and
taught
in
their
youth
,
the
next
generation
may
for
ought
you
know
,
be
atheisticall
and
paganish
.
A
good
man
layeth
up
an
inheritance
for
his
Childrens
Children
,
Pro.
13.
22.
Thou
doest
not
know
in
what
place
God
may
cast
the
lot
of
thy
Children
and
Servants
.
They
may
be
instruments
of
spreading
the
knowledg
of
God
in
remote
parts
.
(5)
Consider
the
many
present
Errours
that
are
sprung
up
amongst
us
.
The
firmament
of
our
Church
is
filled
,
and
even
darkened
with
the
thick
black
smoak
of
profane
,
and
grace-destroying
opinions
.
And
every
one
of
your
Children
and
Servants
have
a
biasse
upon
their
hearts
which
draweth
them
violently
this
waie
;
they
may
bring
the
plague
of
Errors
and
Heresie
into
your
families
,
they
may
bring
home
the
leaven
of
the
Pharises
,
and
sadduces
into
your
houses
.
The
best
Antidote
against
this
infection
,
is
frequent
praier
and
instruction
.
(5)
Consider
the
great
mischief
of
the
ignorance
of
God
and
of
his
wayes
,
together
with
the
happiness
of
this
knowledg
.
(1)
Without
Knowledge
the
mind
is
not
good
,
Knowledge
is
the
eie
,
the
Candle
,
the
Pilot
of
the
soul
.
A
man
without
knowledge
,
is
like
a
blind
guide
,
is
like
a
ship
without
a
Pilot
,
he
is
readie
to
stumble
on
every
stone
,
he
is
apt
to
run
upon
every
Rock
:
he
that
walketh
in
darkness
,
knoweth
not
whither
he
goeth
,
Joh.
12.
35.
He
is
like
Sampson
when
his
eies
are
put
out
,
the
Divell
may
make
him
grind
in
any
mill
,
use
him
for
any
kind
of
imploiment
.
He
can
do
nothing
well
,
nothing
acceptable
.
(2)
Ignorance
of
God
is
damnable
,
our
Saviour
saith
,
It
is
life
eternall
to
know
God
and
Jesus
Christ
whom
he
hath
sent
,
Joh.
17.
3.
And
therefore
it
must
needs
be
eternall
death
,
to
be
ignorant
of
God
,
and
of
Jesus
Christ
;
especiallie
when
sufficient
means
for
this
knowledg
,
is
and
may
be
enjoyed
.
It
is
the
complaint
of
God
,
that
his
people
were
destroied
for
want
of
knowledge
,
Hos.
4.
6.
not
onely
with
temporall
,
but
eternall
destruction
.
And
if
any
soul
perish
through
ignorance
under
your
roofe
,
through
your
default
,
his
soul
will
be
required
at
your
hands
.
What
God
saith
to
the
Watchman
concerning
his
charge
,
is
as
applicable
to
every
governour
of
a
family
in
his
sphere
.
If
you
give
not
the
wicked
man
warning
,
he
shall
die
,
but
his
blood
will
I
require
at
thy
hands
,
Ezech.
33.
8.
Every
Master
of
a
family
is
as
well
and
as
truly
made
a
Watchman
of
God
,
to
do
all
domesticall
duties
within
his
sphere
(
where
of
this
is
one
)
as
the
Minister
is
over
the
Congregation
,
and
must
as
wel
be
accountable
to
God
for
the
souls
under
his
charge
.
And
therfore
God
in
the
4th
.
Commandement
,
puts
the
care
and
inspection
of
all
within
the
family
,
upon
the
governours
,
Thou
&
thy
Son
,
&
thy
Daughter
,
&
thy
man-Servant
,
&c.
Thou
mightst
perhaps
,
be
the
instrument
of
saving
thy
Child
or
Servant
from
Hell
,
wert
thou
carefull
of
doing
thy
dutie
.
(6)
Consider
the
justice
and
equity
of
this
duty
.
That
you
shouldst
instruct
those
who
are
thy
Children
by
Nature
,
is
but
Equitie
,
in
as
much
as
the
blindness
and
ignorance
which
is
in
them
,
is
from
thee
conveid
,
as
the
immediate
instrumentall
cause
.
They
drew
their
blindness
from
thy
loines
,
thou
didst
beget
and
bring
them
forth
in
thine
own
sinfull
Image
,
whereof
this
ignorance
is
a
part
,
and
therefore
thou
art
bound
by
all
rules
of
justice
to
do
what
thou
canst
to
make
restitution
.
And
for
adopted
Children
and
Servants
,
by
contract
committed
to
thy
care
by
friends
or
guardians
,
the
like
obligation
lieth
upon
thee
in
point
of
justice
,
to
teach
them
the
knowledge
of
the
Most
Holie
,
according
to
thy
power
;
for
though
expresly
this
clause
be
not
put
into
the
engagement
,
yet
virtuallie
and
implicitly
it
is
intended
:
the
parent
or
friends
commit
their
Children
into
thy
hands
,
upon
such
termes
that
the
soul
should
be
looked
after
as
well
as
the
bodie
;
and
if
They
do
not
expect
it
,
yet
Theologically
,
by
vertue
of
thy
place
,
as
a
Master
,
God
expects
it
from
thee
;
and
thou
art
not
onely
uncharitable
,
but
unjust
also
,
if
thou
neglect
this
part
of
the
engagement
.
It
will
not
be
enough
to
say
,
I
have
instructed
them
in
all
the
parts
of
the
mysterie
I
profess
,
I
have
made
them
skilfull
in
their
Art
,
but
if
they
be
uninstructed
in
the
knowledge
of
God
,
the
least
halfe
of
the
Covenant
is
made
good
,
&
God
will
both
judge
&
punish
thee
for
a
fraudulent
and
unfaithfull
man
that
hast
betrayed
thy
trust
.
2ly
.
Directions
.
Take
these
three
.
(1)
Thou
must
be
carefull
to
furnish
thy self
with
a
competency
of
knowledge
and
understanding
in
Religion
.
To
govern
a
small
familie
,
requires
no
small
knowledge
.
God
would
have
a
Master
of
a
familie
to
be
able
to
instruct
both
Wife
and
Children
.
Dwell
with
thy
Wife
as
a
man
of
knowledge
,
1
Pet.
3.
7.
and
the
woman
is
commanded
not
to
speak
in
the
Church
;
but
,
if
she
want
,
to
ask
her
husband
at
home
,
1
Cor.
14.
35.
If
the
Wife
must
aske
,
the
Husband
should
be
able
to
resolve
necessarie
questions
.
I
doubt
the
want
of
knowledge
in
governours
takes
them
off
from
this
duty
;
indeed
renders
them
uncapable
to
discharge
it
.
Therefore
by
studying
the
Scriptures
,
by
reading
good
Catechisms
,
and
other
good
books
,
and
by
Praier
get
sound
knowledge
.
(2)
Pray
for
a
good
Conscience
,
and
keep
a
good
Conscience
.
As
a
good
conscience
will
keep
men
close
to
God
in
other
Duties
,
so
will
it
do
in
this
,
and
truely
though
a
man
have
never
such
plenty
of
knowledge
,
yet
if
he
want
Conscience
,
the
work
will
fall
.
(3)
Get
large
bowels
of
affections
to
God
,
to
the
knowledge
of
God
,
and
the
Souls
of
such
as
God
hath
given
thee
inspection
over
.
This
will
promote
the
work
.
He
that
loves
God
truly
,
will
disperse
the
knowledge
of
God
freely
;
and
he
who
beares
any
affection
to
souls
,
will
be
willing
to
light
his
Candle
,
to
set
them
in
the
waie
to
life
and
happinesse
.
He
that
doth
not
teach
his
Child
,
I
dare
say
hath
not
a
true
Fatherlie
love
,
either
to
God
or
his
Child
:
Love
will
seek
the
best
wellfare
of
that
which
is
beloved
.
3dly
.
The
Objections
are
these
.
1.
Object
.
If
I
should
instruct
thus
my
Family
,
and
be
so
strict
,
repeat
Sermons
,
&c.
I
should
be
reproached
,
&c.
Sol.
1.
No
good
man
would
reproach
thee
,
no
,
they
would
love
thee
,
&
honour
thee
:
&
if
Michal
scoffe
and
reproach
,
't
is
no
great
matter
,
vid.
2
Sam.
6.
21
,
22.
'T
is
no
honour
,
to
be
praysed
,
no
dishonour
to
be
reproached
by
a
wicked
man
.
2.
Such
reproach
is
the
way
to
happiness
,
vid.
1
Pet.
4.
14.
The
Saints
of
God
have
gloried
in
reproaches
for
Christs
sake
,
they
have
worn
them
as
a
Crown
.
3.
If
thou
art
afraid
of
reproach
,
be
afraid
of
Gods
reproach
.
He
will
reproach
thee
,
if
thou
neglect
this
duty
;
and
that
not
only
here
,
but
hereafter
,
vid.
Dan.
12.
2.
If
thou
neglect
this
duty
,
for
fear
of
the
Worlds
reproach
;
thou
mayst
lie
down
at
last
with
the
Worlds
honour
,
but
thou
wilt
rise
again
to
everlasting
shame
.
2.
Object
.
But
my
Servants
,
they
will
not
submit
to
instruction
,
they
think
their
Consciences
are
free
,
and
that
no
such
thing
should
be
imposed
upon
them
,
&c.
Sol.
1.
And
what
if
they
should
pretend
the
like
freedom
of
Conscience
,
as
they
call
it
,
for
the
not
doing
of
thy
work
in
thine
employment
,
wouldst
thou
think
it
a
sufficient
Salvo
?
and
why
wilt
thou
take
it
for
a
discharge
from
doing
Gods
work
?
2.
I
answered
,
they
are
not
free
by
any
Law
of
God
;
nay
,
they
are
bound
:
if
Abraham
must
teach
his
Houshold
the
way
of
Jehovah
,
surelie
his
Houshold
must
submit
to
be
instructed
,
else
the
Commandment
is
void
.
And
Joshuah
took
it
for
granted
,
that
his
House
should
serve
the
Lord
,
together
with
himself
,
Josh.
24.
15.
He
should
not
dwell
in
Joshuahs
House
,
that
would
not
serve
Joshuahs
God
,
whatsoever
they
pretended
.
The
Rod
of
Discipline
should
teach
such
other
practices
,
if
after
admonition
and
conviction
,
they
remain
obstinate
.
3.
Object
.
But
they
are
catechised
,
and
instructed
by
the
Minister
,
therefore
its
needless
I
should
meddle
.
Sol.
The
Ministerial
instruction
,
doth
not
excuse
Domestical
instruction
.
Christ
taught
his
Disciples
publickly
as
a
Minister
,
and
yet
he
neglected
not
private
instruction
also
;
private
instruction
helps
on
the
publick
,
and
the
publick
the
private
.
2.
Vse
.
This
is
a
Doctrine
of
singular
comfort
for
the
godlie
.
Jesus
Christ
hath
a
Familie
on
Earth
still
,
though
he
be
in
Heaven
,
and
the
Church
is
his
Houshold
,
Heb.
3.
6.
And
it
s
his
Office
,
to
teach
and
instruct
now
,
as
much
as
ever
,
when
he
was
on
Earth
.
And
be
confident
,
you
ignorant
Christians
,
that
Christ
your
Master
,
will
untie
all
knots
,
which
you
cannot
untie
your selves
.
Qui
docet
corda
,
Cathedram
habet
in
Coelo
.
Carry
your
doubts
to
him
freely
.
FINIS
.