Family-Instructions
in
the
resolving
of
Scripture-questions
.
Most
of
them
out
of
the
Proverbs
of
Solomon
.
Prov.
10.
11
,
19.
V.
11
The
mouth
of
the
Righteous
,
is
a
Well-spring
of
Life
.
V.
19
In
the
multitude
of
words
there
wanteth
not
Sin
;
but
he
that
refraineth
his
lips
,
is
wise
.
Quest.
IF
abundant
Words
(
like
a
Well
)
be
good
:
How
then
is
there
Sin
in
many
words
?
Answ.
First
,
No
doubt
but
a
Righteous
Mouth
is
a
springing
Well
of
living
Water
;
*
2
Chron.
32.
8.
and
the
fuller
that
Well
,
and
the
freer
that
Spring
is
,
the
better
it
is
.
All
therefore
should
be
careful
that
they
do
not
hinder
themselves
or
others
of
this
Water
.
This
may
be
done
divers
ways
,
viz.
1.
On
their
part
whose
Mouth
is
a
Well
,
and
that
are
able
to
supply
much
life
unto
others
,
because
a
Stone
is
rolled
on
the
wells
mouth
,
Gen.
29.
2
,
8
,
10.
And
there
be
some
good
men
to
whom
there
is
not
an
easie
access
;
Hence
the
Sheep
of
Christ
are
not
watered
as
they
might
and
should
be
(
especially
the
weaker
and
lower
of
them
that
cannot
roll
the
stone
from
the
wells
mouth
)
,
albeit
,
when
the
stone
is
rolled
away
,
there
will
be
water
enough
.
2.
On
their
part
that
have
need
to
come
to
the
Well
,
and
that
are
near
to
it
;
And
that
two
ways
:
1.
For
want
of
provocation
and
giving
occasion
to
speak
;
As
Pumps
be
divers
times
dry
for
want
of
putting
some
water
in
to
get
up
more
.
2.
For
want
of
prosecution
,
and
taking
some
more
pains
to
procure
and
pump
out
that
which
is
to
be
had
in
abundance
,
and
yet
,
not
with
ease
nor
without
ability
and
diligence
in
enquiring
,
asking
questions
,
[
](A95730-e1890-b)*
*
1
Kings
10.
1
,
3.
moving
doubts
.
There
be
some
[
](A95730-e1900-b)†
†
John
4.
11.
deep
Draw-wells
;
and
if
men
have
nothing
to
draw
with
,
How
shall
they
come
by
the
water
?
See
for
this
,
Prov.
20.
5.
with
Prov.
18.
4.
3.
Too
much
on
both
parts
,
because
the
wells
be
stop'd
with
earth
,
as
Gen.
26.
15.
that
is
,
because
for
want
of
an
heavenly
mind
;
want
of
conscience
to
redeem
the
time
,
and
make
the
best
of
every
good
opportunity
,
common
conference
comes
in
so
fast
,
and
is
relished
so
well
,
that
spiritual
wells
are
not
look'd
after
;
and
if
men
of
good
minds
open
their
mouths
and
something
spring
forth
,
it
's
like
water
spilt
on
the
ground
,
lost
because
not
priz'd
,
and
so
there
is
scarce
any
care
to
bring
a
Vessel
to
receive
and
keep
it
.
But
,
for
all
this
,
Righteous
men
as
they
ought
to
have
,
so
they
will
have
many
good
words
;
for
they
speak
oft
one
to
another
,
Mal.
3.
16.
and
in
many
such
meetings
there
cannot
be
few
words
;
Ministers
especially
are
to
use
many
words
,
Eccles.
12.
9.
Acts
2.
40.
&
20.
11.
Nor
are
words
sinful
,
meerly
because
they
are
many
;
for
there
is
a
sinful
silence
aswel
as
a
sinful
speaking
;
and
to
speak
too-little
,
a
fault
aswel
as
to
speak
too-much
,
1
Kings
1.
6.
This
may
be
said
with
respect
to
the
11
verse
.
Secondly
,
for
the
19
verse
,
It
is
true
also
,
that
in
the
multitude
of
words
there
wanteth
not
Sin
.
It
is
not
said
,
In
the
multitude
of
righteous
mens
words
(
whose
mouth
is
a
well-spring
of
life
)
,
nor
,
in
many
words
that
be
spoken
with
good
advice
;
but
in
many
words
,
when
no
restraint
is
put
upon
the
lips
,
and
when
the
mouth
is
not
watched
and
governed
by
the
wisdom
that
is
in
the
heart
;
[
](A95730-e2090-b)*
*
Eccles.
5.
3.
then
it
's
true
,
that
it
is
like
an
over-flowing
River
that
gathers
dirt
.
It
is
not
to
be
denied
but
that
many
words
may
be
spoken
by
some
men
to
very
good
purpose
,
as
by
Paul
,
Acts
28.
23.
but
yet
,
Take
people
as
they
are
ordinarily
(
yea
,
put
divers
good
people
among
them
)
and
experience
will
tell
us
,
that
it
is
neither
easie
nor
usual
to
speak
much
of
much
weight
,
the
tongue
in
many
being
too
quick
for
the
head
,
and
the
mouth
running
before
the
mind
;
And
herein
,
this
is
to
be
observed
,
that
albeit
much
may
be
spoken
well
,
out
of
occasion
,
and
when
there
is
a
business
that
requires
it
;
yet
when
words
are
multipli'd
out
of
a
talkative
disposition
,
and
a
mind
to
speak
rather
than
a
just
cause
of
speaking
,
then
sin
is
not
like
to
be
wanting
,
but
in
many
things
it
doth
and
will
shew
it self
;
Namely
,
In
these
Particulars
:
1.
In
speaking
much
of
other
mens
Persons
,
whom
,
if
talking
people
dislike
,
they
quickly
call
their
good
,
evil
;
If
they
Isa.
5.
20
:
like
;
their
evil
,
good
.
And
(
howsoever
)
they
are
more
bold
and
busie
with
others
behind
their
back
,
than
they
would
be
,
or
could
defend
if
they
were
before
their
face
.
2.
In
speaking
of
other
mens
matters
;
for
which
,
if
they
come
to
suffer
(
as
divers
times
they
do
)
there
's
little
comfort
for
them
,
because
the
Rule
is
that
none
should
suffer
as
a
busie
body
in
other
mens
matters
,
1
Pet.
4.
15.
What
hast
thou
to
do
with
another
mans
business
any
more
than
with
another
mans
Servant
,
[
](A95730-e2160-b)*
*
Rom.
14.
4.
to
judg
and
thrust
in
thy
Verdict
without
any
just
cause
and
call
?
3.
In
speaking
of
things
generally
,
irregularly
,
viz.
1.
Untruly
,
because
hastily
,
without
due
enquiry
.
Any
sleight
Report
and
Tale
will
serve
the
turn
to
set
a
work
the
tongue
of
a
sudden
speaker
.
We
may
see
this
fault
in
worse
men
,
as
the
misbelieving
Jews
,
Matth.
28.
15.
yea
,
and
herein
,
a
want
of
wariness
in
better
men
,
as
in
the
holy
Brethren
,
John
21.
23.
2.
Unwisely
,
unsavourily
,
unseasonably
without
due
consideration
of
circumstances
,
and
so
unacceptably
,
Prov.
10.
32.
(
as
divers
will
huddle
up
a
great
deal
of
business
,
and
mar
all
by
not-minding
how
they
do
it
)
such
words
are
like
a
Cart
that
's
off
its
wheels
,
or
a
Door
that
's
off
its
hinges
,
when
a
word
spoken
upon
his
wheels
,
Prov.
25.
11.
is
like
Apples
of
gold
in
pictures
of
silver
;
Not
as
Vinegar
on
nitre
,
Prov.
25.
20.
3.
Idlely
and
unprofitably
;
a
world
of
words
that
do
no
good
in
the
world
,
and
cart-loads
,
in
buying
and
selling
,
Matth.
12.
36.
Here
's
folly
by
heap
;
whereas
,
He
that
refraineth
his
lips
is
wise
;
that
is
,
He
that
refraineth
from
speaking
.
1.
What
he
ought
not
,
Psal.
73.
15.
2.
When
he
ought
not
,
Psal.
39.
1.
Amos
5.
13.
3.
As
he
ought
not
,
Prov.
26.
4.
See
Jude
v.
9.
there
was
a
real
ac●usation
in
Michael's
Prayer
,
The
Lord
rebuke
thee
;
but
he
forbore
a
railing
accusation
.
Now
,
To
abstain
from
speaking
,
when
a
man
cannot
,
or
list
not
,
is
no
vertue
;
To
abstain
,
when
a
man
should
not
abstain
,
is
a
vice
,
and
may
deprive
others
of
that
which
is
as
pretious
as
Silver
,
ver.
20.
as
necessary
as
food
,
ver.
21.
as
desirable
as
life
;
as
before
in
this
Verse
,
where
the
lips
are
called
a
Well-spring
of
life
.
But
,
To
refrain
so
,
as
to
be
able
to
say
,
This
I
might
,
this
I
could
;
especially
,
this
I
would
,
and
have
a
great
mind
to
speak
;
but
I
forbear
,
because
I
find
it
is
not
fit
to
speak
it
;
this
is
true
Wisdom
.
Prov.
11.
26.
He
that
with-holdeth
Corn
,
the
People
shall
Curse
him
:
but
Blessing
shall
be
upon
the
head
of
him
that
selleth
Corn.
Qu.
IS
it
absolutely
unlawful
to
lay
up
Corn
;
or
to
keep
it
at
any
time
from
the
Market
?
Answ.
The
Answer
may
be
Affirmative
and
Negative
.
1.
Affirmative
]
;
In
divers
Cases
Corn
may
be
laid
up
and
with-held
from
publick
Sale
;
As
1.
In
a
way
of
prudence
for
the
publick
good
;
so
in
great
Cities
(
as
in
London
)
there
are
several
Granaries
for
the
Supply
of
poorer
people
at
an
easier
rate
if
Dearth
should
arise
;
unto
which
may
be
referred
the
taking
in
of
Corn
in
a
greater
quantity
,
into
a
City
like
to
be
besieged
;
for
,
in
such
a
case
Nature
and
Reason
teacheth
Men
to
keep
what
they
can
from
the
Enemy
,
2
Chron.
32.
4.
and
to
get
and
store
up
all
that
is
needful
for
themselves
,
1
Kings
20.
22.
2.
Every
Man
is
to
lay
up
and
keep
what
is
necessary
and
convenient
for
the
sustenance
of
himself
and
Family
,
and
Relations
(
though
out
of
his
Family
)
;
for
,
not
to
do
so
is
against
the
Humanity
of
Heathens
,
and
the
Faith
of
Christians
,
that
teacheth
to
love
and
take
care
for
,
those
especially
that
are
more
nearly
related
to
us
,
1
Tim.
5.
8.
Prov.
27.
27.
1
Tim.
5.
16.
Joseph
had
reason
out
of
a
special
respect
to
his
Father
and
Brethren
,
that
their
lives
might
be
preserved
,
to
keep
in
store
the
Corn
of
Egypt
,
as
well
as
for
other
publick
uses
,
Gen.
45.
7.
3.
Even
in
time
of
Scarcity
,
Men
are
not
to
have
all
that
they
would
have
,
but
to
be
stinted
,
that
Provision
may
hold
out
the
better
if
the
Dearth
should
continue
and
grow
to
a
greater
height
,
Gen.
45.
6.
2.
Negative
]
;
Corn
should
never
be
with-held
.
1.
Out
of
infidelity
,
and
distrust
of
any
return
of
plenty
,
2
Kings
7.
1
,
2
,
3.
1
Kings
17.
13
,
14.
especially
when
there
is
a
present
and
grievous
want
of
Provision
among
many
poor
people
,
1
John
3.
17.
To
keep
from
others
ready
to
starve
that
I
may
get
more
is
murther
[
](A95730-e2770-b)*
*
1
John
3.
15
,
17.
;
their
necessity
is
to
be
preferred
before
my
gain
and
utility
;
yea
,
their
extremity
before
my
lesser
necessity
,
2
Cor.
8.
2.
1
Kings
17.
9
,
11.
See
Jer.
37.
21.
even
in
a
starved
City
,
a
Jeremy
(
though
a
Prisoner
)
should
have
Bread
,
Prov.
3.
28.
2.
Nor
out
of
Covetousness
[
](A95730-e2840-b)*
*
Luk.
12.
15.
,
and
a
greedy
desire
of
a
greater
price
:
To
project
to
sell
any
thing
dearer
,
meerly
because
a
man
gapes
after
gain
is
unlawful
at
any
time
;
for
it
sets
up
a
self-end
,
Jer.
47.
5.
Luke
12.
21.
Jam.
4.
14.
To
be
provident
to
discharge
a
Duty
is
good
,
as
to
make
honest
provision
for
my self
and
Family
;
to
pay
debts
,
2
Kings
4.
7.
to
help
those
in
necessity
.
And
to
trouble
a
mans
house
for
want
of
judgment
or
care
to
order
things
discreetly
,
is
a
sinful
thing
,
Prov.
11.
29.
&
13.
13.
But
providence
to
discharge
a
Duty
is
one
thing
,
projecting
and
fore-casting
to
satisfie
a
lust
,
is
another
thing
,
and
a
wicked
thing
,
Luke
12.
18
,
19.
See
1
Kings
21.
7
,
8.
Micah
2.
1
,
2.
Jam.
4.
3.
And
to
this
evil
with-holding
and
With-holder
,
that
which
followeth
in
the
Text
is
to
be
applied
,
viz.
the
people
shall
curse
him
;
which
they
oft
do
,
sinfully
,
but
yet
,
if
they
do
not
curse
causlesly
,
it
may
light
heavily
on
them
that
give
occasion
to
it
,
as
that
Scripture
shews
,
Exod.
22.
23.
—
Mal.
2.
2.
Job
31.
16
,
22.
But
Blessing
shall
be
upon
the
head
of
him
that
selleth
Corn
;
Albeit
(
perhaps
)
not
from
the
poor
(
who
are
more
ready
to
curse
when
they
want
than
to
bless
when
they
abound
)
,
yet
it
may
be
expected
from
God
,
on
them
that
out
of
Conscience
and
Charity
,
sell
Corn
;
for
God
useth
to
supply
those
more
abundantly
,
who
freely
part
with
that
they
have
for
others
support
,
as
Prov.
3.
9
,
10.
2
Chron.
31.
10.
Mal.
3.
9
,
10.
This
is
more
considerable
in
our
Land
,
where
Corn
is
Meat
and
Drink
both
.
Quest.
May
I
not
take
my
opportunity
to
sell
when
things
be
at
the
best
Rate
?
Answ.
Yes
,
So
it
be
without
my
detaining
from
others
(
with
others
that
do
as
I
do
)
that
sustenance
which
at
present
they
dearly
want
.
And
therefore
I
may
do
so
,
and
take
the
advantage
of
a
greater
price
,
because
I
am
to
use
all
lawful
providence
for
my
maintenance
,
and
the
increase
of
my
Estate
,
Prov.
27.
23.
Obj.
But
if
I
with-hold
to
a
dearer
time
,
then
the
Market
will
be
dearer
at
present
than
if
I
brought
in
,
and
so
the
poor
will
fare
the
worse
.
Answ.
1.
If
every
man
should
bring
out
at
one
time
,
it
would
be
so
much
dearer
for
poor
people
at
another
,
because
there
would
be
less
to
be
brought
or
bought
.
2.
If
Corn-Masters
should
still
bring
in
to
the
Market
,
and
sell
away
their
Store
when
there
is
more
Plenty
,
this
would
make
people
groan
the
more
if
God
should
send
Scarcity
,
because
there
would
be
less
to
supply
their
need
when
it
's
grown
far
greater
.
3.
It
's
very
fit
that
the
Husbandman
should
live
(
by
whose
Industry
all
other
men
live
,
Eccles.
5.
9.
)
as
well
as
they
that
have
nothing
to
husband
,
(
which
even
the
Scripture
it self
minds
us
of
,
1
Cor.
9.
7.
2
Tim.
2.
6.
)
which
yet
he
could
not
do
(
with
that
advantage
to
his
Estate
that
is
needful
for
his
encouragement
)
if
he
sold
off
all
at
the
lowest
rate
.
Out
of
what
hath
been
spoken
,
there
may
be
observed
for
our
further
use
,
these
following
Things
.
1.
The
wretchedness
of
many
poor
people
;
If
you
with-hold
Corn
,
they
quickly
curse
;
But
if
Sermons
be
with-held
from
them
,
What
complaint
is
there
?
though
the
one
be
a
perishing
,
the
other
an
ever-enduring
nourishment
,
(
John
6.
27.
)
yea
,
How
many
have
declared
a
lust
to
the
old
Law
,
that
is
,
to
Popery
,
because
then
all
was
cheap
,
and
they
might
have
Corn
and
Belly-stuff
at
an
easier
rate
than
now
,
though
their
Souls
starved
?
But
if
a
Man
after
Gods
own
heart
(
Acts
13.
22.
)
will
curse
for
any
thing
,
it
is
for
being
unjustly
kept
off
from
Gods
own
House
and
spiritual
Table
,
1
Sam.
26.
19.
See
Job
23.
12.
2.
See
here
what
a
fearful
thing
it
is
in
Ministers
(
and
woful
to
them
,
1
Cor.
9.
17.
)
to
with-hold
from
poor
people
(
that
receive
the
Gospel
)
the
Corn
of
Heaven
,
Psal.
78.
24.
Isa.
30.
24.
and
not
bring
it
forth
on
the
Lords
Market-day
day
,
Rev.
3.
18.
Oft
People
curse
where
God
doth
not
;
but
in
this
Case
,
God
will
curse
though
People
do
not
Mal.
2.
2
,
7
,
8
,
9.
Isa.
56.
9
,
10.
—
Famine
is
the
worst
of
Judgments
,
Lam.
4.
9.
a
Famine
not
of
Bread
but
of
the
Word
of
God
,
is
the
worst
of
Famines
▪
Amos
8.
11
,
13.
because
the
Soul
is
the
best
of
Man
,
Mat.
16.
26.
To
affamish
the
Soul
therefore
,
is
the
worst
of
Murthers
,
to
the
least
of
which
the
curse
of
God
is
due
,
and
denounced
,
Deut.
27.
24.
3
,
And
this
also
shews
that
it
is
not
a
safe
but
a
sad
and
dangerous
thing
for
any
righteous
persons
(
whose
lips
should
feed
many
,
Prov.
10.
21.
)
to
with-hold
from
their
Company
that
holy
Conference
which
(
like
the
Staff
of
Bread
)
might
be
a
great
stay
to
them
,
and
keep
them
from
fainting
.
If
thou
(
saith
Bernard
[
](A95730-e3510-b)*
*
Super
Cantic
.
Serm.
18.
Fol.
134.
)
being
adorned
with
the
gifts
●●
knowledg
and
eloquence
,
dost
through
fear
sloth
,
or
an
indiscreet
humility
,
bind
up
by
an
unprofitable
and
damnable
silence
that
good
Word
which
may
profit
many
truly
thou
art
cursed
,
because
thou
hide●
Corn
from
the
People
.
4.
If
the
Blessing
of
God
shall
be
on
him
that
selleth
Corn
,
and
takes
Money
for
it
,
How
much
more
on
them
that
cast
their
Bread
upon
the
Waters
,
Eccless
.
11.
1.
and
give
Bread-corn
to
them
that
cannot
live
without
it
,
and
yet
have
no
Money
to
give
them
for
it
?
Prov.
13.
22.
A
good
Man
leaves
an
Inheritance
for
his
Childrens
Children
.
Ver.
24
He
that
spareth
his
Rod
,
hateth
his
Son
;
but
he
that
loveth
him
,
chasteneth
him
betimes
.
Qu.
WHat
course
should
Parents
take
to
provide
well
for
their
Children
?
Answ.
They
shall
provide
well
for
them
by
being
themselves
good
Persons
and
good
Parents
.
First
,
By
being
good
Persons
]
;
For
therein
is
contained
,
a
seeking
of
Gods
Kingdom
and
his
Righteousness
,
whereupon
outward
things
are
added
,
Matth.
6.
33.
And
what
's
added
to
the
Fathers
Estate
,
comes
by
ordinary
course
to
the
Child
,
2
Cor.
12.
14.
It
's
a
good
man
that
leaves
an
Inheritance
to
his
Childrens
Children
as
David
did
,
1
Chron.
29.
28.
Psal.
89.
27
,
29.
as
Job
did
,
Job
42.
15
,
16.
When
the
Wealth
of
the
Sinner
is
laid
up
for
the
Just
,
as
we
see
of
old
it
was
,
2
Sam.
12.
8.
2
Chron.
20.
25.
Esther
8.
2.
Thus
it
is
the
rather
,
because
a
good
Man
useth
his
own
good
endeavours
to
augment
his
Estate
.
And
that
two
ways
;
For
,
1.
He
useth
a
good
Conscience
in
getting
what
he
hath
,
in
a
lawful
,
solid
,
and
approved
way
,
and
not
by
vanity
and
unlawful
shifts
,
which
whosoever
useth
may
look
to
have
his
Estate
diminished
,
ver.
11.
and
not
to
hold
out
to
the
third
Heir
,
as
the
good
Mans
gettings
do
,
v.
22.
Prov.
20.
21.
2.
He
useth
labour
and
diligence
,
and
that
is
followed
with
encrease
,
ver.
11.
By
this
means
a
poorer
Man
hath
much
Food
;
for
by
his
diligence
,
he
begetteth
experience
and
discretion
for
the
ordering
of
his
Affairs
.
When
he
that
hath
more
,
hath
less
,
to
wit
,
for
want
of
judgment
to
make
the
best
of
that
he
hath
,
Prov.
13.
23.
Secondly
,
By
being
good
Parents
]
,
so
they
provide
well
for
their
Childrens
good
in
two
especial
Ways
.
1.
By
their
godly
Instructions
and
wise
Laws
,
as
here
,
v.
1.
&
v.
14.
&
chap.
3.
1.
The
Fathers
Piety
is
the
Childs
Portion
;
inasmuch
,
as
by
his
good
Education
,
he
walks
in
Gods
way
to
make
him
godly
;
and
if
once
he
can
be
brought
to
godliness
,
that
godliness
will
(
according
to
Gods
Promise
,
1
Tim.
4.
8.
)
bring
in
enough
of
the
things
of
this
life
.
A
sanctified
Son
shall
have
a
satisfied
Soul
,
and
it
's
the
belly
of
the
wicked
that
wants
,
v.
25.
Yea
,
however
the
Children
of
a
godly
Father
prove
,
yet
we
find
an
outward
advantage
for
Wife
and
Children
,
when
it
could
be
said
,
Thou
knowest
thy
Servant
(
the
Husband
,
the
Father
)
feared
the
Lord
,
2
Kings
4.
1.
2.
By
their
loving
,
resolute
,
discreet
and
seasonable
Correction
]
.
To
spare
the
Rod
is
to
spoil
the
Child
,
v.
24.
for
as
the
Earth
is
full
of
briars
and
thorns
,
so
are
Children
,
of
corruption
by
Adam's
Sin
,
which
quickly
shews
it self
in
actual
Sin
.
Now
as
it
is
some
sharp
Instrument
that
must
get
out
briars
and
thorns
;
so
some
severity
must
be
used
to
get
out
sinful
foolishness
,
Prov.
22.
15.
Hence
ariseth
a
necessity
of
correction
,
and
that
for
instruction
and
better
education
;
For
who
would
sow
among
thorns
?
A
special
circumstance
of
this
correction
is
the
using
of
it
betimes
;
for
by
that
means
it
works
more
easily
,
while
the
Child
is
tender
,
and
Vice
not
settled
;
and
more
effectually
,
the
Cure
being
most
throughly
wrought
,
and
the
return
of
the
Disease
best
prevented
by
taking
it
at
first
.
This
is
so
necessary
that
Solomon
saith
here
,
He
(
and
so
that
seemingly-loving
Shee
)
that
spares
the
Rod
,
hates
the
Son
;
not
that
there
is
the
affection
of
hatred
in
them
,
but
there
is
the
effect
of
it
on
the
uncorrected
Child
.
And
while
fondness
works
as
ill
an
effect
as
the
worst
hatred
would
do
,
Is
it
not
justly
called
hatred
?
What
could
Parents
do
worse
,
if
they
hated
their
Children
never
so
much
,
than
to
bring
them
to
the
Gallows
,
and
thither
forbearing
the
Rod
,
and
timely
rebuking
of
their
vitious
disposition
,
brings
them
,
there
to
make
a
Sermon
(
with
a
Rope
about
their
neck
)
and
that
against
their
Parents
,
for
suffering
them
to
have
their
will
so
much
in
the
beginning
of
their
time
,
warning
all
other
Parents
to
take
heed
of
the
like
child-pleasing
,
and
child-undoing
course
.
Which
also
should
teach
all
Children
to
submit
to
correction
;
for
if
one
should
ask
them
,
Whether
would
you
have
your
Parents
love
you
or
hate
you
?
what
Child
hath
so
little
wit
,
but
will
answer
,
he
would
have
their
Love
?
he
must
not
therefore
refuse
their
Rod.
Prov.
17.
22.
A
merry
Heart
doth
good
like
a
Medicine
;
but
a
broken
Spirit
drieth
the
bones
.
Qu.
WHat
Helps
are
there
for
that
Chearfulness
that
Solomon
so
much
commendeth
?
Ans.
This
may
be
answered
-
1.
More
generally
.
-
2.
More
particularly
.
First
,
More
generally
,
with
respect
unto
,
and
by
the
opening
of
this
Text.
As
to
which
,
it
may
be
observed
,
that
even
an
heart
,
naturally
merry
,
and
chearful
by
constitution
and
natural
temper
,
[
](A95730-e4260-b)a
a
Or
outward
satisfaction
,
1
Kings
4.
20.
is
a
good
Medicine
,
[
](A95730-e4280-b)A
A
Dr.
Physicians
,
Whereas
by
Sorrow
of
Heart
,
Men
are
much
broken
,
Prov.
15.
13.
Quiet
,
Dr.
Dyet
,
Dr.
Merryman
,
are
all
good
and
the
last
not
the
least
help
to
Health
.
But
that
merry
Heart
,
which
is
the
best
Medicine
,
is
that
Heart
which
the
Light
of
Gods
Countenance
rejoiceth
,
Psal.
4.
6
,
7
,
8.
Nehem.
8.
10.
and
which
ariseth
from
a
good
Conscience
,
2
Cor.
1.
12.
This
merry
Heart
makes
us
(
like
a
Medicine
)
to
be
in
better
plight
in
the
whole
man
as
appeareth
in
the
Countenance
,
(
Isa.
2.
18.
)
which
the
Heart
cheareth
up
,
maketh
chearful
,
and
(
as
the
Hebrew
Expression
is
)
Goodeneth
[
](A95730-e4420-b)*
*
Prov.
15.
13.
Bonificat
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hereupon
also
,
it
makes
us
more
able
,
vigorous
and
dexterous
in
all
our
actions
,
Nehem.
8.
10.
whence
we
find
in
Scripture
,
that
weak
Isaac
calls
for
savoury
Meat
[
](A95730-e4460-b)†
†
Gen.
27.
4.
,
(
such
as
would
refresh
his
Heart
)
that
he
might
the
better
bless
his
Son
.
And
Elisha
calls
for
a
Minstrel
that
his
Heart
being
composed
and
quickened
,
he
might
be
fitter
to
receive
the
Prophetical
Inspirations
,
2
Kings
3.
15.
so
that
it
concerns
all
Christians
in
point
of
Conscience
to
labour
to
be
chearful
.
1.
In
regard
of
God
]
,
because
he
loves
a
chearful
Giver
,
requires
joy
in
his
service
,
Deut.
16.
14.
Isa.
56.
7.
and
utterly
dislikes
tears
on
his
Altar
,
Mal.
2.
13.
2.
In
regard
of
Men
,
because
otherwise
,
they
will
be
injurious
and
tedious
to
Society
;
for
not
only
Princes
love
not
to
look
upon
Mourners
(
and
therefore
Mordecai
must
keep
off
,
Esth.
1.
2.
and
Nehemiah
is
questioned
,
Nehem.
2.
2.
)
but
even
Parents
themselves
do
not
well
endure
puling
and
crying
Children
,
but
because
they
be
so
troublesome
to
every
body
they
must
be
had
out
of
the
room
.
That
which
is
opposed
to
this
merry
and
chearful
heart
,
is
a
broken
spirit
,
which
is
so
far
from
doing
good
to
the
body
like
a
Medicine
,
as
that
(
like
the
worst
Disease
)
it
drieth
the
bones
,
it
preys
upon
and
consumes
that
natural
and
radical
moisture
whereby
life
is
preserved
.
Albeit
there
be
many
ailings
,
yet
while
a
man
can
say
I
am
heart-whole
,
though
we
be
sorry
for
his
pain
,
yet
we
fear
not
his
life
;
for
,
a
sound
Heart
is
the
life
of
the
Flesh
,
Prov.
14.
30.
but
when
the
Spirit
is
once
broken
,
(
and
broken
it
is
by
the
sorrow
of
the
Heart
,
Prov.
15.
13.
)
then
the
bones
will
rot
,
and
unless
it
can
be
healed
,
there
's
little
hope
of
any
long
life
,
and
no
hope
of
health
;
for
,
a
Spirit
very
sad
,
will
eat
no
Bread
,
1
Kings
21.
5.
Or
,
if
Bread
and
Sustenance
be
taken
,
yet
the
Body
will
not
prove
and
thrive
with
it
,
2
Sam.
13.
2
,
4.
So
much
being
spoken
of
the
hurt
of
a
broken
spirit
here
,
and
the
good
of
a
broken
spirit
other-where
,
Psal.
51.
17.
(
though
the
Word
in
the
Original
be
not
the
same
)
it
giveth
occasion
of
adjoining
to
this
general
explication
,
these
two
Rules
.
1.
Avoid
Sadness
]
,
that
is
,
all
that
sorrow
(
whatsoever
it
be
)
that
is
not
according
to
God
and
his
Word
,
2
Cor.
7.
9.
But
as
the
former
part
of
this
Verse
favours
not
sinful
Mirth
,
because
that
ends
in
the
most
heart-breaking
sorrow
,
Prov.
14.
13.
as
we
see
in
Belshazar
,
Dan.
5.
4
,
5.
So
the
latter
part
saith
nothing
against
godly
Sorrow
;
nor
is
it
to
be
spoken
against
.
1.
Because
it
is
a
Duty
,
(
Joel
2.
12.
Jam.
4.
9.
)
and
God
hath
not
appointed
Duties
to
kill
Men
;
therefore
his
Comforts
are
at
hand
to
take
away
the
extremity
of
the
grief
,
2
Sam.
12.
13.
Joel
2.
13
,
14.
yet
even
this
Sorrow
also
may
be
harmful
by
the
excess
of
it
;
but
so
it
is
not
a
Duty
,
but
the
Device
of
Satan
is
to
be
looked
upon
in
it
,
2
Cor.
2.
7
,
11.
2.
Because
godly
Sorrow
is
a
special
means
of
getting
that
glad
Heart
spoken
of
in
the
former
part
of
the
Verse
,
inasmuch
as
it
is
followed
,
not
only
with
pardon
of
sin
,
(
2
Sam.
12.
13.
Psal.
51.
17.
and
outward
comfort
,
(
Joel
2.
17
,
18
,
19.
)
causing
joy
,
ver.
23.
but
also
with
conversion
to
God
,
amendment
of
life
,
and
everlasting
salvation
,
2
Cor.
7.
10.
so
that
such
may
rejoice
that
they
were
made
sorry
,
ver.
9.
2.
See
to
thy
sadness
]
,
that
it
be
upon
just
and
considerable
reason
;
Let
an
hundred
hearts
be
broken
for
a
going
into
Bathsheba
,
Psal
.
51.
Tit.
v.
17.
Let
a
Nehemiah
look
sad
and
spare
not
,
for
the
dilapidations
and
desolations
of
the
Church
of
God
,
and
the
broken
Walls
of
Jerusalem
,
Nehem.
1.
3.
&
2.
3.
But
,
to
break
a
mans
heart
for
disasters
,
haply
conceited
,
and
in
imagination
only
,
or
at
least
,
of
small
consideration
;
as
,
because
others
esteem
me
not
as
I
expect
,
content
me
not
as
I
desire
,
because
every
thing
frames
not
[
point-vice
]
as
I
would
have
it
;
because
others
look
not
upon
me
as
I
would
they
should
,
or
as
they
were
wont
to
do
,
Gen.
31.
2.
this
,
in
the
judgment
of
nature
,
is
a
folly
and
madness
,
and
in
the
judgment
of
Scripture
,
murther
;
for
such
sorrow
drieth
the
bones
,
as
it
is
here
,
wasteth
the
marrow
,
and
causeth
death
,
2
Cor.
7.
11.
Look
what
Paul
said
to
the
Corinthians
,
If
I
make
you
sorry
,
Who
shall
make
me
glad
?
2
Cor.
2.
2.
that
may
be
said
in
this
case
:
If
I
break
and
bear
down
my
spirit
,
What
shall
bear
up
me
?
for
it
is
the
spirit
of
a
man
that
sustains
his
infirmity
;
but
where
the
spirit
that
should
bear
up
,
comes
to
be
born
up
it self
as
a
broken
thing
,
that
wounded
spirit
,
Who
can
bear
?
Prov.
18.
14.
Wise
are
they
that
so
govern
their
joys
and
sorrow
,
as
to
be
able
to
say
[
for
their
joy
]
,
It
is
meet
we
should
make
merry
and
be
glad
,
Luke
15.
32.
And
[
for
their
sorrow
]
as
Nehemiah
did
(
in
the
greatest
presence
,
and
with
the
greatest
confidence
)
,
Why
should
not
my
countenance
be
sad
?
Nehem
,
2.
3.
there
's
all
the
reason
in
the
world
for
it
;
And
yet
we
must
never
sorrow
as
they
that
have
no
hope
,
1
Thes.
4.
13.
Ezra
10.
2.
This
is
the
general
Answer
.
Secondly
,
Helps
to
Chearfulness
will
be
better
discerned
and
more
affected
by
inquiring
into
sadness
;
And
namely
into
the
causes
,
effects
,
and
cure
thereof
.
1.
The
Causes
of
Sadness
are
;
1.
Natural
]
,
a
black
and
melancholy
constitution
inclining
to
sadness
upon
every
,
yea
,
upon
no
occasion
,
unto
which
there
is
a
great
addition
;
and
whereof
there
is
a
more
dismal
operation
,
by
Satan
that
knows
our
tempers
,
and
labours
to
make
use
of
this
humour
for
his
own
advantage
,
by
sinking
the
spirits
of
such
Persons
,
hindring
their
service
,
and
tempting
them
by
sadder
thoughts
to
sadder
and
horrid
acts
.
2.
Moral
]
arising
from
some
cause
that
we
think
reasonable
,
whether
outward
or
spiritual
.
1.
Outward
]
As
an
earnest
and
excessive
longing
after
what
we
have
a
mind
to
,
when
it
is
not
to
be
had
,
1
Kings
21.
3
,
4.
—
or
Fears
of
wanting
what
we
shall
need
;
This
divides
,
depresseth
,
teareth
and
tireth
the
heart
with
thoughts
and
cares
and
doubtings
,
Luke
12.
23
,
25
,
29.
or
of
losing
what
we
have
,
Gen.
32.
7
,
8
,
&
42.
36
,
38.
—
And
generally
,
any
afflicting
thing
that
we
do
,
or
are
like
to
undergo
,
Mark
4.
38
,
39
,
40.
Isa.
37.
3.
3.
Spiritual
]
;
As
the
apprehension
of
our
horrible
sin
,
dangerous
guilt
,
the
Wrath
of
God
,
and
those
dreadful
things
that
do
accompany
it
,
2
Kings
22.
19.
Nehem.
8.
9.
Mat.
27.
3
,
4.
Acts
2.
37
,
&
16.
39.
yea
,
or
the
hiding
of
Gods
Face
from
those
who
have
formerly
enjoyed
it
;
who
know
not
how
to
want
it
,
nor
(
now
)
how
to
have
it
,
Psal.
30.
7.
Job
34.
29.
2.
The
effects
of
sorrow
&
deep
sadness
.
1.
The
general
Effect
of
it
,
is
that
it
makes
the
heart
to
stoop
,
Prov.
12.
25.
and
(
as
it
is
here
)
to
break
.
2.
The
particular
Evils
that
arise
from
it
,
are
,
1.
Spiritual
;
viz.
the
hindring
and
discomposing
of
the
heart
to
and
in
all
holy
Duties
and
the
exercises
of
Religion
,
Levit.
10.
19.
as
Hearing
the
Word
,
Exod.
6.
9.
—
Meditation
]
it
's
hard
to
heave
up
an
heavy
heart
;
sorrow
clips
the
wings
that
it
cannot
mount
up
to
Heaven-ward
—
So
also
,
watching
and
praying
,
Luke
22.
45.
—
or
thanksgiving
,
though
there
be
never
so
great
occasion
of
it
,
Nehem.
8.
9.
Besides
that
the
burden
is
so
great
,
as
that
it
presseth
sinful
nature
to
take
unlawful
courses
to
get
it
off
,
as
it
did
Saul
,
on
whom
God
laid
a
heavy
burden
,
and
he
went
to
the
Devil
to
obtain
ease
,
1
Sam.
28.
5
,
7
,
15.
And
this
also
hinders
Men
in
their
particular
Calling
(
for
the
heavy-hearted
are
slack-handed
)
;
It
makes
them
unfit
to
appear
in
,
and
very
uncomfortable
to
humane
society
,
as
David's
sorrow
by
reason
of
the
death
of
Absalom
did
him
,
2
Sam.
19.
1
,
4
,
5.
2.
Outward
:
It
drieth
the
bones
;
for
even
as
in
joy
,
the
blood
is
dispers'd
through
all
parts
of
the
body
,
Prov.
15.
30.
so
in
sorrow
,
the
blood
being
recal'd
by
nature
that
looks
most
to
the
vitals
,
and
most
noble
parts
,
the
bones
(
wherein
notwithstanding
the
strength
of
the
body
lies
)
are
left
without
moisture
,
and
marrow
,
and
vigour
,
Prov.
3.
8.
Besides
,
it
is
injurious
to
a
Mans
Name
and
State
,
as
we
see
in
Joabs
too
rough
and
rude
,
but
not
altogether
unreasonable
,
speech
to
dejected
David
,
2
Sam.
29.
5
,
6
,
7.
yea
,
sorrows
pierce
Men
through
,
1
Tim.
6.
10.
cause
death
,
Gen.
42.
38.
and
of
all
deaths
,
the
most
dismal
,
as
we
see
in
Achitophel
and
Judas
that
so
made
away
themselves
,
unto
which
Satan
hath
oft
tempted
sad
spirits
not
without
some
sad
prevailings
.
Now
3.
For
the
Cure
of
this
Disease
.
1.
If
it
proceed
from
nature
and
constitution
,
natural
and
reasonable
means
are
to
be
used
,
as
Physick
,
full
Imployment
]
;
for
when
sad
persons
are
solitary
,
and
left
to
the
workings
of
their
own
hearts
,
their
thoughts
,
like
circles
after
a
stone
is
once
thrown
into
the
water
,
multiply
,
are
widened
and
enlarged
in
their
heart-straitning
way
—
And
to
both
the
former
may
be
added
the
variety
of
chearful
company
:
I
mean
,
with
a
calling
,
imployment
and
business
among
them
;
for
idleness
,
vanity
,
luxury
,
are
not
a
Medicine
for
Sorrow
,
but
the
matter
of
it
;
or
if
they
be
,
they
are
like
to
prove
at
last
a
Medicine
worse
than
the
Disease
.
2.
For
moral
Sadness
,
arising
from
saddening
occasions
and
occurrences
,
Reason
will
be
a
remedy
(
as
with
David
,
2
Sam.
19.
8.
)
against
the
excessive
degrees
of
it
,
and
continuance
of
it
;
as
we
see
in
the
same
David
,
2
Sam.
12.
22.
Hence
Elkanah
so
reasoneth
the
case
with
Hannah
,
1
Sam.
1.
8.
Reason
and
discretion
will
teach
us
not
to
be
sad
.
1.
Out
of
humour
,
to
be
affectedly
sowr
.
2.
Out
of
phansie
and
fear
of
this
or
that
which
now
is
not
,
and
perhaps
will
never
be
.
3.
Out
of
feebleness
,
faint-heartedness
,
for
every
trifling
thing
that
should
be
leap'd
over
,
and
devoured
,
Prov.
24.
10.
4.
Out
of
tenderness
,
delicacy
,
(
Deut.
28.
56.
)
as
if
the
wind
must
not
blow
upon
us
,
but
we
must
be
exempted
from
the
common
troubles
of
mankind
,
and
be
like
Adonijah
,
None
must
displease
us
(
nothing
must
displease
us
)
at
any
time
,
1
Kings
16.
In
all
this
there
's
Will
,
self-will
,
Tit.
1.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
But
where
's
the
Reason
?
Why
do
we
not
judg
of
our selves
that
which
is
right
?
Luke
12.
57.
3.
Religion
is
the
most
Soveraign
Medicine
for
all
manner
of
Sadness
.
As
1.
Hearing
the
Word
[
](A95730-e5830-b)*
*
See
Act.
2.
37
,
Sad
:
&
Ver.
41
,
Glad
.
]
,
Isa.
40.
1.
&
50.
4.
Hence
Christ
,
seeing
and
fore-seeing
his
Disciples
heaviness
,
preached
so
many
heavenly
Sermons
upon
the
approach
of
his
Passion
,
John
14.
&
15.
&
16.
2.
Receiving
the
Sacrament
]
,
Baptism
made
glad
the
Eunuch
,
Acts
8.
37
,
39.
and
breaking
of
Bread
the
first
Christians
,
Acts
2.
42
,
46.
3.
Prayer
,
1
Sam.
2.
18.
Psalm
25.
17
,
18.
But
that
which
maketh
all
effectual
,
is
the
grace
of
Faith
,
Heb.
4.
2.
John
14.
1.
Rom.
15.
13.
1
Pet.
1.
8.
The
former
things
mixed
with
Faith
,
help
,
1.
In
outward
Troubles
]
:
As
,
1.
In
all
outward
Wants
]
,
the
believing
that
God
is
a
Father
,
that
He
knows
all
our
necessities
,
Luke
12.
30.
and
will
supply
them
,
Phil.
4.
19.
2
Sam.
12.
8.
2.
In
outward
Losses
and
Abatements
]
,
the
believing
that
God
can
give
us
much
more
,
2
Chron.
25.
9.
or
the
same
again
,
1
Sam.
30.
19.
3.
In
Danger
of
Life
]
,
the
believing
that
God
knows
how
to
deliver
,
2
Pet.
2.
9.
and
doth
do
it
,
2
Chron.
18.
31.
More
particularly
,
the
believing
,
1.
That
no
Evil
can
come
upon
us
but
according
to
the
will
of
a
good
God
,
1
Pet.
4.
19.
Acts
21.
14.
2.
That
we
need
such
trials
,
1
Pet.
1.
6.
3.
That
God
will
make
all
work
for
good
,
Rom.
8.
28.
4.
That
God
will
help
us
to
bear
all
the
evil
till
he
bring
the
good
,
1
Cor.
10.
13.
Psal.
55.
22.
Isa.
40.
27
,
28
,
to
the
end
.
Isa.
41.
10.
3.
In
spiritual
Troubles
]
.
Herein
Faith
reviveth
by
looking
upon
,
1.
The
Name
and
Nature
of
God
,
which
quickeneth
Prayer
for
the
Pardon
of
Sin
,
Exod
34.
6
7
,
9.
—
Psal.
79.
9.
&
25.
11.
2.
The
Covenant
and
Promises
of
God
,
Heb.
8.
12.
1
Sam.
30.
6.
Jer.
50.
21.
1
John
1.
9.
&
2.
1
,
2.
3.
The
Experience
of
the
Church
and
Children
of
God
,
(
yea
,
of
the
greatest
Sinners
)
whereby
a
Probatum
is
put
upon
this
Medicine
,
Numb.
14.
19.
1
Sam.
12.
20.
2
Sam.
12.
13.
Luke
7.
47.
&
18.
14.
Acts
2.
37
,
39
,
41.
These
Comforts
will
be
better
communicated
and
improved
,
and
this
Faith
much
more
fortified
,
by
conversing
with
godly
and
chearful
Company
,
Mal.
1.
13
,
14
,
15
—
16.
For
faint-hearted
Persons
make
others
faint-hearted
,
Deut.
20.
8.
But
faithful
and
lively
Men
put
life
into
others
,
2
Chron.
22.
7
,
8.
Ezr
▪
10.
2
,
3
,
4
,
5.
2
Cor.
7.
5
,
6
,
7.
Prov.
12.
25.
&
15.
23.
&
16.
24.
The
Helps
spoken
of
before
against
Sadness
,
are
Helps
also
unto
Chearfulness
.
Especially
,
the
Spiritual
Helps
,
and
the
joy
of
the
Lord
,
(
Nehem.
8.
10.
)
wil●
be
our
strength
in
all
Conditions
,
and
in
all
the
Duties
required
of
us
,
(
2
Chron.
15.
7
,
8
,
12.
)
and
the
most
effectual
means
to
keep
us
from
sinning
,
1
Sam.
26.
9
,
10
,
11.
And
from
fainting
,
Psal.
27.
13
,
14.
&
4.
6
,
1
,
2.
Prov.
23.
1
,
2
,
3.
When
thou
sittest
to
eat
with
a
Ruler
,
consider
diligently
what
is
before
thee
;
And
put
a
Knife
to
thy
Throat
if
thou
be
a
Man
given
to
thine
Appetite
:
Be
not
desirous
of
his
Dainties
,
for
they
are
deceitful
Meat
.
Qu.
WHat
Rules
are
there
given
by
Solomon
for
Rulers
and
daintier
Feasts
,
and
to
keep
us
from
being
under
the
power
of
lusts
fortified
by
such
Feasts
?
Answ.
Before
this
question
be
answered
,
it
may
be
needful
to
answer
another
question
,
and
that
is
,
Why
so
glorious
a
King
,
and
Pen-man
of
Scripture
as
Solomon
was
,
should
descend
so
low
as
to
Table-talk
(
as
it
were
)
and
restraining
of
appetite
?
Now
for
satisfaction
in
this
and
the
like
Cases
,
It
may
be
observed
:
1.
That
Scripture-Writers
have
a
special
respect
to
mens
Souls
and
Salvation
,
yea
,
to
their
outward
good
also
;
and
in
order
thereunto
,
give
Rules
for
their
ordinary
behaviour
,
that
by
pleasing
their
Senses
they
may
not
hurt
their
Souls
,
or
Bodies
,
or
Estates
.
Solomon
is
ever
and
anon
looking
into
,
and
speaking
of
,
disorderly
Families
,
faults
and
feuds
of
near
Relations
,
the
sluggards
Field
;
Sureties
folly
,
the
sin
and
mischief
of
Tale-bearers
;
of
angry
and
contentious
Persons
,
&c.
And
the
truth
is
,
the
work
of
a
Minister
(
unto
whom
Solomon
,
acting
the
part
of
a
Prophet
may
be
a
Patern
)
I
say
,
the
work
of
a
Minister
lies
much
in
this
,
to
be
a
Guide
and
Monitor
in
reference
to
the
ordinary
carriages
and
miscarriages
of
those
with
whom
he
hath
to
do
;
who
either
will
take
no
notice
of
,
or
find
ways
to
shift
from
general
instructions
,
and
things
spoken
in
the
air
.
And
we
see
he
that
was
greater
than
Solomon
,
even
our
Lord
Jesus
Christ
purposely
applies
himself
to
Table-discourse
,
Luke
14.
7
,
to
v.
15.
2.
Is
it
a
small
matter
that
People
make
their
belly
their
God
,
when
that
ends
in
damnation
?
Psal.
3.
19.
3.
Here
's
a
higher
business
than
ordinary
;
for
Solomons
scope
seems
to
be
to
warn
Men
,
not
to
affect
advancement
to
the
Courts
of
Princes
;
or
if
See
for
this
Mercer
,
Jun.
Lavat
.
in
Loc.
they
be
advanced
(
as
Prov.
22.
29.
)
to
look
to
themselves
as
those
that
be
in
a
brittle
and
dangerous
condition
.
More
particularly
,
his
intent
may
be
,
to
move
Men
to
consider
seriously
the
common
errour
,
and
attractive
to
the
Courts
of
Kings
and
Company
of
great
Men
;
to
wit
,
the
promotions
and
pleasing
provisions
that
are
there
;
I
shall
have
the
honour
to
fit
with
Rulers
,
(
Esther
5.
12.
)
I
shall
fare
as
they
fare
,
and
enjoy
with
credit
all
the
contents
of
nature
.
Now
it
's
a
great
folly
to
intrude
into
,
or
aspire
unto
the
Court
,
and
high
Places
upon
these
Considerations
;
not
only
in
respect
of
Mens
Souls
(
Psal.
141.
4.
)
but
of
their
State
,
the
standing
is
very
uncertain
,
the
Meat
on
the
Table
is
deceitful
;
the
Ruler
,
even
when
they
sit
at
Table
with
him
,
draws
out
their
dispositions
,
pries
into
their
purposes
,
detects
their
insufficiencies
,
observes
if
they
any
way
be
like
to
thwart
his
Pleasure
and
Designs
,
and
then
he
will
deal
with
them
thereafter
.
Hence
many
,
that
might
have
lived
comfortably
,
plentifully
,
and
honourably
in
their
own
Places
and
proper
Seats
,
have
ruined
themselves
by
looking
after
things
too
high
for
them
.
This
may
serve
to
shew
there
is
nothing
here
unworthy
the
Wisdom
of
Solomon
,
or
the
Spirit
of
Wisdom
by
which
he
spake
.
But
what
Solomon
speaks
of
Rulers-Feasts
(
and
afterwards
of
Misers-Feasts
,
v.
6.
)
hath
matter
of
Caution
in
it
in
reference
to
Feasting
(
especially
to
greater
and
higher
Feasts
)
in
the
generality
,
wherein
our
carnal
lusts
stir
so
strongly
,
that
it
is
not
easie
to
keep
them
within
due
bounds
.
To
come
then
to
the
Question
propounded
;
There
are
two
Rules
laid
▪
down
here
to
prevent
Excesses
,
viz.
Consideration
and
Mortification
.
1.
Consideration
]
,
consider
diligently
For
matters
of
content
are
matters
o●
consideration
;
yea
,
of
so
much
the
greater
consideration
because
of
the
content
.
Hence
when
Jobs
Children
Feasted
,
the
Father
Sacrificed
:
If
the
Feast
be
greater
the
danger
is
greater
,
and
so
the
consideration
should
be
more
diligent
:
Should
a
Man
mind
nothing
at
Feasts
but
Mirth
&
Meat
?
sure
,
a
mans
Bread
there
should
be
the
Bread
of
carefulness
,
not
as
it
is
with
covetous
men
out
of
worldliness
,
Psal.
127.
2.
but
(
as
it
is
with
wary
and
godly
men
)
out
of
watchfulness
;
for
it
is
a
Sin
,
and
a
Brand
lying
on
sensual
men
,
to
feed
without
fear
,
Jude
v.
12.
This
consideration
should
be
of
what
is
before
us
,
that
so
we
may
not
give
our selves
liberty
to
take
of
every
thing
,
but
make
our
choice
,
and
take
that
which
is
offered
to
us
,
or
which
is
fit
for
us
,
in
such
a
measure
as
is
fit
,
with
respect
to
Religion
,
which
requires
we
should
eat
and
drink
to
the
glory
of
God
,
1
Cor.
10.
81.
and
to
the
health
of
our
bodies
,
not
eating
or
drinking
that
which
will
distemper
us
;
and
to
civility
and
modesty
that
we
may
not
reach
after
any
thing
otherwise
than
becomes
us
,
to
please
our
palate
;
yea
,
to
our
credit
and
reputation
,
that
we
may
not
so
enlarge
our selves
by
too
free
a
use
of
the
Creatures
,
as
to
fall
into
babling
,
unwise
discoveries
of
our selves
,
or
any
indecent
carriage
.
Lastly
,
we
should
so
look
to
that
which
is
set
before
us
,
as
to
look
to
our selves
,
and
see
we
do
not
so
over-charge
our
hearts
with
many
things
,
or
with
any
thing
,
as
to
fall
into
security
and
a
mindlesness
of
that
last
and
great
day
,
Luke
21.
34.
Matth.
24.
48
,
49.
2.
The
second
Rule
in
sitting
a●
Feasts
(
especially
greater
Feasts
)
is
t●
study
mortification
;
for
that
which
i●
within
makes
us
err
in
that
which
i●
without
.
This
Mortification
is
to
b●
exercised
in
two
Things
,
viz.
in
rulin●
James
4.
1
our
natural
appetite
,
v.
2.
and
inord●nate
desires
,
v.
3.
1.
Our
Appetite
]
else
,
a
Rule●
Feasts
,
and
an
unruly
appetite
both
,
wi●●
make
bad
work
.
This
is
something
strangely
expresse●
Put
a
Knife
to
thy
Throat
,
if
thou
be
Man
(
not
only
to
whom
an
appetite
given
,
but
)
given
to
appetite
,
as
Psal.
5
▪
19.
To
put
a
Knife
to
the
Throat
,
is
●●
put
a
force
upon
a
mans
self
to
forbea●
and
not
to
devour
greedily
what
his
a●petite
desires
:
It
may
be
best
express●
(
as
I
conceive
)
by
our
Saviours
sayin●
Pluck
out
thy
right
eye
;
cut
off
thy
rig●●
hand
,
Mat.
5.
29
,
30.
Not
only
the
Kin●dom
of
Heaven
,
but
the
Kingdom
●●
Hell
,
and
the
work
of
Satan
within
(
1
John
3.
8.
)
should
suffer
violenc●
I
say
,
within
us
;
for
Christ's
meaning
not
that
we
should
offer
violence
to
a●
natural
part
or
member
of
our
bodi●●
(
that
were
murther
,
and
against
the
sixth
Commandment
)
but
his
purpose
is
to
shew
that
that
vitiousness
and
sinfulness
should
be
removed
,
whereof
the
several
parts
of
the
Body
are
the
Instruments
.
Be
very
choice
of
the
natural
eye
,
but
pluck
out
the
lustful
eye
;
of
the
natural
hand
,
but
cut
off
the
injurious
or
furious
hand
,
(
1
Sam.
24.
13.
)
so
,
preserve
the
throat
;
for
that
[
via
vitae
]
preserves
thy
life
;
but
cut
the
throat
of
thy
concupiscence
and
sensuality
,
cut
the
throat
of
the
old
man
;
Let
nothing
go
down
thy
throat
that
conscience
cannot
,
or
should
not
concoct
and
digest
:
Suffer
not
thy
throat
to
be
an
open
Sepulcher
,
and
like
the
Grave
that
is
never
fill'd
,
Prov.
30.
16.
In
sum
,
constrain
thy self
to
continency
,
and
impose
upon
thy self
a
moderation
in
the
use
of
creature-comforts
,
namely
,
of
Meats
and
Drinks
,
whereof
we
have
two
rare
Examples
.
1.
Of
David
,
that
absolutely
refused
to
drink
the
Waters
of
Bethlehem
,
which
he
so
exceedingly
desired
,
2
Sam.
23.
16
,
17.
2.
Of
Daniel
,
who
would
not
let
any
portion
of
the
Kings
Meat
or
Wine
go
down
his
throat
,
as
conceiving
a
defilement
in
it
,
Dan.
1.
8.
Mortification
is
seen
in
restraining
,
2.
Our
inordinate
Desires
]
,
Be
n●●
desirous
of
his
Dainties
:
Not
but
that
a
man
may
come
to
a
Feast
(
where
dainties
are
)
if
he
be
desired
,
but
he
mus●
not
come
(
I
do
not
say
absolutely
,
With
but
)
out
of
a
desire
of
Dainties
,
bu●
upon
a
clear
call
,
and
for
better
ends
and
reasons
;
as
Prov.
18.
24.
Unto
this
,
the
words
following
d●
powerfully
perswade
;
for
they
are
a
deceit●ful
Meat
.
This
may
be
understood
of
th●
thing
,
that
is
,
of
dainty
Meats
and
Drinks
,
whereby
we
are
soon
deceived
and
beguiled
of
our
temperance
,
according
to
that
other
Proverb
,
chap.
20.
1.
Wine
is
a
mocker
,
strong
Drink
is
raging
;
and
whosoever
is
deceived
thereby
(
as
many
are
)
is
not
wise
:
But
it
seems
to
be
refer'd
more
properly
to
the
Person
,
that
is
,
to
the
Person
inviting
,
and
with
whom
the
Guest
sits
;
for
it
is
not
said
,
Be
not
desirous
of
Dainties
,
but
of
his
Dainties
.
The
like
whereunto
is
spoken
afterwards
(
v.
6
,
7.
)
of
the
Niggards
Feast
;
for
there
is
a
deceit
also
in
his
Meats
,
that
is
in
Him
,
there
being
one
thing
in
his
mouth
,
and
another
thing
in
his
mind
;
Experience
shews
that
Feasts
have
been
oft
made
Trains
and
Traps
to
draw
and
ensnare
men
in
,
Rom.
11.
9.
When
Absolom
means
to
make
an
end
of
Amnon
,
he
makes
him
a
Feast
,
2
Sam.
13.
27
,
28.
It
's
no
wonder
if
great
Politicians
speak
lies
at
one
Table
,
Dan.
11.
27.
speak
fair
one
to
another
when
they
be
feasting
together
,
the
better
to
accomplish
their
mischievous
Designs
;
yea
,
inferior
Persons
,
Worldlings
and
Churles
will
sometimes
invite
others
,
and
make
them
eat
and
drink
to
get
a
good
Bargain
,
and
make
a
prey
of
them
;
by
which
means
a
man
that
loves
Dainties
,
and
considers
not
that
they
are
Baits
,
is
caught
before
he
is
aware
;
and
when
he
sees
he
is
in
the
Snare
,
he
's
ready
to
vomit
his
sweet
Morsels
,
and
is
deeply
displeased
with
himself
that
when
he
thought
he
received
a
kindness
,
and
many
sweet
words
were
exchang'd
,
even
then
he
was
doing
himself
a
mischief
.
Yea
,
How
many
crafty
Fellows
,
get
simple
men
to
the
Ale-house
and
bestow
drink
on
them
,
that
they
may
the
better
cozen
them
,
&
when
they
be
in
their
drink
,
get
any
thing
of
them
?
Now
all
this
ariseth
from
desire
of
Dainties
,
and
taking
pleasure
in
these
ensnaring
things
.
The
Birds
feeding
from
Bush
to
Bush
,
is
harder
than
at
a
Pit-fall
,
but
it
is
not
so
deceitful
.
If
thy
Provision
at
home
or
in
a
meaner
place
,
be
slenderer
,
yet
Remember
,
it
's
safer
.
Prov.
23.
4
,
5.
Labour
not
to
be
Rich
;
cease
from
thy
own
Wisdom
.
Ver.
5
Wilt
thou
set
thine
eyes
upon
that
which
is
not
?
for
Riches
certainly
make
themselves
wings
,
they
flie
away
as
an
Eagle
towards
Heaven
.
Qu.
WHat
Counsel
doth
Solomon
give
for
the
Restraint
of
worldly
Lusts
?
Answ.
His
Counsel
is
sum'd
up
in
this
,
Labour
not
to
be
Rich
:
But
more
particularly
,
there
are
in
that
which
Solomon
saith
here
,
three
Things
held
forth
,
viz.
-
1.
An
Errour
.
-
2.
The
Root
of
that
Errour
.
-
3.
The
Remedy
and
Way
to
get
out
of
it
.
First
,
An
Errour
,
to
wit
,
labouring
to
be
Rich
]
,
wherein
it
is
supposed
that
seeking
of
riches
is
laborious
;
worldliness
is
cumbersom
:
Men
say
,
Religion
is
a
hard
Trade
,
and
though
they
drudg
all
the
week
,
yet
that
which
troubles
them
,
is
the
Lords
day
labour
;
Yea
,
to
tie
and
confine
a
mans
self
to
a
conversing
with
God
in
religious
Exercises
all
that
day
,
is
(
with
some
)
to
use
himself
worse
than
he
would
use
his
Horse
;
which
is
not
only
a
childish
thing
,
(
for
just
so
Children
are
aggriev'd
that
they
are
kept
to
School
,
they
had
rather
go
to
plow
)
but
an
injurious
slander
put
upon
Religion
:
for
,
Is
not
Christs
yoke
easie
,
and
his
burthen
light
?
Are
not
all
the
paths
of
Wisdom
,
paths
of
pleasantness
?
Prov.
3.
17.
Mammon
is
the
hard
Master
not
Christ
,
and
the
[
improbus
labor
]
importunate
labour
,
and
most
burthensome
;
yea
,
and
most
dangerous
drudgery
is
in
the
inordinate
pursuit
of
these
earthly
things
,
Eccles.
5.
17.
I
say
,
such
a
labouring
as
this
,
is
supposed
;
But
that
which
these
words
evidently
import
and
mind
us
of
,
is
,
that
there
is
an
errour
in
this
;
for
Solomon
saith
,
Labour
not
,
and
so
doth
Christ
,
John
6.
27.
Not
but
that
a
man
may
labour
in
his
Calling
to
encrease
his
State
:
But
here
are
two
Things
,
-
1.
The
Action
,
Labour
.
-
2.
The
End
,
to
be
Rich
:
Now
,
there
's
an
Errour
in
both
these
.
1.
In
the
Labour
when
it
is
excessive
;
that
is
,
when
there
is
,
1.
Such
a
labour
of
the
heart
,
as
that
the
whole
stream
of
a
mans
affections
runs
world-ward
,
and
that
so
violently
as
that
he
will
have
no
Nay
;
he
will
be
rich
,
1
Tim.
6.
9.
or
else
he
will
be
sick
and
die
,
1
Kings
21.
4.
1
Sam.
25.
37.
2.
Such
a
labour
of
the
head
,
as
that
a
man
is
ever
plotting
and
plodding
about
the
world
,
Psal.
49.
11.
Luke
12.
17
,
22.
even
when
he
should
hear
a
Sermon
,
Luk.
14.
18.
yea
,
when
he
doth
hear
it
,
Ezek.
33.
31.
Luke
12.
13
,
15.
3.
And
such
a
labour
of
the
hand
and
body
,
as
that
a
man
can
neither
eat
his
meat
nor
sleep
with
quietness
,
Eccles.
4.
8.
&
5.
12
,
17.
—
Psal.
127.
2.
2.
In
regard
of
the
End
]
when
a
man
makes
it
his
ultimate
end
,
and
chief
aim
to
be
rich
,
This
cannot
be
good
;
for
Wisdom
must
be
the
principal
thing
,
Prov.
4.
7.
And
our
labour
should
be
,
1.
In
obedience
to
Wisdom
requiring
us
to
be
diligent
in
our
Calling
,
Prov.
27.
23.
2.
For
the
assisting
and
adorning
of
Wisdom
;
because
Wisdom
is
good
(
that
is
,
shews
it self
to
be
good
)
with
an
inheritance
,
Eccles.
7.
11.
&
9.
16.
for
thereby
a
Man
is
enabled
to
put
forth
his
Wisdom
in
the
doing
of
good
,
as
David
and
Solomon
did
in
preparing
for
,
and
building
the
Temple
,
1
Chron.
29.
2
,
3.
&
28.
20
,
21.
Secondly
,
Here
is
laid
down
the
root
of
this
Errour
]
,
to
wit
,
an
Errour
in
judgment
,
which
is
this
,
that
the
Wealthiest
man
is
the
happiest
man
;
and
therefore
he
is
the
wisest
man
that
bestows
his
labour
,
so
as
to
get
the
best
outward
estate
about
him
;
And
so
indeed
,
worldly
men
judg
,
(
Psal.
10.
3.
&
49.
18.
)
though
God
say
,
Thou
fool
,
Luke
12.
20.
and
both
Scripture
and
Reason
refute
that
Errour
.
For
,
1.
The
Wealth
of
the
world
helps
not
to
peace
,
but
pierceth
,
Job
20.
22.
Mat.
27.
3.
1
Tim.
6.
10.
Nor
2.
To
life
,
but
drowneth
Men
in
perdition
and
destruction
,
Luke
12.
15.
1
Tim.
6.
9.
This
errour
in
judgment
Moses
was
most
clear
from
,
and
carried
himself
accordingly
,
Heb.
11.
25
,
26.
and
all
Men
should
cease
from
;
Cease
from
thine
own
Wisdom
;
It
's
a
wisdom
of
our
own
,
descends
not
from
above
,
but
is
earthly
,
Jam.
3.
16.
Gods
Wisdom
says
,
This
their
way
is
their
folly
,
Psal.
49.
13.
And
what
's
our
wisdom
to
Gods
?
when
every
one
is
bruitish
in
his
own
knowledg
,
Jer.
10.
14.
Thirdly
,
There
is
added
,
v.
5.
the
remedy
of
this
Errour
,
which
is
to
understand
well
,
and
consider
of
the
Vanity
of
Riches
,
viz.
1.
The
Vanity
and
littleness
of
them
They
are
not
.
There
's
no
such
Excellency
Carthwr
.
in
them
,
they
are
the
least
things
Luke
16.
10.
Nay
,
there
is
(
as
it
were
)
no
entity
in
them
;
they
are
in
a
day
o●
extremity
like
Job's
Friends
,
then
they
are
Nothing
,
Job
6.
21
,
clear
contrary
to
the
judgment
of
the
world
,
that
says
●
rich
Man
is
a
substantial
Man
,
as
if
other
Men
were
but
Accidents
;
when
it
is
not
the
Rich
but
the
Righteous
that
is
more
excellent
than
his
Neighbour
Prov.
12.
26.
and
the
holy
Seed
(
whether
rich
or
poor
)
is
the
substance
,
and
subsistence
both
of
the
Church
and
the
World
,
Isa.
6.
13.
Mat.
24.
22.
O
why
wilt
thou
set
thine
eyes
,
or
let
thine
eyes
flie
(
as
it
is
in
the
Original
,
)
upon
this
Nothing
?
And
it
's
rightly
said
thine
eyes
;
for
the
World
is
mostly
in
a
worldlings
eye
,
and
all
the
good
he
hath
from
his
Goods
,
is
the
beholding
of
them
with
his
eyes
,
Eccles.
5.
11.
either
his
eye
is
after
the
World
that
he
may
have
it
,
or
on
the
World
when
he
hath
it
;
he
loves
to
contemplate
it
,
and
rowl
his
eye
upon
it
;
and
that
's
his
Reward
.
2.
The
Vanity
and
Instability
of
them
]
;
for
Riches
certainly
(
if
the
true
God
may
be
believed
)
make
themselves
wings
;
which
is
true
two
ways
:
1.
Because
they
be
things
of
themselves
,
corruptible
by
rust
,
moth
,
&c.
Mat.
6.
19.
2.
Because
they
be
things
corrupting
with
pride
and
working
to
oppression
,
Psal.
73.
6
,
8.
Obad.
v.
3.
and
so
they
may
be
said
to
enforce
God
to
take
them
away
.
Experience
hath
still
confirm'd
the
uncertainty
and
volubility
of
these
earthly
Riches
,
especially
ill-gotten
,
a●
they
use
to
be
when
the
eye
flies
very
swiftly
after
them
,
Prov.
28.
20.
The
Father
oppresseth
,
deceiveth
,
encroacheth
,
and
so
leaves
a
great
State
to
the
Son
;
so
the
Eagle
is
a
great
Bird
,
but
hat●
wings
,
such
are
Riches
ill-gotten
:
The
Father
,
by
his
unjust
courses
help'd
them
to
wings
,
and
then
,
the
dissolute
So●
lets
them
flie
(
as
an
Hawk
)
and
make●
himself
merry
with
the
Flight
:
Bu●
they
flie
also
as
.
an
Eagle
,
high
,
and
cannot
be
taken
;
swiftly
,
and
cannot
be
over-taken
,
and
that
towards
Heaven
for
God
takes
them
away
:
Hell
gather●
them
,
and
Heaven
scatters
them
.
Bu●
howsoever
gotten
,
ill
,
or
well
,
they
ar●
but
earthly
Treasures
,
Mat.
6.
19.
an●
so
,
subject
to
many
casualties
and
way
(
like
wings
)
of
divers
sorts
that
ma●
carry
them
away
from
us
.
Now
wha●
wise
Man
(
that
hath
eyes
in
his
head
would
let
his
Heart
lie
,
and
let
his
Eye●
flie
upon
such
flying
things
?
Prov.
25.
8
,
9
,
10.
Ver.
8
Go
not
forth
hastily
to
strive
,
lest
thou
know
not
what
to
do
in
the
end
thereof
when
thy
Neighbour
hath
put
thee
to
shame
.
Ver.
9
Debate
thy
cause
with
thy
Neighbour
thy self
,
and
discover
not
a
secret
to
another
.
Ver.
10
Lest
he
that
heareth
it
put
thee
to
shame
,
and
thine
infamy
turn
not
away
.
Qu.
WHat
's
Solomon
's
Advice
concerning
the
Vice
of
Strife
and
Contention
?
Answ.
Solomon
here
adviseth
two
Things
.
-
1.
Not
to
be
hasty
in
striving
.
-
2.
To
be
careful
of
debating
as
a
special
Remedy
against
that
striving
.
First
,
Not
to
be
hasty
in
striving
]
;
Go
not
forth
hastily
to
strive
]
as
Men
that
have
a
mind
to
it
,
who
hasten
to
what
they
long
after
.
They
that
haste
most
use
to
do
worst
and
speed
worst
;
for
in
all
things
agreeable
to
corrupt
nature
,
nature
speaks
first
and
worst
:
And
though
right
Reason
,
and
especially
sanctified
Reason
and
Grace
,
may
afterward
speak
better
things
;
yet
a
former
ingagement
is
a
great
detainment
from
obeying
later
and
better
thoughts
;
for
such
is
the
pride
of
sinful
Man
,
that
he
will
rather
adventure
upon
the
danger
of
prosecuting
a
worse
way
,
than
incur
the
dishonour
of
changing
,
though
it
be
for
a
better
;
when
he
hath
once
gone
forth
hastily
,
he
's
very
loth
to
make
a
a
retreat
,
though
back
again
be
the
better
way
.
For
help
in
this
Case
;
a
Man
that
is
about
to
go
out
in
a
striving
way
,
shall
do
well
to
entertain
a
four-fold
Consideration
.
1.
In
point
of
Justice
,
whether
the
Cause
be
right
,
else
that
general
Rule
,
Mat.
7.
12
,
forbids
contending
for
Victory
in
it
.
2.
In
point
of
Religion
,
whether
it
be
of
moment
,
else
there
should
be
rather
a
taking
of
Wrong
than
a
raising
of
trouble
about
a
trifle
,
1
Cor.
6.
7.
Yea
,
and
in
point
of
Reason
this
is
to
be
considered
also
,
that
more
may
be
spent
in
time
and
charge
than
the
matter
is
worth
.
3.
In
point
of
Charity
,
whether
an
offer
of
peace
and
friendly
agreement
have
been
made
,
Heb.
12.
14.
Deut.
20.
10.
for
it
is
not
meet
to
deal
as
delighting
in
War
,
Psal.
68.
30.
4.
In
point
of
Providence
,
whether
there
be
a
probability
of
prevailing
,
(
the
cause
being
good
,
and
a
good
cause
being
like
to
find
favour
)
else
better
forbear
,
and
(
foreseeing
an
ill
Success
)
prevent
Strife
by
patience
,
than
end
it
with
shame
.
Know
well
what
thou
do'st
at
first
,
lest
(
as
Solomon
here
saith
)
thou
know
not
what
to
do
at
last
.
Secondly
,
Solomon
adviseth
to
debate
the
cause
,
where
three
Things
are
intimated
:
-
1.
That
it
's
good
to
end
Differences
.
-
2.
By
what
Course
.
-
3.
With
what
Caution
.
1.
It
's
good
to
end
things
privately
]
.
If
there
be
a
Strife
,
yet
Go
not
forth
,
Go
not
far
,
not
to
the
Court
,
to
the
Bench
;
rather
Go
in
,
than
go
forth
,
that
is
into
thy
Neighbours
house
,
or
into
a
Neighbours
house
;
that
's
likest
to
put
an
end
to
Strife
,
and
prevent
that
expence
of
time
and
money
,
yea
,
of
love
and
charity
also
which
every
Law-suit
carries
with
it
;
yea
,
more
evil
than
men
given
to
strife
are
aware
of
:
For
Law-ing
is
like
Building
,
that
will
cost
twice
so
much
as
a
man
thinks
of
before-hand
.
2.
The
course
is
Debating
;
That
's
the
best
Composer
of
Controversies
;
for
,
They
commonly
arise
(
at
least
,
rise
to
get
higher
)
not
so
much
out
of
a
desire
to
try
what
's
right
and
obtain
what
's
just
(
in
which
debating
and
the
opening
of
all
things
as
indeed
they
are
,
is
very
helpful
)
;
As
from
,
1.
Misprision
;
Now
a
patient
and
unpartial
debate
,
discovers
and
removes
all
mistakes
.
Or
,
2.
From
Passion
;
and
Debating
(
especially
neighbourly
and
with
offended
neighbours
themselves
)
calls
up
Reason
to
judg
of
the
Controversie
and
cries
down
Passion
.
3.
The
Caution
is
,
Debate
with
him
himself
;
without
necessity
,
Go
not
further
,
Mat.
18.
15.
For
Contention
gone
forth
,
is
like
water
broken
out
,
Prov.
17.
14.
the
further
it
runs
,
the
deeper
and
fiercer
it
is
to
go
further
from
an
end
;
peace
is
soonest
made
when
fewest
meddle
,
Fermin
.
But
in
special
,
the
warning
is
,
Discover
not
a
secret
to
another
,
Prov.
17.
9.
If
haply
(
thy
Neighbour
and
thou
not
agreeing
between
your selves
)
the
matter
be
propounded
to
another
that
will
be
indifferent
to
both
,
then
keep
close
to
the
matter
,
if
any
thing
(
not
honourable
to
thy
Neighbour
)
hath
pass'd
secretly
between
thee
and
him
when
you
stood
upon
good
terms
;
or
if
there
have
been
some
worse
and
more
passionate
passages
in
the
heat
of
Contention
,
which
touch
not
the
cause
,
and
no
man
knows
but
thou
and
he
,
discover
not
any
such
secrets
(
that
are
besides
the
business
)
to
a
third
person
,
to
ingratiate
thy self
and
cause
,
to
make
him
the
more
on
thy
side
,
by
making
thy
Neighbour
vile
;
for
such
blabbing
,
such
unfaithfulness
,
enmity
,
and
inhumanity
,
will
put
(
not
thy
Neighbour
,
but
)
thee
to
shame
before
a
good-natur'd
Person
(
whether
an
Arbitrator
or
an
Auditor
only
)
;
And
whereas
by
such
an
one
,
thy
Neighbour's
infirmity
will
be
buried
and
kept
secret
,
he
will
blame
and
shame
thee
for
want
of
secrecy
;
and
that
infamy
of
thine
for
such
malice
and
treachery
,
shall
not
turn
away
.
O
How
many
when
they
be
at
a
Debate
,
that
should
and
might
reconcile
them
(
being
drunk
with
anger
and
spleen
)
vomit
up
all
,
discover
all
nakedness
,
striving
so
far
to
shame
every
Man
his
Adversary
,
as
that
they
shame
themselves
eternally
!
Prov.
28.
14.
Happy
is
the
Man
that
feareth
alway
.
Qu.
WHat
is
there
in
Fear
that
a
Man
for
that
should
be
counted
Happy
?
Answ.
Fear
is
of
divers
Sorts
,
viz.
1.
Natural
]
,
arising
from
the
Principles
of
created
(
not
corrupted
)
nature
;
and
therefore
,
not
bad
nor
good
,
morally
;
as
to
fear
Fire
,
Water
,
a
Drawn-Sword
:
This
is
in
Beasts
(
uncapable
of
Reason
,
and
therefore
of
sin
)
as
well
as
Men
;
in
good
Men
as
well
as
in
bad
;
yea
,
in
Christ
himself
,
Heb.
5.
7.
who
feared
that
which
(
looking
to
humane
infirmity
)
might
have
over-whelmed
him
for
ever
;
therefore
fearing
,
he
prayed
,
O
let
this
Cup
pass
,
or
let
it
not
prevail
to
swallow
me
up
.
Others
,
out
of
this
fear
,
avoid
the
evil
feared
,
by
discretion
;
God's
Children
,
by
Religion
;
others
,
when
they
cannot
by
prudence
prevent
and
avoid
such
evil
,
seek
by
fortitude
to
bear
them
;
but
Gods
Children
strive
by
grace
and
heavenly
consolation
to
prevent
or
to
endure
them
,
Rev.
2.
10.
as
David
(
we
may
say
,
as
Christ
)
who
,
fearing
sets
the
Lord
before
him
,
and
so
concludes
,
that
because
He
is
at
his
right
hand
,
he
shall
not
be
overwhelmed
,
but
raised
,
Psal.
16.
8
,
9
,
10
,
&c.
&
Psal.
56.
3.
2.
Corrupt
or
Criminal
]
,
or
penal
;
for
Fear
inordinate
is
,
1.
A
Sin
]
,
because
it
is
accompanied
with
distrust
of
Gods
goodness
,
despair
of
his
mercy
,
and
makes
Men
to
flie
from
him
as
an
Enemy
,
Gen.
3.
10.
Isa.
2.
10.
yea
,
to
fight
against
him
,
1
Sam.
4.
7
,
9.
2.
A
Punishment
]
,
and
a
miserable
one
too
,
Deut.
28.
65
,
66
,
67.
Isa.
33.
14.
Jer.
20.
3.
a
punishment
fit
for
Devils
,
who
believe
and
tremble
,
and
like
to
Hell
;
for
Fear
hath
torment
,
from
which
Gods
Children
are
delivered
in
part
here
,
and
shall
be
perfectly
hereafter
,
Psal.
112.
7.
Prov.
28.
1.
Jer.
17.
18.
Heb.
2.
15.
3.
Spiritual
]
,
because
wrought
by
the
Spirit
,
which
is
the
Spirit
of
the
Fear
of
the
Lord
,
Isa.
11.
2.
Or
Filial
(
because
in
the
Sons
of
God
,
in
them
only
,
and
well-becoming
them
)
whereby
the
Children
of
God
,
considering
Gods
Majesty
,
Mercy
,
Justice
,
&c.
and
their
own
sin
and
unworshiness
,
fear
before
him
,
Mal.
2.
5.
This
Fear
hath
a
Threefold
Object
,
viz.
1.
God
]
to
be
feared
.
1.
As
the
great
King
,
for
his
incomparable
excellency
and
eminency
,
Jer.
10.
7
,
8
,
&c.
Dan.
5.
19.
Rev.
1.
17.
2.
As
a
Father
,
for
his
Mercy
and
Goodness
,
Mal.
1.
6.
Psal.
130.
4.
Hos.
3.
5.
and
therefore
to
be
obeyed
,
1
Pet.
1.
14.
3.
As
a
Judg
that
will
and
must
meet
with
Rebels
;
and
therefore
is
not
to
be
provoked
;
See
1
Pet.
1.
17.
2
Cor.
5.
10
,
11.
2.
Sin
]
that
it
may
not
be
committed
;
See
Gen.
20.
11.
Numb.
12.
8.
Esth.
7.
5.
yea
,
that
Duty
may
not
be
un-performed
,
nor
ill
performed
,
but
sin
of
omission
avoided
,
Exod.
5.
3.
Mal.
1.
14.
Hence
it
followeth
,
that
since
I
am
to
be
afraid
of
Sin
,
I
must
be
afraid
of
my Self
in
whom
there
is
such
a
root
of
corruption
,
Deut.
11.
16.
Luke
21.
34.
Deut.
29.
18.
and
of
Satan
,
the
Prince
,
(
Ephes.
2.
2.
)
and
of
wicked
men
,
the
Instruments
of
tentation
,
1
Cor.
10.
12.
Prov.
5.
8.
3.
The
punishment
of
Sin
]
to
be
feared
so
,
that
it
may
not
be
procured
,
as
Job
did
,
Job
31.
3
,
23.
Now
,
It
's
true
,
that
wicked
men
Fear
,
but
it
is
out
of
an
evil
conscience
,
not
fearing
so
as
to
prevent
the
evil
feared
(
there
was
never
any
in
Hell
that
so
feared
it
as
to
use
all
means
to
prevent
coming
to
it
)
but
so
,
as
that
the
thing
they
fear
comes
upon
them
,
for
want
of
taking
a
due
course
to
free
themselves
from
it
,
as
the
Thief
fears
the
Halter
,
and
yet
procures
it
;
but
Gods
Children
fear
to
bring
by
their
Sin
sad
things
on
themselves
;
and
therefore
so
fear
in
the
time
of
their
prosperity
as
to
prevent
adversity
;
as
Exod.
9.
20.
Quest.
But
how
is
it
possible
that
Fear
should
have
such
an
hand
in
Man's
Happiness
?
Answ.
Because
though
Fear
be
found
in
all
as
the
same
created
affection
,
yet
it
is
not
of
the
same
effect
;
Fear
in
the
godly
is
a
defence
from
evil
,
Prov.
14.
16.
&
16.
8.
in
the
wicked
,
it
is
a
taste
of
Hell
;
it
betrays
,
or
at
least
over-looks
the
succours
that
reason
affords
,
much
more
the
helps
that
grace
offers
;
and
sometimes
,
instead
of
laying
hold
on
the
Promises
,
lays
hold
on
an
Halter
(
as
Judas
)
or
invites
another
to
take
away
their
life
.
Yea
,
Saul
takes
a
Sword
and
falls
upon
it
himself
for
fear
lest
the
uncircumcised
Philistims
should
come
and
thrust
him
through
,
1
Sam.
31.
4.
An
holy
Fear
is
of
another
nature
,
and
hath
these
Commodities
and
Happinesses
in
it
.
1.
It
is
a
good
Counseller
]
;
Fear
occasioneth
counsel
,
and
counsel
safety
,
Prov.
3.
7.
Holy
Fear
saith
,
How
shall
I
with
my
ten
thousand
look
the
Lord
in
the
face
that
comes
against
me
with
his
twenty
thousand
?
Hereupon
he
that
feareth
God
,
having
(
by
the
help
of
his
fear
)
thus
consulted
,
seeketh
peace
by
Jesus
Christ
;
So
Jehosaphat's
fear
suggested
a
wise
course
for
his
welfare
here
,
2
Chron.
20.
3.
2.
It
is
a
good
Watch
]
.
As
a
fearful
Dog
is
against
Thieves
.
It
's
the
fearful
,
See
Prov.
3.
29.
that
is
the
most
careful
Servant
night
and
day
:
Fear
gives
warning
,
and
so
we
betake
our selves
to
our
Hold
,
Gen.
32.
9
,
10.
Psal.
40.
3.
3.
It
's
a
good
fortifier
]
.
It
makes
Gods
Children
do
as
they
that
confine
on
the
Sea
,
or
on
an
Enemy's-Country
,
where
the
greatest
fortifications
are
,
and
every
thing
looked
to
whereat
an
Entry
might
be
made
;
so
Men
fearing
God
look
to
every
thing
,
as
the
mouth
,
Psal.
39.
1.
the
eye
,
Job
31.
1.
the
hand
,
1
Sam.
24.
13.
even
as
Noah
feared
and
made
an
Ark
,
Heb.
11.
7.
4.
It
's
a
good
Monitor
]
or
Master
of
Ceremonies
,
minding
us
of
our
duty
and
distance
:
As
it
is
said
,
serve
the
Lord
without
fear
,
that
is
,
distrustful
fear
,
(
if
you
have
that
you
be
too
far
off
)
;
so
it
is
said
also
,
Serve
the
Lord
with
fear
,
Psal.
2.
11.
for
we
must
not
be
too
bold
,
Psal.
89.
7.
Fear
therefore
must
be
still
with
us
;
we
must
be
in
it
all
the
day
,
Prov.
23.
17.
and
yet
Faith
and
Fear
are
,
and
ought
to
be
joined
together
,
that
as
we
ought
not
to
be
too
bold
,
so
we
may
not
be
base
,
Psal.
56.
3.
&
147.
11.
5.
It
's
a
Life
▪
prolonger
]
,
and
that
with
peace
and
happiness
,
Prov.
19.
23.
&
22.
4.
Eccles.
8.
12
,
13.
Prov.
28.
14.
Latter
part
.
—
But
he
that
hardeneth
his
heart
shall
fall
into
mischief
.
Qu.
WHat
hardness
of
heart
is
that
whereby
a
Man
falls
into
mischief
?
Answ.
In
general
:
All
that
wilful
hardening
of
a
Mans
heart
which
is
against
the
fear
of
God
mentioned
in
the
former
part
of
the
Verse
,
upon
the
want
whereof
all
sin
and
judgment
is
bottomed
,
Mal.
1.
5.
For
as
the
fear
of
God
is
the
beginning
of
wisdom
and
welfare
;
so
a
fearless
and
daring
heart
is
the
beginning
of
all
folly
and
misery
,
Prov.
14.
16.
Particularly
,
There
is
a
mischievous
hardness
of
heart
:
1.
Against
the
Commandment
of
God
,
which
every
wise
man
fears
,
Prov.
13.
13.
and
they
that
are
appointed
to
mischief
and
destruction
despise
,
Jer.
44.
16
,
17.
2.
Against
the
reproofs
,
admonitions
and
warnings
of
the
Word
:
By
this
it
appeared
that
God
was
determined
to
destroy
Amaziah
,
2
Chron.
25.
16.
See
for
this
,
2
Chron.
36.
12
,
14
,
15
,
16
,
17.
Isa.
48.
4.
Jer.
44.
4
,
5
,
10.
Ezek.
3.
7.
Zech.
7.
11
,
12
,
13.
In
special
,
Prov.
29.
1.
3.
Against
the
threatnings
of
God
,
and
those
judgments
that
wise
Men
see
are
coming
on
apace
,
Nehem.
9.
29
,
30.
Isa.
5.
19.
Jer.
5.
12.
Prov.
22.
3.
4.
Against
the
judgments
of
God
already
executed
,
Jer.
5.
3.
Zeph.
3.
7.
Amos
4.
6
,
8
,
9
,
10
,
11
,
12.
5.
Against
the
mercies
,
merciful
offers
,
promises
and
providences
of
God
,
Isa.
7.
11
,
12
,
13
,
17.
Amos
2.
9
,
14.
Rom.
2.
4
,
5.
6.
Against
the
gracious
Works
of
God
:
O
how
grievous
was
their
hardness
of
heart
that
could
not
abide
that
Christ
(
of
whose
power
and
doing
good
every
where
,
they
were
convinced
)
should
speak
a
word
to
restore
a
withered
hand
on
the
Sabbath
day
,
when
themselves
would
not
lose
or
be
losers
in
,
an
Ox
or
an
Ass
for
want
of
looking
on
them
on
that
day
!
Mark
3.
5.
with
Mat.
12.
11
,
12
,
13.
7.
Against
the
holy
ways
of
God
,
Mal.
3.
13
,
&c.
But
yet
this
hardness
of
heart
may
further
and
more
distinctly
be
known
by
the
words
used
to
express
it
:
Namely
,
It
is
expressed
,
1.
By
a
word
signifying
hardness
arising
from
driness
[
](A95730-e10730-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rom.
2.
5.
;
So
,
a
Person
hard-hearted
is
one
that
wants
the
moisture
of
grace
,
whereby
he
receives
heavenly
things
as
a
stone
,
which
is
wet
for
present
,
but
dry
presently
,
having
not
(
as
the
Earth
hath
)
any
moisture
in
it self
.
2.
By
a
Word
signifying
that
which
is
hard
by
Custom
[
](A95730-e10760-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Eph.
4.
18.
,
through
callosity
,
brawniness
and
often
beating
upon
it
,
as
the
High-way
by
often
treading
on
it
.
And
(
indeed
)
the
hard
heart
is
the
Devils
Causey-way
,
and
Sin
is
the
Devils
Foot
whereby
he
treads
on
it
,
and
makes
it
hard
,
Heb.
3.
13.
Jer.
13.
23.
And
whereby
it
is
fitted
for
the
Wrath
of
God
,
which
(
like
the
thunder-bolt
)
spares
that
which
is
soft
,
and
rends
that
which
is
hard
,
2
Kings
17.
19.
Now
,
that
it
may
appear
that
every
Man
falls
thus
into
mischief
by
his
own
fault
,
it
is
said
,
He
that
hardeneth
his
heart
]
;
For
whose
heart
is
hardened
,
it
is
his
own
fault
:
It
's
thy
hardness
,
Rom.
2.
5.
It
's
of
mens
own
making
;
for
it
is
said
,
They
made
their
hearts
as
an
Adamant-stone
,
Zech.
7.
12.
For
though
God
be
said
to
harden
,
yet
he
hardens
not
properly
,
positively
,
efficiently
,
causally
;
(
that
's
the
cause
which
produceth
the
effect
out
of
its
proper
virtue
)
;
Let
no
man
say
when
he
is
hardened
,
I
am
hardened
of
God
,
(
as
Jam.
1.
13.
)
for
He
infuseth
not
hardness
,
He
makes
not
that
heart
hard
that
was
soft
before
,
but
leaves
men
in
and
to
their
own
hearts
;
the
consequent
whereof
because
it
is
hardness
,
therefore
God
is
said
to
harden
.
Thus
he
may
be
said
to
harden
,
though
not
efficiently
;
yet
consequentially
by
dereliction
,
and
with-holding
that
softening
grace
which
He
is
not
bound
to
give
;
yea
,
judicially
He
hardens
by
Tradition
,
giving
up
by
his
just
judgment
,
hard-hearted
,
impenitent
and
obstinate
men
to
the
power
o●
Satan
,
that
by
him
they
may
be
hardened
2
Thes.
2.
10
,
11
,
12.
Thus
for
Wicked
Men.
God
is
said
also
to
harden
his
Children
,
Isa.
63.
17.
but
that
is
only
because
for
a
time
,
he
giveth
not
out
unto
them
that
accustomed
influence
of
his
grace
which
they
have
formerly
felt
and
so
they
be
like
the
Earth
which
though
there
be
moisture
in
it
,
yet
,
i●
for
a
longer
time
it
want
the
dew
o●
Heaven
,
it
grows
dry
and
hard
.
This
is
not
a
wilful
hardening
in
them
,
but
●
woful
hardening
to
them
;
whereof
therefore
they
complain
to
God
,
yea
and
both
humbly
and
faithfully
plead
and
expostulate
with
him
,
in
regard
of
the
promise
of
a
soft
heart
they
have
from
him
,
Deut.
30.
6.
Ezek.
36.
26.
Notwithstanding
which
,
God
sometimes
leaves
them
dry
and
hard
;
Namely
,
for
two
Reasons
.
1.
For
some
fore-going
Sin
]
.
David
was
so
hard
of
heart
,
that
he
apprehended
not
what
Nathan
intended
till
he
said
,
Thou
art
the
Man
,
2
Sam.
12.
7.
This
came
of
his
Adultery
,
Murder
,
Dissimulation
.
2.
For
a
trial
and
discovery
of
Humane
Infirmity
]
when
a
man
thinks
highly
of
himself
,
or
the
Church
of
him
,
as
in
the
Case
of
Hezekiah
,
2
Chron.
32.
31.
O
let
us
take
heed
of
the
deceitfulness
of
Sin
,
(
Heb.
3.
13.
)
of
going
a
little
,
and
a
little
further
;
That
hardens
.
A
wise
man
says
not
,
I
never
eat
Flints
or
Mil-stones
,
therefore
I
shall
never
have
The
Stone
;
but
purgeth
humours
and
crudities
from
the
Stomack
,
because
they
(
being
impacted
)
will
breed
the
Stone
;
so
a
wise
Christian
is
wary
and
provident
to
prevent
and
remove
every
corrupt
thing
,
which
by
pleasing
and
polluting
the
heart
for
the
present
,
hath
a
tendency
in
it
,
to
the
hardening
of
it
.
But
the
Man
here
spoken
of
,
that
is
devoid
of
the
Fear
of
God
,
is
careless
,
m●●dless
of
the
misery
and
mischief
of
an
hard
heart
;
and
therefore
walks
in
those
ways
merrily
,
that
makes
his
heart
like
the
High-way
;
yea
,
rather
than
fail
,
he
will
make
that
Mercy
of
God
that
should
lead
him
to
repentance
,
Rom.
2.
5.
an
help
to
his
hardening
;
for
he
says
God
likes
my
courses
well
enough
(
when
he
prospers
)
Psal.
50.
21.
And
(
however
)
thinks
with
himself
,
God
will
be
merciful
at
last
(
albeit
God
profess
he
will
not
,
Deut.
29.
19
,
20.
)
yea
,
though
Mercy
and
hardness
of
Heart
be
opposed
the
one
to
the
other
;
God
is
said
,
Rom.
9.
18.
to
have
mercy
on
whom
he
will
,
and
whom
he
will
he
hardens
;
that
is
,
taketh
not
away
that
hardness
of
heart
which
they
have
of
themselves
,
but
giveth
them
up
to
it
;
so
that
,
if
hardening
,
no
Mercy
;
What
then
?
Why
,
Wrath
by
heap
,
if
that
hardness
of
heart
be
continued
in
,
and
instead
of
Mercy
,
everlasting
Mischief
,
Rom.
2.
4
,
5
,
6.
Scripture-Questions
out
of
Ecclesiastes
.
Eccles.
1.
2.
Vanity
of
Vanities
(
saith
the
Preacher
)
Vanity
of
Vanities
,
all
is
Vanity
.
Qu.
WHat
doth
this
whole
Book
hold
forth
to
us
concerning
this
Vanity
?
Answ.
It
setteth
forth
this
,
that
all
is
Vanity
,
save
only
the
Fear
of
God
and
keeping
his
Commandments
.
In
sum
,
Out
of
God
,
all
things
are
Vanity
.
Now
there
is
a
Vanity
of
Sin
,
for
Sin
,
and
by
Sin
.
First
,
Of
Sin
]
;
for
Sin
it self
is
Vanity
,
as
Idolatry
,
Oppression
,
and
an
evil
and
unjustifiable
course
of
life
.
See
Jer.
14.
22.
Rom.
1.
21
,
22
,
23.
Psal.
62.
10.
Prov.
13.
11.
Isa.
5.
18.
1.
Sin
is
Vanity
in
three
Respects
.
1.
Because
in
its
Nature
,
it
is
a
Nothing
,
a
Privation
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
a
defect
,
no
positive
thing
,
no
substance
;
for
God
made
Substances
,
and
all
he
made
was
good
;
but
Sin
is
(
figmentum
Cordis
nostri
,
Gen.
6.
5.
)
an
imagination
and
device
of
our
own
,
Eccles.
7.
29.
2.
Because
it
deceives
the
Sinners
expectation
,
giving
him
,
instead
of
satisfaction
looked
for
,
(
2
Sam.
13.
15
,
29.
)
bitterness
,
either
in
repentance
,
or
in
damnation
,
Prov.
11.
4.
Jer.
2.
19.
Rom.
6.
21.
3.
Because
it
makes
the
Sinner
himself
become
vain
or
a
Vanity
.
If
Idols
be
Vanity
,
the
Idolatry
is
so
too
;
for
He
is
like
them
,
Psal.
115.
8.
And
therefore
Man
is
mortal
and
vanisheth
away
,
because
he
is
sinful
;
yea
,
Man
in
his
best
estate
,
since
Sin
came
into
the
world
,
is
altogether
Vanity
,
Psal.
39.
5.
What
a
poor
vain
thing
is
the
Prince
of
Devils
by
reason
of
Sin
?
Beel-zebub
the
god
of
Flies
,
the
great
Humble-Bee
,
and
all
other
Devils
under
him
,
little
Bees
or
Flies
.
Secondly
,
For
Sin
]
,
This
Vanity
is
found
in
the
Creatures
that
be
not
sinful
,
they
being
appointed
for
Mans
content
,
profit
,
honour
,
but
are
abused
by
sinful
men
to
covetousness
,
intemperance
,
vain-glory
—
and
so
become
Vanity
.
This
Vanity
of
the
Creatures
appears
in
Four
Things
:
1.
IN
that
the
Curse
of
God
is
on
them
;
I
went
by
and
cursed
his
habitation
(
saith
Job
)
,
to
wit
,
for
the
dwellers
sake
;
so
the
Earth
is
cursed
for
Mans
sake
:
yea
,
the
Air
is
poisoned
by
the
Constellations
of
Heaven
,
and
the
Stars
in
their
courses
fight
against
Sisera
,
Judges
5.
20.
A
Curse
is
on
the
Heavens
in
a
sort
for
Mans
Sin
.
2.
IN
that
they
be
in
Bondage
,
Rom.
8.
20
,
21.
and
in
a
groaning
condition
,
v.
22.
for
as
it
is
a
great
trouble
to
loyal
Subjects
to
be
inforced
to
serve
Rebels
and
Enemies
to
their
Sovereign
;
so
it
is
to
the
Creatures
to
feed
and
cloth
and
cherish
wicked
Men
;
yea
,
not
only
serving
Man
a
Sinner
,
but
Man
in
sinning
,
Numb.
22.
30.
32.
Things
made
for
natural
necessities
,
are
abused
to
carnal
excesses
;
from
this
they
desire
to
be
free
.
3.
IN
that
they
fail
Men
in
their
ends
,
not
for
which
God
hath
appointed
them
,
but
which
they
(
without
God
)
set
to
them
.
They
look
they
should
secure
them
in
the
day
of
trouble
,
Prov.
18.
11.
but
that
they
shall
not
,
Prov.
11.
4.
and
for
full
satisfaction
from
them
,
whereas
the
Creatures
should
not
have
satisfied
Adam
in
innocency
,
Man
being
a
Creature
not
satisfiable
with
any
thing
but
that
which
is
heavenly
,
and
he
being
to
be
translated
for
his
satisfaction
.
4.
IN
that
they
tend
to
dissolution
:
For
1.
They
perish
in
the
using
,
Colos.
2.
22.
eat
meat
and
it
's
gone
,
no
more
meat
can
be
made
of
that
which
is
eaten
,
Ground
arable
wears
in
the
using
.
2.
At
length
they
come
to
utter
consumption
,
1
Cor.
6.
13.
2
Pet.
3.
12.
Things
must
go
at
the
Kings
price
;
Put
the
Kings
price
on
these
things
,
weigh
them
in
the
ballance
of
the
Sanctuary
,
and
then
call
them
Vanity
,
as
the
Preacher
here
doth
.
Obj.
Preachers
say
so
,
but
Do
wise
Men
think
so
?
Answ.
Solomon
was
not
only
a
Preacher
,
but
a
King
in
Jerusalem
,
ver.
1.
yea
,
the
wisest
King
that
ever
was
,
1
Kings
3.
12.
yet
he
says
so
,
ver.
2.
Redeem
thy self
from
Vanity
by
doing
the
will
of
God
,
1
John
2.
17.
and
the
Creatures
by
imploying
them
to
good
and
holy
uses
,
Luke
16.
9.
But
(
instead
of
this
)
there
is
Vanity
.
Thirdly
,
By
Sin
]
,
that
is
,
unwise
man
adds
to
the
Creatures
Vanity
,
and
moreover
,
to
his
own
vexation
,
by
his
continual
miscarriages
about
the
Creatures
:
Namely
,
1.
IN
excessive
toiling
and
moiling
about
them
(
as
many
have
done
about
the
Philosophers
Stone
,
that
turns
(
as
they
say
)
all
to
Gold
)
to
get
that
supposed
good
and
happiness
which
it
is
not
in
them
to
give
,
And
is
not
that
a
Vanity
to
labour
extreamly
to
get
that
which
can
never
can
be
had
?
2.
IN
being
over-solicitous
for
keeping
that
,
the
loss
whereof
cannot
make
them
miserable
,
nor
the
holding
of
it
,
happy
;
Is
not
this
a
vexing
Vanity
?
3.
IN
regard
of
the
use
of
the
Creature
,
either
in
excess
by
voluptuousness
,
or
in
defect
,
by
miserableness
;
And
is
not
this
a
monstrous
Vanity
?
4.
IN
regard
of
mens
own
End
;
for
after
all
the
imployment
of
Wit
,
strength
,
state
and
time
,
about
these
earthly
things
,
there
is
[
then
,
that
is
,
at
death
]
no
difference
(
in
regard
of
these
externals
)
between
Wise
Men
and
Fools
,
between
Rich
Men
and
Beggars
;
yea
,
between
Men
and
Beasts
,
Job
13.
28.
5.
IN
regard
of
the
leaving
of
all
after
their
end
;
for
Who
shall
bring
a
Man
to
see
what
shall
be
after
him
?
Eccles.
3.
22.
He
that
hath
heapt
up
never
so
much
,
knows
not
to
whom
he
shall
leave
it
,
whether
to
a
Friend
and
Relation
,
or
to
a
Stranger
;
whether
to
a
Wise
Man
or
a
Fool
:
To
be
sure
,
the
hard
labour
is
his
,
but
what
he
hath
got
by
it
,
may
fall
into
the
hands
of
a
Drone
or
dissolute
Spend-thrift
.
Now
for
a
Man
to
labour
excessively
to
maintain
anothers
idleness
,
and
to
pinch
himself
sordidly
to
maintain
anothers
prodigality
,
hath
much
of
Sin
in
it
,
and
of
Vanity
by
Sin
.
Eccles.
7.
10.
Say
not
thou
,
What
is
the
cause
that
the
former
days
were
little
better
than
these
?
for
thou
dost
not
enquire
wisely
concerning
this
.
Qu.
DOth
Solomon
absolutely
bind
us
out
from
saying
,
the
former
days
are
better
than
these
,
or
from
questioning
the
present
times
?
Answ.
1.
He
saith
,
and
the
Spirit
of
God
saith
,
Say
not
]
,
say
not
thou
,
What
is
the
cause
?
for
it
is
the
manner
of
impatience
to
be
asking
Questions
*
Job
3.
11
,
12.
Gen.
43.
6.
Jer.
in
loc
,
as
if
no
good
answer
could
be
given
;
but
the
answer
of
the
Preacher
is
to
forbid
them
to
ask
,
because
it
is
but
a
foolish
Question
.
For
2.
He
saith
,
that
they
that
say
so
make
not
a
wise
enquiry
concerning
this
.
But
for
further
instruction
and
satisfaction
,
the
Question
may
be
answered
Negatively
and
Affirmatively
.
First
,
Negatively
,
in
two
Things
:
1.
Solomon's
meaning
is
not
that
some
times
are
not
worse
than
others
;
for
Christs
own
words
(
if
we
speak
of
affliction
)
shew
the
contrary
,
telling
us
of
such
tribulation
as
was
not
from
the
beginning
of
the
world
to
that
time
,
no
nor
ever
shall
be
,
Mat.
24.
21.
And
(
if
we
speak
of
Sin
)
the
description
of
the
last
times
by
the
Apostle
,
shews
the
contrary
,
2
Tim.
3.
1
,
2
,
3
,
4
,
5.
2.
Nor
is
it
his
meaning
,
that
if
the
Times
be
corrupt
,
they
should
not
be
disliked
,
and
the
iniquity
thereof
reproved
and
cried
out
against
,
or
the
calamity
thereof
bewailed
;
for
that
's
a
Duty
,
Isa.
58.
1.
Ezek.
9.
4.
Jer.
13.
17.
Secondly
,
Positively
,
in
divers
Particulars
.
1.
A
Man
must
not
complain
of
the
Times
,
as
looking
for
a
felicity
in
this
world
,
and
to
enjoy
such
Times
as
will
have
nothing
in
them
to
complain
of
.
2.
None
should
quarrel
with
the
present
Times
out
of
vain
respects
,
out
of
an
humour
of
worldliness
and
discontentedness
,
when
the
Times
they
complain
of
are
in
truth
better
than
the
Times
they
commend
,
and
the
Time
they
commend
worse
than
the
time
they
condemn
.
Thus
,
the
Scribes
and
Pharisees
made
as
if
their
Fathers
days
and
doings
were
worse
than
theirs
,
Mat.
23.
30.
when
their
Fathers
kill'd
the
Servants
of
God
only
,
but
in
their
time
,
the
Son
of
God
was
slain
,
and
by
their
hands
.
And
so
some
old
ignorant
creatures
have
us'd
to
proclaim
the
Times
of
Popery
here
in
England
better
than
the
latter
Times
of
the
Gospel
,
because
then
all
things
were
cheap
;
when
the
cause
of
their
saying
so
,
is
the
regarding
of
their
Purse
or
Paunch
more
than
their
Souls
.
3.
Neither
should
any
question
the
times
so
as
therein
to
question
the
wisdom
and
righteousness
of
Gods
Government
,
by
whose
Providence
it
is
that
some
Times
are
better
and
some
worse
,
Psal.
31.
15.
Amos
3.
6.
See
Mal.
2.
17.
&
3.
13
,
14.
Job
1.
22.
&
24.
1.
&
34.
29.
4.
Neither
shouldst
thou
,
if
the
Times
be
sadder
,
and
the
days
wherein
thou
livest
be
gloomy
days
,
torment
thy self
with
excessive
grief
,
or
pine
away
with
sorrow
,
Josh.
7.
7
,
10.
Acts
27.
22.
Ask
not
only
the
Times
,
Why
are
you
so
heavy
?
But
thy Self
,
Why
am
I
so
heavy
?
Psal.
42.
11.
5.
Leave
not
thy
Station
,
1
Cor.
7.
24.
Nehem.
6.
11.
Amos
7.
14
,
15.
neglect
not
thy
Calling
out
of
a
despairing
mind
,
but
go
on
in
thy
way
,
and
wait
upon
God
in
thy
place
in
an
evil
world
;
use
piety
,
study
repentance
,
Zeph.
2.
3.
Get
away
every
Achan
,
Josh.
7.
11.
yea
,
use
prudence
;
Be
silent
,
Take
heed
what
thou
sayst
,
and
to
whom
,
Amos
5.
13.
and
to
whom
thou
committest
thy self
,
John
2.
24.
Acts
9.
26.
but
yet
Take
heed
of
leaving
the
work
committed
to
thee
to
do
,
Mark
13.
34
,
35.
Acts
5.
25
,
28
,
29
,
42.
And
if
there
should
be
any
withdrawing
for
a
time
upon
some
special
occasion
,
be
able
to
say
as
David
;
Is
there
not
a
Cause
?
1
Sam.
17.
29.
Take
heed
of
questioning
the
Times
so
as
that
God
should
question
thee
(
though
thou
be
hardly
dealt
with
)
for
a
Run-away
.
Remember
the
Angels
questioning
of
Hagar
flying
from
her
Mistress
,
Gen.
16.
8
,
9
,
with
v.
6.
6.
Do
not
so
examine
,
pry
into
,
and
pore
upon
the
evils
of
the
Times
as
to
forget
the
good
of
the
Times
.
These
last
Times
are
the
best
that
ever
were
in
regard
of
Gospel-manifestations
,
Mat.
13.
16
,
17.
and
yet
they
are
the
worst
,
to
wit
,
in
regard
of
the
rage
of
Satan
and
wicked
men
,
Rev.
2.
10.
Rev.
12.
12.
John
16.
2.
7.
When
Times
be
at
the
worst
,
if
thou
question
the
Cause
,
do
not
question
it
with
indignation
(
as
if
the
world
were
ungoverned
,
or
thy
mind
were
to
put
in
Interrogatories
against
the
great
Governour
thereof
,
Job
3
▪
4.
7
,
8.
)
but
do
it
for
information
,
and
then
,
if
thou
enquire
wisely
,
thou
wilt
find
the
cause
of
worse
Times
to
be
the
sins
of
the
Times
,
Jer.
30.
14
,
15.
Mic.
3.
5.
Turn
therefore
thy
questionings
and
quarellings
with
the
Times
unto
an
examining
of
,
(
this
is
a
wise
enquiry
,
Mica
6.
9
,
10
,
&c.
)
a
mourning
for
,
and
a
reforming
of
,
(
as
far
as
thy
power
reacheth
)
those
evils
of
sin
that
cause
the
Times
to
be
so
evil
,
Deut.
31.
29.
8.
Do
not
so
complain
of
bad
Times
as
to
lay
aside
all
hopes
of
better
,
Jer.
30.
7
,
17.
Jer.
33.
23.
Psal.
42.
11.
Still
hope
in
God
,
Ezra
10.
2.
9.
If
there
never
come
good
Times
in
thy
time
,
instead
of
froward
Queries
about
,
make
a
good
use
of
,
exercise
suffering
graces
in
,
learn
some
good
Lessons
from
those
evil
and
castigatory
Times
(
Mica
.
6.
9.
)
into
which
it
hath
pleased
God
to
cast
thee
;
Ephes.
5.
16.
Thou
oughtest
always
so
to
live
(
saith
Hierom
in
loc.
)
as
that
the
present
days
may
be
better
to
thee
than
the
days
that
are
past
▪
Psal.
119.
71.
Hereupon
,
unto
thy
Question
,
What
is
the
cause
why
the
former
days
are
better
than
these
?
This
Answer
may
be
return'd
,
That
thy
way●
may
be
better
than
if
the
days
had
been
better
.
Nec
vetus
saeculum
praesenti
praeferas
,
quia
unus
utriusque
Conditor
est
Deus
,
Vi●tutes
bonos
dies
viventi
faciunt
,
viti●
malos
.
Hieron
.
in
loc.
Eccles.
7.
16
,
17.
Ver.
16
Be
not
righteous
overmuch
,
neither
make
thy self
overwise
;
Why
shouldest
thou
destroy
thy self
?
Ver.
17
Be
not
overmuch
wicked
,
neither
be
thou
foolish
;
Why
shouldest
thou
die
before
thy
time
?
Qu.
WHat
's
Solomon
's
drift
in
this
double
counsel
?
Or
what
doth
he
mean
by
[
overmuch
righteous
]
and
[
overmuch
wicked
]
?
Answ.
Sure
,
it
hath
reference
to
his
observation
in
the
Verse
going
before
,
viz.
That
a
just
Man
perisheth
in
his
righteousness
,
and
a
wicked
Man
prolongeth
his
life
in
his
wickedness
,
according
to
which
these
Verses
must
be
interpreted
.
The
Question
therefore
may
be
answered
,
1.
Negatively
]
,
certainly
when
it
is
said
,
Be
not
righteous
overmuch
,
it
is
not
to
give
a
check
to
any
strictness
which
the
Word
of
God
requires
whether
in
opinion
or
practice
;
for
No
man
can
be
over-righteous
by
sticking
close
to
the
Rule
of
Righteousness
,
any
more
than
the
Mason
by
rearing
his
Wall
precisely
according
to
his
Rule
and
Plummet
;
Nay
,
to
diminish
from
the
Word
,
Deut.
4.
2.
to
depart
from
the
way
of
the
Word
to
the
right
hand
or
the
left
,
is
a
destructive
thing
,
Deut.
5.
32.
&
6.
14
,
17.
Psal.
125.
5.
2.
Positively
]
.
The
former
being
not
Salomon's
meaning
,
the
Question
is
what
his
purpose
is
in
these
words
.
There
is
therefore
a
double
more
probable
interpretation
.
The
first
respecteth
the
subjects
or
the
persons
here
spoken
of
with
respect
to
their
carriage
and
behaviour
under
Divine
Providences
.
The
first
Advice
then
is
,
1.
Be
not
righteous
overmuch
]
,
that
is
,
considering
that
a
just
Man
perisheth
in
his
righteousness
,
do
thou
look
to
thy
righteousness
,
that
thou
mayst
not
by
any
mistake
therein
expose
thy self
to
a
perishing
condition
:
If
Men
perish
in
a
good
righteousness
by
others
,
Do
not
thou
destroy
thy self
by
a
bad
and
overgrown
righteousness
.
Now
,
This
Errour
and
excess
in
Righteousness
may
arise
two
ways
.
1.
In
matter
of
Opinion
]
,
by
adding
to
the
Word
,
setting
up
,
and
standing
stifly
upon
that
which
the
Word
of
God
doth
not
warrant
;
but
,
though
it
may
seem
to
be
an
high
thing
,
and
to
have
much
of
righteousness
in
it
,
yet
,
being
well
search'd
,
there
's
nothing
in
it
but
a
wisdom
and
righteousness
of
a
mans
own
making
.
Thus
Saul
and
the
People
spared
for
Sacrifice
,
wherein
they
1
Sam.
15.
15
,
22.
might
seem
religious
,
but
they
held
before
themselves
a
false
light
,
viz.
that
to
sacrifice
was
better
than
to
obey
:
Thus
also
Peter
(
by
mistake
and
meaning
to
be
righteous
)
was
righteous
overmuch
,
when
he
said
,
Not
so
Lord
,
Acts
10.
14.
That
which
seems
high
righteousness
may
be
high
unrighteousness
if
a
Man
make
himself
his
own
Lawgiver
,
Jam.
4.
11
,
12.
Upon
this
it
may
be
infer'd
,
Why
shouldst
thou
destroy
thy self
?
for
such
a
danger
there
is
if
a
man
do
not
conceive
and
think
right
things
,
but
speak
and
act
upon
misconceits
;
as
we
see
in
the
Friends
of
Job
[
](A95730-e13150-b)*
*
Job
42.
●●
,
18.
,
against
whom
Gods
Wrath
was
kindled
,
so
that
there
needed
a
Sacrifice
that
God
might
not
deal
with
them
according
to
their
folly
,
which
deserved
destruction
;
and
yet
they
thought
they
pleaded
the
cause
of
God
and
the
cause
of
Righteousness
;
but
God
saith
,
they
spake
not
right
,
they
were
overmuch
righteous
in
ascribing
so
much
to
humane
righteousness
,
as
to
think
God
must
still
make
much
of
such
in
an
outward
way
;
and
therefore
that
Job
could
not
be
a
righteous
man
,
because
God
dealt
so
severely
with
him
.
This
made
God
angry
,
unto
which
destroying
is
next
,
Deut.
9.
20.
Thus
he
that
would
not
smite
the
Prophet
(
albeit
that
might
seem
an
unrighteous
and
horrid
thing
,
yet
)
because
he
prefer'd
his
own
reason
before
the
special
command
of
God
at
that
time
,
was
slain
by
a
Lion
,
1
Kings
20.
35
,
36.
John
Baptist
seems
to
say
there
was
no
seemliness
in
Christs
being
baptized
by
him
,
and
there
seemed
to
be
good
reason
for
it
;
but
Christ
lets
him
know
that
what
he
thought
was
not
right
,
but
it
became
Him
to
be
baptized
of
John
upon
the
account
of
righteousness
,
Mat.
3.
14
,
15.
And
John
thereupon
,
yielded
quickly
,
and
so
prevented
that
dreadful
check
,
which
was
returned
over-righteous
and
over-resolute
Peter
in
the
like
case
,
John
13.
6
,
7
,
8.
Any
Man
that
suffers
or
is
destroy'd
for
this
fault
,
though
it
be
by
the
hand
of
God
,
yet
may
be
said
to
destroy
himself
,
because
himself
is
the
cause
of
it
,
as
Hos.
13.
9.
2.
In
matter
of
practice
and
carriage
]
so
he
is
righteous
overmuch
,
that
is
,
rigid
overmuch
in
his
dealing
with
others
under
the
pretence
and
name
of
righteousness
;
as
Saul
must
needs
kill
Jonathan
,
under
a
pretence
of
zeal
for
God
,
in
regard
of
the
(
improvident
)
curse
under
which
he
had
bound
the
People
,
though
Jonathan
heard
it
not
,
1
Sam.
14.
27
,
28
,
29.
And
such
a
kind
of
zeal
he
had
in
slaying
the
Gibeonites
,
(
as
seeming
to
respect
the
honour
of
God's
people
with
whom
such
were
not
fit
to
be
mixt
)
whereby
he
destroyed
seven
of
his
Sons
(
a
part
of
himself
)
2
Sam.
21.
2
,
6
,
9.
So
the
Corinthians
,
that
were
negligent
at
first
,
did
over-do
at
last
,
2
Cor.
2.
6
,
7
,
8.
The
Second
Advice
is
,
Be
not
overmuch
wicked
]
;
Where
1.
We
may
observe
(
as
in
the
former
Precept
)
that
Solomon's
meaning
here
is
not
to
give
way
to
any
to
be
wicked
in
some
less
degrees
;
no
more
than
it
follows
that
a
Man
may
be
angry
as
much
as
he
will
till
the
Sun
go
down
,
because
Paul
saith
,
Let
not
the
Sun
go
down
upon
your
wrath
,
Ephes.
4.
26.
Or
that
men
need
not
pay
less
Tithes
,
so
they
look
to
weightier
matters
,
because
Christ
frowns
upon
the
hypocrisie
that
was
in
the
one
while
they
omitted
the
other
,
Mat.
23.
23.
ye
ought
(
saith
Christ
)
to
have
done
the
greater
and
the
less
both
;
so
all
wickedness
(
whether
little
or
much
)
is
to
be
avoided
,
because
it
makes
us
liable
to
the
Curse
of
God
,
Gal.
3.
10.
2.
This
then
may
be
the
meaning
;
Do
not
,
because
a
wicked
Man
prolongeth
his
days
in
his
wickedness
,
give
thy self
the
rains
,
to
be
wicked
in
the
highest
degree
,
over
and
above
what
is
in
other
wicked
men
,
Jer.
5.
28.
so
that
this
seems
to
agree
with
what
Solomon
saith
afterward
;
Because
Sentence
against
an
evil
work
is
not
executed
speedily
;
therefore
the
heart
of
the
sons
of
men
is
fully
set
in
them
to
do
evil
,
Eccles.
8.
11.
to
be
brimful
of
wickedness
.
But
,
Be
not
wicked
overmuch
(
saith
the
Wise-man
)
neither
be
thou
(
in
being
so
wicked
)
foolish
,
and
an
enemy
to
thy self
:
For
,
this
sinning
with
an
high
hand
,
however
God
prolong
the
life
of
other
wicked
men
,
may
make
him
cut
off
thee
out
of
hand
,
Psal.
55.
23.
Numb.
25.
7.
8.
Now
,
If
the
words
in
these
two
Verses
be
taken
in
their
latitude
;
the
former
Precept
may
be
extended
to
all
those
that
in
any
thing
overshoot
themselves
by
leaning
to
their
own
wisdom
(
yea
,
howsoever
they
aim
at
righteousness
and
holiness
in
it
)
so
far
as
to
go
beyond
that
which
the
Wisdom
of
God
will
warrant
.
And
the
latter
Precept
may
also
be
applied
to
all
those
,
who
leaning
to
their
own
foolishness
,
enlarge
themselves
in
wickedness
,
under
the
hope
of
impunity
.
But
yet
,
There
is
a
second
Interpretation
of
these
words
,
which
seemeth
more
agreeable
to
the
context
,
which
ariseth
not
so
much
from
the
consideration
of
the
persons
here
spoken
to
,
in
reference
to
their
carriage
or
miscarriage
under
Divine
Providences
,
as
to
the
censure
of
these
persons
in
regard
of
God
himself
that
ordereth
out
these
Providences
,
inasmuch
as
they
run
cross
to
the
sense
,
and
corrupt
reason
of
shallow
men
.
And
then
,
The
meaning
of
the
former
Precept
,
will
be
this
;
when
thou
seest
a
just
man
perish
in
his
righteousness
,
Be
not
thou
overmuch
righteous
,
to
wit
,
in
charging
God
foolishly
,
as
if
he
did
not
govern
the
world
equally
,
Job
1.
22.
(
He
's
always
righteous
overmuch
,
that
makes
as
if
God
were
not
righteous
enough
)
,
Why
shouldest
thou
destroy
thy self
,
by
quarrelling
his
administration
?
Job
9.
4.
&
34.
17.
&
33.
12
,
13.
Hereupon
,
the
Second
Precept
will
sound
to
this
sense
;
when
thou
seest
a
wicked
man
prolong
his
days
in
his
wickedness
,
Be
not
thou
wicked
overmuch
;
as
if
God
did
let
all
alone
,
and
so
wink
at
the
carriage
of
men
,
as
that
they
may
be
as
bad
as
they
will
,
and
yet
fare
never
the
worse
,
Psal.
50.
21.
Zeph.
1.
12.
Mal.
2.
17.
&
3.
14,15
.
In
brief
,
it
may
be
said
,
that
these
two
Sayings
set
forth
two
sins
:
1.
The
accusing
of
Providence
,
because
the
just
perish
,
express'd
by
,
Be
not
righteous
overmuch
,
neither
make
thy self
over-wise
,
as
if
thou
couldst
devise
a
wiser
way
of
ordering
the
world
.
And
2.
The
abusing
of
Providence
,
and
of
Gods
Patience
towards
wicked
men
unto
all
licentiousness
,
expressed
by
,
Be
not
wicked
overmuch
.
Unto
both
these
Extreams
,
the
Psalmist
(
upon
the
same
workings
of
Providence
that
are
here
described
,
ver.
15.
)
sheweth
our
proneness
,
who
on
the
one
side
are
ready
to
condemn
the
generation
of
the
righteous
,
that
is
,
to
charge
God
because
he
putteth
them
under
such
bitter
Providences
,
Psal.
73.
13
,
14
,
15.
And
on
the
other
side
,
are
ready
to
warp
and
nod
towards
the
profane
world
because
they
prosper
,
Psal.
73.
10
,
11
,
12.
If
godly
Men
go
so
far
,
no
marvel
if
the
ungodly
come
quite
over
too
,
and
are
bold
in
both
these
Extreams
.
Sutable
hereunto
is
the
close
that
followeth
,
v.
18.
Take
hold
,
suffer
not
to
slip
,
say
to
thy
heart
,
withdraw
not
thy
hand
from
,
the
counsel
given
on
both
parts
in
the
former
Verses
;
for
it
is
the
fear
of
God
,
and
the
reverent
observation
of
what
God
saith
in
his
Word
,
that
will
help
a
man
to
come
clear
off
from
the
evils
and
inconveniences
of
both
the
Extreams
,
and
to
walk
in
the
middle
way
,
which
is
to
be
righteous
according
to
the
Rule
though
there
be
ruin
by
it
;
and
not
to
be
wicked
against
the
Rule
,
though
Prosperity
accompany
it
:
And
again
,
This
Fear
of
God
will
keep
a
man
from
uttering
or
acting
any
thing
against
God
or
his
Word
,
whatsoever
tentation
there
be
thereunto
by
his
present
Providence
.
It
is
the
Sanctuary
(
where
the
Fear
of
God
is
taught
)
that
sets
all
right
,
Psal.
34.
11.
Psal.
73.
17
,
&c.
Eccles.
9.
2.
All
things
come
alike
to
all
:
There
is
one
event
to
the
righteous
and
to
the
wicked
,
to
the
good
and
to
the
clean
,
and
to
the
unclean
;
to
him
that
sacrificeth
,
and
to
him
that
sacrificeth
not
;
as
is
the
good
,
so
is
the
sinner
,
and
he
that
sweareth
as
he
that
feareth
an
Oath
.
Qu.
IS
it
absolutely
so
that
all
things
come
alike
to
all
?
Answ.
It
is
so
in
regard
of
those
outward
things
,
as
riches
,
poverty
;
health
,
sickness
;
honour
,
dishonour
;
whereof
Solomon
speaks
thus
,
to
shew
the
vanity
of
Men
that
do
so
excessively
desire
those
things
which
they
may
have
whom
Hell
shall
have
;
yea
,
in
Gospel-times
,
worse
outward
things
befal
the
good
than
the
bad
,
because
God
will
exercise
and
adorn
their
spiritual
graces
and
comforts
.
But
howsoever
the
things
of
this
life
befalling
good
and
bad
men
be
the
same
in
themselves
,
yet
if
we
judg
of
the
works
of
God
by
the
Word
of
God
;
there
is
in
regard
of
the
Persons
of
good
and
bad
men
a
very
great
difference
,
both
here
and
hereafter
.
First
,
here
]
in
regard
of
the
Cause
,
Concomitants
,
and
the
End
and
Effect
.
1.
In
regard
of
the
Cause
and
Root
out
of
which
outward
Dispensations
do
arise
.
For
,
1.
As
for
good
Men
,
if
they
have
these
outward
good
things
,
they
have
them
out
of
Gods
love
,
(
Jer.
31.
2
,
3.
4.
20
,
21.
)
and
mercy
,
as
Jacob
had
his
two
bands
,
Gen.
32.
9
,
10.
&
33.
5.
And
if
they
want
them
,
it
is
out
of
love
that
they
want
them
(
as
it
is
out
of
love
that
a
Father
will
not
fill
his
Childs
purse
)
because
they
would
be
like
to
be
worse
for
them
,
Prov.
30.
8
,
9.
2.
As
for
bad
Men
,
they
have
great
outward
enjoyments
.
1.
From
Gods
general
Providence
and
Bounty
,
Psal.
145.
9
,
15
,
16.
Luke
6.
35.
2.
Perhaps
also
out
of
respect
to
the
prayers
of
some
good
Men
to
whom
they
are
called
,
and
Gods
good-will
to
those
dear
Servants
of
his
,
Gen.
19.
21.
as
Gen.
17.
18
,
20.
2
Chron.
22.
9.
3.
Because
God
hath
some
great
work
for
them
to
do
;
and
therefore
furnisheth
them
for
it
,
and
enricheth
them
by
it
,
Isa.
45.
1
,
to
v.
6.
4.
Because
God
will
not
leave
himself
without
witness
,
Acts
14.
17.
5.
Nor
them
without
Wages
,
2
Kings
10.
30.
Jer.
27.
6.
Verily
,
they
have
their
Reward
,
Mat.
6.
2.
Thus
for
the
Fountain
.
2.
In
regard
of
the
things
accompanying
these
outward
enjoyments
or
afflictions
;
For
,
1.
If
we
speak
of
good
and
comfortable
things
;
Good
men
have
,
1.
A
better
Title
to
them
,
enjoying
them
in
Christ
,
the
Heir
of
all
things
,
by
a
more
special
and
sweet
right
than
any
out
of
Christ
have
,
1
Cor.
3.
22
,
23.
Mat.
5.
5.
who
have
them
out
of
common
kindness
rather
than
Covenant-love
.
2.
And
a
gift
and
such
grace
from
God
to
use
them
for
Gods
glory
and
their
own
comfort
as
others
have
not
,
Eccles.
2.
26.
3.
They
have
also
much
more
content
in
the
enjoyment
of
them
,
than
worldlings
have
,
Psal.
16.
5
,
6.
Prov.
10.
22.
with
Eccles.
5.
17.
1
Tim.
6.
6.
2.
If
we
speak
evil
,
that
is
,
of
afflicting
things
and
an
hard
outward
condition
,
even
in
that
also
Good
men
differ
very
much
from
graceless
men
;
For
,
In
all
afflictions
,
1.
They
that
fear
God
have
that
gracious
Presence
of
God
that
others
have
not
;
what-ever
waves
arise
,
yet
Christ
is
in
the
Ship
with
them
;
and
if
they
be
sick
(
yea
,
though
of
the
Plague
,
that
others
dare
not
come
near
them
)
yet
God
will
be
so
near
to
them
,
as
to
make
all
their
beds
in
their
sickness
,
turning
and
tossing
,
changing
and
altering
it
(
as
the
Original
word
signifies
)
for
their
greater
ease
,
Psal.
41.
3.
Or
,
If
they
be
in
Prison
,
it
is
better
with
them
than
with
other
men
.
Joseph
and
other
the
Kings
Prisoners
were
bound
in
the
same
Prison
,
but
the
Lord
was
with
Joseph
in
a
far
more
gracious
manner
than
with
them
,
(
Gen.
39.
21
,
22
,
23.
)
making
him
the
Ruler
there
,
and
all
he
did
to
prosper
.
2.
The
Godly
,
in
their
distress
have
such
promises
as
others
have
not
,
yea
,
even
in
regard
of
the
things
of
this
life
,
1
Tim.
4.
8.
as
,
that
he
will
strengthen
them
on
their
bed
of
languishing
,
Psal.
41.
3.
and
lay
no
more
upon
them
in
any
kind
than
they
shall
be
able
to
bear
,
and
will
find
out
a
way
for
them
,
1
Cor.
10.
13.
and
make
all
to
work
for
good
unto
them
,
Rom.
8.
27.
such
Promises
are
good
mens
Priviledges
,
Isa.
3.
10
,
11.
Eccles.
8.
12
,
13.
for
unto
a
wicked
man
God
saith
,
What
hast
thou
to
do
to
take
my
Covenant
in
thy
mouth
?
Psal.
50.
16.
3.
And
the
Children
of
God
have
such
Providences
also
,
and
workings
of
Gods
hand
for
their
support
and
refreshing
(
however
their
troubles
be
very
great
)
as
others
have
not
.
Thus
Jacob
observes
and
speaks
as
if
he
were
exceedingly
comforted
with
the
Lords
rebuking
of
Laban
in
his
behalf
,
Gen.
31.
42.
Jehosaphat
and
Ahab
were
in
the
same
Battel
,
but
Ahab
though
he
sought
and
thought
to
avoid
the
danger
by
his
disguising
was
slain
,
and
Jehosaphat
,
by
the
hand
of
Heaven
was
rescued
;
for
it
was
the
Lord
that
helped
him
and
moved
the
Enemy
to
depart
from
him
,
2
Chron.
18.
29
,
31
,
33.
4.
They
have
grace
also
to
keep
them
from
that
sin
into
which
others
(
being
press'd
with
affliction
)
●all
,
Psal.
125.
3.
John
17.
15.
David
was
persecuted
by
Saul
,
&
Saul
was
prosecuted
&
afflicted
by
the
Philistins
;
but
mark
the
difference
,
Saul
goes
to
a
Witch
,
falls
all
along
in
despair
,
and
at
length
kills
himself
:
But
David
could
never
be
drawn
to
kill
Saul
,
and
in
all
his
persecution
God
kept
up
his
Spirit
.
The
Rod
of
that
wicked
Saul
did
not
so
rest
upon
him
as
to
deject
him
,
Psal.
11.
1.
or
infect
him
so
,
as
to
make
him
put
forth
his
hand
to
wickedness
,
Psal.
125.
3.
See
1
Sam.
28.
7
,
8
,
20.
&
24.
13.
&
26.
9
,
10
,
11.
5.
They
have
such
a
Comforter
as
the
world
knows
not
,
and
that
is
the
Spirit
of
God
,
which
dwelleth
in
them
,
and
shall
be
with
them
,
John
14.
16
,
17.
so
that
in
whatsoever
Prison
or
pressure
they
are
,
therein
that
Comforter
is
with
them
also
;
and
being
the
Spirit
of
Truth
,
it
comforts
them
still
by
one
Truth
of
Scripture
or
other
,
Psal.
119.
50.
unto
which
is
added
his
inward
Seal
and
Witness
with
their
Spirits
,
of
their
good
and
happy
estate
,
Rom.
8.
16
,
17.
6.
Whereas
worldly
Men
,
when
their
troubles
are
very
great
,
are
sunk
in
despair
,
Gods
Children
when
they
are
in
the
highest
distress
here
,
have
their
highest
comfort
in
their
Redeemer
most
imprinted
and
engraven
upon
their
hearts
,
Job
19.
25
,
26
,
27.
28.
Thus
there
is
a
difference
in
what
accompanieth
the
disasters
of
good
and
bad
men
.
3.
There
is
a
difference
in
the
end
,
effects
and
consequences
of
the
condition
of
good
and
evil
men
;
for
the
afflictions
of
good
men
build
them
up
spiritually
,
Psal.
119.
71.
and
keep
them
from
being
condemned
with
the
world
,
1
Cor.
11.
32.
And
are
their
way
to
glory
,
Acts
14.
22.
But
the
prosperity
of
the
ungodly
slays
them
,
Prov.
1.
32.
because
thereby
they
sin
so
much
the
more
,
Psal.
73.
6
,
9.
and
so
lay
up
for
themselves
a
greater
treasure
and
measure
of
wrath
against
the
last
day
,
Rom.
2.
4
,
5.
These
things
make
a
great
difference
here
.
Secondly
,
If
all
things
be
alike
here
,
yet
nothing
shall
be
alike
hereafter
,
Mal.
3.
28.
but
all
unlike
;
There
shall
be
a
different
Name
,
Sheep
and
Goats
,
Blessed
and
Cursed
;
a
different
Hand
,
right
and
left
;
a
different
Sentence
,
Come
ye
Blessed
,
and
Go
ye
Cursed
;
a
different
Portion
,
Everlasting
Fire
,
and
a
prepared
Kingdom
:
And
Lastly
,
far
different
Company
;
the
Devil
and
his
Angels
,
must
be
wicked
Mens
Companions
,
together
with
all
their
wicked
Companions
in
Sin
unrepented
of
here
:
But
all
that
truly
fear
God
,
shall
be
with
the
Lord
of
Glory
,
with
the
Holy
Angels
and
glorified
Saints
for
evermore
,
Mat.
25
,
34.
41.
1
Thes.
4.
17
,
18.
Eccles.
9.
7
,
8
,
9.
Go
thy
way
,
eat
thy
Bread
with
joy
,
and
drink
thy
Wine
with
a
merry
heart
;
for
God
accepteth
thy
works
.
Let
thy
Garments
be
always
white
,
and
let
thine
Head
lack
no
Ointment
,
&c.
Qu.
ARe
these
the
words
of
sensual
Men
;
or
,
Are
they
Solomon
's
wise
and
serious
Sayings
?
Answ.
1.
They
are
not
to
be
taken
as
the
words
of
sensual
Men
,
devising
,
presenting
,
and
allowing
to
themselves
the
utmost
carnal
pleasure
;
for
though
the
the
things
spoken
of
be
so
fully
set
forth
in
a
way
pleasing
to
nature
,
that
they
seem
to
be
the
very
same
things
that
an
Epicure
would
have
,
if
he
might
have
his
will
;
yet
these
following
things
may
be
observed
which
make
for
the
contrary
.
For
,
1.
Carnal
and
voluptuous
Men
do
not
use
to
speak
altogether
in
such
a
language
as
is
here
used
:
As
1.
Laying
this
down
,
in
the
first
place
,
that
what
they
make
merry
withal
shall
be
truly
their
own
[
thy
Bread
,
thy
Wine
]
,
but
oft
they
eat
and
drink
,
and
dance
with
what
they
can
get
of
other
mens
,
as
1
Sam.
30.
16.
1
Kings
21.
7
,
16.
Amos
4.
1.
2.
Nor
do
they
build
their
mirth
upon
this
ground
,
that
God
accepteth
their
works
;
perhaps
,
they
may
think
so
in
a
way
of
presumption
,
(
as
Psal.
50.
21.
)
but
not
in
true
construction
,
or
upon
any
real
and
solid
proof
of
Gods
acceptance
;
as
will
appear
by
opening
these
words
[
God
accepteth
thy
works
]
which
may
be
taken
two
ways
.
1.
In
a
generality
,
and
in
way
of
supposition
;
as
if
he
had
said
,
It
appeareth
that
God
favoureth
thee
,
blesseth
and
prospereth
thee
in
thy
imployments
and
enjoyments
;
therefore
Be
merry
.
Or
2.
Particularly
,
and
in
a
way
of
approbation
,
in
regard
of
the
chearful
use
of
the
Creatures
here
spoken
of
:
[
now
]
God
accepteth
thy
works
,
that
is
,
He
is
well-pleased
with
what
thou
now
dost
,
whilst
thou
eatest
and
drinkest
,
and
makest
the
best
of
these
earthly
enjoyments
;
as
He
was
pleas'd
with
Esther's
Feasts
and
royal
Apparel
;
even
these
outward
works
God
accepteth
when
his
glory
is
respected
in
them
,
1
Cor.
10.
31.
Now
,
which
way
soever
the
words
be
taken
,
carnal
and
graceless
men
look
not
to
Gods
acceptation
.
3.
Whereas
[
the
days
of
the
life
of
thy
Vanity
]
is
here
once
and
again
mentioned
,
carnal
and
jovial
men
,
(
enjoying
the
fulness
of
outward
things
do
not
look
on
this
life
as
a
life
of
Vanity
,
but
rather
as
a
state
of
Felicity
.
Solomon's
aim
in
all
this
Book
,
is
to
prove
all
things
below
to
be
Vanity
;
and
when
he
hath
said
all
,
prosperous
worldlings
will
not
be
perswaded
it
is
so
.
4.
Here
is
labouring
under
the
Sun
,
and
a
Precept
conjoined
,
ver.
10.
to
do
that
which
there
is
occasion
to
do
,
1
Sam.
7.
10.
with
our
might
.
Now
Epicures
are
rather
voluptuous
than
vigorous
,
and
do
not
use
to
impose
upon
themselves
hard
labour
,
though
thereby
they
might
fare
better
.
Thus
it
may
appear
by
the
words
spoken
,
that
sensual
and
bruitish
men
do
not
speak
them
.
2.
It
may
further
appear
,
because
if
Solomon
had
inserted
this
as
spoken
by
men
given
up
wholly
to
earthly
delights
,
and
encouraging
themselves
in
the
pursuit
of
carnal
pleasure
,
then
it
's
very
probable
he
would
have
joined
with
it
some
rebuke
or
other
of
it
,
and
caution
against
it
,
as
chap.
11.
9.
but
instead
of
that
,
he
is
ever
and
anon
mentioning
this
joyful
use
of
our
enjoyments
as
the
best
thing
that
is
to
be
had
from
them
,
that
is
,
while
the
joy
is
joined
with
,
and
made
subservient
unto
the
serving
of
God
in
our
places
,
which
in
the
tenth
Verse
is
intimated
,
and
still
to
be
supposed
;
See
chap.
2.
24.
&
3.
12
,
13
,
22.
&
5.
18.
&
8.
15.
Quest.
What
difference
is
there
then
between
Epicures
and
Frolicks
;
and
Men
that
fear
God
in
the
free
use
of
outward
Enjoyments
?
Answ.
1.
A
good
Man
is
afraid
to
please
himself
with
that
(
though
he
long
never
so
much
after
it
)
which
he
conceives
is
not
so
well
come
by
;
as
we
see
in
David
that
would
not
meddle
with
the
waters
of
the
Well
of
Bethlehem
,
2
Sam.
23.
16
,
17.
But
wicked
and
sensual
Men
,
drink
the
Wine
of
the
condemned
,
that
is
,
they
make
merry
,
not
with
their
own
Wine
,
but
that
which
they
have
procured
by
Fines
and
Amercements
laid
on
Men
unjustly
condemned
,
nor
do
they
use
their
own
clothes
,
but
the
clothes
of
others
laid
to
pledg
,
Amos
2.
8.
2.
An
Epicure
useth
the
Creature
so
as
to
exclude
and
shut
out
the
Service
of
God
:
when
God
calls
to
mourning
he
goes
to
feasting
,
Isa.
22.
12.
But
a
good
Man
so
as
to
assist
Service
;
when
Jehosaphat
hath
all
abundance
,
his
heart
is
lift
up
in
the
ways
of
God
,
2
Chron.
17.
5
,
6.
3.
A
Sensual
Man
useth
the
good
things
he
hath
,
so
as
to
nourish
sin
,
feeding
himself
like
an
Horse
,
and
then
neighing
after
his
Neighbours
Wife
,
Jer.
5.
8.
but
good
Men
so
,
as
to
prevent
and
reason
against
it
(
as
Joseph
did
,
Gen.
39.
8
,
9.
)
because
God
hath
so
mercifully
provided
for
them
,
Ezra
9.
13
,
14.
4.
Epicures
mind
and
make
much
of
themselves
,
but
quite
forget
the
affliction
of
Joseph
,
Amos
6.
6.
But
good
Men
when
they
prepare
most
for
themselves
,
are
mindful
of
those
for
whom
nothing
is
prepared
,
Nehem.
8.
10.
or
,
if
they
be
wanting
this
way
,
they
say
(
as
the
fullyfed
Lepers
when
their
Brethren
were
under
so
great
want
)
We
do
not
well
,
2
Kings
7.
8
,
9.
5.
An
Epicure
useth
the
Comforts
of
the
Creature
,
so
as
to
dissweeten
Heaven
,
and
so
as
that
the
things
of
God
have
no
relish
with
them
,
Job
21.
14
,
15.
Psal.
119.
70.
But
a
good
Man
,
so
as
to
sweeten
the
Earth
,
and
to
give
an
allay
to
the
bitterness
here
below
,
Prov.
31.
6
,
7.
Hitherto
of
the
Answer
of
this
Question
Negatively
.
These
are
not
the
Words
of
Sensual
Men.
2.
(
To
Answer
it
Affirmatively
)
I
say
,
They
are
Solomon's
own
words
,
yea
,
the
words
of
the
Spirit
of
God
by
which
he
wrote
this
Book
,
which
may
appear
,
and
be
proved
divers
ways
.
1.
From
the
cause
of
such
an
use
of
outward
things
as
Solomon
here
speaks
of
;
for
it
proceedeth
from
a
special
Gift
of
God
,
Eccles.
5.
19.
which
God
giveth
to
Men
good
in
his
sight
,
and
that
in
distinction
from
Sinners
,
Chap.
2.
24
,
26.
It
cannot
therefore
but
be
good
;
yea
,
good
and
comely
.
Chap.
5
,
18.
2.
From
the
things
to
which
this
chearful
use
of
the
Creatures
in
all
this
Book
is
opposed
;
It
is
not
opposed
to
a
moderate
use
(
for
this
also
must
be
moderate
though
free
)
but
to
a
covetous
,
niggardly
,
sordid
and
vexatious
enjoyment
of
them
,
which
is
indeed
a
notenjoyment
of
them
.
This
we
see
,
chap.
2.
22
,
23.
where
the
vexation
and
sorrow
is
put
down
first
,
and
such
counsel
as
this
after
,
ver.
24
So
also
chap.
5.
17
,
18.
3.
From
the
thing
aimed
at
in
this
hortatory
permission
,
and
(
seemingly
)
carnal
counsel
;
which
is
not
,
1.
To
shut
out
spiritual
joy
,
(
which
is
of
all
other
the
most
necessary
and
the
most
noble
,
Luke
10.
20.
Rom.
14.
17.
Phil.
4.
4.
1
Pet.
1.
8.
for
Solomon
saith
otherwhere
,
that
a
merry
heart
(
which
proceedeth
especially
from
the
sight
of
Gods
Countenance
,
Psal.
2.
7
,
8.
and
from
a
good
conscience
)
,
is
a
continual
Feast
,
Prov.
15.
15.
2
Cor.
1.
12.
2.
Nor
is
it
Solomon's
mind
here
to
shut
out
sorrow
and
moderate
mourning
;
for
he
hath
before
(
chap.
7.
2
,
3
,
4.
)
prefer'd
sadness
before
laughter
,
and
the
house
of
mourning
before
the
house
of
mirth
.
3.
Nor
doth
he
allow
any
such
Creature-content
,
or
extent
of
rejoycing
therein
,
as
will
hinder
a
man
in
his
Calling
here
;
for
he
would
have
a
man
to
be
a
mighty
Doer
in
it
,
ver.
10.
nor
such
as
will
make
a
man
secure
and
unmindful
of
the
last
day
;
for
that
he
declares
himself
against
,
chap.
11.
9.
&
12.
14.
But
His
intent
is
only
to
shew
that
a
man
must
neither
affect
,
nor
send
for
sadness
by
cares
,
fears
,
or
discontents
with
such
providences
as
do
not
please
him
;
nor
be
therefore
sad
and
dismal
,
because
he
will
not
make
use
of
the
Creatures
that
would
make
him
chearful
:
That
therefore
which
he
adviseth
to
,
is
,
to
make
the
best
of
the
world
,
to
afford
our selves
what
is
to
be
had
from
it
for
our
more
comfortable
living
in
our
Calling
,
and
,
for
the
generality
,
and
when
God
calls
us
not
away
from
it
by
special
occasions
of
abstinence
and
mourning
,
to
delight
our selves
in
,
and
refresh
our selves
with
,
the
great
goodness
of
God
in
these
outward
things
,
Nehem.
9.
25.
Gen.
18.
5.
4.
From
the
manner
of
Solomon's
speaking
here
,
which
may
put
us
in
mind
of
divers
limitations
,
whereby
what
is
said
here
is
to
be
regulated
and
restrained
.
As
1.
In
regard
of
the
things
here
named
and
to
be
rejoyced
in
,
that
they
should
be
our
own
(
as
was
said
before
)
that
is
honestly
come
by
;
Not
stoln
Bread
or
Wine
,
Prov.
9.
17.
Amos
4.
1.
Not
Apparel
pull'd
off
others
backs
,
Mica
.
2.
8.
Not
a
strange
Woman
,
but
ones
own
Wife
whom
he
loveth
,
and
ought
to
love
and
take
all
pleasure
in
;
of
which
Solomon
speaks
other-where
,
with
larger
and
more
express
allowances
than
are
mentioned
here
,
Prov.
5.
15
,
19.
yet
doth
he
not
mean
that
we
should
so
solace
and
make
much
of
our selves
with
that
which
is
our
own
as
Nabal
did
,
1
Sam.
25.
11.
grudging
others
any
part
in
it
who
need
it
,
Prov.
31.
20.
and
may
justly
expect
it
;
for
Solomon's
Precept
afterwards
is
,
Cast
thy
Bread
upon
the
Waters
,
Give
a
Portion
to
seven
,
and
also
to
eight
,
chap.
11.
1
,
2.
2.
A
limitation
is
here
to
be
understood
,
in
regard
of
the
measure
and
manner
of
using
joyfully
our
enjoyments
;
for
Solomon
is
an
enemy
to
excess
,
Prov.
23.
20
,
21.
Albeit
therefore
he
mentioneth
here
a
liberal
use
of
the
Creatures
,
yet
he
alloweth
not
an
unlimited
use
;
yea
,
This
is
a
certain
Truth
that
no
man
can
use
the
Creatures
joyfully
that
useth
them
excessively
:
for
then
,
they
over-charge
the
heart
,
distemper
the
body
,
and
trouble
the
conscience
,
Luke
21.
34.
Prov.
23.
29.
Mark
6.
21
,
22
,
26.
We
must
not
think
that
Solomon
gives
such
a
liberty
to
others
as
he
would
not
take
himself
;
Now
though
he
himself
gave
himself
to
search
,
find
,
and
take
a
trial
of
the
utmost
of
Creature-delights
;
yet
still
he
kept
his
acquaintance
with
wisdom
,
chap.
2.
3
,
9.
the
Rules
and
Bounds
whereof
therefore
,
he
gives
no
other
man
leave
(
here
)
to
transgress
.
3.
And
a
limitation
may
be
here
gathered
from
the
time
,
expressed
thus
,
The
days
of
the
life
of
thy
Vanity
which
he
[
](A95730-e16320-b)*
*
That
is
,
God
.
hath
given
thee
under
the
Sun
;
whereby
he
doth
not
mean
that
since
a
man
can
enjoy
these
transitory
comforts
only
in
this
poor
and
vain
life
;
therefore
he
should
live
like
an
Epicure
with
them
,
Isa.
22.
12
,
13.
but
that
,
since
in
this
life
only
we
can
have
the
comfort
of
them
(
as
it
is
,
ver.
6.
)
therefore
we
should
take
it
while
we
may
have
it
,
and
sweeten
the
days
of
our
vanity
with
it
;
And
withal
minding
us
,
that
He
speaks
all
this
,
not
as
if
there
were
not
a
greater
Happiness
to
be
looked
after
(
there
where
there
shall
be
no
Sun
,
Rev.
22.
5.
yea
here
,
under
a
better
Sun
,
Mal.
4.
2.
Cant.
2.
3.
)
but
that
,
as
to
our
outward
state
here
in
this
world
,
there
's
nothing
better
than
to
walk
in
the
fear
of
the
Lord
(
for
that
's
the
great
thing
that
Solomon
supposeth
and
proposeth
in
this
Book
,
chap.
12.
13.
)
and
with
labouring
in
our
Callings
(
which
here
he
expresseth
)
and
(
thus
walking
and
that
we
may
the
better
thus
walk
)
take
that
lawful
comfort
from
the
Creatures
which
is
to
be
had
from
them
;
so
that
I
think
Solomon
means
no
more
than
what
is
said
elsewhere
,
viz.
That
we
should
serve
the
Lord
with
joy
,
in
the
abundance
of
all
things
,
Deut.
28.
47.
Eccles.
5.
5.
Better
it
is
that
thou
shouldst
not
Vow
,
than
that
thou
shouldst
Vow
and
not
pay
.
Qu.
SInce
Solomon
gives
such
a
liberty
for
not
Vowing
,
it
may
be
demanded
what
use
there
is
especially
of
Vowing
,
and
what
Grounds
there
are
in
Gospel-times
?
Answ.
The
answering
of
this
requireth
the
distinguishing
of
Vows
;
which
are
of
three
Sorts
.
1.
Ceremonial
]
,
which
(
according
to
the
will
of
God
,
Psal.
76
,
11.
)
were
made
,
and
were
,
by
express
Command
,
to
be
paid
by
the
People
of
God
in
the
Old
Testament
;
and
in
those
Times
and
to
that
People
,
were
a
part
of
the
Worship
See
Ainsw
.
on
Levit.
27.
1.
of
God
;
because
the
matter
of
them
was
(
then
)
commanded
of
God
,
as
the
vowing
of
Sacrifices
,
Psal.
66.
13.
and
Presents
to
be
brought
to
the
place
of
the
Name
of
the
Lord
of
Hosts
,
the
Mount
of
Zion
,
Isa.
18.
7.
Such
Vows
as
these
,
or
the
Vowing
of
such
things
as
these
are
now
abrogated
:
these
being
Times
of
Reformation
,
and
another
sort
of
Church-administration
,
Heb.
9.
10.
2.
Moral
]
,
as
to
walk
in
obedience
to
God
,
Psal.
119.
106.
and
to
perform
the
Duties
required
in
his
Word
,
both
in
the
Old
and
New
Testament
,
which
we
are
apt
to
let
slip
,
but
may
hold
the
faster
by
helping
our
infirmity
by
a
Vow
:
of
which
nature
the
Vow
of
Baptism
is
,
and
subsequent
Covenant
renewings
for
the
better
performing
of
it
.
3.
Ministerial
,
auxiliary
,
subservient
]
,
wherein
the
matter
is
not
(
as
it
is
in
the
moral
Vow
)
a
thing
commanded
,
but
some
indifferent
thing
;
as
to
give
so
much
to
the
poor
,
to
abstain
from
such
or
such
Meats
or
Drinks
,
in
both
which
God
gives
a
liberty
;
yet
there
may
be
need
of
restraining
a
mans
self
in
the
latter
,
that
is
,
in
this
or
that
Creature
wherein
he
useth
to
exceed
,
and
to
bind
himself
in
the
former
,
that
is
,
in
devoting
some
sum
to
the
poor
,
that
he
may
not
be
so
defective
as
nature
(
without
such
a
bond
)
useth
to
be
,
and
is
still
like
to
be
,
in
the
Duty
of
Charity
.
Now
for
the
lawfulness
,
expediency
and
suitableness
of
a
Vow
to
the
will
of
God
,
these
two
latter
ways
,
that
is
,
for
me
to
Vow
,
to
do
what
God
requires
,
and
to
use
all
helps
that
will
truly
and
in
reality
assist
me
to
do
it
the
better
,
there
are
these
grounds
.
1.
There
is
a
Ground
in
nature
there
having
been
the
custom
of
vowing
in
all
Nations
,
because
nature
hath
implanted
this
in
Men
,
when
they
desire
,
or
have
obtained
any
special
benefit
from
God
,
to
testifie
their
thankfulness
in
some
voluntarily-vowed
retribution
.
[
](A95730-e16730-b)*
*
Me
Tabula
sacer
votiva
paries
indicat
humida
suspendis●e
vestimenta
potenti
Maris
Deo
.
Hor.
1.
Carm.
Od.
5.
This
we
find
in
the
Mariners
,
who
being
put
in
fear
of
the
true
God
,
did
not
only
offer
a
Sacrifice
to
him
for
the
present
,
but
did
also
make
Vows
,
whereby
they
did
some
way
or
other
engage
themselves
to
him
for
the
time
to
come
Jona
1.
16.
2.
A
further
Ground
of
this
and
●
better
,
will
appear
from
Scripture
:
As
1.
From
Isa.
19.
21.
They
shal●
vow
a
Vow
unto
the
Lord
and
perform
it
▪
It
is
spoken
of
the
Egyptians
,
that
should
be
called
into
the
Church
,
and
so
hath
respect
,
especially
,
unto
Gospel-times
▪
Acts
8.
27
,
37
,
38.
2.
From
divers
Passages
in
the
Psalms
As
1.
Psal.
50.
14.
]
where
God
sets
aside
and
sleights
(
as
it
were
)
things
ceremonial
,
ver.
8.
13.
and
yet
speaks
of
Vows
,
as
things
of
another
nature
,
and
of
perpetual
use
,
as
the
service
of
thanksgiving
is
,
Heb.
13.
15.
2.
Psal.
65.
1.
]
Vnto
thee
shall
the
Vow
be
performed
,
where
the
words
following
,
Vnto
thee
all
flesh
shall
come
,
ver.
2.
seems
to
carry
it
covertly
to
the
Church
of
the
Gentiles
,
and
so
to
Gospel-times
.
3.
Psal.
76.
11.
]
Vow
and
pay
,
Bring
Presents
to
him
that
ought
to
be
feared
;
so
that
the
fear
of
God
inferreth
Vowing
(
in
some
sense
)
and
bringing
Presents
unto
God
,
as
even
nature
it self
teacheth
Heathens
to
bring
Presents
to
those
whom
they
fear
,
reverence
and
magnifie
,
and
so
to
God
himself
when
they
are
once
converted
;
See
Gen.
32.
18.
2
Chron.
32.
23.
1
Kings
10.
25.
Isa.
18.
7.
But
concerning
these
Scriptures
,
this
is
to
be
observed
:
1.
That
as
they
express
a
ceremonial
Duty
as
the
matter
of
the
Vow
,
so
they
belong
to
the
Jews
and
not
to
us
;
as
when
Sacrifices
were
vowed
,
or
the
giving
of
this
or
that
to
the
use
of
the
Temple
.
It
is
observed
that
their
voluntary
Sacrifices
were
for
the
most
part
vowed
things
[
](A95730-e17010-b)*
*
Calv.
in
Deut.
23.
21.
;
See
Levit.
7.
16.
Psal.
66.
13
,
14.
and
116.
17
,
18.
Judg.
11.
31.
And
divers
things
they
Vowed
,
on
special
occasions
for
Gods
use
,
and
for
the
service
that
was
then
in
use
,
(
as
Numb.
21.
where
it
is
supposed
that
the
persons
being
destroyed
,
their
Goods
were
confiscate
to
the
Lord
,
as
Josh.
6.
19.
so
1
Sam.
1.
11.
)
such
things
concern'd
those
times
.
2.
As
they
implied
and
contained
in
the
substance
and
end
of
them
,
a
moral
Duty
,
so
they
are
left
on
recotd
for
our
direction
and
imitation
;
not
in
regard
of
the
specialty
which
they
vowed
[
](A95730-e17100-b)*
*
As
in
Sacrifices
without
which
their
thank-Vows
were
never
paid
in
publick
,
Moller
in
Psal.
56.
13.
,
but
in
regard
of
the
generality
,
and
that
real
duty
,
which
in
their
vowing
was
intended
,
as
to
strengthen
our
Faith
in
God
for
any
special
thing
that
we
have
cause
to
desire
,
which
seems
to
have
occasioned
that
Vow
,
Numb.
21.
1
,
2.
because
it
was
so
sad
a
thing
that
a
Canaanite
should
take
any
of
Israel
captive
;
wherein
they
might
think
God
would
relieve
them
,
when
they
renounced
their
own
private
gain
if
they
got
the
better
,
and
vowed
they
would
do
that
which
was
so
agreeable
to
the
will
of
God
,
Josh.
6.
17.
24.
as
concerning
those
cursed
Canaanites
,
and
whereby
(
if
they
did
as
God
would
have
them
do
at
Jericho
,
Josh.
6.
19.
God
should
be
(
in
a
sort
)
a
gainer
;
unto
this
confirming
of
our
Faith
,
we
may
add
also
inciting
and
assisting
of
our selves
in
the
Duty
of
thanksgiving
:
Of
this
,
that
Vowing
that
we
read
so
often
of
in
the
Psalms
[
](A95730-e17180-b)*
*
Calv.
Instit.
l.
40.
S.
4.
is
to
be
understood
;
and
unto
these
two
ends
,
the
Vow
of
Jacob
,
Jepthah
,
Hannah
,
and
others
[
](A95730-e17210-b)*
*
Psal.
132.
2
,
3.
with
2
Sam.
7.
2.
So
1
Chro.
4.
10.
may
be
refer'd
.
So
that
the
thing
which
is
to
be
collected
from
the
Scriptures
that
speak
of
Vowing
in
the
Old
Testament
,
is
,
1.
As
to
the
Jews
;
that
they
were
to
Vow
(
such
of
them
as
had
just
cause
[
](A95730-e17260-b)†
†
See
Perkins
Cas.
c.
14.
Howbeit
not
all
Jews
had
a
command
to
Vow
in
the
Old
Testament
,
but
only
such
as
had
just
cause
to
make
a
Vow
,
otherwise
they
had
liberty
to
abstain
from
Vowing
.
Deut.
23.
22.
to
do
it
)
and
(
absolutely
)
to
perform
their
Vows
,
and
bring
Presents
to
God
according
to
the
prescribed
way
of
God
,
that
was
in
use
and
in
force
in
those
times
.
2.
As
to
us
;
to
look
to
the
substance
,
that
is
,
to
vow
obedience
to
God
in
our
Baptism
(
which
is
a
thing
that
belongs
to
all
)
;
And
to
Vow
otherwise
(
as
we
find
just
occasion
upon
due
deliberation
)
in
the
way
and
according
to
the
Rules
of
the
New
Testament
,
that
is
,
for
our
help
in
doing
the
will
of
God
,
testifying
of
our
thankfulness
;
yea
,
the
Jews
also
were
to
look
principally
unto
that
substance
of
obedience
which
is
required
both
in
the
Old
and
New
Testament
;
for
God
never
regarded
their
outward
Sacrifices
as
they
were
a
complement
,
(
Jer.
7.
22.
Micah
6.
6
,
7
,
8.
)
but
as
in
them
they
made
a
Covenant
,
(
Psal.
50.
5.
)
offered
and
engaged
themselves
in
all
holy
obedience
that
they
might
become
his
humble
Servants
for
the
great
favour
and
mercy
he
afforded
them
;
In
this
David
is
plain
,
when
he
saith
,
O
Lord
,
I
am
thy
Servant
,
Psal.
116.
16.
To
illustrate
this
in
one
instance
;
Jacob
(
to
help
his
Faith
,
when
he
was
in
a
strait
,
and
to
assist
and
declare
his
thankfulness
before-hand
)
Voweth
three
things
.
The
First
is
,
Moral
,
Then
shall
the
Lord
be
my
God
,
Gen.
28.
20
,
21.
The
Second
is
,
Ceremonial
,
This
Stone
shall
be
Gods
House
;
that
is
,
a
place
holy
and
consecrated
to
God
for
his
Altar-worship
,
Gen.
35.
7.
The
Third
is
,
Ministerial
,
auxiliatory
,
testificatory
;
that
is
,
a
voluntary
engagement
to
declare
his
thankfulness
in
giving
without
fail
unto
God
the
Tenth
of
all
that
which
God
should
give
to
him
.
The
First
of
these
belongs
to
us
who
are
bound
to
make
every
special
mercy
a
new
obligation
,
accession
,
and
attractive
to
assist
us
(
unto
whom
God
can
never
be
dear
enough
)
in
loving
the
Lord
and
cleaving
to
him
,
Psal.
116.
1
,
2.
whereunto
it
is
not
unlawful
for
us
,
but
may
be
useful
to
us
,
to
bind
our selves
by
a
special
Vow
upon
special
occasion
;
or
by
a
special
renewing
of
our
Baptismal-Covenant
before
God
,
and
re-obliging
our selves
thereunto
.
The
Second
,
of
building
an
Altar
and
offering
Sacrifices
,
belonged
to
the
Times
of
the
Old
Testament
.
As
to
the
Third
,
that
which
concerns
us
therein
,
is
,
to
testifie
our
thankfulness
when
God
frees
us
from
our
great
fears
,
and
grants
our
earnest
desires
,
by
honouring
the
Lord
with
our
Riches
,
and
by
Vowing
(
if
we
be
convinced
that
such
an
help
is
needful
to
prevent
our
trifling
with
God
)
to
give
some
considerable
part
of
our
Estates
to
such
uses
as
whereby
God
may
have
it
most
.
Now
if
we
shall
thus
Vow
and
engage
our
selves
before-hand
in
a
kind
of
conditional
way
,
we
must
always
see
that
our
meaning
be
not
to
indent
with
God
,
as
if
he
should
have
nothing
from
us
unless
we
have
what
we
need
from
him
(
God
should
have
been
Jacob's
God
though
he
had
not
granted
his
request
)
;
but
it
must
be
to
wrestle
with
God
the
better
,
and
to
strengthen
our
weak
faith
as
concerning
the
hearing
of
our
prayer
;
it
being
an
argument
to
move
the
Lord
to
do
for
us
,
or
(
to
speak
more
properly
)
to
perswade
our selves
and
make
our selves
believe
he
will
do
for
us
,
because
we
are
sincerely
willing
to
bind
our selves
to
do
for
him
:
Not
because
our
doing
is
any
thing
to
him
,
(
Job
35.
7.
Psal.
16.
2.
)
but
because
we
have
cause
to
hope
that
God
will
crown
that
grace
of
his
in
us
whereby
we
are
willing
to
do
things
of
moment
for
him
,
and
are
careful
to
provide
for
his
glory
when
he
provides
for
our
comfort
.
Hitherto
of
Grounds
of
Vowing
from
Nature
and
Scripture
;
There
may
be
added
another
Ground
,
viz.
3.
From
Reason
agreeable
both
to
Nature
and
Scripture
;
For
Vows
rightly
made
,
as
they
are
great
Declarations
of
our
reverent
thoughts
of
God
,
so
also
they
may
be
great
assistances
to
us
in
the
Duties
we
owe
unto
him
,
inasmuch
as
they
proceed
from
weighty
causes
(
for
light
matters
are
not
the
matter
of
a
Vow
)
,
and
the
Bond
thereof
is
so
strait
a
Bond
,
that
Conscience
trembles
to
transgress
the
bounds
to
which
by
a
Solemn
Vow
,
we
have
confined
our selves
.
It
's
good
Discipline
that
keeps
all
in
order
,
and
Vows
discreetly
made
are
a
Christians
voluntary
Discipline
,
and
the
hedg
of
Holiness
*
Votum
est
Sepes
Sanctimoniae
.
,
whereby
he
restrains
himself
from
extravagancies
;
as
on
the
other
side
,
he
lays
by
them
a
willing
constraint
on
himself
,
to
do
those
important
Duties
which
nature
otherwise
is
untoward
unto
and
treacherous
in
.
Now
if
a
Vow
be
an
assistance
,
(
truly
and
justly
so
)
it
is
,
as
it
were
,
demanded
in
the
Duty
it
assisteth
,
which
supposeth
and
imposeth
the
getting
of
all
helps
for
the
better
performance
of
it
.
Yea
,
This
Vowing
hath
so
near
and
so
helpful
a
conjunction
and
consociation
with
Prayer
,
that
they
pass
in
Hebrew
,
Greek
,
and
Latine
,
under
the
same
Name
[
](A95730-e17540-b)*
*
Neder
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Votum
.
;
the
Reason
whereof
is
,
because
when
we
desire
any
thing
more
ardently
,
we
are
still
ready
to
add
a
promise
to
the
prayer
that
in
that
way
we
may
look
to
have
it
the
more
hopefully
.
Hence
it
is
that
David
saith
,
Thou
(
O
God
)
hast
heard
my
Vows
,
Psal.
61.
5.
that
is
,
Prayers
made
with
Vows
,
and
which
were
afterward
paid
with
thanksgiving
,
Psal.
116.
12
,
17
,
18.
By
these
things
the
lawfulness
of
a
Vow
appears
,
and
that
there
is
therein
an
agreeableness
with
the
will
of
God
revealed
in
his
Word
.
Now
,
If
the
Question
further
be
,
Whether
there
be
any
command
for
this
Vowing
?
To
this
I
Answer
,
that
,
though
there
be
everywhere
commands
for
the
performing
of
lawful
Vows
when
they
were
made
,
yet
I
find
not
any-where
(
no
not
in
the
Old
Testament
where
Vows
are
most
mentioned
)
any
very
clear
Command
for
the
making
of
them
[
](A95730-e17620-b)*
*
Ad
Ceremonialia
illa
Vota
non
quidem
ex
mandato
tenebantur
,
erant
enim
libera
&
spontanea
;
sed
tamen
certo
Verbo
prescriptum
erat
,
quae
&
quomodo
Deus
in
hoc
genere
sibi
voveri
vellet
.
Chemnit.
Exam.
p.
3.
c.
60.
,
but
still
they
are
spoken
of
as
voluntary
things
;
only
there
is
one
place
where
the
expression
looketh
likest
to
a
Command
,
to
wit
,
Psal.
76.
11.
Vow
and
pay
;
To
which
two
Things
may
be
said
.
1.
That
it
is
not
a
Command
or
Imposition
,
but
a
Supposition
,
Vow
and
pay
,
that
is
,
If
thou
Vow
,
be
sure
to
pay
.
As
when
it
is
said
,
Be
ye
angry
and
sin
not
,
Ephes.
4.
26.
It
is
not
a
Command
to
be
angry
,
but
to
see
to
it
,
if
there
be
anger
,
that
it
be
not
sinful
anger
;
and
though
the
repetition
in
the
latter
part
of
the
Verse
,
Let
all
that
be
round
about
him
bring
Presents
to
him
,
seem
to
be
indeed
a
Precept
,
yet
that
also
may
be
thus
understood
:
If
thou
dost
Vow
the
presenting
of
any
thing
to
him
,
then
do
not
dally
with
him
,
but
be
sure
to
bring
it
to
him
(
as
Jacob
said
,
I
will
surely
give
the
Tenth
,
Gen.
28.
22.
)
whereof
the
Reason
followeth
,
for
he
ought
to
be
feared
;
and
therefore
must
not
be
mocked
,
which
is
agreeable
to
that
in
Eccles.
5.
7.
Be
not
vain
in
thy
Vows
so
as
not
to
provide
for
the
performance
of
them
,
but
fear
thou
God
.
2.
That
which
may
be
said
to
that
Scripture
,
Mr.
Perkins
lays
down
thus
;
If
David
speaks
of
Moral
Duties
,
then
Perkins
Cases
of
Vows
,
page
97.
the
Command
concerns
every
Man
;
because
the
thing
commanded
is
a
part
of
Gods
Worship
:
but
if
it
be
meant
of
Ceremonial
Duties
,
it
binds
the
Jews
only
;
howhowbeit
not
all
,
but
only
such
as
had
just
cause
to
Vow
;
for
otherwise
they
had
liberty
to
abstain
from
Vowing
,
Deut.
23.
22.
Unto
which
Answer
of
his
,
this
also
may
be
annexed
,
That
if
it
be
taken
for
a
Precept
to
such
Persons
as
have
just
cause
to
Vow
for
Moral
Ends
,
then
(
though
the
matter
of
the
Vow
be
different
in
the
Old
and
New
Testament
)
yet
in
regard
of
the
End
,
it
is
resolved
into
a
Moral
Vow
,
and
so
may
be
extended
unto
the
Times
of
the
Old
and
New
Testament
;
but
then
it
must
be
considered
,
that
(
being
so
taken
)
it
is
not
a
Precept
in
the
generality
binding
all
Men
,
but
only
such
and
such
Men
as
have
just
cause
to
Vow
for
the
help
of
their
infirmity
in
the
doing
of
that
which
God
requireth
.
So
that
the
substance
which
can
be
gathered
from
that
Scripture
in
reference
to
Gospel-times
,
is
,
that
it
binds
Men
to
bind
themselves
in
a
generality
to
do
the
will
of
God
according
to
their
Baptismal
Vow
;
and
further
,
that
it
binds
them
to
Vow
that
in
indifferent
things
,
which
they
find
necessary
for
themselves
for
their
better
fulfilling
of
the
will
of
God
,
as
namely
,
for
the
thankful
acknowledgment
of
the
goodness
of
God
in
great
and
glorious
deliverances
,
such
as
that
Psalm
speaketh
of
,
ver.
10.
And
if
the
Words
be
taken
thus
,
that
is
,
for
Vowing
obedience
,
and
Vowing
assistance
;
the
obedience
that
God
requireth
,
and
that
assistance
which
(
as
to
us
)
the
obedience
requires
(
according
to
the
Rules
of
the
Old
Testament
to
the
Jews
,
and
the
order
and
way
of
the
New
Testament
,
to
us
)
I
see
not
but
they
are
,
and
continue
still
a
Command
for
Vowing
[
](A95730-e17900-b)*
*
Vota
Moralia
eadem
sunt
in
veteri
&
novo
Testamento
,
Chemmit
.
exam.
par.
3.
c.
60.
;
I
say
,
a
Command
extended
to
all
in
regard
of
the
Moral
Obedience
,
and
to
all
again
in
regard
of
the
necessary
assistance
for
that
Obedience
;
I
mean
,
in
the
generality
,
but
not
this
or
that
assistance
in
the
particular
;
which
though
this
or
that
Man
may
be
bound
to
,
in
regard
of
himself
,
because
he
cannot
be
so
obedient
,
unless
he
take
up
and
bind
upon
himself
such
an
help
;
yet
other
Men
are
free
that
need
it
not
,
or
that
can
better
help
themselves
otherwise
.
In
short
,
(
if
I
could
be
brief
in
a
Question
expos'd
to
so
many
interposings
)
A
Vow
or
Votive
Promise
is
two-fold
,
General
and
Personal
.
1.
General
]
in
,
and
in
the
renewing
of
,
our
Baptismal
Covenant
;
as
the
Jews
were
bound
in
,
and
did
often
renew
their
Circumcision-Covenant
(
which
was
the
same
,
for
the
substance
of
it
,
with
ours
in
Baptism
;
the
Covenant
of
Grace
being
ever
the
same
)
I
say
,
they
did
often
renew
their
Circumcision-Covenant
;
Namely
,
under
Moses
[
](A95730-e18010-b)a
a
Exod.
24.
7.
,
Joshua
[
](A95730-e18030-b)b
b
Josh.
24.
25.
,
Jehoash
[
](A95730-e18050-b)c
c
2
King
.
11.
17.
,
Asa
[
](A95730-e18070-b)d
d
2
Chro.
15.
12.
,
Hezekiah
[
](A95730-e18090-b)e
e
2
Chro.
29.
10.
,
Josiah
[
](A95730-e18110-b)f
f
2
Chro.
34.
31
,
32.
;
yea
,
and
in
their
Sacrifices
generally
(
though
sometimes
it
might
be
done
more
expresly
and
eminently
)
they
that
were
Saints
,
Gods
favourites
,
and
that
weighed
well
what
they
did
,
made
a
Covenant
with
him
,
and
put
to
their
Seal
(
as
it
were
)
that
they
would
be
his
faithful
Allies
.
Hereunto
,
there
is
subordinate
,
yea
,
in
this
is
included
,
another
general
Bond
,
to
wit
,
to
use
(
as
hath
been
often
said
before
)
all
needful
helps
for
the
performing
of
that
Obedience
and
Duty
,
to
which
there
is
a
prae-ingagement
in
the
Covenant
of
Baptism
,
and
a
re-ingagement
in
the
renewings
thereof
.
That
we
are
and
are
to
be
thus
bound
,
may
appear
from
the
Exposition
of
the
Ten
Commandments
,
and
that
extent
that
is
ascribed
to
every
Precept
,
to
wit
,
that
Vid.
Rivet
Explic.
Decal
.
p.
6.
where
any
sin
is
forbidden
,
there
the
cause
and
occasion
of
that
sin
is
forbidden
also
,
as
in
the
forbidding
of
Adultery
,
Riot
and
Luxury
[
](A95730-e18160-b)*
*
Jer.
5.
8.
is
therewithal
forbidden
;
and
on
the
contrary
,
where
a
Duty
is
commanded
,
whatsoever
is
necessary
for
the
performance
of
that
Duty
,
is
therein
comprehended
,
as
when
the
first
and
second
Commandment
require
the
worshipping
of
the
true
God
according
to
his
Word
,
it
requires
the
forbearing
of
that
Communion
with
Idolaters
that
will
hinder
it
[
](A95730-e18170-b)*
*
Deut.
7.
4.
,
and
to
join
our selves
with
those
with
whom
we
shall
have
opportunity
and
assistance
for
2
Cor.
6.
14.
it
,
2
Chron.
11.
13
,
16.
This
may
serve
to
shew
that
every
Man
is
tied
to
that
without
which
he
shall
not
be
able
to
do
the
will
of
God
as
he
may
if
he
take
that
help
;
as
Joseph
may
be
said
to
be
bound
to
forbear
(
as
he
did
,
Gen.
39.
10.
)
the
company
of
his
tempting
Mistress
;
not
that
it
was
a
sin
(
in
it self
)
to
be
with
her
,
but
if
he
had
not
avoided
that
,
he
would
have
been
in
more
danger
of
lying
by
her
.
There
is
,
besides
this
General
,
2.
A
Personal
solemn
Promise
or
Vow
that
may
be
made
,
of
using
such
or
such
an
help
,
(
being
a
bodily
exercise
,
or
something
in
it self
indifferent
)
needful
for
such
or
such
a
person
,
which
yet
another
may
not
need
;
And
this
it
concerns
those
only
to
betake
themselves
unto
,
who
are
upon
good
and
serious
considerations
,
convinced
of
the
need
of
it
for
their
proper
help
,
and
that
there
will
be
a
want
in
their
Obedience
to
God
if
they
bind
not
themselves
to
it
;
yet
herein
they
are
so
to
limit
themselves
in
regard
of
the
thing
and
the
time
as
their
necessity
,
with
respect
to
the
Moral
Obedience
they
owe
to
God
,
requireth
;
avoiding
the
censuring
of
any
others
that
take
a
greater
liberty
,
in
whom
things
are
not
so
circumstantiated
as
in
themselves
.
Unto
all
that
hath
been
spoken
in
this
Question
,
(
which
by
reaching
out
for
further
information
and
satisfaction
hath
been
so
tedious
)
I
shall
for
conclusion
of
the
Question
whether
Vows
be
required
,
add
this
distinction
,
viz.
That
in
a
Vow
there
are
two
Things
.
1.
An
implicit
but
a
sincere
purpose
of
heart
to
do
what
is
required
of
God
,
and
what
we
need
as
an
help
thereunto
,
Psal.
119.
57.
2.
An
explicit
formal
Vow
in
the
presence
of
God
that
we
will
certainly
do
it
,
Gen.
28.
20
,
22.
The
former
of
these
is
so
necessary
,
that
to
desire
any
grace
of
God
,
without
a
purpose
to
use
the
means
which
God
putteth
into
our
hands
for
the
obtaining
of
it
;
or
to
seek
any
good
from
God
(
especially
any
special
mercy
)
without
Vid.
Ames
Cas.
c.
16.
lib.
4.
quest.
2.
a
sincere
intention
to
serve
and
glorifie
him
,
if
we
obtain
it
from
him
,
is
no
less
than
(
in
a
sort
)
to
mock
God
.
As
for
the
latter
more
express
and
solemn
Vowing
,
though
so
serious
a
thing
be
to
be
done
with
all
good
advice
,
and
in
matters
of
greater
moment
;
yet
that
it
is
lawful
,
and
sometimes
expedient
,
and
that
we
cannot
do
better
than
put
such
a
Bridle
upon
our selves
to
restrain
us
from
those
un-approved
things
unto
which
our
natures
are
fiercely
carried
,
this
,
I
say
,
is
ackowledged
[
](A95730-e18380-b)*
*
Ri●●
Explic.
Decal
.
p.
101.
Calv.
Instit.
l.
40.
c.
13.
S.
●
.
.
Now
why
it
should
not
be
required
of
us
also
,
when
,
in
true
judgment
,
conscience
and
experience
,
we
find
the
need
of
it
,
and
that
our
weakness
exacteth
it
of
us
,
I
(
for
my
part
)
do
not
see
;
yet
,
because
I
would
be
far
from
imposing
any
thing
that
God
imposeth
not
,
I
leave
it
to
those
conscientious
Christians
to
consider
of
,
that
are
under
the
convictions
of
the
need
they
have
of
it
,
and
the
help
they
have
by
it
.
That
which
remaineth
,
is
,
to
answer
divers
Objections
.
Obj.
1.
]
The
Old
Testament
gives
a
ful
liberty
not
to
Vow
,
Deut
23.
22.
And
there
is
no
mention
of
a
Vow
in
the
New
Testament
,
save
only
of
Paul
's
,
(
Acts
18.
18.
&
21.
23
,
24
,
26.
)
which
appertaineth
to
the
Old-Testament-Service
,
and
which
he
did
undergo
and
yield
to
,
not
as
required
of
God
,
but
as
willing
to
condescend
to
the
Jews
,
in
a
thing
wherein
at
that
time
there
was
an
indifferency
,
for
the
winning
of
them
the
better
to
the
Gospel
,
by
shewing
his
respect
to
the
Law
of
which
they
were
so
zealous
:
What
then
is
there
in
Scripture
binding
to
Vowing
?
Answ.
1.
For
the
Old
Testament
,
it
was
shewed
before
how
often
they
entred
into
Covenant
with
God
,
which
was
(
for
substance
)
but
a
pursuance
of
their
Circumcision-Covenant
wherein
they
were
all
bound
.
As
for
Psal.
76.
11.
it
hath
been
spoken
to
already
.
Now
to
that
in
Deut.
23.
22.
If
thou
shalt
forbear
to
Vow
,
it
shall
be
no
sin
to
thee
;
this
Answer
is
given
[
](A95730-e18530-b)*
*
So
Al
worth
in
Deut.
23.
22.
:
It
shall
be
no
sin
,
that
is
,
not
so
great
a
sin
to
forbear
Vowing
as
to
break
a
Vow
,
as
it
is
expounded
,
Eccles.
5.
5.
And
so
it
is
like
that
,
John
15.
22.
otherwise
,
Negligence
and
Unthankfulness
is
sure
sinful
,
Luke
17.
17
,
18.
2.
As
to
the
New
Testament
,
It
's
true
;
There
is
no
express
Precept
for
Vowing
,
but
the
Question
is
not
of
the
Name
,
but
of
the
thing
;
And
so
it
is
answered*
Sharpii
Curs
.
Theolog.
De
Vot
.
Quest.
1.
Col.
1932.
,
that
for
Moral
Vows
,
they
are
contained
in
the
Moral
Law
(
as
helps
for
the
better
performing
of
all
the
Duties
thereof
)
which
Law
continuing
in
the
New
Testament
,
the
necessary
assistances
to
our
obeying
thereof
are
therein
included
.
The
principal
part
of
Jacobs
Vow
(
which
he
saw
he
needed
and
which
God
accepted
and
answered
)
was
plainly
Moral
,
viz.
then
shall
the
Lord
be
my
God
,
and
why
we
should
not
say
so
,
and
Vow
so
,
upon
a
special
mercy
received
or
to
be
received
,
Who
can
tell
?
As
to
Ministerial
Vows
of
this
or
that
outward
thing
they
are
of
an
inferiour
nature
,
and
have
been
spoken
to
before
,
as
things
wherein
there
is
a
greater
liberty
,
and
yet
from
which
(
as
the
case
may
stand
)
we
are
not
altogether
set
free
.
Obj.
2.
]
But
why
should
any
Vow
be
made
for
the
keeping
of
Gods
Moral
Commandments
,
when
it
is
impossible
for
us
to
observe
them
?
Answ.
1.
We
see
David
vowing
that
,
Psal.
119.
106.
2.
Calvin
Answered
[
](A95730-e18730-b)*
*
Instit.
1.
40.
c.
13.
S.
6.
very
remarkably
,
that
such
Vows
are
made
under
and
with
respect
unto
the
Covenant
of
grace
,
wherein
is
contained
the
aid
of
the
Spirit
of
God
for
the
keeping
of
all
the
Commandments
of
God
acceptably
;
and
also
,
remission
of
sins
,
when
we
cannot
keep
them
perfectly
.
This
may
serve
to
answer
what
can
be
objected
against
our
Baptismal
Covenant
(
wherein
all
are
required
of
God
to
ingage
)
which
is
to
keep
Gods
holy
will
and
Commandments
all
our
days
;
As
also
against
the
subsequent
renewings
of
the
said
Covenant
.
Obj.
3.
]
But
if
all
be
vowed
in
Baptism
,
then
the
thing
is
done
,
What
need
any
more
?
The
repeating
thereof
may
be
counted
superfluous
.
Answ.
Not
so
;
for
though
by
that
first
Covenant
,
and
by
Gods
Commands
of
Obedience
in
it
,
we
be
sufficiently
and
eminently
bound
to
our
Duty
,
yet
(
in
regard
of
our selves
)
we
are
not
so
assistingly
obliged
as
we
may
be
by
our
own
additional
ingagements
;
I
do
not
mean
that
we
can
add
unto
,
or
augment
the
Divine
Bond
,
but
only
that
it
is
by
our
Vow
more
acknowledged
of
us
,
and
by
every
new
engagement
,
more
fastened
upon
us
,
and
we
gird
closer
to
our selves
the
Lords
Bond
,
which
,
without
that
,
hangs
looser
.
If
I
consider
my self
,
in
regard
of
God
giving
such
and
such
Precepts
,
then
the
matter
stands
thus
;
He
binds
and
I
am
bound
:
But
if
I
look
on
my self
with
respect
to
my
after-vowing
to
observe
these
Precepts
,
then
the
matter
stands
thus
;
I
am
bound
,
and
I
also
bind
:
and
so
God
may
say
,
if
I
fail
,
not
only
I
condemn
thee
out
of
my
own
mouth
,
having
given
thee
a
Law
which
thou
hast
broken
,
but
out
of
thine
own
mouth
(
O
thou
evil
,
and
unfaithful
Servant
)
because
thou
didst
resume
that
Law
,
and
lay
it
down
to
thine
own
self
and
soul
,
and
yet
hast
transgress'd
it
;
as
1
King
.
2.
42.
Thou
saidst
,
that
is
,
thou
closedst
in
it
,
which
is
done
more
by
an
after-vow
.
Hence
Joshua
when
the
people
were
ready
and
resolute
to
ingage
,
saith
,
Ye
are
Witnesses
against
your selves
,
Josh.
24.
21
,
22.
to
wit
,
in
binding
themselves
to
what
God
bound
them
;
so
that
more
weight
lies
upon
us
to
keep
us
from
lifting
up
our
souls
to
vanity
,
and
to
restrain
us
from
exorbitancy
by
our
own
engagements
;
and
another
Argument
and
Motive
is
added
to
our
walking
uprightly
;
In
regard
of
our selves
therefore
,
they
are
not
superfluous
;
no
more
than
it
is
that
a
Debtor
reneweth
his
Bond
,
though
he
were
bound
as
strongly
in
the
old
Bond
as
in
the
new
;
for
by
a
new
Writing
and
Sealing
there
's
a
new
sense
of
his
Debt
,
and
instigation
to
the
payment
of
it
.
And
in
regard
of
others
,
Vows
of
Thankfulness
to
God
set
before
the
eyes
of
Men
,
may
confirm
their
Faith
in
regard
of
the
Mercy
for
which
we
testifie
our
thankfulness
,
and
may
also
be
for
their
imitation
,
and
to
teach
them
to
glorifie
God
when
they
receive
the
like
favours
from
him
;
Besides
,
that
it
is
not
to
be
forgotten
that
when
Infants
are
baptized
,
they
are
not
able
to
conceive
of
any
Covenant
;
and
therefore
had
need
to
have
it
taught
them
,
and
understandingly
and
voluntarily
(
perhaps
many
years
after
)
to
bind
themselves
in
their
own
Persons
to
the
performance
of
that
Covenant
,
unto
which
notwithstanding
they
were
bound
when
they
were
baptized
.
Obj.
4.
]
God
loves
willingness
,
and
that
which
is
done
freely
:
now
Vows
bind
,
and
take
away
freedom
.
Answ.
The
willingness
and
liberty
that
God
likes
,
and
that
we
should
always
retain
,
is
a
liberty
that
is
opposed
to
constraint
,
1
Pet.
5.
2.
Obj.
But
the
Apostle
saith
,
not
of
necessity
,
2
Cor.
9.
7.
and
Vowing
lays
a
necessity
,
and
leaves
no
liberty
of
going
back
,
Judg.
11.
35.
Answ.
The
necessity
there
spoken
of
,
is
the
same
with
constraint
;
for
it
is
opposed
to
what
a
Man
purposeth
in
his
heart
,
that
is
,
to
what
a
Man
chuseth
by
his
own
free-will
,
upon
some
consideration
or
other
by
which
he
is
over-powered
;
Now
,
albeit
when
a
Man
hath
vowed
,
there
is
a
necessity
of
payment
(
as
of
a
Debt
to
which
a
Man
hath
willingly
ingaged
himself
)
yet
there
is
not
such
a
necessity
as
wherein
there
is
an
enforcement
;
for
it
is
supposed
he
is
willing
to
pay
that
binds
himself
to
pay
;
nay
,
it
proves
him
the
more
willing
;
for
therefore
he
binds
himself
,
because
he
is
willing
to
do
what
he
is
in
danger
not
to
do
unless
he
tie
himself
to
do
it
.
He
that
is
unwilling
to
do
a
thing
,
must
needs
be
more
unwilling
to
bind
himself
to
do
it
.
We
do
good
works
willingly
,
and
yet
we
are
Debtors
to
the
Spirit
(
Rom.
8.
22.
)
and
so
bound
to
do
them
necessarily
.
The
necessity
of
Debt
,
is
not
against
liberty
,
but
of
coaction
.
When
it
is
said
(
in
the
Original
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Necessitate
them
to
come
in
,
Luke
14.
23.
it
implies
not
any
violent
constraint
,
but
over-powering
Reasons
and
Convictions
drawing
in
the
Will
:
Paul
saith
,
A
necessity
is
laid
upon
me
,
1
Cor.
9.
16.
and
yet
saith
immediately
after
,
If
I
do
this
thing
willingly
,
I
have
a
reward
,
ver.
18.
else
not
,
if
against
my
Will
;
but
howsoever
,
a
dispensation
of
the
Gospel
is
committed
to
me
,
that
is
,
I
lie
under
a
necessitating
dispensation
.
There
is
a
necessity
to
serve
God
,
and
yet
His
service
is
perfect
freedom
,
2
Cor.
3.
17.
And
there
is
this
difference
between
necessity
and
coaction
,
that
the
coaction
is
with
grief
,
but
the
necessity
if
the
Vow
be
well
made
(
as
Jepthah's
was
not
;
and
therefore
required
not
performance
but
repentance
;
I
say
,
the
necessity
)
is
undergone
,
by
a
good
heart
,
with
joy
.
Now
,
As
for
Ministerial
Vows
of
external
exercises
or
assistances
,
there
's
no
necessity
in
regard
of
the
matter
of
them
,
the
thing
being
in
it self
free
,
but
in
regard
of
the
Subject
,
there
is
a
necessity
of
performance
incumbent
after
the
Vow
made
.
And
yet
what
was
indifferent
before
,
remains
indifferent
,
even
to
him
,
in
regard
of
his
judgment
(
and
therefore
he
may
not
condemn
others
if
they
do
what
he
must
not
do
,
or
do
not
what
,
by
his
Vow
,
he
must
do
)
;
only
,
in
regard
of
the
use
,
he
lies
under
his
voluntary
Vow
,
and
so
cannot
take
that
liberty
that
another
man
may
.
Obj.
5.
]
He
that
vows
,
lays
a
snare
for
himself
,
and
brings
upon
himself
a
double
guilt
,
if
he
fail
:
the
one
,
in
that
he
doth
not
that
which
he
conceives
himself
in
duty
bound
to
do
;
the
other
,
in
that
he
hath
broken
a
Vow
whereby
he
tied
himself
to
do
it
.
Answ.
1.
Every
Man
is
to
be
so
well
advised
before
he
enter
into
a
Vow
,
as
to
see
it
to
be
a
thing
that
will
help
him
,
not
hamper
him
;
and
a
Spur
to
prick
and
prompt
him
to
his
Duty
,
not
a
Sword
to
wound
him
.
2.
The
first
of
these
Guilts
,
to
wit
,
in
that
he
doth
not
the
Duty
,
(
whereof
he
was
convinced
,
and
therefore
Vowed
)
is
not
to
be
imputed
to
his
Vow
,
but
to
his
security
and
carelessness
in
not
doing
his
Duty
,
which
is
heightened
indeed
because
it
continueth
after
a
Vow
.
3.
It
cannot
be
avoided
but
that
in
such
Cases
there
will
be
a
double
Guilt
,
(
which
falleth
out
also
in
the
Vow
of
Baptism
to
which
we
are
all
bound
)
;
But
then
,
we
must
know
that
a
thing
good
in
it self
and
acceptable
to
God
(
as
the
Vow
here
supposed
to
be
)
and
also
which
may
be
of
excellent
use
[
](A95730-e19240-b)*
*
Utilitatem
suam
habent
eximiam
,
quod
nimirum
hominis
animum
in
bono
confirmant
,
&
à
malè
agendo
nos
cohibent
,
Baldw.
Cas.
De
Votis
,
p.
281.
,
is
not
to
be
condemned
or
laid
aside
,
because
of
an
evil
that
by
accident
adheres
,
or
rather
is
fastened
by
our
own
fault
and
the
tentation
of
the
Devil
to
it
.
Things
in
themselves
good
are
not
to
be
laid
aside
,
because
of
an
accidental
evil
;
for
then
even
our
eating
and
drinking
must
be
let
alone
,
or
at
least
,
Physick
(
which
is
more
like
Vowing
)
because
there
is
an
easie
and
frequent
mis-acting
therein
:
Rather
therefore
,
when
we
fail
in
such
a
Case
,
there
should
be
a
double
fault
,
a
double
acknowledgment
,
a
double
repentance
,
in
which
way
a
double
pardon
may
be
hoped
for
;
and
it
may
be
better
hoped
for
,
because
the
fault
is
doubled
by
means
of
that
Vow
wherein
we
bound
our selves
out
of
a
willingness
to
do
the
will
of
God
.
4.
It
is
here
to
be
considered
,
that
as
there
may
be
a
Snare
on
the
one
hand
,
that
is
,
in
Vowing
,
so
there
lies
also
a
Tentation
on
the
other
side
,
that
is
,
in
leaving
a
Mans
self
loose
.
To
shun
Covenants
and
Engagements
,
is
a
secret
contributer
to
Security
;
for
then
the
idle
heart
is
apt
to
say
,
If
I
go
on
as
before
,
though
I
be
defective
in
Duty
(
as
all
are
)
yet
I
do
not
add
to
it
breach
of
Covenant
;
for
I
make
none
;
as
profane
people
use
to
say
:
Though
I
be
loose
and
run
out
at
times
,
yet
I
am
no
Hypocrite
;
for
I
make
no
such
Profession
as
they
do
:
But
such
may
know
that
it
is
the
mark
of
a
dishonest
Man
,
to
be
loth
to
renew
his
Bond
,
because
thereby
he
knows
he
shall
be
tied
more
than
before
,
and
if
he
break
,
be
more
blamed
.
Creditors
like
those
Men
betrer
that
are
ready
to
renew
their
Bonds
,
though
they
fail
after
,
because
it
shews
a
good
nature
,
an
honest
mind
,
and
a
willingness
to
pay
if
they
were
able
.
Nor
is
it
in
vain
to
Vow
though
we
fail
;
for
even
because
of
that
failing
a
gracious
person
is
so
ashamed
and
confounded
The
breach
of
our
Vow
will
so
pierce
our
hearts
,
as
●●
fortifie
us
against
●●w
Assau●●s
.
Dod
Serm.
on
Pr●
.
28.
13.
,
that
he
doth
at
last
set
himself
to
do
what
he
hath
Vowed
to
do
with
a
greater
confirmation
of
mind
,
and
so
makes
good
his
Vow
at
last
,
the
rather
because
he
hath
not
made
it
good
before
;
as
he
that
hath
often
promised
to
pay
a
Debt
and
failed
,
even
for
very
shame
pays
at
last
.
Obj.
6.
]
If
it
be
required
of
God
to
make
a
Vow
about
things
indifferent
,
then
it
is
a
sin
not
to
make
it
;
But
who
will
say
,
it
is
a
sin
,
not
to
Vow
to
obstain
from
such
Meat
or
Drink
,
or
not
to
Vow
,
after
the
receiving
of
a
special
mercy
,
to
give
,
in
way
of
thankfulness
,
such
or
such
a
portion
to
the
Poor
,
or
good
uses
?
Answ.
It
's
true
,
that
things
indifferent
(
as
indifferent
)
are
not
the
proper
matter
of
a
Vow
,
but
only
as
they
are
a
needful
and
an
apt
assistance
for
the
doing
of
that
which
is
not
indifferent
,
but
required
of
God
as
a
Christians
Duty
.
Such
Vows
are
not
made
by
the
necessity
of
any
Precept
,
in
regard
of
the
things
themselves
,
but
upon
a
supposed
necessity
of
them
as
a
means
(
to
such
or
such
a
person
)
for
the
accomplishing
of
that
Moral
End
for
which
they
are
intended
and
entred
into
.
We
cannot
say
,
it
is
necessary
to
Vow
an
abstaining
from
the
use
of
Wine
,
or
the
giving
of
such
a
sum
of
Money
to
good
uses
,
or
that
it
is
a
sin
if
the
one
or
the
other
be
not
done
;
but
we
may
and
must
say
that
Temperance
is
necessary
;
and
real
Thankfulness
is
necessary
;
and
therefore
,
supposing
a
man
to
be
convinced
within
himself
that
he
cannot
attain
the
temperance
,
or
shall
fail
in
the
thankfulness
without
tying
himself
to
such
means
and
helps
,
I
cannot
see
(
and
yet
I
speak
with
submission
,
in
a
thing
wherein
others
are
so
shie
)
but
that
in
such
a
case
it
will
prove
a
sin
to
such
a
man
to
forbear
such
a
means
to
him
necessary
for
the
accomplishing
of
such
Ends
;
for
,
Is
it
not
a
sin
in
a
Man
not
to
respect
as
he
ought
God's
Ends
,
and
consequently
,
not
to
use
all
those
good
means
that
God
hath
put
into
his
hands
to
serve
God
better
,
and
give
God
what
he
requires
of
him
,
especially
if
he
and
others
have
found
by
experience
the
benefit
of
such
a
course
?
The
ground
of
this
Vowing
is
,
the
mutability
and
inconstancy
of
the
will
Vid.
Chemnit.
p.
3.
c.
6.
exam.
Concil:
Trid.
p.
30.
&
cap
:
7.
p.
31.
of
Man
in
better
and
harder
things
,
which
therefore
needs
a
peculiar
and
strait
Bond
to
keep
it
firm
.
It
's
usual
with
us
in
our
straits
to
be
strait
with
our selves
,
and
to
entertain
divers
holy
and
self-denying
purposes
;
but
being
set
free
from
trouble
,
we
grow
remiss
,
secure
(
like
Lot's
Wife
)
look
back
to
what
we
like
:
Now
for
the
preventing
of
this
security
,
a
Vow
is
of
great
use
(
yea
,
in
those
things
wherein
we
are
bound
before
by
the
command
of
God
)
because
thereby
,
which
way
soever
we
go
,
we
carry
about
with
us
,
a
commonefaction
and
spiritual
munition
in
our
consciences
to
arm
us
against
the
evil
and
violent
inclinations
of
the
flesh
,
the
instigations
of
Satan
,
and
those
affected
pretences
that
are
apt
to
arise
in
our
corrupt
hearts
,
to
make
a
looser
way
look
well
enough
.
Mr.
Dod
[
](A95730-e19390-b)*
*
Ubi
supra
.
well
observes
,
that
the
true
reason
why
Satan
is
so
violent
in
tempting
,
and
we
so
weak
in
resisting
,
is
,
because
we
hang
off
,
halt
between
two
opinions
,
and
have
faint
resolutions
of
forsaking
sin
;
and
therefore
(
saith
he
)
if
no
better
means
will
serve
the
turn
,
we
must
bind
our selves
by
a
solemn
Vow
and
Covenant
to
labour
and
strive
against
our
principal
and
most
dangerous
corruptions
.
Much
hath
been
spoken
of
the
lawfulness
and
expediency
of
a
Vow
,
how
it
is
continued
and
how
far
it
may
be
urged
in
the
new
Testament
,
whereunto
,
since
this
Subject
is
already
so
far
prosecuted
,
some
other
things
may
be
more
distinctly
and
succinctly
annexed
,
that
the
whole
Argument
may
be
better
comprehended
.
The
First
Enquiry
.
Quest.
What
is
a
Vow
,
and
how
distinguished
?
Answ.
A
Vow
is
a
voluntary
and
serious
Promise
made
unto
God
,
with
a
solemn
engaging
and
binding
our selves
to
him
,
to
do
what
we
have
promised
in
his
presence
.
There
are
many
other
Descriptions
,
but
they
are
rather
of
a
right
and
regulated
Vow
,
than
of
a
Vow
;
yet
Jepthah's
Vow
is
called
a
Vow
.
Now
for
this
Description
.
It
's
true
,
that
a
Vow
lies
essentially
and
fundamentally
in
the
purpose
of
the
heart
represented
before
God
;
but
yet
a
single
purpose
,
without
a
promise
,
is
distinguished
from
a
Vow
,
because
every
Vow
hath
a
Bond
in
it
.
There
may
be
a
purpose
of
heart
presented
before
God
,
and
that
with
a
mind
to
perform
it
;
but
if
there
be
not
a
will
[
](A95730-e19560-b)*
*
Latinè
Votum
à
Voluntate
dicitur
,
quia
à
deliberatione
proficiscitur
.
Scharp
.
and
intention
to
oblige
our selves
unto
God
for
the
performance
thereof
,
it
doth
not
bind
as
a
Vow
doth
.
This
Vow
and
Promise
is
to
be
made
not
to
Saints
or
Angels
,
but
to
God
,
whose
interest
is
concerned
in
it
,
who
alone
knows
the
heart
where
the
Vow
is
bottomed
,
and
to
whom
it
properly
belongeth
to
punish
all
those
whoever
they
be
that
deal
falsly
in
their
Vow
and
Covenant
;
See
Deut.
23.
21.
And
what
an
engaging
of
our selves
there
should
be
to
perform
when
and
what
we
have
once
Vowed
,
we
may
see
in
David
,
Psal.
119.
106.
and
in
Hannah
,
1
Sam.
1.
28.
This
Vow
may
be
made
either
in
express
words
,
or
in
the
mind
only
if
it
be
supposed
to
be
done
with
a
mind
to
bind
;
For
as
to
God
,
who
is
the
Searcher
of
all
hearts
,
it
's
all
one
*
Rivet
.
Explic
.
Decal
.
p.
103.
whether
the
tongue
speak
,
or
the
heart
only
;
as
we
may
collect
from
Hannah's
speaking
in
her
heart
,
wherein
,
when
she
Vowed
,
the
work
was
at
least
,
most
and
principally
,
Polan
.
Syntagm
.
p.
632.
and
for
the
substance
done
,
1
Sam.
1.
11
,
13.
Now
,
A
Vow
,
as
to
the
distinction
thereof
,
is
,
1.
Common
and
Universal
of
all
the
People
of
God
,
made
first
in
the
Sacrament
of
initiation
,
which
is
now
the
Sacrament
of
Baptism
,
(
for
albeit
Infants
cannot
then
make
it
themselves
,
yet
it
is
made
for
themselves
,
so
as
that
when
they
come
to
age
,
they
are
by
that
transaction
bound
to
perform
it
)
;
And
this
Vow
is
renewed
in
the
Sacrament
of
Confirmation
,
that
is
,
of
the
Lords
Supper
,
in
a
special
manner
;
for
it
may
,
and
is
to
be
done
otherwise
also
.
2.
Singular
,
of
this
and
that
Man
voluntarily
and
occasionally
binding
himself
(
whereof
the
former
Description
is
given
)
.
And
this
is
twofold
also
.
1.
More
General
]
,
when
a
Man
,
upon
this
or
that
special
and
weighty
occasion
or
reason
,
ties
himself
in
the
presence
of
God
to
do
those
things
that
are
required
of
him
,
and
imposed
on
him
by
the
Word
of
God
,
as
Jacob
and
David
did
,
Gen.
28.
21.
Psal.
101.
2
,
3.
(
see
the
Contents
)
&
Psal.
119.
106.
2.
More
Special
]
,
which
is
not
a
Moral
Vow
,
(
as
the
former
was
)
for
the
performing
of
any
thing
commanded
,
but
it
is
(
as
hath
been
said
)
a
Ministerial
Vow
,
subservient
to
the
Moral
,
and
may
be
described
to
be
,
a
voluntary
ingaging
of
our selves
to
some
outward
work
in
it self
not
required
,
but
useful
to
us
that
that
which
is
a
worship
of
God
,
may
be
better
performed
;
or
,
It
is
a
Vowing
of
an
arbitrary
and
indifferent
thing
for
a
Moral
End
.
The
Second
Enquiry
.
Quest.
What
then
are
the
Ends
and
Reasons
of
a
Vow
?
Answ.
They
are
such
as
these
.
1.
To
assist
us
in
our
Obedience
(
our
doing
of
good
or
forbearing
of
evil
)
in
in
those
things
wherein
we
find
it
most
difficult
:
As
suppose
,
a
Man
find
himself
very
averse
and
shifting
from
self-examination
,
and
that
required
saying
,
What
have
I
done
?
Jer.
8.
6.
it
may
give
him
just
reason
to
tie
himself
to
some
times
of
Humiliation
,
(
as
once
a
month
,
or
still
,
before
the
Sacrament
)
that
the
Duty
of
Repentance
may
not
be
quite
thrust
out
of
doors
,
while
it
is
(
from
time
to
time
)
thrust
into
Corners
,
and
though
it
be
not
denied
yet
it
is
still
delayed
and
omitted
:
Accordingly
,
there
may
be
just
cause
to
bind
ones
self
,
even
by
Vow
,
to
set
times
apart
for
reading
Scripture
and
Prayer
,
lest
otherwise
we
be
strangers
to
our
Bible
and
to
our
God
.
So
,
if
a
Man
be
given
to
his
appetite
,
and
hath
found
himself
often
to
offend
,
and
to
offend
his
Conscience
that
way
;
or
that
such
Meats
and
Drinks
(
as
Wine
)
have
been
unto
him
,
grievous
provocations
to
sin
;
or
that
he
hath
been
therein
often
caught
by
such
and
such
tempting
Company
;
Here
a
good
ground
is
laid
of
laying
,
by
Vow
(
in
regard
of
such
Things
and
Persons
)
a
restraint
upon
himself
,
that
he
may
not
for
want
of
fasting
,
(
Numb.
30.
15.
1
Cor.
9.
27.
Jer.
35.
6.
)
or
binding
out
himself
from
what
is
pleasing
,
but
not
necessary
,
lie
in
that
sin
which
it
is
necessary
,
by
all
good
means
,
to
rid
our selves
of
.
Unto
this
Head
the
Vow
of
the
Nazarites
heretofore
may
be
refer'd
,
wherein
Holiness
and
a
special
separation
of
themselves
from
all
worldly
pleasures
and
the
ordinary
delights
of
other
Men
unto
the
Lord
,
Numb.
6.
2
,
5.
was
intended
and
kept
strictly
to
,
for
the
time
of
their
Vow
;
whereupon
they
were
highly
esteemed
,
Lam.
4.
7.
and
the
people
were
or
might
be
,
happy
in
them
,
because
they
were
Patterns
of
holiness
,
Amos
2.
11.
Now
the
Rule
of
these
external
and
auxiliary
things
,
is
,
that
they
must
not
be
Vowed
absolutely
,
and
in
a
separation
from
their
End
(
as
if
Religion
were
to
be
placed
in
observing
this
or
that
day
,
in
abstaining
from
this
or
that
Meat
,
or
that
any
thing
were
merited
by
these
observances
)
,
I
say
,
they
are
not
to
be
Vowed
absolutely
as
if
there
were
any
necessity
,
or
holiness
in
the
observance
,
but
relatively
,
as
they
are
helps
of
obedience
.
2.
To
assist
us
in
our
Prayers
,
and
comfort
our
hearts
in
the
time
of
great
Affliction
,
as
Jacob
vowed
,
and
Jepthah
,
and
Hannah
,
partly
at
least
,
to
strengthen
their
Faith
in
Prayer
,
(
unto
which
something
hath
been
spoken
before
[
](A95730-e20100-b)*
*
See
before
,
p.
115
,
116.
)
,
it
confirmeth
the
heart
much
in
expecting
good
from
God
,
when
there
is
a
declaration
of
our
good
affections
to
him
,
and
that
he
shall
be
a
gainer
,
(
if
we
may
speak
after
the
manner
of
Men
)
in
his
glory
by
granting
those
things
which
make
for
our
comfort
.
3.
To
assist
us
in
our
thanksgiving
[
](A95730-e20120-b)*
*
Sic
intelligendi
sunt
omnes
loci
in
Psalmis
,
qui
de
Votis
loquuntur
,
Calv.
Instit.
ubi
supra
.
,
Psal.
50.
14.
which
appeareth
to
be
more
real
,
if
we
do
not
only
offer
the
Sacrifice
of
praise
unto
God
,
and
the
Calves
of
our
lips
,
but
also
do
good
,
and
distribute
,
considering
how
pleasing
to
God
that
is
,
Heb.
13.
15
,
16.
Thus
God
had
not
only
a
Song
from
Hannah
,
but
a
(
Vowed
)
Son
,
1
Sam.
1.
11
,
27
,
28.
&
2.
1
,
11.
4.
To
assist
us
in
our
Charity
,
whether
in
respect
of
our
Brethrens
spiritual
edification
,
1
Cor.
9.
20.
(
which
was
the
thing
that
Paul
intended
in
that
Vow
,
Acts
18.
18.
as
he
did
also
in
the
circumcising
of
Timothy
)
,
or
whether
it
respect
their
bodily
relief
;
in
which
regard
a
Man
may
Vow
to
lay
aside
so
much
when
the
Lord
prospereth
him
,
and
there
is
a
time
of
greater
gain
,
for
the
maintenance
of
the
Ministry
and
the
use
of
the
Poor
[
](A95730-e20230-b)*
*
Gen.
28.
last
.
;
or
to
lay
aside
a
little
weekly
,
because
otherwise
that
will
come
heavily
from
us
,
which
in
that
way
(
it
being
dedicated
to
God
aforehand
)
we
shall
far
more
freely
and
chearfully
communicate
,
1
Cor.
16.
1
,
2.
The
Third
Enquiry
.
Quest.
In
what
manner
are
we
to
Vow
,
or
what
Considerations
and
Conditions
are
to
be
had
,
and
observed
in
Vowing
?
Answ.
1.
We
must
Vow
nothing
but
what
is
possible
and
feasible
]
.
Not
to
keep
all
Gods
Commandments
perfectly
,
as
if
we
were
in
a
state
of
innocency
,
when
now
the
Law
is
too
weak
to
save
us
,
because
we
are
too
weak
to
keep
it
,
Rom.
8.
3.
or
,
when
we
have
been
once
angry
,
never
to
be
inordinately
angry
again
;
for
the
best
Men
will
still
be
subject
to
the
like
passions
with
other
Men
,
Jam.
5.
17.
Acts
15.
39.
(
though
they
be
not
passionate
alike
)
but
that
which
we
do
ingage
into
(
if
we
vow
wisely
)
is
,
a
sincere
care
,
and
diligent
endeavour
(
according
to
the
strength
God
shall
give
(
which
we
are
to
beg
of
him
,
)
and
with
a
due
consideration
and
sence
of
the
infirmity
under
which
we
labour
and
groan
)
to
observe
all
that
God
requireth
of
us
,
that
is
,
without
partiality
,
though
not
without
imperfection
,
and
to
keep
our selves
from
our
iniquity
,
really
and
without
guile
,
though
it
may
so
fall
out
that
we
shall
be
foil'd
against
our
will
,
and
to
our
grief
;
and
in
that
case
it
must
be
with
rallying
again
,
and
renewing
the
Fight
against
those
Lusts
that
fight
against
our
God
and
our
Souls
,
and
our
Vows
.
2.
It
must
be
what
is
lawful
]
;
Not
(
as
they
Vowed
,
Acts
23.
12.
)
to
kill
Paul
;
so
Judges
17.
3.
Nothing
must
be
Vowed
against
Gods
Word
;
for
that
's
to
bind
our selves
to
a
sin
,
John
3.
4.
Nor
which
is
inconsistent
with
our
Callings
as
for
a
Man
to
Vow
himself
into
a
private
life
when
he
is
called
to
be
a
Magistrate
,
or
upon
some
colour
of
piety
,
or
to
pursue
some
self-pleasing
design
,
to
forsake
Wife
and
Children
whom
he
is
called
to
take
care
of
.
Nor
which
is
against
Charity
,
as
that
rigid
Oath
of
Saul
was
,
1
Sam.
14.
24
,
29.
Especially
,
against
Gods
honour
,
Deut.
23.
18.
3.
It
must
be
of
things
in
our
power
,
that
is
,
which
we
may
attain
(
in
ordinary
course
)
by
the
diligent
use
of
the
means
,
and
the
blessing
of
God
thereupon
.
If
a
Man
should
Vow
a
single
life
all
his
life
,
when
,
though
he
have
the
gift
of
Continency
now
,
yet
he
knows
not
how
long
he
shall
have
it
,
may
make
his
single
life
become
a
very
sinful
life
;
unto
which
it
may
be
added
,
that
,
as
the
things
,
so
the
Persons
that
Vow
,
must
be
in
their
own
power
.
There
must
not
only
be
a
freedom
of
Will
and
Election
in
those
that
Vow
,
but
a
freedom
of
Condition
[
](A95730-e20430-b)*
*
Rivet
.
ex
.
Num.
30.
.
For
Children
living
with
their
Parents
,
to
Vow
Marriage
with
such
or
such
against
or
without
their
Parents
consent
,
is
to
do
that
which
they
have
a
will
to
do
,
but
not
which
they
have
a
power
to
do
:
for
they
are
under
the
power
of
their
Parents
,
to
whom
it
belongs
(
as
the
Scripture
[
](A95730-e20450-b)*
*
Deut.
7.
3.
Gen.
38.
26
still
speaks
)
to
give
them
in
Marriage
.
And
they
do
much
worse
that
suffer
themselves
to
be
drawn
into
a
Vow
,
and
withdrawn
from
their
Parents
by
Popish
Seducers
.
There
's
enough
in
this
and
the
former
Rule
against
Romish
Vows
,
they
being
against
the
Word
of
God
;
Namely
,
1.
The
Vow
of
voluntary
Poverty
,
whereby
,
leaving
the
property
they
have
in
their
goods
,
they
bind
themselves
to
live
by
begging
,
Deut.
15.
4.
which
is
against
Agurs
Prayer
,
Prov.
30.
8
,
9.
and
a
thing
whereby
they
put
themselves
upon
that
tentation
which
Agur
therein
expresseth
.
2.
The
Vow
of
perpetual
Chastity
,
which
is
against
that
Scripture
,
1
Cor.
7.
9.
How
few
are
there
in
whom
those
burnings
are
not
,
though
in
different
degrees
and
at
different
times
?
In
which
regard
for
a
Man
to
bind
out
himself
from
Gods
Remedy
,
What
is
it
but
to
tempt
God
?
3.
The
Vow
of
regular
Obedience
,
directly
against
that
Scripture
,
Ye
are
bought
with
a
price
:
be
not
the
servants
of
men
,
1
Cor.
7.
23.
for
in
that
Vow
they
bind
themselves
,
even
in
the
things
belonging
to
the
worship
of
God
,
to
be
obedient
to
their
Superiours
Will
;
yea
,
to
eat
,
drink
,
sleep
,
be
apparelled
,
according
to
a
Rule
given
them
,
wherein
Luther
relates
that
in
his
time
there
was
such
rigor
,
that
if
a
little
Flesh
would
save
his
life
that
was
tied
to
Fish
,
he
must
not
take
it
;
and
that
he
saw
many
,
strong
for
their
age
,
yet
so
extremely
pale
and
weak
(
walking
with
a
Staff
to
sustain
themselves
)
that
he
wondred
at
it
,
and
asked
them
how
it
came
to
pass
that
they
were
so
wan
and
weak
;
They
answered
,
by
their
Watching
.
And
why
(
saith
he
)
Do
you
not
Sleep
then
?
Their
answer
was
this
,
It
is
not
permitted
to
us
to
do
so
.
Luther
in
Gen.
13.
9.
And
besides
this
unlawfulness
,
they
consider
not
how
little
power
they
have
to
bear
what
they
bind
themselves
unto
;
which
also
adds
to
the
unlawfulness
.
4.
We
should
bind
our selves
by
a
Vow
then
only
when
it
is
truly
needful
for
us
,
and
in
such
things
as
wherein
we
see
just
and
great
cause
to
lay
a
willing
constraint
upon
our selves
for
God
,
and
our
Souls
good
;
For
(
as
hath
been
said
)
a
Vow
in
external
things
is
grounded
very
much
upon
a
conviction
within
our selves
,
that
,
howsoever
others
may
do
well
without
it
(
and
therefore
are
not
bound
as
we
are
to
it
)
,
yet
we
cannot
want
it
without
being
wanting
in
the
Duty
we
owe
unto
God
,
unto
which
we
are
bound
and
prae-obliged
by
our
Moral
Vow
also
:
We
are
not
to
make
Vows
trivial
things
,
but
to
use
the
highest
Medicines
in
the
highest
Maladies
.
5.
Vows
must
be
very
deliberate
,
not
rash
,
as
they
that
Vow
they
will
never
go
into
such
an
House
again
,
nor
into
such
Company
;
They
will
swear
away
their
Healthing
and
Gaming
,
but
it
is
all
in
passion
,
perhaps
in
an
Ale-house
,
not
as
in
Gods
Presence
;
it
is
while
they
feel
the
smart
of
these
things
,
and
so
a
new
tentation
carries
them
to
their
old
course
,
Prov.
23.
25.
whereas
every
prudent
purpose
is
established
by
counsel
,
Prov.
20.
18.
and
Men
should
make
a
Vow
(
which
is
not
like
to
be
made
good
without
fighting
)
as
they
make
War
,
that
is
,
with
good
advice
.
It
's
a
condemned
thing
to
be
like
that
headlong
Herod
,
that
suddenly
and
wantonly
bound
himself
to
give
any
thing
that
a
Dancing
.
Damosel
would
ask
,
and
so
to
do
that
which
was
highly
against
God's
Law
,
and
sadly
against
his
own
Conscience
,
Mark
6.
22
,
25
,
26.
Or
,
to
be
like
Saul
,
who
,
in
all
haste
,
brake
off
from
his
enquiring
of
God
,
and
bound
the
People
under
a
Curse
to
eat
no
Food
till
the
Evening
;
which
was
not
only
against
Charity
(
as
was
observed
before
)
but
against
wisdom
and
all
good
advice
;
for
the
matter
of
the
Oath
hindred
the
end
of
the
Oath
,
to
wit
,
a
greater
slaughter
of
the
Philistins
,
1
Sam.
14.
24
,
30.
At
least
,
it
is
(
or
may
be
)
to
be
like
Jepthah
,
that
by
his
more
zealous
than
advised
Vow
brought
himself
into
a
Snare
,
and
which
(
as
it
is
observed
out
of
Justin
Martyr
[
](A95730-e20750-b)*
*
Per
Ares
.
Loc.
114.
de
Votis
.
)
God
suffered
him
to
fulfil
,
that
Men
might
have
an
example
to
warn
them
never
to
make
a
Vow
to
God
indefinitely
[
](A95730-e20770-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
and
in
such
a
latitude
that
they
bind
themselves
to
they
know
not
what
.
We
are
therefore
to
cast
perils
before-hand
,
both
in
regard
of
the
difficulty
of
the
thing
we
would
bind
our selves
to
,
Josh.
24.
19.
and
in
regard
of
the
infirmity
of
Humane
nature
;
for
though
the
Spirit
(
in
a
day
of
Solemn
Humiliation
especially
)
be
willing
of
any
good
thing
,
yet
the
Flesh
is
weak
,
Mat.
26.
41.
And
hereupon
to
enter
upon
such
an
action
and
obligation
,
with
much
humility
and
sense
of
the
need
of
the
Lord
's
going
along
with
us
in
it
,
John
15.
5.
Judges
5.
8.
as
also
,
with
David's
Prayer
,
1
Chron.
29.
18.
not
with
Peter's
Presumption
,
Mat.
26.
35.
And
with
Faith
also
;
for
our
own
best
resolutions
are
but
like
Saul's
Armour
to
David
:
we
must
set
about
such
a
business
(
as
he
did
)
in
the
Name
of
the
Lord
.
It
's
an
holy
and
hopeful
thing
to
say
,
O
Lord
,
I
Vow
,
because
I
would
not
let
sin
have
dominion
;
and
therefore
,
Lord
,
perform
thy
Promise
,
wherein
thou
hast
said
,
Sin
shall
not
have
dominion
,
Rom.
6.
12
,
16.
Obj.
If
the
Case
be
so
,
and
there
must
be
so
much
ado
,
then
it
is
good
not
to
Vow
at
all
,
as
Mat.
19.
10.
Answ.
That
doth
not
follow
,
any
more
than
that
did
which
the
Disciples
spake
concerning
Marriage
;
for
as
all
cannot
be
without
the
help
of
Marriage
,
Mat.
19.
11.
so
neither
can
some
live
so
religiously
and
holily
without
the
help
of
a
Vow
:
But
that
which
followeth
is
only
this
;
therefore
we
should
not
vow
rashly
at
all
;
wherein
Calvin
speaks
very
solidly
,
when
he
saith
,
That
nothing
is
more
adviseable
than
to
be
very
sparing
in
Vowing
,
because
they
that
Vow
with
levity
,
do
either
quickly
repent
of
their
Vow
,
or
else
undergo
it
with
such
servility
as
is
in
them
that
do
things
by
force
;
and
if
they
pay
and
perform
their
hard
task
,
it
is
with
much
trouble
and
tediousness
,
whereby
the
business
is
mar'd
,
and
loseth
all
its
grace
and
beauty
.
Calv.
in
Deut.
23.
22.
Let
all
Christians
therefore
be
very
observant
how
they
Vow
,
that
they
may
not
entangle
themselves
,
and
yet
not
omit
that
considerate
Vowing
by
which
they
may
so
advantage
themselves
;
And
let
them
Remember
,
that
they
may
Vow
divers
things
profitably
,
wherein
there
is
not
such
a
difficulty
and
hard
Discipline
as
in
some
other
things
there
is
.
This
will
appear
if
we
review
and
imitate
Jacob's
Vow
;
Who
saith
,
1.
Then
shall
the
Lord
be
my
God
]
,
Vow
thou
so
too
,
upon
the
obtaining
of
a
singular
and
signal
Mercy
to
serve
the
Lord
only
,
to
cleave
unto
him
firmly
,
to
walk
before
him
circumspectly
,
and
more
exactly
by
the
help
of
his
grace
.
2.
I
'll
make
him
an
Altar
]
,
I
Vow
to
have
Prayer
in
my
Family
,
and
to
set
apart
some
time
for
private
Prayer
.
3.
As
Jacob
Vowed
the
Tenth
,
so
mayst
thou
,
I
will
give
the
Lord
a
part
of
my
Goods
,
confecrate
such
a
Sum
to
him
,
lay
by
me
in
store
[
](A95730-e21120-b)*
*
●
Cor.
16.
2.
something
for
him
,
and
for
his
poor
Servants
.
All
this
is
something
,
and
yet
no
more
than
what
may
be
done
chearfully
;
yea
,
with
much
more
chearfulness
and
comfort
of
Conscience
,
than
if
it
were
let
alone
.
Now
indeed
,
the
Vowing
against
a
special
and
natural
corruption
,
is
another
matter
.
If
we
have
faln
once
and
again
into
such
evils
,
we
may
not
Vow
never
to
be
overtaken
more
;
for
sin
we
shall
while
we
are
here
;
and
if
any
sin
overcome
us
,
it
will
be
our
natural
and
constitution-sin
:
but
we
may
Vow
,
not
to
give
way
to
it
for
the
natural
pleasure
that
there
is
in
it
,
or
out
of
diffidence
or
distrust
of
the
power
of
God
for
getting
the
better
of
it
,
or
as
,
lying
down
in
despair
,
because
of
such
Goliah's
:
we
may
also
Vow
,
carefully
and
watchfully
to
avoid
the
occasions
that
may
(
with
attending
on
our
Calling
)
be
avoided
,
of
falling
into
them
;
(
as
Joseph
would
not
be
with
her
,
Gen.
39.
10.
and
yet
went
into
the
House
to
do
his
business
,
v.
11.
)
as
also
,
to
use
all
good
means
to
keep
our selves
from
our
iniquity
.
It
's
but
a
folly
for
a
Man
to
Vow
he
will
never
be
overcome
by
a
powerful
Enemy
;
but
yet
to
use
all
good
means
not
to
be
overcome
,
that
he
may
,
and
usually
Men
do
resolve
upon
;
so
here
,
if
such
company
,
meats
,
drinks
,
dalliances
,
compliances
,
give
strength
to
a
Master-sin
,
and
make
it
more
Master
;
all
such
things
one
may
zealously
(
and
yet
cautelously
)
Vow
against
:
And
,
let
this
be
the
caution
;
Try
for
a
time
(
as
the
Nazarites
Vow
was
temporary
)
,
as
,
for
a
week
,
a
month
,
a
quarter
;
and
in
such
a
measure
,
(
not
the
highest
and
hardest
degrees
at
first
)
.
Thus
by
disusing
,
thou
mayst
by
little
and
little
(
and
so
more
and
more
)
wean
thy self
from
,
and
give
a
Bill
of
divorce
unto
those
things
that
hurt
thee
and
hold
thee
,
and
which
thou
hast
been
longer
(
as
it
were
)
married
unto
.
Thus
People
by
keeping
away
one
from
another
a
week
,
a
month
,
a
year
,
at
length
grow
out
of
all
acquaintance
,
and
can
live
one
without
another
well
enough
.
Unto
this
Fifth
Caution
(
which
being
so
manifold
)
hath
detained
me
thus
long
)
,
I
add
,
6.
That
a
Vow
must
be
free
,
that
is
,
(
as
to
these
auxiliary
and
external
engagements
)
Christian
liberty
must
still
be
preserved
,
and
the
Vow
must
be
made
and
continued
according
to
the
reason
and
occasion
whereupon
it
is
grounded
.
To
Vow
abstinence
from
Wine
and
strong
Drink
for
ever
,
is
to
lay
a
Snare
to
catch
a
Mans
self
in
;
Age
,
or
incidental
Weakness
may
as
much
need
it
,
and
be
enliven'd
by
it
as
Youth
was
defiled
by
it
;
yea
,
a
young
Timothy
may
be
so
weak
,
as
that
Paul
will
be
so
far
from
wishing
him
to
make
a
Vow
against
Wine
,
because
of
his
youth
,
that
he
admonisheth
and
adviseth
him
to
the
moderate
use
of
it
,
because
of
his
weakness
.
The
Fouth
Enquiry
.
Quest.
What
Rules
and
Helps
are
there
for
,
and
Reasons
of
the
strict
performance
of
Vows
being
once
made
?
Answ.
1.
If
Vows
be
made
unlawfully
and
rashly
,
they
bind
indeed
,
But
to
what
?
To
Repentance
(
as
was
said
before
of
Jepthah's
Vow
)
not
to
performance
;
we
must
not
make
Laws
to
our selves
against
Gods
Laws
:
If
a
Father
or
an
Husband
might
make
Vows
of
none
effect
,
(
Numb.
30.
)
How
much
more
God
?
It
's
a
sad
thing
for
Christians
to
make
such
Vows
as
they
cannot
with
any
comfort
keep
or
break
;
Not
keep
,
because
they
be
rash
;
not
break
,
because
they
be
Vows
;
like
Children
,
that
out
of
fear
,
promise
what
you
will
.
Men
that
over-vow
,
are
like
Men
that
over-purchase
themselves
,
whereby
they
grow
miserably
in
Debt
,
and
(
haply
)
are
forced
to
sell
the
Land
again
to
pay
the
Debt
.
So
inconsiderate
Vowers
are
miserably
troubled
,
finding
it
impossible
to
perform
,
and
being
therefore
forced
even
to
unpromise
again
(
though
it
be
as
dismal
as
to
part
with
purchased
Land
)
that
they
may
have
some
peace
(
by
Gods
mercy
pardoning
their
rashness
upon
repentance
)
in
withdrawing
from
their
Vow
,
who
could
have
no
peace
under
the
obligation
.
Men
may
quickly
make
such
Vows
as
no
honest
and
wise
Christian
will
be
their
surety
for
the
payment
of
.
How
many
shew
zeal
in
Vowing
,
and
then
grow
wise
after
when
they
come
to
performing
?
When
on
the
contrary
,
Wisdom
should
be
put
to
making
of
our
Vows
and
Promises
,
and
Zeal
to
the
Performance
.
But
though
,
in
some
Cases
we
may
be
prohibited
,
and
in
other
Cases
disabled
to
do
what
we
have
Vowed
,
whereupon
an
impediment
will
be
put
to
the
performance
;
yet
such
is
the
reverence
of
a
Vow
,
and
so
scandalous
the
breach
(
if
it
be
publick
)
among
Men
,
and
so
dishonourable
to
God
,
to
play
fast
and
loose
with
him
,
that
,
though
it
be
not
made
so
advisedly
as
it
should
be
,
yet
carnal
difficulties
,
worldly
discommodities
,
private
and
personal
dissatisfactions
should
not
beat
us
off
from
the
performance
of
it
,
because
they
will
not
bear
us
out
in
it
,
Psal.
15.
4.
Judg.
11.
35
,
36.
2.
If
they
be
lawful
and
holy
Vows
,
wherein
we
bind
our selves
to
things
pleasing
to
God
,
and
helpful
to
godliness
,
then
we
may
say
with
Jepthah
,
I
have
opened
my
mouth
unto
the
Lord
,
and
I
cannot
go
back
,
Judg.
11.
35.
In
this
the
Scripture
is
very
express
,
Deut.
23.
21
,
23.
And
in
particular
,
in
this
Text
,
Eccles.
5.
4
,
5
,
6.
So
Psal.
76.
11.
And
hereof
there
are
these
Reasons
.
1.
Because
Religion
being
it self
a
Bond
;
a
Vow
is
the
Bond
of
that
Religion
;
so
that
though
the
thing
Vowed
were
a
thing
free
before
the
Vow
,
yet
it
becomes
a
matter
of
Religion
to
do
what
is
vowed
when
it
is
vowed
.
The
matter
Vid.
Rivet
:
&
Ames
Cas.
ut
supra
.
of
a
Vow
,
that
is
,
the
thing
which
is
vowed
,
may
be
,
in
it self
,
indifferent
;
but
a
Vow
(
as
a
Vow
)
and
in
the
formality
of
it
,
appertains
to
the
Worship
of
God
.
He
that
Vows
against
drinking
Wine
for
such
a
time
,
doth
not
worship
God
immediately
in
forbearing
to
drink
Wine
;
but
yet
he
worships
God
in
that
abstaining
by
accident
,
because
he
stands
bound
under
the
Religion
of
a
Vow
,
and
for
the
honour
of
that
God
to
whom
the
Vow
is
made
,
so
to
do
;
which
will
further
appear
in
the
next
Reason
.
2.
Because
God
owns
the
thing
vowed
]
,
Acts
5.
4.
Was
it
not
thine
own
?
—
in
thine
own
power
?
But
it
was
not
so
after
he
had
sold
the
Land
,
and
brought
the
Money
to
God
,
and
devoted
it
to
him
as
the
whole
of
that
Money
he
sold
his
Land
for
.
So
Psal.
56.
12.
Thy
Vows
are
upon
me
,
O
God
:
Not
that
God
makes
Vows
,
but
they
are
God's
when
we
have
made
them
before
him
and
to
him
.
This
even
Heathens
saw
by
their
Light
;
and
●amnabis
●u
quoque●otis
.
Vir●il
.
Eclog.
●
.
therefore
accounted
them
that
had
Vowed
guilty
of
their
Vow
till
they
had
paid
it
,
and
that
they
lay
damned
of
that
Vow
,
and
as
Persons
condemned
under
it
and
by
it
,
if
they
neglected
to
pay
it
.
3.
Because
the
breaking
of
a
Vow
contains
many
sad
and
shameful
things
in
it
.
As
1.
Foolery
and
mockery
,
Eccles.
5.
4.
and
Vanity
,
ver.
7.
2.
Flattery
and
hypocrisie
,
Hos.
6.
4.
Psal.
78.
33
,
34
,
35
,
36.
and
so
the
losing
of
ones
credit
with
God
,
Psal.
78.
8
,
9.
10.
v.
37.
3.
Perfidiousness
,
because
a
Solemn
Covenant
is
broken
.
●ee
Moller
〈◊〉
Psal.
66.
13.
●ereator
●●idam
●ortuus
concidit
,
Quest.
30.
Libras
quas
pauperibus
legaverat
egrotus
●eddere
●ecusavit
●
Morbo
●iberatus
.
4.
Profaneness
,
because
it
is
made
in
the
Presence
,
and
unto
the
Majesty
of
God
,
and
yet
is
broken
and
sleighted
,
Eccles.
5.
6.
Gal.
6.
7.
5.
Want
of
the
fear
of
God
,
Eccles.
5.
7.
6.
It
makes
God
to
blast
a
Mans
Enterprizes
,
and
destroy
the
work
of
his
bands
,
because
of
the
errour
of
his
Voice
,
Eccles.
5.
6.
Behold
how
fearful
the
consequences
of
this
fickleness
are
,
Jer.
34.
16
,
17.
Any
thing
will
serve
to
witness
for
God
against
such
Men
,
Josh.
24.
27.
Quest.
In
what
manner
is
a
Vow
to
be
performed
?
Answ.
1.
Wholly
]
,
Not
as
Monks
,
that
perform
their
Vow
in
not-marrying
,
but
therefore
are
the
more
unchast
,
and
live
in
all
impurity
.
2.
Speedily
,
Deut.
23.
21.
He
gives
twice
that
gives
quickly
.
3.
Freely
and
chearfully
]
,
Praises
should
be
as
ready
and
as
hearty
as
the
Prayers
that
were
made
when
the
Vow
was
made
;
and
therefore
Musculus
Loc.
Com.
De
Votis
;
Preces
nostrae
dum
aegrotamus
non
sunt
Votivae
,
ideoque
sanitati
restituti
,
nullam
Voti
redditionem
proponimus
neque
per
nos
,
neque
per
aliquem
publicum
Ministrum
Ecclesiae
.
upon
this
occasion
,
blames
them
that
when
they
be
sick
,
desire
publick
Prayers
,
and
yet
take
no
care
to
have
publick
Thanks
returned
to
God
when
they
are
recovered
:
The
real
acknowledgment
also
of
their
thankfulness
should
be
freely
rendred
,
as
we
see
in
Hannah
,
1
Sam.
1.
27.
for
God
loves
a
chearful
giver
.
And
therefore
there
should
be
providence
in
Vowing
,
that
the
performance
may
not
come
with
an
Alas
,
as
it
did
from
Jepthah
Judges
11.
35.
Quest.
What
Helps
be
there
for
the
performing
of
what
is
vowed
rightly
,
though
performed
hardly
?
Answ.
1.
Part
with
thy
Lusts
]
,
As
People
go
to
Fairs
and
Markets
,
and
there
sell
what
they
are
loth
enough
to
part
with
,
that
they
may
pay
what
they
owe
;
so
Go
to
the
means
of
Grace
;
Perhaps
,
the
Minister
may
bid
so
fair
[
](A95730-e21900-b)*
*
See
Ezra
10.
2
,
10
,
11
,
12.
Hope
of
good
,
fear
of
evil
prevailed
to
make
them
return
to
their
old
Covenant-Command
,
Ezra
9.
10
,
11.
,
as
that
thou
wilt
part
with
those
corruptions
that
hinder
the
performance
of
thy
Vows
.
If
it
were
so
,
and
corruptions
were
once
mortified
,
How
easily
would
Vows
be
performed
?
2.
Borrow
of
Friends
and
Neighbours
]
,
so
People
use
to
do
that
they
may
not
disappoint
their
Creditors
,
and
make
forfeits
to
their
Landlords
;
converse
with
godly
Christians
that
are
honest
themselves
in
their
dealing
with
God
,
and
would
have
all
others
to
be
so
also
.
And
let
all
Christians
lend
what
And
to
keep
their
new
Covenant
.
An
Ezra
may
●●
much
.
help
they
can
,
that
their
Fellow-Christians
may
pay
their
Vows
.
Abhorred
be
they
that
give
the
Nazarites
Wine
to
drink
,
Amos
2.
12
,
and
entice
others
to
do
contrary
to
their
Vows
and
Engagements
;
They
be
like
the
Devil
,
Acts
5.
3.
Gen.
3.
4
,
5.
3.
Abate
from
ordinary
Delights
]
;
for
that
's
needful
for
the
performing
of
extraordinary
Engagements
.
As
those
that
have
an
hard
Fine
to
pay
,
abate
for
a
time
,
in
dyet
,
apparel
,
and
other
(
not-necessary
)
Expences
;
so
must
they
that
make
strict
Vows
,
and
mean
to
pay
them
,
from
carnal
contentments
,
as
from
Revels
,
Feasts
,
or
put
a
Knife
to
their
Throat
if
they
be
there
,
and
be
given
to
appetite
,
Prov.
23.
2.
so
,
if
given
to
anger
,
rather
forbear
good
than
speak
evil
,
Psal.
39.
2.
O
How
did
David's
Light
and
holy
Understanding
overcome
his
longing
!
2
Sam.
23.
16
,
17.
So
did
the
Rechabites
obedience
their
natural
content
:
which
obedience
to
their
Father
,
God
did
highly
commend
and
reward
,
Jer.
35.
14
,
18
,
19.
4.
Pray
earnestly
to
God
,
that
strength
may
be
given
from
him
for
the
performing
of
that
Vow
,
(
howbeit
hard
to
flesh
and
blood
)
that
was
made
not
only
before
him
,
but
for
him
,
1
Kings
8.
57
,
58.
1
Chron.
29.
18.
This
is
honesty
to
keep
thy
word
:
and
this
will
be
thy
comfort
,
as
it
is
to
a
Man
when
his
great
Fine
is
paid
,
though
he
have
pinch'd
to
pay
it
.
Obj.
Oh
,
but
I
have
broken
Vows
!
Answ.
If
wilfully
,
it
is
a
fearful
sin
,
Isa.
24.
5.
but
yet
not
unpardonable
;
for
God
pardons
iniquity
,
transgression
and
sin
,
that
is
,
sins
of
all
sorts
and
degrees
;
If
weakly
,
God
is
merciful
;
for
even
Men
are
so
in
this
Case
;
when
a
Man
out
of
an
honest
mind
willing
to
pay
,
binds
himself
firmly
to
pay
at
such
a
time
,
yet
is
not
able
by
all
the
shift
he
can
make
to
do
it
:
Here
the
Creditor
blames
his
inconsiderateness
(
perhaps
)
in
making
him
believe
he
would
pay
and
yet
disappointing
him
,
but
he
passeth
it
over
for
all
that
,
and
loveth
to
see
such
a
disposition
to
discharge
a
Debt
,
and
saith
,
I
see
,
this
poor
Man
is
as
willing
to
pay
as
to
promise
if
he
were
able
;
I
take
that
well
,
and
pass
by
his
Non-performance
now
;
He
will
pay
when
he
hath
it
:
even
so
,
he
will
speed
well
with
God
that
can
say
,
truly
,
Lord
,
thou
knowest
I
I
would
pay
if
I
had
it
,
and
will
pay
,
if
I
can
get
wherewithal
to
do
it
.
Scripture-Questions
out
of
Isaiah
.
Isa.
9.
6
,
7.
For
unto
us
a
Child
is
born
,
and
unto
us
a
Son
is
given
,
and
the
Government
shall
be
on
his
shoulders
;
and
his
Name
shall
be
called
Wonderful
,
Counseller
,
,
The
mighty
God
,
The
everlasting
Father
,
The
Prince
of
Peace
,
&c.
Qu.
WHat
's
the
reason
why
Christ
is
so
often
mentioned
in
the
Promises
of
the
Old
Testament
,
and
Prophecies
of
the
outward
deliverances
of
the
Church
?
Answ.
1.
In
general
]
.
1.
Because
without
Christ
,
it
is
impossible
any
good
should
be
vouchsafed
to
us
;
For
,
since
the
Fall
of
Man
,
our
state
is
sum'd
up
in
this
,
God
against
us
;
for
that
's
the
fruit
of
sin
,
Jer.
21.
13.
Zech.
11.
8.
Rom.
5.
10.
only
in
Christ
,
there
is
again
,
God
with
us
,
Isa.
8.
8
,
10.
&
41.
10.
2.
Because
in
and
through
Christ
all
good
is
given
out
from
God
unto
us
,
1
Cor.
3.
21
,
22
,
23.
Rom.
8.
32.
In
particular
]
,
That
this
may
appear
so
to
be
,
Christ
is
here
set
forth
,
in
his
Person
and
Office
;
and
that
as
both
of
them
make
for
his
Peoples
good
.
1.
In
his
Person
]
;
For
Behold
here
,
It
is
said
,
1.
A
Child
is
born
]
,
There
's
Christs
Humanity
;
for
He
was
Marie's
Child
,
Mat.
2.
20.
that
is
,
of
her
substance
,
though
conceived
by
the
power
of
the
Holy
Ghost
;
He
was
also
fed
and
bred
up
with
Butter
and
Honey
,
as
other
Children
us'd
to
be
in
that
Land
that
flowed
with
Milk
and
Honey
,
Isa.
7.
14
,
15.
This
Child
(
like
the
Youth
or
Child
)
David
,
1
Sam.
17.
33
,
42.
masters
and
destroys
all
the
Goliah-like
Enemies
of
the
Church
.
2.
A
Son
is
given
]
,
There
's
his
Divinity
,
Luke
1.
35.
which
they
that
had
eyes
saw
well
enough
,
John
1.
14.
The
Child
is
born
,
but
the
Son
,
that
is
,
Christ
(
as
the
Son
of
God
)
is
not
born
but
given
;
yet
it
's
true
that
that
holy
thing
that
was
born
of
Mary
is
truly
called
the
Son
of
God
,
Luke
1.
35.
that
being
ordinarily
ascribed
to
the
Person
that
properly
belongs
to
either
nature
,
so
that
holy
thing
,
is
that
holy
Person
,
said
to
be
born
of
Mary
,
because
(
as
Man
)
he
was
so
,
but
(
as
God
)
he
was
given
not
born
;
And
when
God
gave
him
forth
unto
us
,
it
is
under
this
Name
,
The
Son
of
God
,
Psal.
2.
7.
Heb.
1.
5.
3.
A
Child
is
born
,
and
a
Son
is
given
,
to
us
.
There
's
our
felicity
;
for
God
gave
his
only
begotten
Son
,
that
whosoever
believes
in
him
should
not
perish
,
but
have
everlasting
life
,
John
3.
16.
This
shews
what
's
meant
by
this
[
Us
]
,
that
is
,
all
Believers
,
whether
before
or
after
Christ
,
and
whether
they
be
Jews
or
Gentiles
,
Acts
15.
11.
Luke
2.
10
,
11.
O
How
many
be
there
that
believe
there
is
a
God
,
but
not
that
he
is
a
Father
to
them
?
that
there
is
a
Christ
,
but
cannot
say
or
shew
that
he
is
given
to
them
?
Happy
that
Man
that
can
say
in
the
presence
of
Christ
,
My
Lord
and
my
God
,
John
20.
28.
and
that
Woman
that
can
say
and
sing
in
the
presence
of
God
,
My
Spirit
hath
rejoiced
in
God
my
Saviour
,
Luke
1.
47.
2.
Christ
is
here
set
forth
In
his
Office
]
.
The
government
of
all
[
](A95730-e22760-b)*
*
Mat.
28.
18.
,
especially
of
the
Church
is
upon
his
shoulder
;
He
hath
the
Keys
to
lock
and
unlock
,
do
and
undoe
Joh.
5.
22.
as
he
pleaseth
,
Isa.
22.
22.
Rev.
1.
18.
&
3.
7.
He
hath
no
such
yoke
or
staff
as
is
an
instrument
of
oppression
(
as
Isa.
9.
4.
)
but
a
Key
and
Ensign
of
Rule
and
Domination
;
and
under
this
great
work
and
weight
of
Government
he
puts
his
own
shoulder
;
Albeit
he
use
Instruments
,
Prov.
8.
15
,
16.
yet
he
is
no
non-resident
,
He
sees
,
oversees
,
and
perfectly
orders
all
himself
.
Unto
both
these
is
adjoined
for
the
Churches
further
consolation
and
confirmation
,
a
fuller
description
of
Christs
Person
and
Government
.
1.
Of
his
Person
]
,
which
well
followeth
upon
the
mention
of
his
Government
,
because
it
shews
how
excellently
and
abundantly
he
is
qualified
for
the
managing
of
it
.
But
it
is
also
of
general
use
;
For
,
As
God
set
his
Name
[
Almighty
]
before
Abraham
to
assure
him
of
all
covenanted
mercy
;
and
as
he
did
more
largely
spread
his
Name
before
Moses
to
set
forth
the
goodness
and
the
glories
of
his
Nature
;
and
both
in
reference
to
,
and
for
the
behoof
of
his
Church
:
So
here
,
the
Name
of
Christ
is
like
Ointment
poured
forth
,
Cant.
1.
3.
and
his
several
Attributes
reckoned
up
to
ascertain
the
Church
of
all
desirable
things
in
and
by
him
.
He
is
therefore
said
to
be
,
1.
Wonderful
]
,
Not
only
in
his
Person
(
a
Child
in
a
Manger
,
and
yet
God
;
God
,
and
yet
lying
in
a
Manger
,
Luke
2.
12
,
18.
)
Nor
only
in
his
Wisdom
and
Understanding
,
Luke
2.
47.
and
in
his
Preaching
,
Luke
4.
22.
John
2.
46.
Nor
only
in
his
miraculous
Works
,
Luke
9.
43.
but
especially
in
regard
of
the
gathering
,
governing
and
protecting
of
his
Kingdom
and
Subjects
,
John
14.
12.
in
relation
whereunto
,
strange
things
have
been
,
are
,
and
will
be
done
in
the
World
,
Psal.
77.
13
,
14
,
15
,
16.
with
Mica
.
7.
15.
Zech.
8.
6.
especially
,
the
work
of
Redemption
is
fill'd
with
Wonders
,
Ephes.
3.
9
,
10.
1
Tim.
3.
16.
2.
Counseller
]
,
Isa.
11.
2.
Not
only
because
he
is
acquainted
with
his
Fathers
Counsels
,
John
1.
18.
&
5.
20.
as
Privy
Counsellers
are
with
State-matters
,
and
because
in
him
are
hid
all
the
treasures
of
wisdom
and
knowledg
,
Col.
2.
3.
So
that
He
can
say
,
Counsel
is
mine
,
and
sound
Wisdom
,
I
am
Vnderstanding
,
Prov.
8.
14.
but
especially
because
he
reveals
(
as
the
great
Prophet
of
the
Church
)
the
whole
Counsel
of
God
,
Luke
7.
30.
Acts
20.
27.
Mat.
11.
25
,
26
,
27.
Not
only
as
far
as
is
necessary
for
their
salvation
,
but
for
their
direction
also
,
consolation
and
confirmation
in
all
their
concernments
;
He
it
is
that
saith
of
Himself
,
I
lead
in
the
way
of
righteousness
,
in
the
midst
of
the
paths
of
judgment
,
Prov.
8.
20.
and
that
for
our
great
benefit
,
ver.
21.
3.
The
Almighty
God
]
,
True
God
,
equal
with
the
Father
,
1
John
5.
20.
John
5.
17
,
18.
and
as
Mediator
also
,
God-man
,
John
20.
28.
Luke
1.
47.
He
must
needs
therefore
be
Mighty
,
(
Psal.
50.
1.
)
yea
,
Almighty
,
Rev.
1.
8.
Now
,
as
God
said
to
Abraham
,
I
am
the
Almighty
God
,
(
Gen.
17.
17.
that
is
,
I
am
so
for
thy
use
;
so
it
is
here
;
Christ
is
the
mighty
God
,
that
is
,
as
a
Priest
,
Mighty
to
bear
the
whole
Wrath
of
God
,
Isa.
53.
4.
to
save
us
,
his
Blood
being
the
Blood
of
God
,
Acts
20.
28.
And
(
as
a
Prophet
)
mighty
in
Word
,
and
working
mightily
therein
by
the
operation
of
his
Spirit
,
Gal.
2.
8.
whence
it
is
that
there
are
so
many
Believers
(
Acts
2.
41.
)
when
there
could
not
be
one
,
but
by
that
exceeding
great
power
whereby
God
raised
up
Christ
,
and
Christ
raised
up
himself
from
the
dead
,
Ephes.
1.
19.
Rom.
1.
4.
As
a
King
also
the
power
of
a
God
sheweth
it self
in
him
to
the
rejoicing
of
the
hearts
of
all
his
Subjects
,
Isa.
52.
7.
Zech.
9.
9.
It
's
he
(
chiefly
)
who
is
that
Mighty
one
that
God
hath
laid
help
upon
,
that
he
might
be
the
mighty
King
and
Helper
of
his
Church
,
for
the
overthrow
of
all
the
enemies
thereof
,
Psal.
89.
19
,
23.
yea
,
the
strength
of
Jehovah
is
not
only
with
him
,
Psal.
110.
1
,
&c.
but
in
Him
,
Exod.
23.
21.
and
that
Name
is
on
him
,
Jer.
23.
6.
that
he
might
throw
down
all
spiritual
Enemies
,
Sin
,
Satan
,
Death
and
Hell
,
1
Cor.
15.
57.
Col.
2.
15.
Heb.
2.
14.
He
is
not
only
a
Counseller
,
but
mighty
to
execute
all
his
Counsels
,
and
to
overthrow
all
the
Counsels
of
the
Adversaries
of
his
People
,
Isa.
8.
10.
4.
The
Everlasting
Father
]
,
so
he
may
be
said
to
be
two
ways
,
1.
Because
he
is
(
together
with
the
Father
and
the
holy
Ghost
)
the
Author
(
which
this
word
[
Father
]
signifies
,
Gen.
4.
21.
Job
38.
28.
)
and
the
giver
of
eternal
Life
,
John
10.
28.
and
all
lasting
and
everlasting
good
things
,
2
Thes.
2.
16.
yea
,
(
as
Mediator
)
He
in
special
,
is
the
procurer
thereof
,
and
the
person
in
whom
it
resides
,
John
17.
2.
1
John
5.
11
,
12.
1
Joh.
5.
20.
2.
He
may
be
thus
called
in
respect
of
the
care
and
kindness
he
hath
for
his
people
who
are
(
oft
)
like
shiftless
Children
,
Job
.
29.
16.
He
ever
looks
to
his
little
Children
;
He
hath
an
everlasting
Kingdom
,
and
as
Kings
are
Fathers
of
their
Country
,
so
is
he
of
his
Church
;
but
They
only
for
a
time
,
He
for
ever
:
But
,
besides
both
these
(
which
are
ordinarily
mentioned
)
Christ
is
more
properly
a
Father
,
because
he
hath
a
Seed
and
abundance
of
Children
(
Heb.
2.
13.
Psal.
110.
3.
Acts
2.
41.
)
purchased
by
his
Death
,
Isa.
53.
10.
begotten
by
his
Resurrection
,
1
Pet.
1.
3.
Ephes.
2.
6.
for
whom
he
hath
purchased
,
and
(
as
an
Everlasting
Father
)
provided
an
everlasting
Inheritance
,
Ephes.
1.
14.
1
Pet.
1.
3
,
4.
And
in
the
mean
time
he
takes
such
a
Fatherly
care
of
them
here
,
as
that
no
Man
shall
hurt
them
,
Acts
18.
10.
5.
The
Prince
of
Peace
]
.
He
(
as
a
Priest
)
procureth
our
peace
,
Ephes.
2.
16
,
17.
(
the
chastisement
of
our
peace
being
laid
upon
him
,
Isa.
53.
5.
)
He
(
as
a
Prophet
)
preacheth
peace
,
Ephes.
2.
17.
Isa.
57.
19.
Job
3.
4
,
29.
He
(
as
a
Prince
)
worketh
peace
for
his
People
,
by
taking
a
course
with
all
their
Adversaries
,
Mica
.
5.
5.
and
bestoweth
peace
on
them
,
even
that
peace
which
passeth
all
understanding
,
Psal.
68.
18.
Gal.
5.
22.
Phil.
2.
7.
When
he
left
the
world
,
Peace
was
his
Legacy
,
John
14.
27.
and
now
he
is
in
Heaven
,
he
is
doing
that
which
he
went
for
,
that
is
,
preparing
Mansions
for
his
Disciples
wherein
there
shall
never
be
any
molestations
,
John
14.
1
,
2
,
3.
Isa.
57.
2.
How
great
a
comfort
is
there
in
all
this
for
all
His
?
To
us
a
Child
is
born
;
That
's
set
first
,
and
that
brings
all
other
comforts
near
to
us
;
He
hath
married
himself
to
our
nature
,
and
so
He
is
our
Goel
and
next
Kinsman
;
Hereby
we
are
extreamly
near
to
God
,
and
God
is
unspeakably
near
to
us
:
Hence
,
To
us
a
Son
is
given
;
for
He
is
not
only
a
Child
and
Son
of
Man
,
but
the
Son
of
God
.
This
admits
us
to
the
blessed
enjoyment
of
all
his
following
attributions
,
The
Government
is
upon
his
shoulders
;
He
that
is
our
Child
and
our
God
is
the
Prince
of
the
Kings
of
the
Earth
,
Revel.
1.
5.
having
all
power
given
him
in
Heaven
,
and
in
Earth
,
and
in
Hell
,
for
our
use
,
Mat.
18.
28.
Revel.
1.
18.
For
the
managing
of
which
princely
Power
for
our
best
advantage
,
He
is
Wonderful
,
in
his
Works
,
Exod.
15.
11.
Counseller
,
in
his
Word
;
the
Mighty
God
,
for
the
bearing
of
our
sins
on
the
Cross
,
and
disburthening
us
of
them
;
as
also
,
for
the
bearing
down
of
all
our
Enemies
,
and
freeing
us
from
them
,
John
16.
11.
and
so
He
is
the
Prince
of
Peace
;
commanding
peace
for
us
,
Psal.
44.
4.
and
working
peace
in
us
,
so
that
our
hearts
and
minds
are
kept
safe
and
quiet
as
in
the
strongest
Garrison
through
Christ
Jesus
,
Phil.
4.
7.
Ver.
7.
Hitherto
of
our
Saviours
Person
.
In
this
Verse
followeth
the
Description
of
his
Government
,
which
is
the
perpetual
stay
of
the
Church
of
God
in
this
diversly
and
(
oft
)
very
sadly
governed
world
,
but
,
looking
to
Christ
the
Supream
Governour
,
Eccles.
5.
8.
all
's
well
,
or
shall
be
well
,
all
is
right
,
or
shall
be
set
at
rights
at
that
last
and
great
day
.
Mean-while
,
He
moderates
the
worst
things
,
and
makes
them
to
those
that
are
his
,
the
best
things
,
Rom.
8.
28.
This
Government
is
described
by
the
extent
,
peace
,
relation
,
administration
,
and
perpetuity
of
it
.
1.
By
the
extent
and
amplitude
of
it
]
;
for
it
is
a
thriving
and
still
-
encreasing
thing
;
Christs
Kingdom
is
still
coming
[
](A95730-e23950-b)*
*
Mat.
6.
10.
and
coming
on
,
which
was
especially
by
the
coming
in
of
the
Gentiles
,
Psal.
2.
8.
Isa.
49.
18
,
to
v.
24.
But
still
,
and
even
unto
the
end
of
the
world
,
wheresoever
the
Gospel
is
preached
,
some
are
added
,
Acts
2.
47.
&
11.
24.
See
Mat.
13.
31
,
32
,
33.
All
other
Kingdoms
and
Monarchies
have
their
decreases
,
but
Christ's
is
still
on
the
growing
hand
;
yea
,
He
gains
by
what
he
loses
,
the
Blood
of
Martyrs
being
the
Seed
of
the
Church
.
2.
By
the
peace
of
it
[
](A95730-e24020-b)*
*
Luke
2.
14.
]
;
for
the
Kingdom
of
God
is
peace
,
Rom.
14.
17.
and
Christ
the
King
is
the
peace
,
Mica
.
5.
5.
More
particularly
,
in
and
by
the
Kingdom
of
Christ
,
there
is
a
Personal
and
Social
peace
.
1.
A
Personal
peace
]
,
and
that
divers
ways
;
For
so
there
is
a
peace
,
1.
Of
Justification
,
by
the
righteousness
of
Christ
,
which
is
a
main
thing
in
the
Kingdom
of
Christ
,
Rom.
14.
17.
and
which
,
being
purchased
with
his
Blood
as
a
Priest
,
he
doth
as
a
royal
King
,
bestow
on
all
those
tha●
are
his
,
Psal.
66.
18.
Isa.
45.
24.
And
by
this
Justification
through
Faith
,
there
is
inward
peace
filling
the
heart
with
joy
in
all
outward
troubles
,
Rom.
5.
1
,
2
,
3.
2.
There
is
the
peace
of
Sanctification
by
those
gifts
and
graces
which
Christ
,
as
an
ascending
King
[
](A95730-e24100-b)*
*
Psal.
66.
18.
bestows
upon
all
those
that
are
His
by
the
Spirit
[
](A95730-e24110-b)*
*
Gal.
5.
22.
Fruit
of
Spirit
,
peace
.
of
grace
(
Job
.
7.
39.
)
and
by
which
he
rules
in
their
hearts
and
souls
;
for
the
Kingdom
of
God
is
within
us
,
Luke
17.
21.
This
peace
of
Sanctification
hath
two
branches
;
for
it
ariseth
,
1.
From
the
mortification
of
our
Lusts
,
which
when
they
prevail
there
is
fighting
,
2
Sam.
24.
10.
but
when
they
are
prevailed
over
,
much
tranquillity
of
mind
as
we
see
in
David
,
who
was
freed
from
grief
of
heart
,
and
greatly
rejoiced
in
God
when
by
Abigail
he
got
the
better
of
his
irregular
passion
,
1
Sam.
25.
31
,
32
,
&c.
Thus
Christ
rules
when
the
peace
of
God
rules
in
our
hearts
,
for
the
subduing
of
all
those
unruly
passions
that
are
the
make-bates
between
Man
and
Man
,
Col.
3.
15.
2.
Peace
ariseth
,
not
only
from
the
subduing
of
our
Lusts
,
but
from
the
quickening
of
us
to
newness
of
life
,
from
an
holy
frame
of
heart
,
and
a
lively
exercise
of
Christian
graces
in
our
whole
carriage
.
Thus
by
Faith
there
is
perfect
peace
,
Isa.
26.
3.
and
by
the
testimony
of
a
good
conscience
in
the
faithful
discharge
of
our
duties
,
much
rejoicing
,
2
Cor.
1.
12.
and
by
patience
,
a
possessing
of
our
souls
in
peace
,
Luke
21.
19.
3.
There
is
a
Personal
peace
of
relation
,
union
and
interest
in
Jesus
Christ
;
as
Men
are
much
quieted
if
they
have
a
friend
nearly
related
[
](A95730-e24260-b)*
*
3
John
10.
6.
1
Sam.
11.
9.
and
dearly
affected
to
them
,
and
that
is
able
in
every
condition
to
give
them
help
,
that
hath
enough
in
him
for
their
use
.
Thus
it
is
with
us
in
regard
of
Christ
;
yea
,
much
better
than
thus
,
inasmuch
as
his
love
and
power
is
infinitely
greater
,
and
the
union
between
us
and
him
nearer
(
though
spiritual
)
than
that
of
our
kinred
according
to
the
flesh
;
therefore
Christ
(
that
his
troubled
Servants
may
have
peace
)
calls
them
to
himself
,
John
16.
33.
Phil.
4.
4
,
12
,
13.
4.
There
is
the
peace
of
inward
consolation
by
that
Spirit
which
is
the
Comforter
,
to
allay
and
take
away
all
heart-trouble
,
John
14.
26
,
27.
Hereby
Jesus
(
as
Jonathan
,
1
Sam.
23.
16.
)
strengthens
the
hands
and
hearts
of
his
Servants
in
God
.
5.
There
is
the
peace
of
expectation
;
Let
not
your
hearts
be
troubled
(
saith
our
Saviour
,
John
14.
1
,
2
,
3.
)
for
,
I
go
to
prepare
a
place
for
you
,
that
where
I
am
ye
may
be
also
;
look
to
that
in
all
troubles
here
,
and
quiet
and
comfort
your
hearts
,
1
Thes.
4.
17
,
18.
2
Cor.
4.
14.
6.
Of
sustentation
mean-time
,
Acts
18.
10.
Psal.
73.
23
,
24
,
26.
Thus
of
the
personal
Peace
.
2.
There
is
,
by
a
reigning
Christ
,
a
social-Peace
,
or
a
society-Peace
;
And
that
,
1.
By
our
own
Regeneration
,
whereby
our
spirits
are
made
peaceable
towards
others
.
2.
By
others
Conversion
whereby
their
spirits
are
made
peaceable
towards
us
:
Both
these
we
find
,
Isa.
11.
6
,
&c.
Thus
was
the
raging
spirit
of
Saul
calmed
,
and
thereby
the
whole
Church
also
had
much
more
rest
and
quiet
,
Acts
9.
31.
yea
,
by
the
convictions
of
the
Word
upon
the
hearts
of
wiser
Men
(
though
they
be
not
converted
)
there
ariseth
a
peace
to
the
People
of
God
by
an
over-ruling
Christ
;
and
Thus
by
Gamaliel's
counsel
(
upon
a
ground
of
Religion
,
to
wit
,
that
it
was
dangerous
to
fight
against
God
,
Acts
5.
39.
)
that
bloody
company
were
so
convinced
,
that
the
Apostles
had
their
lives
,
and
were
dismiss'd
with
a
comfortable
measure
of
peace
.
Unto
all
which
we
may
add
,
that
Christ
(
to
whom
all
power
is
committed
)
bends
and
binds
the
hearts
,
tongues
and
hands
of
Enemies
,
as
Gen.
31.
42.
&
33.
10.
raiseth
up
instruments
,
and
ordereth
out
benign
Providences
as
he
pleaseth
for
his
Churches
peace
.
Hence
something
they
do
against
the
Children
of
God
,
and
more
they
cannot
do
,
though
they
would
never
so
fain
,
and
though
they
be
never
so
like
to
do
it
;
as
we
see
in
Herod
,
Acts
12.
2
3
,
4
,
5
,
6
—
11.
Hitherto
of
the
Peace
of
Christs
Kingdom
.
3.
Christs
Rule
and
Dominion
is
described
,
by
the
relation
it
hath
unto
David
]
.
Here
therefore
is
(
as
it
were
)
the
Heraldry
of
the
Holy
Ghost
,
describing
this
King
as
lineally
descending
from
David
;
This
was
of
great
use
to
the
Jews
,
because
all
their
Covenant-comforts
[
](A95730-e24560-b)*
*
2
Sam.
23.
●
.
and
precious
Promises
were
laid
up
in
the
House
of
David
,
2
Sam.
7.
26
,
29.
2
Kings
19.
3
,
4.
1
Chron.
14.
2.
yea
,
and
is
so
to
us
Gentiles
also
[
](A95730-e24610-b)a
a
Luke
2.
32.
;
for
the
main
Promises
of
the
Covenant
of
Grace
are
made
and
belong
to
the
people
of
God
in
all
Ages
[
](A95730-e24620-b)b
b
Ezek.
37.
26.
Acts
2.
39.
Luk.
2.
10.
,
which
people
of
God
we
Gentiles
now
are
[
](A95730-e24630-b)c
c
Rom.
9.
25.
,
over
whom
Christ
the
Son
of
David
is
as
their
King
and
Shepherd
,
Ezek.
36.
24.
John
10.
16.
Rom.
10.
12.
Hos.
1.
10
,
11.
In
sum
,
There
's
no
comfort
for
sinners
,
but
in
a
work
of
Redemption
and
Reconciliation
;
none
can
be
merry
solidly
,
but
they
that
can
sing
that
new
Song
,
Revel.
5.
9.
There
's
no
Redemption
but
by
the
true
Messiah
and
his
Sacrifice
,
Dan.
9.
26.
John
8.
24.
Acts
4.
12.
This
true
Messiah
must
be
of
the
House
and
Lineage
,
and
sit
upon
the
Throne
of
David
,
Luke
1.
32
,
33.
&
2.
4.
By
this
Description
therefore
we
see
where
to
fix
our
comfort
,
there
being
no
sitting
upon
the
Throne
of
David
since
this
Child
was
born
,
but
by
this
Child
and
Son
of
God
only
,
to
whom
is
given
Dominion
and
Glory
,
Dan.
7.
14.
Mat.
20.
18.
yet
we
must
remember
,
that
He
sits
on
the
Throne
of
David
as
David
did
,
reigning
outwardly
and
subduing
Enemies
as
he
did
:
His
Kingdom
is
not
a
worldly
[
](A95730-e24810-b)*
*
Joh.
18.
36.
but
a
spiritual
Kingdom
[
](A95730-e24820-b)*
*
Rom.
14.
17.
,
wherein
he
rules
by
his
Word
and
Spirit
,
Psal.
110.
2
,
3.
Mat.
12.
18.
Luke
17.
21.
only
while
he
rules
thus
in
his
Church
spiritually
,
he
rebukes
the
wickedness
of
the
world
as
he
seeth
good
outwardly
,
Psal.
110.
6
,
7.
Acts
12.
20.
yea
,
and
of
the
Church
also
,
Acts
5.
5
,
10
,
11.
&
13.
11.
4.
The
Government
of
Christ
is
described
by
the
manner
of
the
administration
of
it
]
.
His
Kingdom
is
a
well-ordered
and
established
Kingdom
as
the
Covenant
with
David
was
,
2
Sam.
2.
3
,
5.
Christ
in
person
did
set
things
right
in
the
Temple
,
John
2.
15
,
16.
And
hath
set
an
order
in
his
Church
,
Mat.
18.
15.
John
20.
23.
Ephes.
4.
11
,
12.
1
Tim.
3.
2
,
&c.
&
5.
wholly
,
and
Tit.
1.
5
,
6
,
7
,
&c.
yea
,
for
See
Heb.
9.
10.
outward
things
,
1
Cor.
11.
2
,
&c.
34
—
&
14
throughout
,
Col.
2.
5.
It
is
also
an
all
reformed
.
established
Kingdom
,
so
that
the
Gates
of
Hell
cannot
prevail
against
it
,
Mat.
16.
18.
nor
any
true
Member
of
it
,
Luke
22.
32.
John
17.
15.
1
Pet.
5.
10.
with
v.
8
,
9.
This
appears
because
all
those
things
are
in
it
whereby
the
Throne
is
established
,
as
right
Laws
and
righteous
Executions
of
[
](A95730-e25090-b)*
*
Heb.
1.
8
,
9.
Judgment
in
regard
of
his
Enemies
,
and
Justice
in
regard
of
his
Subjects
.
5.
It
is
described
by
the
perpetuity
of
it
]
:
It
is
for
ever
and
ever
,
Dan.
7.
14.
Luke
2.
33.
Heb.
1.
8.
As
long
as
this
world
lasteth
,
Christ
doth
[
](A95730-e25160-b)*
*
1
Cor.
15.
24.
and
will
administer
it
(
as
Mediator
)
as
now
it
is
;
and
ever
after
,
the
Kingdom
will
continue
in
a
glorious
state
,
2
Tim.
4.
1.
&
2.
12.
All
this
is
sealed
and
assured
by
the
zeal
and
ardent
love
of
the
Lord
of
Hosts
,
which
is
the
cause
of
it
;
and
again
,
by
the
zeal
and
vehemency
of
spirit
that
is
in
the
Lord
of
Hosts
for
his
own
glory
,
his
Churches
welfare
,
to
pay
his
Enemies
their
Wages
,
to
make
good
his
Truth
,
and
perform
his
gracious
Promises
made
to
his
people
.
When
God
puts
on
the
cloak
of
zeal
,
as
2
Kings
9.
20.
&
20.
15.
he
will
throughly
plead
the
cause
of
his
Church
,
Jer.
50.
34.
vindicate
the
honour
of
this
great
King
,
and
see
that
all
shall
be
well
,
though
for
present
,
it
be
never
so
ill
,
Isa.
59.
14
,
15
,
16
,
17
,
18-20
.
&
63.
5
,
6.
Our
zeal
is
oft
seen
in
promising
and
professing
;
It
were
better
shew
it
as
God
doth
his
,
in
performing
.
That
which
yet
remains
to
be
more
particularly
spoken
to
,
is
,
why
Christ
is
so
much
spoken
of
in
Promises
and
Promises
of
the
Churches
Deliverance
;
whereof
these
Reasons
may
be
given
.
1.
Because
Christ
is
the
foundation
of
faln
Mans
recovery
[
](A95730-e25300-b)*
*
2
Cor.
1.
20.
Isa.
49.
8.
,
of
the
covenant
of
grace
,
&
of
all
the
grace
&
comfort
of
that
covenant
,
which
containeth
all
good
in
it
,
as
the
Mine
of
Mercy
.
He
is
therefore
mentioned
and
described
immediately
after
the
Fall
in
that
first
grand
Promise
,
Gen.
3.
15.
revealing
mans
restoring
upon
this
ground
,
that
the
Seed
of
the
Woman
shall
bruise
the
head
of
the
Serpent
(
that
caus'd
the
Fall
)
by
the
Serpents
bruising
of
his
heel
;
that
is
(
principally
)
by
our
Saviours
Death
,
whereby
he
was
destroyed
that
had
the
power
of
death
,
that
is
,
the
Devil
,
Heb.
2.
14.
After
which
Promise
,
Christ
and
the
good
things
we
have
in
and
by
Him
,
are
still
brought
in
and
represented
.
As
1.
To
Noah
,
to
assure
the
restoring
of
the
world
after
the
Flood
had
drowned
and
destroyed
all
;
for
Noah
built
an
Altar
[
](A95730-e25400-b)*
*
Gen.
8.
20
,
21.
,
offered
Burnt-offerings
,
from
which
the
Lord
smelt
a
sweet
savour
,
and
so
resolv'd
never
to
destroy
all
again
,
as
he
had
once
done
;
This
was
not
because
the
Lord
in
the
blood
of
Beasts
,
but
because
the
sacrificing
of
them
was
a
type
of
the
Sacrifice
of
Christ
,
who
gave
himself
for
us
an
Offering
and
a
Sacrifice
to
God
for
a
sweet
smelling
savour
,
Ephes.
5.
2.
To
assure
this
further
,
God
established
a
Covenant
with
Noah
,
and
with
his
Seed
,
and
with
every
living
Creature
,
Gen.
9.
9
,
10
,
13.
whereof
the
Rain-bow
was
a
sign
,
which
is
applied
by
Isaiah
,
chap.
54.
9.
to
the
Covenant
of
grace
,
shewing
that
it
issued
from
that
.
2.
To
Abraham
,
saying
,
In
thee
and
in
thy
Seed
,
all
the
Nations
of
the
Earth
shall
be
blessed
,
Gen.
12.
3.
&
22.
18.
which
,
by
the
Apostle
Paul
,
Gal.
3.
8
,
16.
is
applied
to
Christ
.
3.
Christ
,
and
his
Redemption
is
set
forth
in
their
Deliverance
out
of
Egypt
,
where
He
that
appeared
to
Moses
under
this
Name
,
I
am
that
I
am
,
Exod.
3.
14.
appeareth
to
be
Christ
by
the
same
title
(
in
effect
and
as
further
unfolded
)
given
to
Christ
;
yea
,
taken
to
Him
by
Himself
,
Revel.
1.
4.
So
in
Exod.
23.
20
,
21
,
23.
He
is
described
as
their
Deliverer
out
of
Egypt
:
yea
,
therefore
they
were
delivered
,
because
He
(
in
a
sort
)
was
delivered
in
them
,
as
being
to
come
of
them
,
Hos.
11.
1.
4.
(
To
omit
the
Covenant
of
God
with
David
,
Psal.
89.
28.
2
Sam.
23.
5.
which
is
intimated
in
their
Deliverance
from
the
Assyrian
,
2
Kings
19.
34.
)
Christ
is
often
mentioned
in
the
Prophecies
of
their
Deliverance
out
of
the
Captivity
,
as
is
manifest
,
not
only
in
this
Text
,
but
in
divers
other
Scriptures
,
and
namely
in
these
following
,
Isa.
7.
14.
&
8.
8
,
10.
&
10.
27.
Jer.
23.
5.
to
v.
9.
so
Ezek.
36.
25.
Dan.
9.
17
,
26.
Micah
5.
2
,
5.
Zech.
9.
11.
in
which
last
place
Christ
is
described
with
a
[
Therefore
]
v.
7.
to
shew
that
therefore
they
were
delivered
out
of
Captivity
,
because
such
a
King
was
to
come
in
fulness
of
time
,
the
vertue
of
whose
Redemption
extended
it self
backward
,
and
so
it
doth
forward
,
unto
all
Ages
of
the
Church
,
as
that
from
which
the
Deliverance
thereof
issueth
.
Hence
Deliverance
out
of
Babylon
so
much
excelleth
Deliverance
out
of
Egypt
,
because
of
the
nearer
connexion
of
it
with
Christ
;
yea
,
because
his
Coming
and
Kingdom
is
wrapt
up
in
it
.
Thus
of
the
first
Reason
.
2.
Because
the
great
Deliverances
in
the
Old
Testament
,
were
types
and
fore-runners
of
our
full
Redemption
by
Jesus
Christ
;
as
they
issued
from
it
,
so
they
were
like
John
Baptist
to
it
,
that
is
,
sent
before
,
to
give
the
Jews
(
a
people
much
taught
by
the
eye
)
such
notice
of
it
as
was
suitable
to
their
time
and
state
.
This
we
may
see
in
their
Deliverance
out
of
Egypt
,
which
being
set
before
the
Ten
Commandments
of
the
Moral
and
Eternal
Law
of
God
,
as
a
motive
to
the
observation
thereof
,
would
be
of
little
weight
with
us
,
who
were
not
delivered
out
of
Egypt
as
they
were
,
but
that
our
Deliverance
out
of
the
spiritual
Egypt
,
and
out
of
the
hands
of
all
our
spiritual
Enemies
,
was
signified
by
it
,
and
is
presented
in
it
;
as
the
Paschal
Lamb
instituted
upon
that
Deliverance
,
evidently
sheweth
,
Exod.
12.
46.
John
19.
36.
The
like
we
may
say
of
their
Deliverance
out
of
Babylon
,
which
(
as
the
casting
of
Jonah
upon
the
dry
Land
,
after
his
being
three
days
and
three
nights
in
the
Whales
belly
,
Mat.
12.
39
,
40.
)
set
before
them
a
rising
and
a
raising
Christ
,
which
they
might
look
upon
,
in
their
bringing
out
of
the
grave
of
Babylon
as
the
sign
&
earnest
thereof
,
unto
which
we
are
led
by
the
Prophets
manner
of
expressing
that
Deliverance
,
Isa.
26.
19.
Hos.
6.
2.
3.
Because
the
comfort
of
the
Church
and
People
of
God
,
is
compleated
only
in
Jesus
Christ
:
For
1.
He
only
can
free
us
from
all
Enemies
,
Luke
1.
74.
and
namely
,
from
spiritual
Enemies
which
are
the
greatest
,
and
which
do
endanger
us
everlastingly
,
over
all
of
which
he
hath
triumphed
(
Col.
2.
15.
)
and
so
may
we
in
him
,
Rom.
8.
33
,
34.
Nor
is
there
any
but
He
that
can
obtain
eternal
Redemption
and
Salvation
for
us
,
Heb.
9.
12.
Acts
4.
12.
Isa.
45.
17
,
22.
2.
And
in
him
only
satisfaction
is
to
be
found
;
because
as
he
freeth
us
from
every
kind
of
Enemy
,
so
he
furnisheth
us
and
supplieth
us
with
every
kind
of
comfort
;
for
with
Him
we
have
every
thing
,
Rom.
8.
32.
1
Cor.
3.
21
,
22
,
23.
so
that
if
his
People
be
in
never
so
much
outward
affliction
,
yea
without
Deliverance
,
yet
they
may
overskip
(
as
it
were
)
that
kind
of
comfort
,
and
pass
from
it
to
spiritual
,
Phil.
4.
4.
2
Cor.
1.
3
,
4
,
5.
whereof
so
much
is
procured
to
them
through
our
Lord
Jesus
Christ
,
as
that
they
may
glory
in
tribulations
,
Rom.
5.
3.
Phil.
4.
7.
yea
,
if
there
be
a
dimness
in
spiritual
comforts
they
may
pass
from
them
to
eternal
;
unto
which
the
Redemption
of
Christ
extends
,
and
wherein
it
is
accomplished
,
2
Cor.
4.
17
,
18.
1
Thes.
4.
18.
4.
Because
none
can
partake
in
spiritual
Deliverance
,
nor
in
outward
Deliverance
(
in
mercy
)
but
only
such
as
are
in
Christ
Jesus
:
It
's
true
,
that
they
out
of
the
Church
may
be
said
to
be
delivered
by
Him
,
as
the
Ruler
of
the
whole
Earth
,
Zech.
4.
14.
2
Kings
5.
1.
Amos
9.
7.
Mat.
28.
18.
John
5.
22.
And
wicked
Men
in
the
Church
are
(
together
with
those
that
are
good
)
delivered
by
Him
,
as
the
King
of
the
Church
,
Deut.
33.
26
,
27
,
28.
with
Jer.
23.
6.
Psal.
2.
6.
so
the
Pool
of
Bethesda
cured
whosoever
it
was
,
that
step'd
in
first
after
the
troubling
of
the
Water
,
(
without
any
difference
,
it
seems
,
between
good
and
bad
)
and
whatsoever
Disease
he
had
,
he
was
delivered
from
it
,
John
5.
3
,
4.
for
that
healing
Water
remained
as
a
Monument
of
Gods
owning
them
as
his
People
.
But
though
Christ
hath
wrought
still
(
Josh.
5.
13
,
14
,
15.
John
5.
17.
)
in
the
Deliverance
and
Preservation
of
the
Church
wherein
there
is
corn
and
chaff
,
that
is
,
in
outward
Deliverances
;
yet
none
are
delivered
spiritually
,
but
only
such
as
are
in
him
as
their
Head
;
Nor
are
any
but
they
delivered
outwardly
in
special
mercy
,
though
they
partake
in
common
kindness
and
Creature-mercy
,
Psal.
145.
9.
or
Church-mercy
(
it
is
not
in
member
[
](A95730-e26210-b)a
a
1
Cor.
3.
23.
mercy
)
;
for
where
should
they
have
any
such
mercy
that
have
not
Christ
Jesus
,
and
that
are
expresly
excluded
out
of
his
Prayers
?
John
17.
9.
Wicked
Men
have
a
great
deal
to
answer
,
for
their
comforts
and
Gods
loving-kindness
,
(
such
as
it
is
)
which
(
if
they
repent
not
)
ends
in
a
greater
treasure
of
wrath
,
Rom.
2.
4
,
5.
whereas
the
Deliverances
of
Gods
Children
present
Heaven
to
them
,
because
they
proceed
from
that
love
which
reacheth
to
Heaven
,
and
endeth
(
or
never
endeth
)
there
.
Hence
Paul
argueth
himself
into
Heaven
upon
an
outward
Deliverance
from
Nero
,
2
Tim.
4.
17
,
18.
5.
Because
all
that
are
in
Christ
shall
be
delivered
outwardly
(
if
it
be
good
for
them
,
Psal.
34.
7
,
10.
2
Cor.
1.
10.
1
Tim.
4.
10.
)
And
(
without
fail
)
spiritually
,
and
eternally
,
Mat.
1.
21.
Rom.
8.
1
,
2.
John
17.
15.
2
Tim.
4.
18.
Yea
,
This
is
the
comfort
of
the
People
of
God
in
all
successive
troubles
to
the
end
of
the
world
,
that
God
will
still
sample
his
former
and
ancient
Deliverances
,
and
work
time
after
time
,
for
their
enlargement
,
Isa.
11.
11.
Isa.
51.
9
,
10.
&
65.
13
,
14
,
19.
Micha.
7.
15.
the
end
whereof
,
(
and
the
evidence
whereof
)
is
this
,
to
serve
him
without
fear
,
in
holiness
and
righteousness
before
him
all
the
days
of
their
life
,
Luke
1.
74
,
75.
and
to
rejoice
in
this
Lord
always
,
Phil.
4.
4.
Isa.
38.
1
,
2
,
3.
Hezekiah
was
sick
unto
Death
,
Then
turned
his
face
to
the
wall
,
And
said
,
Remember
now
,
O
Lord
,
I
beseech
thee
,
how
I
have
walked
before
thee
in
truth
and
with
a
perfect
heart
,
and
have
done
that
which
is
good
in
thy
sight
.
Qu.
WHat
course
are
we
to
take
for
Death-bed
comforts
?
Answ.
1.
We
must
not
pin
our
Faith
upon
any
Party
;
nor
order
our
ways
by
any
mens
way
which
they
have
chosen
to
themselves
,
though
they
appear
never
so
godly
.
Hezekiah
buildeth
upon
that
here
,
not
that
which
is
proper
to
a
party
and
such
a
company
of
Gods
people
,
but
he
buildeth
on
(
not
in
way
of
merit
,
but
to
shew
his
meetness
for
mercy
)
that
which
all
the
people
of
God
in
common
consent
in
;
that
is
,
a
sincere
walking
with
God
according
to
his
will
.
It
will
not
be
enough
to
say
at
the
last
day
,
or
in
the
last
of
our
days
,
such
and
such
men
were
of
this
mind
;
and
therefore
I
(
seeing
them
godly
)
was
of
their
mind
;
but
the
comfort
will
be
,
I
still
strove
to
be
of
the
mind
of
God
revealed
in
his
Word
,
and
of
the
mind
of
other
good
People
as
far
as
they
were
of
his
,
and
no
further
;
We
must
remember
,
it
is
a
duty
to
take
heed
,
not
only
of
the
errours
of
the
ungodly
,
2
Pet.
3.
17.
but
of
the
godly
(
their
errours
being
no
part
of
their
godliness
)
.
If
Peter
say
,
Not
so
,
Lord
,
Acts
10.
14.
Thou
shalt
never
wash
my
feet
,
Lord
,
John
13.
8.
others
must
not
come
and
say
so
because
Peter
said
so
;
even
a
Peter
,
when
he
is
not
right
in
his
head
,
or
not
right
in
his
foot
,
Gal.
2.
14.
is
not
to
be
followed
.
It
's
good
following
Hezekiah
in
the
former
Chapter
,
and
in
this
;
but
not
in
the
next
,
where
he
is
tempted
and
overcome
by
a
visit
and
message
of
high
honour
,
but
worse
to
him
than
the
message
of
death
here
.
The
Rule
is
to
follow
godly
Persons
in
that
which
is
godly
in
them
;
for
therein
we
have
God
and
his
Word
going
before
us
,
but
not
in
their
unapproved
opinions
and
ways
.
Follow
them
in
the
light
,
but
not
in
the
dark
.
As
if
a
Person
be
Orthodox
,
and
right
in
his
judgment
,
and
live
an
heterodox
and
ungodly
life
,
a
man
may
hear
what
he
saith
,
and
do
well
to
be
of
his
judgment
,
but
must
not
do
as
he
doth
,
Mat.
23.
3.
nor
live
as
he
lives
;
So
on
the
contrary
,
every
one
is
to
be
godly
like
those
that
are
godly
:
There
,
the
Rule
is
,
Do
thou
likewise
,
Luke
10.
37.
but
if
such
godly
persons
err
in
their
judgment
or
practice
,
then
the
Rule
is
,
Think
thou
,
Do
thou
otherwise
,
Ephes.
5.
7
,
11.
Be
not
carried
away
with
a
Barnabas
out
of
the
right
way
,
Gal.
2.
13.
Quest.
But
how
shall
I
that
am
weak
and
ill
able
to
judg
,
be
of
Christs
mind
when
so
many
differ
about
the
mind
of
Christ
?
Answ.
1.
Take
the
Bereans
course
,
Acts
17.
11.
and
Pauls
Counsel
,
1
Thes.
5.
21.
Search
Scripture
,
Try
by
Scripture
.
They
who
have
a
little
skill
in
Money
,
yet
having
received
a
piece
of
Gold
,
can
try
what
it
is
by
the
weight
.
2.
Take
Davids
course
,
that
is
,
still
be
praying
to
God
for
knowledg
,
and
to
set
him
in
the
right
way
.
It
requires
skill
to
use
the
weights
of
a
good
eye
to
see
the
wonders
of
the
words
,
and
that
's
had
by
Prayer
,
Psal.
119.
18
,
34.
36.
3.
Take
Cornelius
[
](A95730-e26770-b)*
*
Acts
10.
31.
his
course
who
did
both
fast
and
pray
,
and
in
that
way
came
to
know
by
Peter
that
Jesus
the
Son
of
Mary
was
the
true
Messiah
;
But
here
,
still
Remember
,
when
any
thing
is
doubtful
,
not
to
resolve
first
,
and
pray
to
God
after
(
as
they
,
Jer.
42.
20.
)
such
make
as
if
they
meant
to
make
God
of
their
minds
;
but
go
to
God
first
,
and
resolve
after
according
as
God
shall
direct
.
It
's
horrible
to
think
that
God
should
be
of
our
mind
,
but
it
's
an
holy
Prayer
to
desire
of
him
that
we
may
be
of
his
mind
.
Quest.
What
shall
we
say
to
those
things
wherein
not
only
ordinary
Persons
differ
,
but
even
the
best
Christians
,
and
the
best
Ministers
also
?
Answ.
1.
Stick
fast
to
that
wherein
all
that
are
godly
agree
,
and
wherein
we
agree
with
them
,
Phil.
3.
16.
that
is
,
Keep
close
,
and
with
full
consent
and
intent
,
to
the
main
grounds
of
Religion
,
which
breed
good
blood
and
spirits
,
and
delight
not
in
controversies
that
fill
the
head
with
air
,
and
if
by
disputes
a
dram
of
Truth
happen
to
be
had
,
yet
it
is
usually
with
the
loss
of
an
ounce
of
Love
and
Ccharity
.
2.
In
things
wherein
Learned
and
godly
Ministers
differ
,
stand
still
,
and
ingage
not
therein
before
it
be
clearly
determined
out
of
the
Word
of
God
.
And
,
if
it
still
remain
undetermined
,
then
think
it
a
matter
of
less
moment
,
which
thou
mayst
let
alone
without
thy
souls
hurt
;
but
if
thou
be
over-busie
with
things
uncertain
,
it
will
distract
thee
,
and
take
thee
off
from
more
profitable
imployment
in
things
certain
;
curiosity
is
a
great
enemy
to
edification
.
Hitherto
of
our
first
way
for
comfort
at
our
last
day
,
which
is
a
sincere
walking
in
that
way
wherein
all
Gods
Party
consent
,
and
have
ever
found
comfort
.
But
,
2.
We
must
not
go
(
if
we
mean
to
have
comfort
when
we
are
going
out
of
the
world
)
upon
a
Covenant
of
Works
,
that
is
,
we
must
not
be
at
that
pass
,
to
hope
for
or
lose
our
hold
of
Heaven
,
if
we
do
not
carry
our selves
exactly
,
according
to
that
which
the
Law
of
God
requireth
of
us
:
For
Man
is
not
now
innocent
,
as
he
was
when
first
made
,
and
so
able
to
keep
the
whole
Law
perfectly
,
but
he
is
faln
from
that
state
,
and
become
so
weak
and
unable
to
keep
the
Law
,
as
that
the
Law
also
is
weak
,
Rom.
8.
3.
and
unable
to
comfort
him
;
but
instead
thereof
pronounceth
a
curse
against
him
,
Gal.
3.
10.
so
that
he
that
will
not
be
comforted
before
his
carriage
be
such
,
as
that
his
Conscience
(
looking
upon
the
Law
)
cannot
except
against
it
;
that
person
(
I
say
)
can
never
have
comfort
,
and
that
's
the
ordinary
case
of
them
who
complain
of
trouble
of
Conscience
:
for
that
they
say
,
is
,
such
and
such
sins
are
committed
;
all
services
are
weakly
performed
,
my
Repentance
is
dull
,
heart
hard
,
faith
feeble
,
life
unprofitable
(
for
howsoever
some
that
are
far
gone
and
have
lien
long
in
trouble
of
mind
,
deny
they
have
any
goodness
,
yet
commonly
,
and
upon
examination
,
all
their
complaints
pitch
and
settle
upon
the
degrees
of
it
)
.
Now
such
defects
there
will
ever
be
while
we
are
Travellers
,
and
till
we
come
to
that
place
and
happy
home
wherein
the
souls
of
just
men
are
made
perfect
,
Heb.
12.
23.
Eccles.
7.
20.
Yet
,
Here
we
must
take
this
caution
along
with
us
,
to
wit
,
that
we
are
not
(
for
all
this
)
to
lay
aside
the
Law
,
as
if
,
in
matter
of
comfort
there
were
no
respect
to
be
had
to
it
;
for
we
are
to
look
upon
good
works
prescribed
by
the
Law
as
the
helps
of
our
comfort
,
and
great
helps
also
,
because
they
do
evidence
our
faith
and
fear
of
God
,
Gen.
22.
12.
and
without
them
we
cannot
look
to
be
saved
,
Jam.
1.
14.
—
2.
14.
But
then
,
we
must
remember
that
we
are
not
to
pass
judgment
our selves
,
and
pronounce
a
curse
upon
our selves
from
the
strict
sentence
of
the
Law
,
as
if
that
curse
should
be
inflicted
on
us
,
only
(
to
humble
us
the
more
,
and
make
us
the
more
to
prize
Jesus
Christ
)
we
may
set
it
before
us
as
that
which
is
deserved
by
us
,
but
carry'd
from
us
by
Christ
that
was
made
a
curse
for
us
,
Gal.
3.
13.
More
particularly
,
that
we
may
hold
our
Comfort
.
1.
We
are
not
to
passsentence
upon
our
selvs
,
and
to
judg
of
our
spiritual
estate
by
our
miscarriage
particular
actions
,
but
according
to
our
general
course
,
because
it
is
not
this
or
that
(
that
is
done
upon
occasion
,
tentation
,
or
in
a
passion
)
I
say
,
it
is
not
this
or
that
,
or
divers
things
so
done
,
that
shews
the
frame
of
our
heart
(
according
to
which
God
judgeth
,
1
Kings
8.
39.
Jer.
17.
10.
)
but
what
we
do
generally
and
constantly
,
Acts
13.
22.
He
hath
a
good
heart
and
is
one
of
Gods
heart
,
who
fulfils
all
Gods
wills
,
that
is
,
generally
;
though
herein
and
therein
he
be
overtaken
sadly
,
1
King
.
15.
3
,
5.
2
Chron.
16.
9.
with
2
Chron.
15.
17.
2.
Much
less
must
we
refuse
to
take
comfort
because
of
our
failings
,
and
comings
short
in
the
growth
and
degrees
of
Grace
,
for
that
we
shall
ever
do
while
we
are
here
;
and
if
that
should
hinder
comfort
,
a
Paul
himself
could
not
take
it
,
Phil.
3.
12.
If
therefore
every
miscarriage
be
lamented
,
and
it
be
our
grief
,
and
we
look
upon
it
as
our
shame
to
come
short
of
our
duty
,
then
Act.
13.
22
God
and
we
are
of
one
mind
,
(
for
no
man
is
grieved
for
what
he
loveth
and
hath
a
mind
to
)
then
we
love
what
God
loveth
,
and
hate
what
God
hateth
;
albeit
sometimes
what
we
would
,
we
do
not
,
but
what
we
hate
,
that
we
do
,
Rom.
7.
15.
then
what
is
better
in
us
,
will
more
and
more
wear
out
the
worse
;
and
so
there
will
be
still
a
going
on
to
perfection
,
and
that
pressing
toward
the
marks
,
which
is
a
goodmans
Heb.
6.
1.
mark
,
Phil.
3.
14.
Q.
But
if
it
be
so
dangerous
and
dismal
to
go
by
the
Law
,
and
a
Covenant
of
works
,
what
must
we
go
by
then
,
to
get
comfort
in
the
evil
day
?
A.
By
the
Covenant
of
Faith
and
Grace
,
wherein
our
Salvation
and
Consolation
lies
,
2
Sam.
23.
5.
2
Thes.
2.
16.
Now
when
we
come
for
comfort
to
this
Covenant
,
there
are
three
things
to
help
us
to
it
.
1.
Here
Evangelical
obedience
,
that
is
,
the
doing
of
all
that
God
requireth
of
us
with
sincerity
and
according
to
our
ability
,
is
accepted
,
2
Cor.
8.
12.
He
that
walks
as
David
(
and
here
Hezekiah
)
did
,
that
is
,
in
integrity
of
heart
,
and
uprightness
,
according
to
all
the
Lord
commandeth
1
King
.
15.
5
him
;
shall
be
sure
to
speed
well
,
though
there
be
(
as
in
David
)
divers
falls
and
failings
.
2.
To
those
that
belong
to
God
,
and
to
whom
the
whole
Covenant
of
Grace
belongs
,
God
hath
in
that
Covenant
of
Grace
promised
the
Grace
of
his
Spirit
for
the
performing
of
the
foresaid
evangelical
and
acceptable
Obedience
,
Jer.
31.
33.
Ezek.
36.
27.
3.
Whereas
there
may
be
and
will
be
still
,
divers
failings
and
miscarriages
,
God
hath
in
the
same
Covenant
also
promised
that
they
shall
be
forgiven
,
forgotten
,
and
not
mentioned
against
them
,
Heb.
8.
12.
Jer.
50.
20.
Q.
But
how
shall
I
know
that
I
am
in
such
sort
in
that
Covenant
.
A.
1.
By
the
fear
of
God
in
thy
heart
,
Jer.
32.
39
,
40.
1.
Which
they
that
belong
to
God
,
know
they
have
,
Gen.
42.
18.
and
can
boldly
profess
it
,
1
King
.
18.
12.
and
that
in
the
presence
of
God
himself
,
Neh.
1.
11.
Psal.
119.
38.
as
being
well
able
to
make
proof
of
it
both
to
God
and
men
,
Gen.
22.
12.
1
King
.
18.
13.
Neh.
5.
15.
2.
By
the
well-ordering
of
thy
life
,
Cor.
6.
11
seeking
and
making
it
thy
design
to
keep
his
precepts
;
upon
this
thou
maist
say
,
I
am
thine
,
Psal.
11●
.
94.
3.
By
worshipping
God
in
spirit
,
and
when
all
's
done
,
rejoycing
in
Christ
only
as
thy
confidence
:
Circumcision
is
the
●m.
1.
9.
mark
of
the
Covenant
,
and
such
only
are
the
truly
circumcised
,
Phil.
3.
3.
Rom.
2.
29.
Obj.
But
Hezekiah
here
seems
to
go
by
a
Covenant
of
Works
,
for
that
he
speaks
of
is
walking
and
doing
?
A.
But
consider
three
things
:
1.
That
he
speaks
of
that
as
the
evidence
of
his
faith
and
goodness
not
as
the
ground
of
his
comfort
.
It
expresseth
his
capacity
,
not
his
claim
.
2.
What
he
saith
,
supposeth
,
and
includeth
in
it
the
Covenant
of
Grace
,
for
how
came
he
by
this
truth
,
but
by
faith
purifying
his
heart
?
Act.
15.
9.
It
is
not
natural
,
Jer.
17.
9.
Psal.
51.
6.
but
accompanieth
that
great
Covenant-mercy
,
the
forgiveness
of
sin
,
Psal.
32.
1
,
2.
And
how
came
he
to
walk
so
well
but
by
his
faith
,
Gal.
5.
6.
whereby
he
did
in
contemplation
of
Gods
All-sufficiency
,
perform
his
part
of
the
Covenant
,
which
is
,
to
walk
uprightly
,
Gen.
17.
1.
3.
He
clears
all
himself
,
v.
17.
by
imputing
his
life
,
and
miraculous
recovery
not
to
his
life
,
and
good
profession
,
v.
3.
but
to
Gods
love
to
his
Soul
,
by
which
he
cast
all
his
sins
behind
his
back
,
and
so
the
Sun
and
he
went
back
.
Isa.
42.
1
,
3.
with
Mat.
12.
20.
Q.
What
's
meant
by
Christs
bringing
forth
judgment
,
and
that
unto
truth
or
victory
?
for
so
it
is
said
,
v.
1.
He
shall
bring
forth
judgment
to
the
Gentiles
.
v.
3.
He
shall
bring
forth
judgment
unto
truth
.
A.
By
judgment
is
meant
in
Scripture
,
not
only
the
administration
of
Justice
,
but
a
just
administration
of
all
things
,
or
a
setting
of
every
thing
right
,
as
Psal.
94.
15.
Judgment
shall
return
to
righteousness
;
that
is
,
Whereas
the
ordering
and
carriage
of
things
here
below
hath
seemed
to
swerve
from
,
take
its
leave
of
,
and
go
away
from
righteousness
,
God
will
so
bring
things
about
,
that
it
shall
apparently
,
and
in
the
sight
of
all
return
to
it
again
;
all
shall
see
the
Government
of
God
,
and
the
Righteousness
of
God
met
together
,
and
follow
them
with
joy
.
Now
to
shew
judgment
,
or
bring
forth
judgment
,
is
to
lay
down
the
Law
for
setting
every
thing
right
that
is
out
of
order
.
This
is
done
by
the
preaching
of
the
Word
,
and
in
special
the
doctrine
of
the
Gospel
,
which
is
the
just
and
right
rule
of
Faith
and
life
,
and
so
may
be
expressed
by
the
name
of
judgment
,
which
signifieth
both
a
right
state
and
frame
of
things
,
and
the
right
rule
and
means
by
which
they
are
so
framed
;
as
Judgment
and
Government
in
a
Land
,
includeth
the
Laws
which
are
the
rules
of
Ruling
.
But
to
come
nearer
,
the
Gentiles
before
Christs
coming
,
were
,
and
all
men
naturally
are
,
out
of
order
four
ways
:
1.
In
respect
of
their
Understanding
,
Rom.
1.
21.
Ephes.
4.
18.
It
's
true
of
every
natural
man
,
There
is
none
that
understandeth
,
Rom.
3.
11.
Jer.
10.
14.
Hereupon
Christ
sends
his
Law
,
his
Gospel
(
which
go
under
the
name
of
right
judgments
,
right
ways
,
Neh.
4.
3.
Psal.
45.
6
,
7.
Act.
13.
10.
)
to
open
their
eyes
,
Act.
26.
●
.
52.
15.
18.
&
17.
23
,
29.
Saul
,
though
bred
up
at
the
feet
of
Gamaleel
,
was
foolish
and
mad
,
till
Christ
by
Gospel-revelation
made
him
wiser
,
Tit.
3.
3.
Act.
26.
9
,
11.
Gal.
1.
16.
2.
In
regard
of
their
Affections
,
Eph.
2.
3.
In
all
men
(
before
Conversion
)
divers
lusts
and
pleasures
have
the
mastery
,
Tit.
3.
3.
Now
as
the
Understanding
is
set
right
by
the
Doctrine
of
the
Gospel
,
so
are
the
Affections
by
the
directions
and
Grace
of
the
Gospel
;
for
the
Gospel
of
Grace
teacheth
us
to
deny
all
worldly
,
and
to
abstain
from
all
fleshly
lusts
,
1
Thes.
4.
3
,
4
,
5.
Isa.
11.
6.
Tit.
2.
11
,
12.
1
Pet.
2.
11.
And
the
Grace
of
the
Gospel
enableth
us
so
to
do
.
Thus
men
are
freed
from
the
corruption
that
is
in
the
world
through
lust
,
2
Pet.
1.
4.
So
that
in
those
in
whom
the
Gospel
prevaileth
,
1
Cor.
12.
31.
the
best
things
are
their
desire
,
Isa.
8.
12
,
13.
the
holy
God
is
their
fear
,
sin
is
their
sorrow
,
Christ
is
their
joy
,
Heaven
is
their
2
Cor.
7.
10.
hope
,
Tit.
2.
13.
Phil.
3.
3.
3.
In
regard
of
their
conversation
and
actions
.
Before
Christ
comes
and
brings
forth
judgment
,
there
's
all
uncleanness
with
greediness
,
Ephes.
4.
19.
See
Rom.
3.
10.
to
v.
19.
But
the
precepts
of
the
Gospel
,
and
the
learning
of
Christ
,
set
men
right
in
all
manner
of
conversation
,
1
Pet.
1.
15.
Tit.
2.
12.
Ephes.
5.
8
,
9
,
10
,
15.
4.
In
regard
of
their
Consolations
.
Before
men
be
acquainted
with
Christ
,
food
and
fruitful
seasons
make
them
glad
,
Act.
14.
17.
Now
Christ
sets
men
right
this
way
by
bringing
them
to
walk
in
the
comforts
of
the
holy
Ghost
,
Act.
9.
31.
&
13.
48
,
52.
Briefly
,
Christ
did
set
the
Gentiles
in
order
both
in
respect
of
their
Religion
,
Gal.
4.
8.
1
Thes.
1.
9.
and
their
Conversation
,
1
Cor.
6.
11.
As
for
those
in
the
Church
he
brings
forth
judgment
whereby
all
they
might
be
set
in
order
,
(
and
much
more
orderly
we
may
say
they
are
than
those
out
of
the
Church
,
by
the
convincements
of
the
Word
)
,
but
because
many
are
dealt
with
in
a
way
of
means
only
without
inward
grace
,
therefore
they
are
like
Simon
Magus
,
they
are
not
right
,
Act.
8.
21.
By
bringing
forth
judgment
to
truth
,
may
be
understood
the
ministring
of
true
judgment
,
or
of
judgment
according
to
the
truth
of
the
Word
,
(
as
judgment
among
men
is
a
true
judgment
when
it
is
administred
according
to
the
true
meaning
of
the
Law
.
)
For
,
Christ
was
all
for
truth
,
Joh.
18.
37.
As
he
was
a
Minister
of
the
Circumcision
for
the
truth
of
Isa.
43.
10.
My
Servant
is
my
Witness
.
God
,
in
his
preaching
,
so
as
he
is
the
King
of
the
World
,
and
his
Church
,
he
is
the
administrator
of
judgment
according
to
the
truth
revealed
in
the
Word
,
and
so
he
brings
forth
judgment
to
righteousness
,
Psal.
94.
15.
It
is
in
Mathew
[
to
victory
]
and
that
's
all
one
,
and
followeth
upon
the
other
,
for
truth
will
be
always
victorious
.
Now
there
is
a
double
judgment
:
1.
By
the
revelation
of
the
Word
,
this
is
victorious
two
ways
:
1.
In
the
World
,
for
how
did
the
Gospei
conquer
and
prevail
there
notwithstanding
all
Psal.
110.
2
,
3.
encounters
?
Act.
19.
20.
Col.
1.
6.
2.
In
the
Elect
,
1
Cor.
14.
24
,
25.
Act.
2.
37.
2.
By
the
operation
and
regeneration
of
the
Spirit
in
the
hearts
of
Gods
Children
.
As
for
others
,
judgment
is
brought
forth
to
them
,
but
as
for
them
,
it
is
brought
forth
within
them
,
for
the
Kingdom
of
God
is
within
them
,
Luk.
17.
21.
Yet
in
them
there
is
a
combate
,
the
part
unregenerate
riseth
up
,
and
is
loth
the
Spirit
should
be
the
Judg
and
King
,
and
lay
down
the
Law
,
Gal.
5.
17.
but
Christ
brings
judgment
into
victory
,
by
making
the
regenerate
and
judicious
part
,
the
faith
and
grace
of
his
children
to
prevail
over
all
their
corruptions
and
tentations
,
See
Psal.
119.
33.
Rom.
8.
2.
1
Joh.
5.
4.
&
4.
4.
But
here
it
must
necessarily
be
added
,
that
this
word
judgment
containeth
also
the
execution
of
judgment
,
and
Christs
judiciary
proceeding
for
his
Church
,
and
against
his
and
their
enemies
,
Psal.
110.
5
,
6
,
7.
For
he
rides
in
his
Majesty
prosperously
(
conquering
and
to
conquer
)
because
of
truth
,
whereby
his
enemies
fall
under
him
,
Psal.
45.
4
,
5.
He
executing
upon
those
that
are
obstinate
,
the
judgment
written
,
Psal.
149.
9.
This
is
done
,
1.
Here
,
Act.
13.
11.
Thus
Julian
confess'd
himself
overcome
,
Vicisti
Galilaee
.
2.
At
that
last
and
great
day
,
wherein
all
shall
be
compleated
,
the
Spirit
convinceth
the
World
of
judgment
now
,
and
that
because
the
Prince
of
this
world
is
judged
,
Joh.
16.
11.
Christ
hath
taken
order
with
him
already
in
his
own
Person
,
and
by
his
Death
taken
away
his
power
from
him
,
Heb.
2.
14.
yet
is
he
reserved
to
a
further
judgment
,
even
the
judgment
of
the
great
day
,
2
Pet.
2.
4.
Jude
v.
6.
When
Satan
shall
be
fully
trodden
under
the
feet
of
the
lowest
member
of
Jesus
Christ
,
Rom.
16.
20.
Yea
,
and
all
enemies
generally
shall
be
put
under
the
feet
of
Christ
and
them
,
1
Cor.
15.
24
,
25.
2
Thes.
1.
6
,
7.
He
will
bring
forth
also
their
judgment
to
light
,
and
their
Psal.
37.
6.
righteousness
as
the
noon-day
.
Then
shall
there
be
a
full
revelation
of
the
righteous
judgment
of
God
in
Jesus
Christ
,
Rom.
2.
5.
Act.
17.
31.
Isa.
40.
18.
&
41.
21.
&
42.
17.
&
43.
9.
And
Ch.
44.
9.
&
45.
20.
&
46.
1.
Q.
Why
doth
the
Lord
by
his
Prophet
Isaiah
(
and
otherwhere
)
speak
so
much
against
Idolatry
and
Idolaters
?
A.
In
general
,
for
the
same
reason
for
which
so
much
is
spoken
also
(
in
so
many
fore-going
Chapters
in
this
Prophesie
,
and
so
in
other
Scriptures
)
of
Sennacherib
King
of
Assyria
,
and
of
his
besieging
Jerusalem
,
of
his
insolency
,
and
of
his
ruin
;
to
wit
,
because
in
this
the
great
question
,
the
grand
case
is
handled
,
that
is
,
Whether
God
(
who
was
then
the
God
of
the
Jews
)
be
the
only
true
God
?
Unto
this
Sennacherib
opposed
his
Idol-god
,
or
gods
,
as
if
greater
than
Jerusalem's
God
,
as
also
his
second
god
,
(
or
rather
his
first
upon
which
he
did
most
really
relie
)
that
in
the
strength
of
his
Army
,
and
of
the
arm
of
flesh
,
for
of
that
he
bragged
most
,
Isa.
36.
8
,
9.
&
37.
11
,
12.
Hereupon
the
great
God
pleadeth
for
himself
,
the
conelusion
and
result
whereof
is
(
as
to
such
enemies
as
Sennacherib
was
)
,
Be
still
and
know
that
I
am
God
,
Psal.
46.
10.
Isa.
37.
20
,
29.
And
as
to
Idols
,
There
is
no
God
else
besides
me
,
Isa.
45.
21.
Jer.
10.
11
,
12
,
14.
This
is
a
matter
of
so
great
importance
,
that
no
marvel
if
much
be
said
of
it
,
for
whereas
other
Sins
oppose
the
Word
and
revealed
Will
of
God
,
this
sin
of
Idolatry
doth
not
only
oppose
that
,
as
it
is
made
known
in
the
first
,
and
second
great
Commandments
of
the
first
Table
,
but
also
doth
more
immediately
and
eminently
strike
at
the
very
nature
and
essence
of
God
.
In
particular
there
are
two
reasons
that
may
be
given
why
the
Lords
Prophets
are
so
copious
in
this
Argument
,
in
special
,
Isaiah
.
1.
Because
though
Sennacherib
were
so
worsted
and
destroyed
in
the
Temple
of
his
god
,
to
shew
the
difference
between
his
Idol
,
and
the
true
God
,
by
beating
him
on
his
own
dunghil
,
and
killing
Sennacherib
under
his
nose
;
yet
Isa.
37.
37
,
38.
afterward
the
Babylonians
prevailed
so
far
as
to
conquer
and
captivate
the
whole
people
of
God
,
destroy
Jerusalem
that
was
the
City
of
God
,
and
burn
the
Temple
that
was
the
House
of
God
,
which
the
World
observing
,
(
Babylon
especially
,
Jer.
50.
11.
)
and
withal
being
still
ready
to
ascribe
such
successes
to
their
Idols
,
as
Judg.
16.
24.
Isa.
46.
1.
they
might
therefore
imagin
that
their
Heathen
gods
were
of
so
great
power
that
the
God
of
Israel
(
on
whom
they
professed
they
rested
for
their
safety
)
was
not
able
to
stand
before
them
:
Hence
the
Lord
declareth
that
what
Heathens
did
,
and
the
great
victories
they
obtained
was
not
by
the
power
of
their
Idol-gods
,
but
by
his
power
,
and
for
the
fulfilling
of
what
he
had
before
hand
purposed
and
determined
,
Isa.
37.
26
,
27.
And
that
he
at
length
would
be
revenged
on
them
and
all
their
graven
images
,
Isa.
46.
1
,
2.
Jer.
51.
44
,
52.
2.
Because
the
Church
and
People
of
God
being
under
so
heavy
judgments
,
so
woful
a
captivity
,
and
that
for
so
long
a
time
,
they
might
thereby
be
tempted
to
question
the
Omnipotency
,
the
Goodness
,
the
Righteousness
of
their
God
,
and
so
let
go
their
Faith
and
their
God
,
which
was
their
life
,
Hab.
2.
4.
Hereupon
the
Lord
useth
so
many
weighty
words
,
propoundeth
so
many
unanswerable
arguments
against
all
Idols
,
describeth
so
fully
the
folly
and
madness
of
Idolaters
,
and
prophesieth
Isa.
46.
7
,
8.
of
so
many
executions
upon
the
enemies
of
his
Church
,
and
upon
the
Idols
of
those
enemies
,
that
hereby
the
Faith
of
his
People
might
be
confirmed
,
and
their
hearts
established
in
an
holy
and
firm
confidence
in
his
All-sufficiency
,
notwithstanding
all
the
sad
and
long-lasting
calamities
that
should
come
upon
them
,
yea
,
in
the
midst
and
height
of
them
,
which
was
the
use
of
that
excellent
and
animating
Song
which
the
Prophet
Isaiah
left
with
them
,
chap.
26.
It
is
not
to
be
spoken
what
weak
and
corrupt
creatures
we
are
,
(
as
these
Scriptures
shew
,
Isa.
40.
27.
&
45.
9.
&
49.
24.
&
Jer.
33.
24.
)
and
how
apt
to
idolize
it
with
Idolaters
,
when
they
have
eminent
successes
,
and
we
are
under
hatches
.
If
Ezek.
20.
32.
Amaziah
bowed
himself
to
the
gods
that
could
not
deliver
their
own
People
,
(
2
Chron.
25.
14
,
15.
)
how
much
more
will
men
be
apt
to
do
so
when
those
gods
seem
to
carry
all
before
them
,
and
the
People
of
God
to
be
delivered
into
their
hands
to
do
what
they
will
with
them
?
No
marvel
therefore
if
God
speak
so
much
in
so
great
weakness
,
and
to
prevent
so
great
wickedness
.
Even
as
our
Saviour
,
in
the
14
,
15
,
16
,
Chapters
of
St.
John
,
spake
abundantly
and
admirably
before
hand
to
stay
the
hearts
and
prevent
the
offence
of
his
Disciples
in
regard
of
those
heavy
things
that
were
to
befall
him
suddenly
,
and
them
shortly
,
in
and
from
an
evil
World
.
For
so
provident
is
God
our
Saviour
for
his
Churches
peace
,
that
he
lays
in
Comforts
and
Cordials
before
hand
,
that
by
a
continual
recourse
unto
them
,
their
fainting
spirits
may
be
revived
in
the
midst
and
weightiest
of
Soul-depressing
sufferings
.
Even
as
sometimes
he
sent
a
man
before
,
that
is
,
Joseph
;
and
a
woman
before
,
to
wit
,
Psal.
105.
16
,
17.
Esth.
4.
14
Esther
,
when
a
sore
Famine
was
to
come
upon
them
,
and
a
sorer
destruction
was
to
be
plotted
by
Haman
against
them
;
so
still
he
sends
Ministers
before
,
(
as
here
Isaiah
long
before
their
last
Captivity
)
that
(
on
the
one
side
)
such
great
troubles
might
be
(
and
so
still
may
be
)
expected
,
because
of
the
certainty
of
them
,
Jer.
28.
2
,
14.
and
his
People
might
not
be
deluded
by
vain
presumptions
;
and
(
on
the
other
side
)
by
a
pre-discovery
of
the
comforts
in
them
,
and
the
happy
issue
of
them
,
might
not
fall
into
unworthy
,
and
heart-sinking
dejections
and
despairs
,
Joh.
16.
1
,
4.
Isa.
45.
23.
I
have
sworn
by
my self
,
the
word
is
gone
out
in
righteousness
and
shall
not
return
,
that
unto
me
every
knee
shall
bow
.
Q.
WHence
is
it
that
the
bowing
of
every
knee
to
God
is
so
remarkably
(
yea
with
a
Divine
Oath
)
Prophesied
of
in
this
Text
?
A.
For
opening
this
Text
,
observe
that
as
the
Gentiles
were
invited
to
Christ
,
ver.
22.
so
in
this
verse
their
coming-in
,
and
coming
under
God
in
Christ
,
is
asserted
and
assured
.
The
sum
therefore
is
this
,
That
it
is
a
certain
truth
that
every
person
and
creature
shall
be
subjected
to
the
Government
of
God
in
Christ
.
Now
to
God
our
Saviour
there
is
a
threefold
Subjection
:
1.
By
External
Profession
;
so
Ananias
,
Sapphira
,
Simon
Magus
,
and
false
Brethren
,
yield
a
formal
but
a
feigned
Gal.
2.
4.
Subjection
,
as
Psal.
13.
44.
2.
By
real
Conversion
;
so
Saul
,
the
Jaylor
,
and
others
submitted
,
Act.
2.
37
,
41.
Act.
9.
6.
&
26.
30.
3.
By
an
over-ruling
Power
;
so
all
Men
,
Creatures
,
and
Devils
,
are
and
shall
be
put
under
his
feet
,
Mat.
28.
18.
Revel.
1.
18.
Isa.
60.
12.
The
particular
here
expressed
of
bowing
the
knee
,
is
an
External
Declaration
of
this
Subjection
,
like
that
of
kissing
the
Son
,
Psal.
2.
12.
and
shutting
the
mouth
at
him
,
Isa.
53.
15.
as
Job
29.
9
,
22.
See
of
this
bowing
the
knee
,
Gen.
41.
43.
Judg.
5.
12.
Psal.
22.
29.
This
was
eminently
accomplished
in
the
subduing
power
of
Gospel-preaching
after
our
Saviours
Resurrection
and
Ascension
,
and
shall
be
most
universally
and
fully
accomplished
at
the
last
day
when
all
shall
stand
before
the
Judgment-seat
of
Christ
,
Rom.
14.
10
,
11
,
12.
2
Cor.
15.
25
,
27.
The
Confirmation
and
further
Explication
of
this
we
have
,
Phil.
2.
9
,
10
,
11.
where
by
bowing
at
the
Name
of
Jesus
,
(
it
is
not
said
at
the
naming
[
](A95730-e29810-b)*
*
Nomen
,
non
est
vox
Jesus
quae
appellatio
erat
in
nativitate
,
sed
sublimitas
quae
erat
post
resurrectionem
.
as
if
that
were
a
duty
of
the
Text
,
but
at
the
Name
)
,
I
say
by
bowing
at
the
Name
is
meant
the
acknowledgment
of
the
dignity
and
eminency
,
and
to
be
subject
to
the
authority
of
that
person
;
as
Name
is
taken
otherwhere
,
Act.
4.
12.
Eph.
1.
21.
[
](A95730-e29840-b)†
†
So
in
all
languages
,
Jaceb
sine
nomine
truncus
.
In
the
Kings
Name
denotes
his
Authority
and
Political
Name
,
not
personal
appellation
,
which
only
declares
who
it
is
that
is
invested
with
the
Regal
Power
.
Bowing
the
knee
therefore
may
signifie
in
general
that
office
which
is
due
from
every
Creature
as
subjected
to
an
exalted
(
though
sometimes
a
depressed
and
despised
)
Jesus
,
Act.
5.
31.
with
Isa.
52.
14.
&
53.
3.
But
withal
it
denotes
an
outward
manifestation
of
Subjection
,
because
it
must
be
to
the
glory
of
God
,
Phil.
2.
11.
So
that
the
body
must
not
be
bowed
to
an
Idol
,
when
Protestants
come
into
Popish
Countries
on
pretence
the
heart
is
kept
for
God
[
](A95730-e29910-b)*
*
Nicodemitae
inter
Deum
&
Diabolum
partiuntur
,
ut
animam
alteri
assignent
,
corpus
alteri
,
dum
Missis
intersunt
.
:
But
on
the
contrary
,
our
bodies
must
be
given
to
God
,
and
to
Christ
who
is
God
;
which
the
Scripture
urgeth
,
not
only
from
the
power
which
Christ
hath
over
us
,
but
from
the
price
he
hath
paid
for
us
,
1
Cor.
6.
20.
This
is
in
the
letter
seen
in
bowing
the
knee
in
Prayer
,
Psal.
95.
6.
Luk.
22.
41.
Act.
20.
36.
Obj.
God
is
a
Spirit
,
and
in
Gospel-times
will
be
worshipped
in
Spirit
,
Joh.
4.
Calv.
tract
.
Theolog.
pag.
728.
23
,
24.
why
then
will
not
that
suffice
?
A.
True
,
in
Spirit
;
that
is
,
1.
Without
the
carnal
and
worldly
Ceremonies
of
the
Law
,
Heb.
9.
1
,
10.
2.
Without
Hypocrisie
,
1
Chron.
28.
9.
Psal.
32.
2.
3.
In
Spirit
,
that
is
,
not
only
outwardly
but
especially
inwardly
,
Rom.
1.
9.
Phil.
3.
3.
But
it
is
not
in
Spirit
without
the
body
,
for
our
whole
selves
are
to
be
offered
to
God
,
Rom.
12.
1.
the
body
by
name
;
and
we
must
yield
our
members
servants
to
righteousness
,
Rom.
6.
12
,
13
,
19.
where
by
members
may
be
meant
the
natural
faculties
of
the
soul
,
exercising
their
operations
by
the
members
of
the
body
,
Jam.
4.
1.
Vse
.
Let
us
therefore
bow
to
God
and
to
our
Lord
Jesus
Christ
,
to
some
purpose
,
which
is
done
three
ways
:
1.
By
entertaining
the
Doctrine
of
Christ
as
a
Prophet
,
hearing
him
,
and
by
being
taught
by
him
as
the
truth
is
in
Jesus
,
Eph.
4.
21.
bringing
our
thoughts
and
natural
wit
in
obedience
to
him
,
and
to
it
,
1
Cor.
3.
18.
2
Cor.
10.
4
,
5.
2.
And
his
Commands
as
a
Lord
,
against
our
natural
and
corrupt
will
,
1
Thes.
4.
1
,
2.
Act.
4.
19
,
20.
Gal.
1.
16.
and
that
both
in
doing
and
in
suffering
,
Act.
9.
6.
&
21.
13.
Phil.
1.
20.
The
Martyrs
bowed
the
knee
in
the
most
eminent
way
when
they
would
rather
yield
their
bodies
to
the
fire
,
than
worship
a
breaden
God
.
3.
And
cleaving
to
his
Sacrifice
for
Life
and
Salvation
,
as
he
is
a
Priest
,
with
the
renouncing
of
our
own
righteousness
,
in
point
of
Justification
,
and
bowing
and
submitting
humbly
to
the
Righteousness
of
God
,
Rom.
10.
3.
Paul
bows
the
knee
very
low
,
and
sets
up
Christ
very
high
,
when
he
says
,
I
desire
to
be
found
in
him
,
not
having
mine
own
righteousness
,
&c.
Phil.
3.
9.
This
bowing
the
knee
is
justly
thus
extended
as
being
applied
to
,
and
verified
in
those
things
that
have
no
bodily
knees
at
all
,
Phil.
2.
10.
Yield
to
Christ
(
Oh
Christian
)
willingly
,
lest
his
force
come
upon
thee
;
in
the
Magistrate
,
Rom.
13.
4.
in
the
Ministery
,
Luk.
10.
10
,
to
17.
2
Cor.
10.
6.
especially
from
himself
more
immediately
,
Mat.
21.
44.
1
Cor.
10.
9.
This
Julian
felt
.
Put
thy
neck
therefore
under
his
easie
yoke
that
thou
maist
not
feel
his
iron
rod
,
Psal.
2.
9.
Bow
thy
knee
lest
he
break
thy
back
,
be
willing
to
be
his
friend
and
servant
,
lest
thou
be
forced
to
be
his
footstool
,
Psal.
110.
1.
Isa.
45.
23.
latter
part
.
Vnto
me
—
every
tongue
shall
swear
.
Qu.
HOw
is
Swearing
an
evidence
and
special
character
of
subjection
to
,
and
owning
of
the
true
God
?
A.
For
Explication
of
the
words
:
By
every
tongue
,
is
meant
,
the
World
in
common
that
comes
in
to
Jesus
Christ
,
Gentiles
as
well
as
Jews
;
every
tongue
of
all
Tongues
,
Nations
,
and
People
,
Rev.
7.
9.
shall
swear
,
that
is
,
by
me
,
or
by
my
name
,
Deut.
10.
20.
Or
to
me
,
or
to
the
Lord
of
Hosts
,
Isa.
19.
18.
that
is
,
to
my
honour
,
or
with
respect
to
me
in
it
.
So
that
the
sense
and
sum
,
and
intent
of
the
word
is
,
That
in
the
religion
of
an
Oath
there
is
the
acknowledgment
of
a
God
,
Jer.
16.
14
,
15.
For
1.
all
swear
by
the
gods
they
own
and
serve
;
as
the
Athenians
by
Isis
,
the
Egyptians
by
Garlick
and
Onions
,
which
they
accounted
gods
;
so
Laban
sware
by
the
God
of
Abraham
,
of
Nahor
,
and
of
Terah
the
Father
of
them
both
,
of
whom
it
is
said
that
they
served
strange
gods
,
Josh.
24.
2.
But
Jacob
sware
by
the
Fear
of
his
Father
Isaac
that
is
,
whom
his
Father
Psa.
2.
11
:
feared
and
served
,
Gen.
31.
53.
2.
When
the
Worship
of
God
is
commanded
,
Swearing
is
commanded
with
it
,
and
is
an
expression
of
it
,
2
Eph.
1.
5.
Deut.
6.
13.
&
10.
20.
Swearing
when
and
as
we
ought
.
3.
This
is
the
way
of
Gods
People
,
hlding
forth
in
it
all
Obedience
,
Jer.
12.
16
,
17.
And
when
the
People
of
God
are
described
,
Swearing
by
him
is
their
character
,
Psal.
63.
11.
Isa.
19.
18.
&
65
,
16.
4.
God
will
be
avenged
on
those
who
joyn
any
other
with
him
in
this
special
part
of
his
Worship
,
Zeph.
1.
4
,
5.
Q.
What
Religion
is
there
in
an
Oath
?
A.
It
gives
God
the
Glory
:
1.
Of
his
Omniscience
.
1.
It
being
an
acknowledgment
that
God
is
the
searcher
of
all
hearts
,
and
knows
when
a
man
swears
,
whether
his
meaning
be
true
or
fallacious
,
and
the
thing
he
swears
be
true
or
false
,
Josh.
22.
22
,
23
,
24.
An
Oath
is
Gods
binding
of
men
to
true
dealing
,
because
of
his
all-searching
;
and
supposeth
that
he
knoweth
and
observeth
,
and
is
witness
how
all
matters
are
carried
between
parties
and
parties
;
whence
it
is
that
men
do
,
and
ought
,
Exod.
22.
11.
so
to
acquiesce
,
and
rest
satisfied
with
it
;
see
Josh.
2.
12
,
14.
Gen.
31.
49
,
50.
Mal.
2.
14.
2.
And
the
honour
of
his
Authority
to
judg
,
such
as
they
have
to
whom
appeals
are
made
,
Act.
25.
11
,
21.
Gen.
31.
53.
Gen.
14.
22
,
23.
&
18.
25.
3.
And
of
his
Justice
in
determining
;
for
an
Oath
refers
to
God
for
the
doing
of
right
between
parties
that
may
do
one
another
wrong
,
Gen.
31.
53.
1
King
.
8.
31
,
32.
4.
And
of
his
Power
in
executing
;
for
an
Oath
is
such
an
appeal
as
calls
to
God
to
take
cognizance
of
the
business
,
and
deal
with
him
that
swears
by
his
Name
according
to
his
behaviour
in
it
,
punishing
him
that
violates
his
Oath
,
2
Sam.
2.
1
,
21.
Ezek.
17.
19.
And
on
the
contrary
,
rewarding
him
that
is
right
in
this
and
other
parts
of
his
Worship
,
Psal.
63.
11.
&
15.
1
,
4
,
5.
Jer.
12.
16.
for
this
is
so
special
a
part
of
Divine
Worship
,
that
it
is
us'd
to
set
forth
the
Worship
of
God
in
the
Generality
,
Isa.
19.
18.
Obj.
Whatsoever
is
said
of
this
in
the
Old
Testament
,
yet
Christ
in
the
New
saith
,
Swear
not
at
all
,
Mat
5.
34.
A.
1.
Negatively
:
Swearing
is
not
there
forbidden
absolutely
:
1.
Because
this
Text
speaks
of
New-Testament-times
,
as
appears
by
the
reciting
of
the
first
part
,
Phil.
2.
10.
yea
confession
to
the
glory
of
God
may
be
said
to
be
set
down
;
v.
11.
as
answering
the
latter
part
of
the
verse
here
wherein
Swearing
is
mentioned
;
Swearing
to
God
being
(
when
it
is
rightly
,
and
holily
performed
)
a
good
and
great
confession
of
what
maketh
much
for
the
glory
of
God
.
2.
Because
this
denial
of
an
Oath
contradicteth
not
only
many
Texts
in
the
Old
Testament
,
but
also
a
plain
New
Testament-Scripture
,
viz.
Heb.
6.
16.
3.
Because
that
which
is
commanded
in
the
Old
Testament
,
not
as
a
Ceremonial
,
or
Judicial
thing
,
but
upon
Moral
grounds
,
and
for
Moral
ends
(
as
an
Oath
is
for
the
acknowledgment
and
honour
of
God
(
as
here
)
and
for
the
good
of
our
Neighbour
(
as
Psal.
15.
4.
or
for
a
mans
own
indemnity
(
as
Exod.
22.
11.
)
that
is
still
to
be
continued
,
Mat.
5.
17.
Christ
came
not
to
take
away
every
Law
,
nor
any
Law
wherein
there
is
a
Moral
Obligation
,
as
referring
to
a
Moral
Commandment
,
as
an
Oath
doth
to
the
first
,
second
,
and
third
.
2.
Affirmatively
:
and
so
it
may
be
said
,
that
universal
sayings
are
not
always
to
be
taken
universally
,
but
according
to
the
subject-matter
,
which
if
it
be
restrained
in
other
parts
of
Scripture
,
that
restraint
is
to
be
supposed
though
it
be
not
expressed
;
as
that
general
saying
of
becoming
all
things
to
all
,
is
to
be
restrained
to
things
indifferent
,
1
Cor.
9.
22.
Again
,
vid.
Riv.
in
3.
in
praecept
.
Decal
.
it
is
the
manner
of
Scripture
when
a
question
is
propounded
,
to
omit
that
which
is
granted
,
and
insist
on
that
which
is
controverted
.
Now
this
Swear
not
at
all
,
is
limited
,
and
the
universality
taken
off
,
by
the
requiring
of
the
use
of
an
Oath
in
other
Scriptures
;
and
lawful
Swearing
also
is
here
omitted
,
and
unlawful
(
which
our
Saviour
was
to
reprove
)
is
spoken
to
;
so
that
swear
not
at
all
,
is
no
more
but
this
,
not
at
all
corruptly
,
perversly
,
and
namely
,
according
to
the
corrupt
Doctrine
and
Practice
of
the
Scribes
and
Pharisees
,
especially
in
two
things
,
Creature-swearing
and
common
Swearing
.
1.
Creature-swearing
,
about
which
also
,
there
were
two
faults
among
the
Pharisees
:
1.
That
they
taught
men
to
swear
by
the
Creatures
,
or
indulged
the
use
of
that
kind
of
swearing
;
and
therefore
Christ
(
as
also
James
)
saith
,
Neither
by
heaven
,
nor
by
earth
,
Mat.
5.
34
,
35.
Jam.
5.
12.
so
neither
by
any
part
of
a
mans
self
,
as
head
,
hand
,
heart
,
for
these
are
Creatures
,
and
not
God
;
and
therefore
Christ
speaking
of
such
swearing
,
Mat.
23.
16.
doth
not
approve
those
forms
of
Swearing
[
](A95730-e31330-b)*
*
Ames
.
Cas.
de
Juramento
.
Non
formas
approbat
faciendas
,
sed
factas
ob
igare
docet
.
,
but
only
shews
that
he
that
so
swears
is
bound
by
it
when
the
Oath
is
once
taken
.
A
man
must
Swear
by
a
greater
than
himself
,
Heb.
6.
16.
but
the
creatures
are
less
:
now
it
's
true
that
some
Learned
Divines
admit
a
kind
of
relative
Swearing
by
the
creatures
(
namely
such
whereon
there
is
an
apparent
impression
and
appearance
of
God
himself
,
as
Temple
,
Altar
,
Heavens
,
&c.
)
because
though
these
creatures
be
named
,
the
Oath
is
not
terminated
in
them
but
directed
to
God
;
yet
an
Oath
being
a
part
of
Gods
Worship
,
and
Swearing
being
to
be
by
the
Vid.
Rivetum
hanc
quaestionem
●udite
discutientem
,
〈◊〉
●ertinm
proeceptaem
●ecal
.
God
of
truth
,
Isa.
65.
16.
it's
dangerous
to
name
the
creature
,
as
it
is
absolutely
unlawful
religiously
to
invocate
a
creature
in
relation
to
God
.
And
if
the
Oath
be
directed
to
God
(
as
Math.
23.
21.
)
what
need
the
creature
be
named
?
Besides
the
Superstition
and
Profaneness
,
that
useth
to
be
in
such
Oaths
.
2.
The
second
fault
in
the
Pharisees
about
creature-Swearing
was
,
that
they
made
some
of
those
Oaths
binding
,
and
others
not-binding
,
according
as
themselves
pleased
;
yea
,
they
made
those
less
binding
,
and
made
men
more
debtors
(
in
regard
of
the
higher
nature
of
them
)
to
a
careful
performance
of
them
,
Math.
23.
16
,
17
,
18
,
19
,
20
,
21.
or
(
as
some
express
it
)
they
held
it
was
not
such
an
Oath
as
would
make
a
man
perjured
,
if
the
Name
of
God
were
not
directly
used
in
it
,
but
the
name
of
a
creature
:
well
therefore
might
our
Saviour
say
,
Swear
not
at
all
,
viz.
so
abusively
.
2.
The
other
Corruption
was
in
their
common
Swearing
,
unnecessarily
,
Idlely
without
a
due
call
and
cause
.
Unto
this
that
of
our
Saviour
is
applied
,
Matt.
5.
37.
where
(
for
the
preventing
of
Rash
Swearing
)
he
saith
,
let
your
word
or
communication
,
that
is
,
your
ordinary
Communication
in
your
dealings
one
with
another
,
be
yea
yea
,
(
when
a
matter
is
to
be
affirmed
)
and
Nay
Nay
,
(
when
it
is
to
be
denied
,
)
and
what
is
above
these
,
that
is
,
is
added
by
vain
and
superfluous
Swearing
,
cometh
of
evil
.
The
Pharisees
(
it
seems
)
made
as
if
there
was
no
fault
in
Swearing
;
so
they
Swear
truly
,
and
did
not
forswear
themselves
,
Math.
5.
33.
Whereas
it
is
a
great
fault
to
Swear
lightly
,
and
prophanely
.
No
reason
therefore
to
abandon
an
Oath
,
wherein
1.
So
much
honour
is
done
to
God
:
For
though
an
Oath
be
for
mens
use
,
yet
it
is
to
God
also
and
to
his
Glory
,
being
in
the
reverent
taking
thereof
a
Solemn
*
Gen.
24.
3.
act
of
Religion
and
a
setting
forth
of
God
in
his
glorious
and
incommunicable
Properties
.
2.
And
so
much
right
is
done
to
men
,
Eccles.
8.
2.
Josh.
14.
9.
12.
as
to
Rahab
the
Harlot
,
the
Gibeonites
and
others
.
3.
And
so
much
peace
is
established
,
and
controversies
ended
among
men
,
Heb.
6.
16.
4.
And
when
thereby
,
so
much
Satisfaction
and
Security
is
given
in
cases
of
doubt
,
fear
,
and
greater
concernment
.
See
1
Kings
.
18.
14
,
15.
1
Sam.
20.
42.
Jer.
38.
16.
5.
And
which
is
so
subservient
to
Religion
,
which
is
more
a
binder
by
the
bond
of
an
Oath
,
2
Chron.
15.
14
,
15.
Ruth
.
1.
17.
Nehem.
10.
29.
1
King
.
22.
14.
6.
And
which
is
(
in
general
)
the
great
bond
of
humane
Society
,
and
Justice
between
man
and
man
,
Gen.
21.
23
,
24.
&
26.
28
,
29
,
31.
Sure
men
might
in
the
Court
as
well
as
in
the
Church
,
exceedingly
glorifie
God
,
did
they
mind
,
contemplate
,
reverence
,
tremble
at
,
and
act
conformably
to
those
God-exalting
Attributes
that
appertain
to
the
Religious
use
of
an
Oath
.
Isa.
53.
1.
Who
hath
believed
our
report
,
and
to
whom
is
the
Arm
of
the
Lord
revealed
?
Qu.
What
is
the
Reason
why
so
few
have
in
all
Ages
,
entertained
the
Gospel
?
A.
In
the
first
place
it
must
be
considered
that
this
[
who
hath
believed
]
doth
not
exclude
all
;
But
rather
include
some
,
yea
many
,
Act.
41
,
&
4
,
4.
&
21.
20.
Col.
1.
6.
that
is
,
very
many
,
if
they
be
considered
a-part
:
but
it
sheweth
that
they
are
but
few
,
in
comparison
of
those
who
reject
the
report
.
Now
,
the
Prophet
(
after
this
complaint
of
incredulity
)
setteth
forth
the
Reason
and
the
Remedy
of
it
.
1
The
Reason
of
it
,
It
is
,
because
there
be
so
few
to
whom
the
arm
of
the
Lord
,
that
is
,
that
eminent
Power
of
the
Lord
,
and
the
Excellency
residing
and
putting
forth
in
the
Person
and
Kingdom
of
Christ
,
is
Revealed
.
Wherein
two
things
are
included
,
viz.
1.
That
there
is
a
great
might
in
the
Gospel
,
for
the
arm
of
the
Lord
,
is
in
it
,
Rom.
1.
16.
&
15.
18.
Gal.
2.
8.
2
Cor.
10.
4
,
5.
1
Cor.
14.
24
,
25.
2
Cor.
4.
7.
*
Ps.
98.
13.
2.
But
this
arm
is
hid
and
revealed
to
few
,
John
.
1.
11
,
14.
It
's
like
the
River
Siloah
that
runs
softly
,
and
is
not
so
much
observed
,
Psal.
46.
45.
Isa.
8.
6.
or
like
the
host
compassing
Dothan
,
not
discerned
till
God
,
opened
mens
eyes
,
2
King
.
6.
7.
Qu.
How
comes
it
to
he
thus
hid
?
A.
By
the
Lowness
of
Christ's
Person
and
Condition
.
1.
By
the
unsightliness
of
Christ
to
a
worldly
Eye
,
as
to
his
person
,
Isa.
52.
14.
Which
is
applicable
also
to
his
Kingdom
and
concernments
;
for
as
his
Person
,
Isa.
42.
2.
so
his
Kingdom
,
is
not
of
this
World
;
Neither
he
,
nor
it
,
come
with
observation
,
Luk.
17.
20
,
21.
or
any
outward
pomp
.
Which
appears
in
the
description
we
have
here
of
his
coming
into
the
world
,
1
,
2.
for
he
did
come
and
grow
up
before
him
;
that
is
,
before
the
Lord
,
(
conceive
it
,
according
to
his
counsel
and
purpose
in
his
sight
,
and
with
his
support
)
as
a
Tender
Plant.
Look
to
God
,
and
there
was
before
him
,
Power
enough
;
But
look
to
men
and
the
outward
appearance
,
and
he
grew
up
as
a
little
weak
plant
and
Rod
,
Isa.
11.
1.
and
as
a
Root
out
of
a
dry
ground
,
that
doth
not
thrive
by
the
moisture
of
the
ground
;
no
more
doth
the
Messiah
and
his
Kingdom
rise
up
and
flourish
in
an
ordinary
way
,
but
by
a
dew
frow
the
Lord
,
Mica
.
5.
7.
Which
as
it
waiteth
not
for
,
so
it
is
not
exposed
to
,
the
eye
of
the
ordinary
sons
of
men
;
He
came
into
the
world
when
the
Family
of
David
was
very
low
.
So
that
this
Prophet
,
speaking
of
Christ's
appearing
doth
not
mention
the
Kingly
state
and
royal
Family
of
David
,
but
saith
,
he
shall
come
out
of
the
Stem
of
Jesse
,
Isa.
11.
1.
Act.
13.
22.
Whose
Family
was
(
in
comparison
)
mean
,
whence
it
seems
to
be
that
when
they
had
a
mind
to
shake
off
the
Government
which
God
appointed
should
reside
in
his
Family
,
they
express
themselves
thus
;
neither
have
we
inheritance
in
the
Son
of
Jesse
,
1
King
.
12.
26.
No
marvel
therefore
if
the
world
could
see
nothing
that
would
take
with
them
,
in
this
(
outwardly
)
hopeless
Shrub
,
wherein
the
meanness
was
apparen●
and
palpable
,
but
the
arm
of
heaven
hid
and
undiscernible
.
2.
By
the
meanness
of
his
Condition
while
he
had
his
abode
in
the
world
.
1.
This
is
here
described
;
1.
Negatively
:
He
hath
no
form
nor
comliness
;
which
is
not
to
be
understood
of
Christ's
Feature
and
Complexion
(
which
was
no
doubt
,
as
other
mens
that
are
not
deformed
,
he
being
not
any
way
stained
with
Sin
,
and
,
being
it's
like
,
of
a
more
exact
temper
of
body
)
but
the
uncomeliness
is
to
be
applied
to
his
condition
,
and
to
his
form
and
face
also
when
spit
on
,
buffetted
,
Isa.
50.
6.
He
(
and
so
his
Kingdom
)
were
both
of
them
beautiless
to
a
carnal
eye
.
No
marvel
therefore
if
they
that
judged
according
to
the
appearance
,
Josh.
7.
24.
were
unwilling
to
own
him
,
and
if
such
be
still
averse
from
his
Kingdom
and
ways
,
Psal.
2.
3.
Matt.
13.
55
,
56
,
57.
Luk.
19.
14.
for
only
called
men
choose
Christ
,
1
Cor.
1.
22
,
23
,
24.
O
how
many
Learned
men
can
see
a
beauty
in
Plato
,
Aristotle
,
Aquinas
,
and
(
perhaps
)
in
great
Augustine
(
not
in
his
Sanctity
,
but
in
his
Learning
and
Sufficiency
.
)
And
yet
if
a
man
preach
in
the
evidence
and
demonstration
of
the
Spirit
,
he
will
be
accounted
by
men
that
are
graced
with
Learning
,
but
not
made
wise
by
Grace
,
a
passing
poor
Preacher
,
and
his
Sermon
a
dry
Sermon
.
2.
This
is
described
affirmatively
:
As
Christ
had
but
little
(
in
outward
shew
)
of
that
which
was
desirable
.
So
he
did
in
his
Life
,
Course
,
and
whole
Administration
of
his
Office
,
lie
under
that
which
was
,
to
a
carnal
eye
,
horrible
;
For
(
vers.
3.
)
He
was
despised
,
despighted
,
and
rejected
of
men
,
Joh.
9.
28.
yea
,
of
his
own
Citizens
,
Luk.
19.
14.
and
at
last
,
a
Barabbas
was
preferred
before
him
;
he
was
,
a
man
of
Sorrows
,
made
up
of
them
(
as
it
were
)
and
made
(
more
than
all
other
men
)
acquainted
with
grief
,
Heb.
4.
15.
Mark
.
3.
5.
Matt.
26.
37.
Luk.
22.
24.
Heb.
5.
7
,
8.
We
(
Jews
,
that
were
his
own
,
Joh.
1.
11.
)
hid
our
faces
from
him
,
(
as
from
an
horrid
Sight
,
Joh.
19.
15.
)
Away
with
him
,
Away
with
him
,
we
cannot
abide
the
Sight
of
him
,
Mark
.
14.
65.
He
was
despised
,
and
we
esteemed
him
not
,
Matt.
27.
39.
to
44.
and
v.
63.
and
Matt.
27.
20.
to
v.
24.
Indeed
,
he
was
made
,
and
made
himself
of
no
Reputation
,
Phil.
2.
7.
Accordingly
,
his
Ministers
and
chief
Officers
,
as
they
were
,
at
first
poor
Fishermen
,
so
still
they
are
Earthen
Vessels
,
2
Cor.
4.
7.
(
so
called
,
not
onely
with
respect
to
mans
Common
,
but
to
their
own
personal
condition
,
which
is
commonly
more
contemptible
than
that
of
other
men
,
)
yea
,
and
the
Subjects
of
Christ's
Kingdom
are
such
also
,
men
of
no
,
or
of
low
,
note
and
name
,
2
Cor.
3.
26
,
27.
No
wonder
therefore
if
the
men
of
the
world
be
loth
to
join
themselves
to
so
mean
a
Christ
and
a
Church
and
Company
of
men
of
so
small
account
,
Joh.
7.
48
,
49.
Hitherto
of
the
Reason
of
the
Complaint
.
See
Psal.
28.
Now
2
of
the
Remedy
;
for
the
Prophet
here
doth
not
only
complain
of
,
but
excuse
and
take
off
the
Scandal
of
the
cross
,
and
so
shews
how
we
may
help
our selves
against
all
low
thoughts
arising
from
the
low
things
of
the
Kingdom
of
Christ
.
This
is
done
by
declaring
the
true
cause
,
and
the
singular
good
issue
and
success
of
our
Saviour's
low
,
sad
,
and
suffering
Condition
.
1
,
Cause
.
It
was
not
for
any
fault
in
him
,
which
if
it
had
,
he
might
have
been
the
worse
thought
of
,
but
it
was
not
,
v.
9.
his
Judge
upon
a
full
hearing
of
all
that
could
be
alledged
against
him
(
when
he
spake
very
little
for
himself
)
was
his
witness
that
there
was
no
fault
in
him
,
Mat.
27.
24.
Luk.
23.
4.
14.
22.
Joh.
19.
38.
If
any
ask
therefore
how
it
came
to
pass
that
Christ
had
such
coarse
and
curs'd
usage
:
the
answer
and
sure
truth
is
,
He
hath
born
our
grief
and
carried
our
Sorrows
,
v.
4.
What
he
endured
we
procured
,
we
did
eat
the
sower
grapes
and
his
teeth
were
set
on
edge
:
the
sorrow
was
his
,
but
the
sin
ours
;
yet
this
is
granted
,
that
We
(
Jews
)
did
esteem
him
Stricken
,
Smitten
of
God
,
and
(
deservedly
)
afflicted
(
as
Mat.
26.
65
,
66.
Joh.
10.
33.
and
19.
17.
)
But
v.
5.
it
was
Jews
mis-judging
to
think
God
was
an
Enemy
to
him
for
that
which
was
evil
in
him
;
the
thing
true
and
certain
is
,
that
he
was
wounded
Joh.
20.
25.
27.
for
our
transgressions
:
bruised
(
indeed
of
the
Lord
v.
10.
)
but
it
was
for
our
iniquities
,
Chastised
,
Mat.
27.
26.
but
for
our
peace
,
and
that
with
his
stripes
we
might
be
healed
:
We
were
the
wandring
Sheep
,
v.
6.
and
He
,
the
suffering
and
Sacrificed
Lamb
:
We
went
our
way
,
He
bare
our
woe
,
and
like
David
2
Sam.
24.
17.
loves
to
have
all
laid
upon
himself
,
as
all
was
laid
in
the
old
Law
,
on
the
innocent
Sacrifice
,
Levit.
1.
4.
and
16.
21.
And
never
was
any
Sheep
or
Lamb
so
quiet
under
Shearing
and
Slaughter
as
he
was
,
who
opened
not
his
mouth
,
but
,
even
to
admiration
,
kept
it
shut
,
Mat.
27.
14.
2.
And
as
he
took
his
suffering
patiently
,
v.
7.
So
(
if
we
look
to
the
Issue
)
he
was
taken
from
it
gloriously
,
v.
8.
He
was
taken
from
prison
,
that
is
from
all
the
Heb
out
●●
the
shutting
up
after
36.
Straits
wherein
his
Soul
was
shut
up
,
Mat.
26.
37
,
38
,
and
27.
46.
as
also
from
the
grave
wherein
his
body
was
laid
,
Psal.
16.
10.
Act.
2.
24.
an
Angel
descending
,
rolling
away
the
Stone
from
the
door
of
the
Sepulchre
,
and
attending
him
in
his
coming
out
of
prison
,
and
from
Judgment
;
that
is
,
as
from
all
those
pressures
that
he
was
under
by
the
Justice
of
God
as
he
was
our
Surety
,
so
from
all
that
which
he
was
adjudged
unto
by
the
Injustice
of
men
,
God
making
known
his
innocency
in
his
resurrection
that
fully
justified
him
,
1
Tim.
3.
16.
Being
thus
rescued
and
risen
,
his
Exaltation
goes
on
,
for
who
shall
declare
his
generation
,
that
is
,
the
eternal
duration
of
his
person
?
Rev.
1.
18.
Isa.
53.
13.
and
the
encrease
,
continuance
,
and
perpetuity
of
his
Kingdom
,
Psal.
110.
2
,
3.
There
's
a
depth
in
these
things
of
Saviour-exaltation
,
and
such
a
multiplication
of
marvelous
things
that
we
cannot
attain
the
wonders
that
are
in
them
,
and
if
we
should
declare
and
speak
of
them
,
they
are
more
than
can
be
numbred
,
Psal.
40.
5.
Which
Christs
Sufferings
and
low
estate
are
fo
far
from
making
an
objection
against
,
that
they
are
the
very
reason
of
this
his
Advancement
;
for
,
thus
it
was
,
and
therefore
,
1
Pet.
1.
11.
Phil.
2.
8
,
9.
God
thus
highly
exalted
him
(
in
these
and
his
following
Eminencies
)
because
he
was
cut
out
(
as
a
tree
cut
down
of
the
land
of
the
living
,
Joh.
19.
33.
Mat.
27.
63.
and
from
the
inhabitants
of
the
world
,
Isa.
38.
11.
not
for
any
fault
of
his
,
Psal.
59.
3.
15.
Joh.
25.
but
for
the
transgressions
of
God's
people
,
and
v.
9.
for
this
reason
also
,
that
is
,
because
we
were
wicked
,
and
had
procured
to
our selves
that
wages
of
Sin
which
is
death
.
He
,
that
is
God
,
made
his
grave
with
the
wicked
;
that
is
,
God
permitted
and
determined
(
Act.
4.
28.
)
that
he
should
die
and
be
prepared
for
the
Grave
by
his
being
numbred
amongst
transgressours
,
v.
12.
but
withal
,
he
took
order
in
and
at
his
deaths
(
for
his
death
contained
many
deaths
in
it
)
that
he
should
be
honourably
and
remarkably
buried
in
a
new
Sepulchre
purposely
provided
by
Joseph
of
Arimathaea
a
rich
man
,
Mat.
27.
57.
that
by
that
act
of
Providence
(
as
we
may
say
)
he
might
be
distinguished
,
and
in
some
sort
,
exempted
from
the
number
of
common
Malefactors
,
as
there
was
great
reason
why
he
should
,
because
(
to
resume
that
mentioned
in
the
latter
end
of
v.
8.
)
He
had
done
no
violence
,
nor
was
any
deceit
found
in
his
mouth
,
1
Pet.
2.
22.
yet
v.
10.
it
pleased
the
(
gracious
)
Lord
(
upon
our
account
)
to
bruise
him
and
put
him
to
grief
;
but
for
glorious
ends
in
respect
both
of
him
and
us
.
3.
Success
And
so
followeth
the
Success
of
our
Saviour's
humiliation
and
passion
,
and
resurrection
.
Vse
1.
A
numerous
posterity
;
when
thou
shalt
make
his
Soul
,
that
is
,
himself
(
wherein
his
Soul
had
a
great
part
,
Mat.
26.
38.
and
travelled
much
,
v.
11.
)
an
offering
for
Sin
,
he
shall
see
his
seed
,
Psal.
27.
30.
Joh.
12.
32.
1
Pet.
1.
3.
Act.
2.
41.
2.
Perpetuity
:
He
shall
prolong
his
days
,
and
live
after
death
in
his
person
and
conserved
Church
,
Rom.
6.
9
,
10.
3.
Prosperity
:
the
pleasure
of
the
Lord
,
that
is
,
the
gathering
of
the
Church
out
of
all
Nations
(
a
work
arising
from
Gods
will
and
pleasure
,
and
wherein
he
takes
pleasure
)
shall
prosper
in
his
hand
,
by
his
hand
or
power
in
Heaven
and
from
Heaven
,
1
Cor.
3.
5
,
6
,
7.
&
14.
24
,
25.
Gal.
2.
8.
Col.
1.
29.
and
in
the
hand
of
the
Minister
here
on
earth
,
2
Cor.
4.
7.
Act.
19.
20.
Ephes.
4.
11
,
12
,
13.
Mark
.
16.
20.
Heb.
2.
4.
Of
this
Prosperity
there
is
set
down
,
1.
The
measure
,
v.
11.
He
shall
see
the
travel
of
his
Soul
,
that
is
,
the
fruit
of
the
travel
of
his
Soul
,
and
of
the
pains
of
Death
he
sustained
,
(
like
the
pains
of
a
travelling
Woman
,
especially
if
they
he
refer'd
to
his
Soul-sence
of
the
wrath
of
God
)
This
fruit
of
what
he
hath
born
for
man's
Salvation
,
He
shall
see
in
so
great
measure
(
not
only
in
his
own
glory
in
heaven
,
but
in
the
glorious
fruit
thereof
in
all
the
world
Col.
1.
6.
)
that
he
shall
be
satisfied
,
and
receive
full
content
in
it
.
2.
The
means
by
which
the
Kingdom
of
Christ
is
so
prosperous
,
and
that
is
,
by
the
word
of
the
Gospel
spread
abroad
in
the
world
and
received
by
Faith
:
By
his
knowledg
,
that
is
,
by
the
Gospel-Manifestation
of
Jesus
Christ
,
as
the
Lord
our
righteousness
,
Jer.
23.
6.
shall
my
righteous
,
(
1.
Joh.
2.
1.
a
righteous-making
,
2
Cor.
5.
21.
Rom.
5.
19
)
Servant
justifie
many
,
that
is
,
all
that
believe
,
Act.
13.
39.
for
he
shall
bear
their
iniquities
,
and
in
that
way
(
the
just
suffering
for
the
unjust
,
1
Pet.
3.
18.
)
they
shall
be
made
just
,
Rom.
3.
25
,
26.
for
justice
must
be
satisfied
by
a
propitiatory
sacrifice
before
sinners
can
be
justified
,
2
Cor.
5.
21
None
made
Righteous
but
by
Christ
,
made
sin
for
them
,
Luk.
18.
13
,
14.
Joh.
33.
24.
Behold
then
what
Christ
hath
gained
by
his
Suffering
,
when
he
sees
thereby
so
many
begotten
to
him
;
So
many
justified
and
saved
by
him
,
yea
by
him
as
a
Servant
;
for
Christ
justifies
not
only
as
God
but
as
man
(
that
is
,
as
Mediator
in
which
regard
he
is
a
Servant
and
at
command
,
Isa.
52.
13.
John
.
14.
31.
)
and
by
working
perfect
righteousness
for
us
in
our
flesh
:
So
that
we
are
saved
not
by
works
(
Tit.
3.
5.
)
but
by
words
,
Act.
11.
14.
and
are
justified
,
not
by
any
thing
we
can
do
,
but
by
what
he
hath
done
and
suffered
for
us
,
laid
hold
on
by
Faith
,
Joh.
17.
20.
as
it
is
made
known
to
us
in
the
doctrin
of
the
Gospel
,
2
Pet.
1.
2
,
3
Now
besides
this
posterity
,
perpetuity
and
prosperity
,
there
is
accrewing
unto
Christ
from
his
low
estate
,
the
highest
Glory
,
v.
12.
Therefore
,
that
is
,
because
he
hath
poured
out
his
Soul
unto
Death
,
he
was
numbered
with
transgressors
,
Mark
.
15.
28.
bare
the
Sin
of
many
,
Mat.
26.
28.
and
made
intercession
for
the
transgressors
,
Luk.
23.
34.
In
a
word
,
because
he
hath
fully
undergon
and
done
all
that
was
to
be
don
and
suffered
by
him
according
to
the
will
of
God
,
and
that
with
much
patience
and
a
gracious
intercession
,
for
those
that
took
away
his
life
;
Therefore
will
I
divide
him
a
portion
with
the
great
,
that
is
,
I
will
highly
exalt
him
,
Phil.
2.
9
,
10
,
11
,
12.
Psal.
89.
27.
John
3.
35.
make
him
higher
than
the
Kings
of
the
earth
,
yea
give
all
into
his
hands
,
John
.
3.
35.
and
he
(
being
perfectly
Victorious
over
all
enemies
)
shall
,
as
Conquerors
use
to
do
,
divide
the
spoil
with
the
strong
;
as
great
and
strong
and
the
most
Victorious
Warriors
use
to
do
:
if
they
divide
,
he
shall
divide
also
with
and
above
the
best
of
them
;
see
Ephes.
2.
21.
Col.
2.
15.
Now
all
this
is
for
our
benefit
also
.
If
Joseph
have
all
in
his
hand
,
Jacob
shall
not
want
a
portion
;
when
he
divides
the
spoil
,
we
shall
fare
the
better
,
for
he
receives
to
give
us
,
Psal.
68.
18.
yea
,
they
that
tarry
by
the
Stuff
,
and
are
willing
but
not
able
to
do
as
others
do
,
shall
have
a
part
in
the
Son
of
Davids
spoil
,
1
Sam.
30.
24.
If
he
live
after
the
pouring
forth
of
his
Soul
unto
death
,
we
shall
live
also
,
John
.
14.
19.
2
Cor.
13.
4.
and
because
he
was
numbred
among
transgressors
,
and
no
intercession
of
Pilate
(
or
his
Wife
Mat.
27.
19.
)
could
get
him
off
,
but
die
he
must
,
therefore
he
ever
lives
to
make
intercession
for
us
,
which
without
a
sacrafice
and
blood
he
could
never
have
done
,
Heb.
7.
25.
&
8.
9.
24
,
25.
The
Review
of
all
this
will
shew
fully
how
little
a
reason
there
is
to
be
offended
at
the
Cross
of
Christ
,
at
any
meanness
,
shame
or
sorow
that
befel
him
:
And
that
,
upon
the
Consideration
of
these
particulars
;
For
1.
All
of
it
was
necessary
in
regard
of
the
will
and
love
of
God
.
It
pleased
the
Lord
thus
to
bruise
him
,
v.
10.
and
it
was
also
Voluntary
in
regard
of
the
love
of
Christ
,
John
3.
16.
Luk.
22.
15.
John
.
10.
15.
17
,
18.
and
his
will
to
do
his
Fathers
will
,
Heb.
10.
7.
2.
It
was
necessary
in
regard
of
us
,
for
we
could
be
saved
no
other
way
and
delivered
from
our
lost
Condition
,
any
more
than
there
was
cure
to
be
had
in
the
wilderness
any
other
way
but
by
the
brasen
serpent
,
John
.
3.
14
,
15.
John
.
11.
50.
Act.
4.
12.
3.
And
therefore
,
all
that
was
laid
upon
him
,
was
not
for
any
fault
in
him
,
but
was
for
our
faults
,
by
reason
of
our
sinful
and
damnable
Condition
,
that
he
might
suffer
in
our
place
and
stead
,
and
as
our
Surety
,
what
we
deserved
,
and
thereby
prevent
our
perishing
.
4.
This
way
of
God
was
as
effectual
as
necessary
for
mans
restoring
and
redemption
,
Heb.
9.
12.
&
10.
14.
5.
Albeit
he
lay
(
upon
this
ground
)
under
all
this
shame
and
suffering
,
yet
the
Lord
put
much
honour
upon
him
in
his
sufferings
,
as
many
other
ways
,
Joh.
18.
6
Matt.
27.
17.
52
,
53
,
54.
so
by
Pilate's
commanding
his
body
to
be
delivered
to
a
decent
and
distinguishing
and
choice
burial
,
Mat.
27.
58.
But
afterwards
,
in
and
by
his
resurrection
he
was
much
more
glorious
,
there
being
thereby
an
admirable
increase
,
Ps.
110.
3.
of
his
seed
,
and
after
it
an
everlasting
abiding
in
life
,
both
in
his
Person
and
in
his
members
.
6.
After
he
had
endured
the
Cross
,
and
despised
the
shame
,
Heb.
12.
2.
and
out-grown
it
all
by
his
resurrection
,
He
triumphantly
ascended
into
Heaven
,
and
there
sitteth
on
the
right
hand
of
God
,
dividing
his
spoils
,
giving
gifts
to
men
,
even
to
the
rebellious
also
,
communicating
all
the
rich
priviledges
of
his
passion
,
together
with
the
benefits
of
his
Kingly
Power
,
exercising
also
his
ever-abiding
Intercession
in
the
behalf
of
all
true
Believers
.
Now
considering
thus
the
cause
of
the
low
estate
of
the
Messiah
,
and
the
honour
and
benefit
that
follows
thereupon
to
him
,
and
flows
therefrom
to
us
,
what
reason
can
there
be
of
rejecting
;
how
great
reason
is
there
of
receiving
the
Gospel-report
?
especially
considering
further
,
that
if
any
reject
the
report
upon
pretence
that
God's
way
to
save
them
is
not
good
enough
,
they
cannot
possibly
escape
everlasting
damnation
,
Heb.
2.
3.
John
.
3.
28.
36.
Isa.
63.
17.
O
Lord
why
hast
thou
made
us
to
err
from
thy
ways
,
and
hardned
our
heart
from
thy
fear
?
Return
for
thy
Servants
sake
the
tribes
of
thine
inheritance
.
Q.
HOw
can
it
stand
with
the
holy
reverence
of
God
that
ought
to
be
in
the
Servants
of
God
,
to
fasten
such
erring
and
heart-hardening
upon
him
as
this
verse
expresseth
?
A.
For
the
opening
of
this
Scripture
these
things
may
be
first
observed
in
the
generality
;
viz.
1.
That
Gods
Children
are
subject
to
erring
,
and
some
obduration
,
and
may
be
(
at
times
)
grievously
under
desertion
,
and
the
sad
sense
of
a
gone-God
,
Hos.
5.
15.
2.
They
are
in
this
condition
(
which
puts
a
difference
between
them
and
bad
men
)
with
much
complaining
,
Exod.
33.
34.
Psal.
143.
7.
Joh.
20.
13.
3.
They
complain
to
God
who
alone
can
help
it
,
and
hath
bound
himself
to
his
praying
Servants
to
order
the
matter
otherwise
,
Ezek.
36.
26
,
37.
Obj.
But
they
seem
not
only
to
complain
to
God
but
of
God
?
A.
What
they
say
,
they
pray
;
that
is
,
they
speak
it
not
peremptorily
but
submissively
,
and
are
upon
their
knees
(
as
it
were
)
all
the
while
they
speak
it
:
It
is
not
a
stout
and
stomachful
imputation
,
as
if
God
were
in
fault
for
it
,
but
an
humble
and
faithful
expostulation
,
because
it
belongs
to
God
to
deliver
from
it
,
of
which
expostulation
and
wrestling
with
God
,
there
is
special
reason
,
inasmuch
as
this
erring
and
hardning
may
be
said
to
be
of
God
divers
ways
;
viz.
1.
Permissively
;
whereas
he
might
hinder
it
,
prevent
it
,
and
all
the
occasions
of
it
,
by
his
power
.
2.
Privatively
;
when
he
might
withstand
it
by
his
grace
.
3.
Paenally
;
as
an
act
of
his
Justice
,
Ezek.
20.
39.
(
which
in
a
measure
and
for
castigation
,
may
be
exercised
upon
his
Children
.
)
But
where
ever
these
things
are
,
we
must
remember
that
the
hardness
is
ours
though
the
hardning
be
Gods
;
and
if
there
be
erring
upon
any
temptation
,
the
error
is
our
own
,
but
leaving
to
it
,
yea
giving
up
is
ascribed
to
God
,
Rom.
1.
24.
2
Thess.
2.
11.
2
Chron.
32.
31.
4.
Occasionally
;
for
there
is
a
Providential
hardning
and
causing
to
err
,
God
putting
men
into
such
a
condition
(
and
that
justly
)
as
these
here
into
a
seventy-years
Captivity
,
whereby
their
hearts
are
mightily
deaded
and
apt
to
deviate
:
As
1.
By
the
removal
of
Gods
Ordinances
and
spiritual
help
,
Psal.
74.
9.
2.
By
being
cast
among
Idolaters
,
profane
men
,
subjected
to
a
power
,
and
compassed
with
a
company
tempting
to
sin
,
Ezek.
20.
25
,
32.
3.
By
being
put
into
a
joyless
and
hopeless
estate
,
under
wicked
and
cruel
enemies
,
living
in
all
ease
and
prosperity
,
Zach.
1.
11.
Psal.
73.
10.
Hab.
1.
13.
Propitious
and
prosperous
Providence
is
a
quickener
,
2
Chron.
17.
5
,
6.
Paenal
,
and
dejecting
Providence
is
a
deader
,
Isa.
64.
7.
Psal.
137.
4.
Now
hereby
God
may
be
said
(
in
a
sort
)
to
cause
to
err
,
not
that
God
is
the
author
of
any
sin
(
which
it
is
horrible
to
imagin
)
but
because
God
is
the
orderer
of
such
Providences
,
as
whereupon
through
mans
weakness
and
corruption
,
sin
and
wandring
from
the
right
way
ensueth
:
Hence
David
saith
,
That
they
that
drove
him
from
the
inheritance
of
the
Lord
,
said
,
Go
serve
other
gods
,
1
Sam.
26.
19.
Not
that
they
said
so
,
but
expelling
him
from
the
Ordinances
of
God
,
and
forcing
him
to
fly
for
his
life
among
Idolaters
,
amounted
to
that
;
because
of
the
great
temptation
there
was
in
it
.
See
Deut.
28.
64.
But
besides
that
erring
and
hardning
may
be
said
to
be
of
God
in
these
respects
which
are
common
to
wicked
men
,
there
are
some
respects
wherein
this
complaining
and
humble
casting
of
these
things
(
in
a
sort
)
upon
God
,
is
proper
to
the
Children
of
God
,
who
are
imboldened
to
do
it
.
1.
In
regard
of
Gods
Covenant
,
in
reference
whereto
it
may
be
said
that
they
err
,
not
only
when
God
could
hinder
it
,
but
when
he
hath
bound
himself
to
hinder
it
,
Isa.
30.
21.
Ezek.
36.
27.
Since
therefore
he
hath
promised
to
make
them
go
in
the
path
of
his
Commandments
,
he
is
humbly
questioned
by
his
erring
and
grieving
servants
,
as
if
he
made
them
go
out
,
for
how
could
they
go
out
if
he
caus'd
them
,
and
made
them
to
go
in
?
Psal.
119.
35.
So
hardning
from
his
fear
,
is
put
(
by
the
boldness
and
familiarity
of
Faith
)
upon
his
account
,
because
he
hath
promised
to
get
hardness
out
,
and
put
his
fear
in
and
into
the
hearts
of
his
Children
,
Ezek.
36.
26.
Jer.
32.
40.
Hereupon
faithful
and
holy
men
press
God
with
these
grievances
,
so
as
no
wicked
men
can
who
have
no
right
to
the
Covenant
,
and
to
whom
,
if
they
should
plead
as
they
do
here
,
God
might
say
,
I
withhold
from
you
what
I
am
no
way
tied
to
give
you
;
and
if
you
be
in
an
erring
and
hardned
state
,
what
do
you
tell
me
of
it
?
(
to
wit
,
continuing
in
a
state
of
unbelief
and
ungodliness
)
I
am
not
bound
by
any
promise
I
have
made
to
help
you
who
regard
not
the
conditions
of
the
Covenant
on
your
part
,
Psal.
50.
16.
Lay
not
the
blame
upon
me
if
you
live
and
die
in
a
sad
state
,
it
's
you
that
are
enemies
to
your
own
good
.
2.
In
regard
of
Gods
wonted
ordinary
dealing
with
his
people
,
whereupon
they
may
say
,
Why
dost
thou
cause
to
err
,
for
want
of
working
as
thou
was
wont
to
do
to
hinder
it
?
Wilt
thou
forsake
the
work
of
thine
own
hands
?
Psal.
138.
8.
Is
not
thy
former
an
engagement
for
thy
future
working
?
Phil.
1.
6.
Now
wicked
men
cannot
plead
this
,
that
God
hath
begun
to
build
,
they
are
not
able
to
design
a
better
time
,
and
to
say
,
Lord
,
it
was
not
wont
to
be
so
;
but
as
for
Gods
children
,
an
inchoation
is
an
obligation
,
Isa.
59.
21.
Ezek.
39.
29.
They
may
say
,
Work
(
O
our
God
)
as
thou
wast
wont
in
us
and
for
us
,
Isa.
26.
12.
Withal
since
they
had
a
promise
of
return
out
of
the
Captivity
(
wherein
while
they
were
shut
up
,
their
hearts
were
much
shut
up
as
the
earth
in
an
hard
frost
when
a
thaw
opens
it
)
,
therefore
they
might
say
and
pray
,
Return
,
O
Lord
,
and
graciously
alter
our
sad
and
heartless
condition
,
so
will
we
not
go
back
,
and
err
from
thy
ways
:
O
quicken
us
and
we
will
call
upon
thy
Name
,
Psal.
80.
14
,
18.
Our
hearts
shall
not
be
hardened
from
thy
fear
;
some
life
in
our
condition
putting
life
into
our
affection
,
we
will
stir
up
our selves
to
take
hold
of
thee
,
Isa.
64.
7.
Now
that
this
Prayer
belongs
to
the
faithful
appears
(
as
by
the
fervency
of
it
all
along
,
so
)
by
this
very
complaint
,
for
none
are
griev'd
with
erring
that
have
not
a
mind
to
go
in
the
right
way
,
nor
doth
a
stone
complain
of
its
hardness
;
complaint
of
hardness
shews
there
is
some
softness
,
and
a
desire
of
Gods
return
,
a
lothness
to
live
without
him
.
Scripture-Questions
out
of
JEREMIAH
.
Jer.
3.
6.
The
Lord
also
said
to
me
in
the
days
of
Josiah
the
King
,
Hast
thou
seen
that
which
back-sliding
Israel
hath
done
?
she
is
gone
up
upon
every
high
mountain
,
and
under
every
green
tree
,
and
there
hath
played
the
harlot
.
V.
11
The
backsliding
Israel
hath
justified
her self
more
than
treacherous
Judah
.
Qu.
How
can
Judah
be
said
to
be
worse
than
backsliding
,
and
(
for
their
Sin
)
divorced
and
destroyed
Israel
;
especially
in
the
days
of
Josiah
when
there
was
so
eminent
a
reformation
?
A.
1.
Negatively
:
The
Reason
is
not
because
Judah
was
in
every
respect
worse
than
Israel
,
for
it
is
said
Judah
did
rule
with
God
,
and
was
faithful
with
the
Saints
;
that
is
,
Gods
Government
in
the
posterity
of
David
,
was
preserved
among
them
in
the
civil
State
;
See
2
Chro.
13.
8.
to
v.
13.
And
for
matters
of
Religion
,
(
though
there
were
foul
defections
,
Yet
)
they
kept
to
the
Ordinances
and
Officers
which
God
had
appointed
,
and
which
were
transmitted
to
them
by
the
Saints
their
faithful
Forefathers
,
when-as
Israel
constantly
followed
the
Calves
(
which
destroyed
them
,
Hos.
8.
6.
)
and
fell
quite
from
God
to
the
Idolatry
of
Baal
,
1
King
.
18.
21.
2.
Affirmatively
:
This
may
be
spoken
of
Judah
;
1.
Because
they
were
exceeding
Sinful
;
For.
1.
They
fell
into
that
Idolatry
whereof
Israel
was
guilty
;
It
is
said
here
,
not
only
that
Israel
played
the
harlot
,
v.
6.
but
that
Judah
went
and
played
the
harlot
also
,
v.
8.
See
what
is
said
before
of
Judah
,
v.
1
,
2.
and
Jer.
19.
4
,
5
,
7
,
13.
See
also
2
Chron.
33.
9.
Ezek.
16.
47.
2.
They
were
eminently
guilty
in
looking
after
forbidden
Confederacies
,
and
trusting
to
Egypt
and
Ashur
and
forrein
aid
,
Jer.
2.
18.
Isa.
7.
20.
&
8.
6.
Ezek.
23.
11
,
12
,
13.
30
,
31.
3.
They
were
abominable
in
their
practice
,
as
we
see
,
Jer.
7.
6.
9
,
13.
Ezek.
16.
49
,
51
,
52.
It
is
expresly
said
,
Neither
hath
Samaria
committed
half
of
thy
sins
,
v.
51.
2.
Because
the
sin
of
Judah
admitteth
many
aggravations
beyond
that
of
Israel
,
viz.
Because
they
had
more
means
of
doing
well
than
Israel
had
;
for
they
enjoyed
the
Ordinances
of
God
,
and
had
Priests
and
Levites
of
God's
own
appointing
that
instructed
them
,
2
Chron.
30.
22.
and
Prophets
that
warned
them
that
they
should
not
do
as
Israel
did
,
Hos.
4.
15.
And
whereas
the
Kings
of
Israel
were
generally
wicked
they
had
better
Kings
to
rule
them
,
and
when
they
fell
into
Sin
under
worse
Kings
;
They
had
divers
godly
Kings
to
reform
them
,
as
Asa
,
Jehosaphat
,
Hezekiah
,
yea
Manasseh
at
last
,
2
Chron.
33.
15
,
16.
2.
Because
they
saw
Israels
Sin
,
and
knew
how
by
the
Messengers
of
God
it
was
cried
out
against
;
which
if
they
had
had
any
Zeal
for
God
would
have
made
them
to
have
abhor'd
it
,
for
that
's
the
nature
of
goodness
and
the
fear
of
God
,
when
men
make
void
his
Law
,
to
love
it
the
better
,
and
keep
closer
to
God
,
because
they
see
others
run
away
from
him
,
Psal.
119.
126
,
127
,
128.
Ruth
.
1.
15
,
16
,
17.
Josh.
6.
68.
3.
Because
they
saw
before
their
eyes
the
fearful
Judgment
of
God
upon
Israel
,
that
was
ruined
,
carried
into
Captivity
,
(
2
King
.
18.
9.
11
,
12.
)
and
it
is
said
here
,
to
have
a
Bill
of
divorce
given
her
,
v.
8.
by
which
they
ought
to
have
been
warned
;
but
,
though
they
saw
all
this
,
yet
they
went
on
still
in
their
evil
way
,
Ezek.
23.
9
,
10
,
11.
Nay
,
they
did
not
profit
by
their
own
Corrections
,
Zeph.
3.
1.
27.
Jer.
2.
30.
Isa.
1.
5.
4.
Because
of
their
pride
;
They
were
not
humbled
before
God
,
nor
brought
to
stand
in
awe
of
him
notwithstanding
all
their
Sin
,
and
the
fury
of
the
Lord
poured
forth
upon
them
for
it
,
Jer.
44.
6.
10.
but
said
,
they
were
innocent
,
Jer.
2.
35.
and
bore
up
themselves
as
if
all
were
well
,
by
the
Temple
of
the
Lord
,
and
their
outward
performances
:
This
pride
,
whereby
Judah
was
apt
to
boast
of
their
integrity
being
compared
with
degenerate
Israel
,
much
heightened
their
Sin
,
Jer.
7.
4.
10
,
11
,
15.
See
Isa.
65.
5.
&
66.
5.
5.
Because
of
their
Hypocrisy
,
Isa.
9.
17.
For
though
they
turned
to
God
in
Josiahs
days
,
yet
we
find
here
,
that
it
was
not
with
all
their
hearts
but
feignedly
,
v.
10.
It
was
backsliding
Israel
,
but
Treacherous
Judah
;
and
Treachery
may
be
said
to
be
worse
than
Apostacy
,
because
it
looks
better
,
and
yet
is
not
better
,
but
is
made
worse
by
a
mocking
of
God
.
It
's
true
that
Josiah
was
a
glorious
Reformer
,
but
the
Reformation
was
His
,
not
Theirs
;
it
was
buried
in
Josiahs
grave
:
and
as
they
were
very
bad
before
that
Reformation
,
so
they
continued
to
be
so
in
heart
still
,
and
therefore
their
last
destruction
is
fixed
on
the
sin
of
Manasseh
,
wherein
they
had
a
part
,
2
Chron.
33.
9.
and
whereof
they
did
not
really
repent
(
notwithstanding
that
Josiah
made
them
(
in
and
for
his
time
)
to
serve
God
)
but
continued
though
(
then
)
good
in
shew
,
still
bad
in
truth
,
Ezek.
4.
6.
and
so
in
the
Captivity
they
paid
for
all
together
.
See
2
King
.
24.
3
,
4.
Jer.
15.
4.
Hence
it
followeth
,
1.
That
all
Sins
are
not
equal
,
Joh.
19.
11.
2.
That
the
best
of
Gods
people
(
in
some
respects
)
may
be
(
in
other
respects
)
the
worst
,
for
the
Ordinances
and
Means
that
they
enjoy
,
the
Mercies
wherein
they
partake
,
and
the
Judgments
whereof
they
are
the
beholders
and
wherein
they
are
partners
,
together
with
the
greater
professions
which
they
make
,
make
them
the
chief
of
Sinners
,
Matt.
11.
20.
to
v.
25.
3.
That
,
howsoever
people
in
the
days
of
a
Josiah
,
and
when
a
Spirit
of
Reformation
worketh
vigorously
,
cry
up
Reformation
with
their
mouthes
,
yet
their
hearts
are
oft
against
it
,
2
Chron.
20.
33.
and
they
abhor
to
subject
themselves
to
divine
discipline
,
only
they
are
made
(
for
a
time
)
to
do
that
to
which
they
have
no
mind
,
2
Chron.
34.
33.
4.
And
when
Reformation
is
professed
,
rejected
,
and
Sin
resumed
,
then
,
a
Nation
is
in
danger
to
go
more
and
more
down
the
wind
,
till
they
run
into
utter
ruine
,
as
the
Jews
did
after
Josiahs
days
.
Reformation
either
prevents
,
or
preceeds
ruine
.
Jerem.
3.
16.
And
it
shall
come
to
pass
,
when
ye
be
multplied
and
encreased
in
the
Land
,
in
those
days
saith
the
Lord
,
they
shall
say
no
more
,
The
Ark
of
the
Covenant
of
the
Lord
,
neither
shall
it
come
to
mind
,
neither
shall
they
remember
it
,
neither
shall
they
visit
it
,
neither
shall
it
be
done
any
more
.
Qu.
Whence
is
it
,
or
what
is
meant
by
it
,
that
it
is
said
,
with
such
variety
of
expressions
,
that
when
the
People
of
God
be
multiplied
and
encreased
in
the
Land
,
the
Ark
of
the
Lord
should
be
no
more
mentioned
or
minded
?
A.
These
words
are
two
ways
expounded
.
1.
To
shew
that
when
they
returned
out
of
Captivity
and
encreased
and
multiplied
in
their
own
Land
,
there
should
then
be
a
great
unity
between
the
House
of
Judah
,
and
the
House
of
Israel
(
as
is
said
v.
18
)
notwithstanding
the
great
difference
between
them
and
their
continual
opposing
one
another
from
the
days
of
Rehoboam
unto
the
Captivity
;
all
which
time
Israel
was
lift
up
,
as
by
their
outward
prosperity
,
so
by
their
invented
Pompous
Service
at
Dan
and
Bethel
against
Judah
.
And
Judah
,
on
the
other
side
,
took
heart
against
Israel
,
by
their
retaining
and
enjoying
of
the
Ark
and
Ordinances
of
God
,
2.
Chron.
13.
8.
to
v.
13.
But
being
returned
to
their
own
Country
,
they
should
so
far
profit
by
the
Captivity
,
as
(
renouncing
all
Idols
)
to
join
together
in
the
same
instituted
Service
at
Jerusalem
,
Hos.
14.
3.
Amos
5.
5.
Hos.
2.
17.
Whereas
ever
since
the
revolt
of
the
ten
Tribes
,
the
controversy
between
them
and
Judah
was
maintained
(
as
controversies
use
to
be
,
John
.
4.
9.
)
by
their
several
ways
of
worship
,
2
Chron.
13.
8.
&c.
2.
But
the
words
are
by
the
greater
number
of
Expositors
understood
thus
;
viz.
that
by
multiplying
and
increasing
in
the
Land
,
is
meant
the
encrease
of
the
Church
by
the
preaching
of
the
Gospel
,
and
the
Law
and
Doctrin
which
went
forth
from
Jerusalem
,
Isa.
2.
3.
And
the
nation
of
the
Jews
unto
whom
first
the
Gospel
came
,
Act.
13.
46.
And
so
the
meaning
of
the
words
is
conceived
to
be
this
;
That
the
Messiah
being
come
,
and
the
Gospel
being
preached
among
the
Gentiles
,
all
the
ceremonies
of
the
Law
figuring
out
the
things
of
the
Gospel
(
whereof
the
Ark
was
chief
,
Isa.
4.
21
,
22.
)
should
cease
and
be
abolished
;
and
the
multitude
of
the
Christian
Church
,
consisting
both
of
Jews
and
Gentiles
(
but
owned
by
the
Jews
from
whom
that
Word
by
which
the
Gentiles
were
converted
,
proceeded
Isa.
49.
20
,
21
,
●2
.
)
should
meet
together
to
call
on
the
name
of
the
Lord
,
Rom.
10.
12
,
13.
1
Cor.
1.
2.
Act.
9.
11.
as
it
is
said
here
v.
7.
They
shall
come
to
the
name
of
the
Lord
,
even
to
that
name
,
Act.
4.
12.
&
15.
14.
The
former
exposition
makes
the
words
a
Prophecy
of
the
Uniting
of
Judah
and
Israel
in
the
Old-Testament
Service
appointed
of
God
.
The
latter
holds
them
forth
as
a
Prophecy
of
the
Uniting
of
Jews
and
Gentiles
,
by
the
taking
away
of
the
Partition-wall
of
Old-Testament
Worship
by
which
they
had
been
so
long
separated
the
one
from
the
other
.
This
latter
exposition
seems
the
more
probable
:
1.
Because
the
using
of
so
many
expressions
(
as
it
were
)
for
the
outing
of
the
Ark
,
may
be
conceived
to
suggest
and
signifie
rather
the
decay
and
vanishing
of
the
Old-Testament
Worship
,
Heb.
8.
13.
than
a
concurrence
in
it
;
and
that
in
the
days
of
the
Messiah
,
when
by
the
preaching
of
the
Gospel
Believers
should
be
multiplied
,
Act.
5.
14.
all
those
old
ceremonial
things
that
formerly
were
highly
prized
(
because
ordained
of
God
,
and
of
very
good
use
to
the
people
of
God
then
should
(
as
the
words
import
*
c
Marg.
in
the
last
part
of
this
verse
)
be
no
more
magnified
,
as
they
were
before
,
by
the
peoples
visits
from
all
parts
;
I
say
,
they
should
be
no
more
magnified
,
nor
mentioned
in
comparison
with
that
Worshipping
of
God
in
spirit
and
truth
which
the
Gospel
should
bring
in
,
Job
.
4.
23
,
24.
Phil.
3.
3
,
4
,
5
,
8.
So
that
will
be
somewhat
like
that
other
Prophecy
(
extended
also
to
Gospel-times
)
Jer.
23.
7
,
8.
They
shall
no
more
say
,
The
Lord
liveth
that
brought
the
children
out
of
Egypt
,
but
that
brought
them
out
of
the
North
,
that
is
,
one
should
not
be
named
(
as
it
were
)
on
the
same
day
with
the
other
.
No
more
should
the
Old-Testament
Administration
being
compared
with
the
New-Testament
Constitution
,
at
the
time
of
Reformation
,
Heb.
9.
14.
or
rather
(
because
the
deliverance
out
of
Egypt
is
ever
to
be
remembred
as
a
real
help
to
Faith
and
Obedience
in
all
ages
)
it
is
like
that
of
the
Prophet
Haggai
,
Chap.
2.
7
,
8
▪
9.
who
informs
us
that
the
latter
House
should
be
incomparably
,
greater
than
the
former
;
because
though
there
was
abundance
of
Silver
and
Gold
in
the
first
Temple
built
by
Solomon
,
yet
the
second
Temple
was
far
more
glorious
and
desirable
,
because
Christ
the
desire
of
all
Nations
came
to
it
:
So
that
the
more
of
Christ
there
is
in
any
●hing
the
less
considerable
it
makes
any
other
thing
wherein
he
is
not
,
or
wherein
he
is
less
;
what
was
the
Ark
to
Noah
(
the
Jewel
laid
up
in
that
Cab
net
)
O
what
is
any
Ark
,
and
how
unworthy
to
be
named
in
comparison
of
Jesus
Christ
!
2.
This
latter
Exposition
may
be
preferred
,
because
though
the
Tribe
of
Judah
returned
out
of
Captivity
and
did
encrease
and
multiply
in
their
own
Land
;
yet
the
body
of
Israel
did
not
return
(
albeit
there
were
some
of
that
body
mixed
with
them
)
to
join
with
Judah
in
the
Temple-Service
.
3.
Because
it
is
said
here
that
all
the
nations
shall
be
gathered
to
the
name
of
the
Lord
,
v.
17.
which
tho
some
apply
to
the
ten
Tribes
as
being
a
numerous
company
,
2
Chron.
13.
8.
yet
because
of
the
latitude
of
the
expression
,
and
the
use
of
it
in
other
parts
of
Scripture
,
it
seems
more
properly
to
denote
all
Nations
generally
,
or
all
nations
indifferently
,
and
so
to
include
both
Jews
and
Gentiles
meeting
together
and
closing
one
with
another
in
the
Evangelical
Worship
,
in
that
new
Jerusalem
,
which
is
the
mother
of
us
all
,
Gal.
4.
26.
Yet
these
two
Expositions
may
be
in
some
sort
conjoined
,
if
we
make
the
Conjunction
of
the
Jews
and
those
of
Israel
that
returned
with
them
out
of
Captivity
and
their
associating
one
with
another
in
the
Jerusalem-worship
,
a
glympse
,
Fore-runner
,
and
fore-shewer
of
that
greater
gathering
together
both
of
Jews
and
Gentiles
in
the
latter
days
.
So
that
the
desires
of
all
Nations
in
Gospel-times
should
be
,
not
the
shadows
of
Christ
,
but
Jesus
Christ
himself
and
that
Name
of
his
which
is
as
Ointment
poured
forth
,
of
so
good
a
savour
that
they
have
hard
hearts
,
yea
harlots
hearts
that
are
not
taken
with
him
,
for
they
that
are
Virgins
do
therefore
love
him
,
Cant.
1.
3.
Jer.
6.
16.
Thus
saith
the
Lord
,
stand
ye
in
the
way
,
and
see
and
ask
for
the
old
paths
,
where
is
the
good
way
,
and
walk
therein
,
and
ye
shall
find
rest
for
your
Souls
.
Q.
WHat
's
the
way
to
Soul-rest
.
A.
It
is
Gods
way
;
It
s
he
that
guides
to
the
way
of
peace
,
concerning
which
two
things
may
be
inquired
.
Luk.
17.
9.
-
1.
How
Peace
is
had
in
Gods
way
.
-
2.
What
that
Peace
is
that
is
so
had
.
1.
Q.
What
is
to
be
done
to
get
rest
in
Gods
way
?
A.
It
's
had
by
standing
still
to
find
it
,
and
by
walking
in
it
when
we
have
found
it
.
1.
By
standing
,
and
searching
to
descry
Gods
way
;
as
doubtful
Travellers
stand
still
(
as
being
at
a
stand
)
to
observe
Coast
of
the
Countrey
,
look
all
about
,
ask
of
all
about
them
,
or
that
come
near
them
,
that
so
they
may
get
the
knowledg
of
the
right
way
;
So
are
we
to
look
about
into
the
whole
Word
of
God
when
we
doubt
what
to
do
,
and
make
all
enquiry
Joh.
3.
59.
Joh.
16.
19.
to
find
out
Gods
way
,
Isa.
8.
20.
Mal.
4.
4.
Besides
,
the
words
here
used
Stand
,
see
,
ask
,
Seem
to
shew
that
God
grants
men
a
liberty
to
look
all
about
;
and
if
they
can
find
a
better
way
than
his
is
,
and
a
way
that
will
bring
them
more
rest
than
his
will
,
then
let
them
take
it
,
as
Josh.
24.
15.
Ruth
.
1.
15.
If
any
enquire
further
,
How
may
we
be
directed
in
this
search
the
better
to
find
out
Gods
way
?
The
Text
will
herein
resolve
us
,
by
setting
before
us
two
marks
and
Characters
of
it
:
For
it
is
,
1.
The
old
path
]
as
old
as
Moses
,
yea
as
Adam
,
elder
than
all
sin
and
errour
:
For
Gods
way
was
first
delivered
to
innocent
Adam
,
before
sin
entred
into
the
world
,
yea
that
it
might
not
enter
and
so
his
trouble
might
be
prevented
,
and
there
might
be
no
hinderance
of
his
rest
;
But
man
went
out
of
Gods
way
,
brake
his
law
,
lost
his
ease
;
yet
did
God
of
old
,
even
immediately
after
the
sin
of
man
,
reveal
his
Gospel-truth
for
the
recovery
of
that
rest
,
Mat.
11.
28.
which
man
by
his
sin
and
breaking
the
Law
had
lost
,
Gen.
3.
15.
The
oldest
way
(
older
than
the
Devil
who
abode
not
in
the
truth
,
John
8.
44.
and
therefore
was
after
it
)
is
the
way
of
truth
,
made
known
by
the
God
of
truth
,
and
carrying
a
light
in
it
,
serving
and
sufficing
to
discover
every
false
way
;
concerning
which
we
may
say
as
our
Saviour
doth
,
From
the
beginning
it
was
not
so
,
Mat.
19.
8.
2.
It
is
the
good
way
]
and
that
three
ways
,
to
wit
,
as
being
good
,
making
good
,
and
bringing
good
.
1.
As
being
good
]
that
is
,
good
in
it self
,
and
so
it
must
needs
be
because
it
is
the
way
of
God
,
Ps.
18.
30.
Rom.
12.
Isa.
39.
8.
2.
Micah
6.
8.
Psal.
119.
140.
The
word
and
way
of
Jehova
is
like
the
gold
of
Havilah
,
Gen.
2.
11.
yea
,
good
above
the
finest
gold
,
Ps.
119.
127.
2.
Making
good
]
for
they
that
walk
in
the
law
of
the
Lord
do
no
iniquity
,
Psal.
119.
1
,
2
,
3
,
9.
The
way
of
truth
and
of
the
God
of
truth
keeps
us
from
every
false
way
,
if
we
follow
it
,
Psal.
119.
104.
The
very
end
of
Preaching
the
Word
,
and
holding
forth
the
way
of
God
,
is
to
make
mens
ways
and
doings
good
,
Jer.
18.
11.
3.
Bringing
good
]
Job
22.
21
,
22.
Good
comes
by
acquaintance
with
God
,
and
laying
up
his
word
in
our
hearts
,
and
turning
to
his
way
,
v.
23.
In
doing
of
that
which
is
good
men
possess
that
which
is
good
,
Deut.
6.
18.
see
2
Chron.
31.
20
,
21.
2.
Peace
is
had
in
Gods
way
by
Walking
in
it
,
Deut.
5.
32
,
33.
No
man
dispatcheth
a
journey
to
do
himself
good
by
knowing
the
way
but
by
going
in
it
:
If
men
say
(
as
here
they
do
)
we
will
not
Luk
12.
47.
48.
John
13.
17.
walk
,
v.
16.
then
there
is
no
rest
;
any
more
than
a
travelling
Woman
hath
,
but
fear
oneveryside
,
which
way
soever
they
walk
,
v.
24
,
25.
Peace
and
Wickedness
can
never
stand
together
,
Isa.
57.
20
,
21.
but
as
many
as
walk
according
to
the
rule
of
the
Word
,
Peace
shall
be
on
them
,
Gal.
6.
16.
Thus
how
Rest
is
had
in
Gods
way
.
2.
Qu.
What
is
that
Rest
and
Peace
that
is
so
had
?
A.
To
this
I
answer
,
that
it
is
a
Peace
of
Heart
and
Conscience
,
or
a
Soul-rest
,
founded
on
the
knowledg
and
belief
of
the
word
and
way
of
God
,
with
the
ordering
of
our
way
and
walk
according
to
his
word
and
will
,
Ps.
119.
165.
1.
It
s
founded
on
the
faithful
knowledg
of
the
Word
of
God
(
supposing
such
a
walking
in
conformity
thereunto
as
is
before
mentioned
)
.
In
the
knowledg
of
any
truth
,
there
ariseth
to
the
lovers
of
truth
much
quietness
of
mind
,
and
heart-rejoycing
,
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
much
more
doth
the
truth
of
God
which
is
more
certain
,
more
sweet
and
more
excellent
,
give
content
to
an
holy
heart
,
as
it
did
to
David
,
Ps.
119.
14
,
16
,
29
,
30.
to
Christs
Disciples
,
John
16.
18
,
19
,
29
,
30
,
and
to
Paul
,
1
Cor.
2.
2.
Phil.
3.
8.
Now
when
Faith
doth
further
fix
upon
,
not
only
the
truth
but
the
goodness
of
the
Word
(
especially
of
the
word
of
promise
)
that
is
an
exceeding
great
stay
,
and
settledness
to
the
shaking
heart
,
as
we
see
in
the
words
of
the
Lord
delivered
by
Hezechia
,
on
which
they
leaned
when
they
were
ready
to
fall
and
faint
,
2
Chron.
32.
7
,
8.
so
also
in
the
words
of
Azariah
,
2
Chron.
15.
7
,
8.
whereby
also
David
took
heart
in
the
utmost
extremity
,
1
Sam.
30.
6.
In
this
way
,
that
is
,
the
faithful
knowledge
of
Gods
way
,
followed
with
walking
therein
,
much
and
manifold
Rest
and
Comfort
ariseth
to
the
heart
and
conscience
;
as
namely
,
1.
By
Illumination
,
and
that
Light
which
guideth
our
feet
into
the
way
of
peace
,
Luk.
1.
78.
and
thereby
setteth
the
heart
in
a
state
of
peace
,
Act.
20.
24.
Bonds
and
afflictions
made
no
Commotions
in
Pauls
heart
because
he
was
in
that
way
,
and
still
finishing
the
course
of
his
Ministery
,
which
he
received
from
the
Lord
Jesus
.
More
particularly
,
Divine
Light
quieteth
us
:
1.
By
resolution
when
we
are
in
the
dark
in
our
judgments
,
and
full
of
perplexing
thoughts
;
thus
it
was
with
the
afflicted
Prophet
that
was
so
grieved
in
heart
,
and
puzzled
with
wicked
Psal.
7.
3.
vers.
21.
mens
Prosperity
,
whom
the
Sanctuary
cured
and
fully
quieted
,
Psal.
73.
16
,
17.
28.
2.
By
conviction
and
revocation
,
when
by
corruption
and
tentation
,
we
are
rushing
into
ways
and
works
of
darkness
.
Thus
was
Davids
heart
stil'd
and
fil'd
with
rest
,
and
rejoycing
when
Abigila
took
him
off
from
his
furious
purpose
,
and
set
him
right
,
1
Sam.
25.
31
,
32
,
33.
See
the
like
,
Josh.
22.
33.
2.
By
Justification
,
through
the
Revelation
of
the
Righteousness
of
God
made
ours
by
Faith
,
that
is
,
such
a
Faith
as
works
by
Love
,
which
is
the
old
and
good
and
great
way
of
Salvation
,
in
which
whosoever
walk
,
peace
shall
be
(
sure
)
on
them
and
in
them
,
Gal.
6.
16.
with
chap
5
,
6.
Rom.
5.
1.
Luk.
7.
50.
3.
By
Sanctification
,
which
is
through
the
truth
,
Joh.
17.
17.
and
the
knowledg
and
acknowledgment
of
Gods
way
,
which
is
the
way
of
Holiness
,
Isa.
35.
8.
which
whosoever
walk
in
,
they
shall
have
great
quietness
of
mind
both
in
life
and
in
death
,
Psal.
25.
12
,
13.
Isa.
38.
3.
Besides
,
that
2
Cor.
1.
13.
when
turbulent
lusts
are
mortified
(
which
is
done
in
the
way
of
God
revealed
in
the
word
,
Psal.
119.
133.
)
there
is
much
Serenity
in
the
Soul
,
as
there
was
in
Davids
,
1
Sam.
25.
32
,
33.
yea
every
act
of
Holiness
is
followed
with
an
inward
peace
and
acquiescence
,
Psal.
119.
165.
4.
By
the
comfortable
State
of
things
as
to
mens
outward
condition
;
for
when
things
go
well
,
and
there
is
a
rest
of
State
,
there
is
much
more
rest
in
the
heart
;
and
all
goes
well
when
men
walk
in
Gods
way
,
2
Chron.
14.
5
,
6
,
7.
and
15.
5.
15.
Jer.
22.
15.
Is.
30.
15.
2
Chron.
16.
9.
5.
There
's
an
unspeakable
Soul-rest
,
by
the
assurance
of
that
blessed
State
in
heaven
,
the
assurance
and
enjoyment
whereof
is
obtained
in
a
way
of
Holiness
,
Rom.
6.
22.
2
Tim.
4.
7
,
8.
Job
.
19.
25.
Tit.
2.
12
,
13.
Psal.
16.
9
,
10
,
11.
Jer.
7.
22
,
23.
I
spake
not
to
your
Fathers
,
nor
commanded
them
in
the
day
that
I
brought
them
out
of
the
land
of
Egypt
,
concerning
Burnt-offerings
or
Sacrifices
,
but
this
thing
I
commanded
them
saying
,
obey
my
voice
,
&c.
Qu.
Did
not
God
command
the
Passeover
and
other
Sacrifices
and
ceremonial
things
in
the
old
Testament
?
A.
First
,
It
's
clear
that
he
did
command
them
as
things
to
be
observed
in
all
the
time
of
the
old
Testament
for
the
education
and
assistance
of
that
people
,
who
were
best
led
by
such
outward
things
to
those
Spiritual
things
which
were
therein
held
forth
unto
them
.
See
the
Commands
,
Exod.
12.
17.
42.
and
Exod.
13.
5.
10.
2
Chron.
30.
5.
there
was
a
writing
for
for
the
Passeover
:
So
also
,
2
Chron.
35.
4
,
6.
And
for
other
Sacrifices
,
we
find
the
Lords
precise
order
in
the
book
of
Leviticus
,
Lev.
1.
2.
so
that
it
was
a
sin
for
them
and
against
the
plain
Commandment
of
God
to
omit
that
way
of
Worship
;
yea
,
Solomon
declareth
this
as
one
difference
between
the
righteous
and
the
wicked
,
that
the
one
Sacrificeth
,
and
the
other
Sacrificeth
not
,
Eccl.
9.
11.
yet
,
Secondly
,
It
may
be
said
in
divers
respects
that
the
Lord
did
not
command
them
,
that
is
,
1.
Not
for
perpetuity
and
as
things
that
he
would
have
to
continue
in
all
times
,
as
he
ever
did
,
doth
and
will
,
moral
obedience
;
now
therefore
(
in
these
Gospel-times
)
there
is
Obedience
prescribed
,
2
Cor.
10.
56
,
but
no
Sacrifices
permitted
;
now
there
are
Spiritual
,
not
carnal
Ordinances
;
now
there
is
Truth
and
not
old-Testament-Types
,
Joh.
4.
23
,
24.
2.
God
did
never
command
Sacrifices
abstractively
,
that
is
,
as
separated
from
the
Spiritual
Substance
,
but
in
relation
thereunto
,
and
as
fruits
and
furtherances
thereof
.
Sacrifices
set
before
them
1.
Their
sin
and
guilt
]
The
beast
to
be
killed
(
in
their
room
,
as
it
were
)
shewed
they
deserved
to
die
.
2.
Their
Saviour
and
Ransom
,
for
as
they
deserved
to
be
kild
in
stead
of
the
beast
(
there
's
their
guilt
)
;
so
the
beasts
was
kil'd
for
and
in
stead
of
them
;
there
's
their
rescue
,
and
the
type
of
their
Redeemer
.
Now
this
being
so
,
Gods
Command
,
and
intent
in
regard
of
Sacrifices
,
was
,
that
they
should
bring
with
them
1.
Repentance
,
in
regard
of
their
sin
;
Levit.
16.
21.
2.
Faith
in
respect
of
their
Saviour
,
Psal.
4.
5.
And
he
commanded
no
Sacrifices
without
and
set
apart
from
these
;
so
now
we
may
say
,
God
commands
not
fasting
as
it
is
a
forbearing
of
a
meals
meat
,
but
as
an
help
to
repentance
and
prayer
.
They
therefore
that
abstract
bodily
exercises
from
their
end
,
must
go
to
him
for
their
wages
that
sets
them
a-work
;
for
God
commands
them
to
do
no
outward
things
in
that
nature
;
we
find
him
therefore
disclaiming
all
Sacrifices
in
that
sense
,
and
as
so
us'd
and
abused
,
that
is
,
offered
to
God
instead
of
Decem
variis
phrasibus
Ames
in
Psal.
50.
6
,
8.
obedience
;
and
saith
(
as
here
)
Who
hath
required
(
or
commanded
)
them
?
Isa.
1.
11
,
12
,
&c.
It
's
another
thing
that
the
Lord
requires
,
and
that
's
Obedience
,
Mic.
6.
7
,
8.
3.
As
God
did
not
command
them
solely
and
without
Obedience
,
so
neither
chiefly
(
if
we
put
obedience
and
them
together
)
and
in
that
respect
he
may
be
said
not
to
command
them
,
according
to
For
,
Hoc
si
illud
conferatur
,
nihil
est
.
that
,
I
will
have
mercy
and
not
sacrifice
;
that
is
,
My
will
is
not
to
have
the
one
without
the
other
,
nor
the
one
in
comparison
of
the
other
:
Hence
God
(
where
he
purposly
handleth
this
argument
,
to
wit
,
Psal.
50.
5
,
8.
)
tells
his
people
,
I
will
not
reprove
thee
for
thy
Sacrifices
,
(
when
yet
the
want
of
what
is
required
,
is
to
be
reproved
)
for
God
looks
higher
,
and
will
have
a
Covenant
made
and
confirmed
by
Sacrifice
;
requiring
Sacrifices
only
as
appurtenances
of
Covenanted
Obedience
.
We
may
observe
also
in
Scripture
,
that
the
spiritual
substance
hath
been
accepted
without
the
outward
Ceremony
,
even
then
when
Ceremonies
were
most
in
request
,
(
2
Chron.
30.
18
,
19.
)
but
when
Sacrifice
hath
been
pleaded
without
Obedience
,
or
to
be
a
protection
for
disobedience
,
God
hath
extreamly
disliked
it
,
1
Sam.
15.
21
,
22
,
23.
4.
God
never
so
commanded
Sacrifices
and
outward
Ceremonies
,
as
if
he
would
be
the
God
of
the
Jews
,
and
they
should
be
his
people
,
and
all
should
be
well
with
them
,
if
they
brought
him
Sacrifices
and
Burnt-offerings
:
he
never
agreed
with
them
upon
such
terms
,
but
(
as
it
is
here
said
)
upon
the
obeying
of
his
voice
,
and
walking
in
all
the
ways
that
he
commanded
them
,
v.
23.
See
therefore
how
the
Covenant
runs
,
Deut.
26.
17.
Thou
hast
avouched
the
Lord
this
day
to
be
thy
God
,
and
what
then
?
to
walk
in
his
ways
,
keep
his
statutes
,
and
hearken
to
his
voice
.
Again
,
(
on
the
other
side
)
The
Lord
hath
avouched
thee
to
be
his
peculiar
people
,
as
he
hath
promised
thee
,
v.
18.
But
is
that
all
?
No
;
but
,
That
thou
shouldest
keep
all
his
Commandments
.
Outward
Exercises
(
though
required
Opus
operatnm
it
but
cadaver
.
of
God
)
are
but
the
body
,
it
is
Grace
that
is
in
the
Soul
(
and
if
it
be
there
,
will
shew
it self
in
the
life
)
of
the
Servant
,
which
is
the
Soul
of
the
service
.
Jer.
12.
5.
If
thou
hast
run
with
the
footmen
,
and
they
have
wearied
thee
,
then
how
canst
thou
contend
with
horses
?
and
if
in
the
land
of
peace
wherein
thou
trustedst
,
they
wearied
thee
,
then
how
wilt
thou
do
in
the
swelling
of
Jordan
?
Q
What
may
the
meaning
of
these
words
be
?
A.
1.
Some
take
them
as
spoken
by
Calvin
.
the
Lord
to
his
Prophet
,
to
this
end
that
the
people
might
know
by
him
what
they
were
to
suffer
from
their
enemies
,
from
whom
though
they
had
suffered
much
already
,
so
that
their
Country
was
miserably
wasted
,
and
their
City
impaired
(
which
may
be
compared
to
running
with
the
footmen
)
yet
they
must
expect
far
heavier
things
,
even
an
utter
desolation
of
their
Country
,
destruction
of
their
City
and
Temple
,
and
carrying
away
of
themselves
by
the
Chaldeans
out
of
their
own
Land
,
(
which
may
be
compared
to
contending
with
horses
,
because
they
exceeded
in
strength
all
former
enemies
.
This
Jeremy
must
let
them
know
that
they
should
not
deceive
themselves
with
a
vain
hope
of
Peace
,
but
rather
prepare
for
the
highest
troubles
.
Hereunto
is
adjoined
the
sixth
verse
,
as
shewing
the
Prophet
himself
what
he
should
still
suffer
from
his
own
Country-men
,
So
that
whereas
Jeremy
was
an
earnest
(
though
a
modest
)
disputer
,
ver.
1.
these
words
may
resolve
and
restrain
him
;
for
so
hath
God
appointed
by
reason
of
the
wickedness
and
incorrigibleness
of
his
People
,
that
wicked
men
from
without
shall
be
prosperous
in
destroying
them
,
Hab.
1.
12
,
13.
and
wicked
men
within
the
Church
shall
vex
and
persecute
the
godly
Prophets
and
Party
,
and
so
hasten
their
own
ruin
,
when
in
the
mean-time
,
God
will
sufficiently
secure
his
own
,
not
withstanding
all
the
treacheries
of
ungodly
men
.
But
,
2.
Others
carry
the
Comparison
thus
:
Junius
Trem.
in
Judah
there
were
two
sorts
,
1.
Footmen
,
that
is
,
men
(
in
comparison
)
more
slow
and
low
,
and
weak
in
their
opposition
;
and
(
as
it
is
in
the
latter
part
of
the
verse
)
such
as
are
like
a
land
of
peace
not
fortified
,
or
formidable
as
Cities
of
War
are
,
or
like
the
waters
of
Siloah
that
run
softly
,
that
is
,
are
less
violent
.
2.
Horsemen
,
that
is
,
swift
and
swelling
Persecutors
;
both
these
made
up
an
Army
to
fight
against
God
and
his
Servants
only
;
these
latter
observed
no
moderation
,
but
were
like
Jordan
when
it
riseth
up
in
his
strength
,
and
overfloweth
its
banks
and
bounds
;
and
like
those
waters
,
Isa.
8.
6.
Whereas
therefore
Jeremy
complained
much
of
the
men
of
Anathoth
,
and
reasoned
the
case
with
the
righteous
God
,
how
men
so
evil
in
their
way
could
be
so
prosperous
in
their
condition
;
the
Lord
seems
to
tell
him
that
he
must
not
be
over-tender
,
but
rather
expect
greater
opposition
than
wonder
at
this
;
if
he
be
wearied
by
entring
the
lists
with
Countrymen
,
men
of
lower
place
,
and
power
,
and
spirits
;
how
shall
he
hold
it
out
to
contend
with
the
Court
,
with
the
Grandees
there
,
with
their
miry
Dungeons
,
and
continual
threats
of
death
,
and
slanderous
accusations
,
as
if
no
man
more
deserved
it
?
Jer.
7.
14.
&
38.
4.
Now
,
though
that
description
of
the
Assyrian
,
Isa.
8.
6.
may
seem
to
favour
the
former
sense
(
as
also
that
Jer.
49.
19.
)
considering
how
like
it
is
to
the
close
of
this
verse
,
yet
this
latter
is
chosen
by
most
as
the
most
plain
and
proper
means
.
And
it
is
made
the
more
probable
by
the
Connexion
of
the
sixth
verse
,
with
a
for
,
mentioning
the
men
of
Anathoth
,
with
whom
weary
Jeremy
was
now
running
;
as
also
because
we
find
a
like
check
given
to
the
Prophets
despondency
,
Jer.
15.
18
,
19.
This
is
not
without
use
to
us
;
we
are
always
apt
to
think
that
still
it
will
be
better
;
whereas
when
God
declares
himself
otherwise
in
his
word
,
and
the
wickedness
of
a
People
discovers
it self
to
all
the
World
,
it
will
be
our
wisdom
to
think
that
(
probably
)
it
will
still
be
worse
;
that
when
God
begins
he
will
make
an
end
,
1
Sam.
3.
12.
and
that
the
present
troubles
are
but
the
beginning
of
sorrows
,
Mat.
24.
8.
Now
if
we
cannot
bear
the
beginnings
,
how
shall
we
bear
the
proceedings
?
If
when
there
is
some
peace
for
present
,
a
mixture
of
trouble
be
intolerable
to
us
,
what
shall
we
do
in
the
overflowings
of
Jordan
,
and
all-overwhelming
publick
inundations
?
If
we
cannot
endure
the
fire
in
Nebuchadnezzars
face
,
Dan.
3.
19.
how
shall
we
endure
his
Furnace
?
Q.
What
help
is
there
to
look
encreasing
troubles
in
the
face
,
and
to
bear
up
when
the
Sea
of
this
world
is
most
boisterous
?
A.
The
same
grounds
of
Christian
resolution
and
consolation
will
serve
for
support
in
a
greater
as
well
as
in
a
less
affliction
.
That
which
Jeremy
builds
upon
,
Jer.
20.
11.
is
sufficient
to
keep
him
in
heart
in
the
Court
as
well
as
in
the
Country
,
among
the
Horsmen
as
among
the
Footmen
.
What
makes
men
take
joyfully
the
spoiling
of
their
goods
(
to
wit
,
that
they
have
a
better
and
a
more
enduring
substance
in
heaven
,
Heb.
10.
34.
)
that
also
will
make
them
resist
to
blood
,
Heb.
12.
4.
for
that
brings
them
quickly
to
that
inheritance
.
Less
sufferings
for
Religion
(
as
scourging
,
Act.
5.
41.
)
will
not
be
chearfully
endured
,
but
upon
those
noble
grounds
,
the
Glory
of
God
,
1
Pet.
3.
14.
the
name
of
Christ
,
the
honour
,
1
Pet.
4.
14.
and
reward
of
those
that
suffer
for
Christ
and
Christianity
,
Mat.
5.
11
,
12.
2
Tim.
2.
12.
And
these
things
will
make
men
endure
any
thing
,
as
the
scourged
Apostles
,
Act.
5.
41.
did
the
cruelest
deaths
,
Act.
12.
2.
Joh.
16.
19.
with
Act.
5.
29.
And
as
concerning
any
outward
affliction
,
if
we
do
by
Faith
take
in
those
cordials
,
Heb.
12.
6
,
to
12.
to
wit
,
that
it
comes
from
the
love
of
our
Lord
,
ver.
6.
from
the
hand
of
a
Father
,
shewing
we
are
Sons
(
ver.
7.
)
and
not
Bastards
.
ver.
8.
Yea
from
the
Father
of
Spirits
(
as
well
as
of
,
and
more
especially
and
eminently
of
,
than
of
our
flesh
)
who
subjecteth
us
to
his
correction
,
that
we
may
live
(
v.
9
)
and
not
be
condemned
with
the
world
,
1
Cor.
11.
32.
Yea
,
that
it
is
for
our
profit
here
as
being
made
thereby
partakers
of
his
holiness
,
(
v.
10.
)
And
possest
of
the
peaceable
fruit
of
righteousness
,
(
v.
11.
)
I
say
if
things
be
believed
,
and
withal
that
a
rest
remains
for
the
people
of
God
,
Heb.
4.
9.
What
will
not
be
endured
?
Not
that
all
can
endure
alike
,
not
but
that
a
stronger
Faith
will
bear
great
afflictions
with
greater
fortitude
,
as
Stephen
,
Act.
6.
8
,
15.
(
and
therefore
we
should
labour
to
get
more
and
more
degrees
of
Faith
)
but
the
weakest
true
Faith
will
bear
all
affliction
,
without
an
utter
failing
and
falling
from
God
;
as
these
Scriptures
shew
,
Luk.
22.
33.
Rom.
14.
4.
1
Pet.
1.
5.
Rev.
3.
8.
Jer.
20.
14
,
to
the
end
.
Cursed
be
the
day
wherein
I
was
born
,
let
not
the
day
wherein
my
mother
bare
me
be
blessed
,
&c.
Q.
How
is
it
pssible
that
so
holy
a
man
as
Jeremy
was
should
speak
such
strange
and
truculent
words
as
these
are
,
and
that
(
as
the
Context
hath
it
)
immediately
after
his
praising
of
God
,
and
calling
in
others
thereunto
,
ver.
13
?
A.
First
,
As
for
the
latter
part
of
the
Question
,
some
Expositors
do
not
conjoin
v.
13.
&
14.
but
take
what
is
spoken
from
v.
14.
to
the
end
of
the
Chapter
,
as
that
which
arose
from
the
impulsion
of
a
new
temptation
.
But
Calvin
conceives
that
this
is
brought
in
to
amplifie
the
comfort
he
had
from
a
gracious
God
,
by
declaring
how
he
was
affected
and
transported
with
the
bruitish
carriage
of
ungracious
men
;
so
that
the
words
though
in
the
order
of
the
Text
,
put
after
the
praising
of
God
,
v.
13.
yet
in
order
of
time
,
and
of
the
story
,
go
before
,
and
shew
in
what
a
miserable
case
,
distress
,
and
even
distraction
he
was
before
the
Lord
appeared
to
him
for
the
setting
of
his
tormented
spirit
in
some
good
order
and
peaceable
frame
.
Briefly
,
till
God
gave
him
satisfaction
,
no
language
was
bitter
enough
to
express
his
dissatisfactions
.
Secondly
,
For
the
matter
of
his
speech
(
as
here
it
lies
before
us
)
it
is
as
high
and
as
highly
against
the
Rule
as
can
well
be
imagined
,
and
that
both
in
respect
of
himself
,
and
of
man
,
and
of
God
himself
.
1.
In
respect
of
himself
,
he
curseth
the
day
of
his
Birth
,
when
it
is
a
singular
mercy
of
God
for
any
man
to
have
a
being
,
for
otherwise
how
could
he
have
an
everlasting
well-being
?
and
men
of
note
generally
have
celebrated
their
Birth-day
,
Mark
6.
21.
with
feasting
and
much
rejoycing
.
Yea
Gods
mercy
to
Jeremy
was
the
greater
,
because
before
he
came
out
of
that
womb
out
of
which
he
wisheth
here
he
had
never
come
,
God
sanctified
him
,
Gal.
1.
15
,
16.
set
him
apart
for
an
1
Tim.
1.
12.
eminent
service
,
and
ordained
him
to
be
a
Prophet
,
not
only
to
the
people
of
God
(
to
whom
he
was
a
Prophet
properly
)
but
to
the
Nations
round
about
,
to
whom
his
Prophesies
reach'd
,
by
whom
they
were
taken
notice
of
,
Jer.
40.
2.
and
among
whom
they
produced
high
and
most
remarkable
effects
,
Jer.
1.
5
,
10.
2.
In
respect
of
man
,
that
is
,
that
man
(
which
may
be
understood
of
this
or
that
man
)
that
brought
tydings
to
his
Father
,
a
man-child
is
born
,
making
him
very
glad
.
In
such
a
case
men
might
pay
the
Messenger
,
but
Jeremy
abhors
the
Messenger
and
Message
both
,
yea
,
the
Messenger
for
the
Message
;
and
that
in
so
high
and
horrid
a
degree
that
he
wishes
him
like
the
Cities
of
Sodom
and
Gomorrah
,
the
most
dreadful
examples
of
Gods
Justice
,
as
being
utterly
overthrown
without
any
repentance
and
restauration
.
And
further
prayeth
,
that
he
may
hear
the
cry
(
an
hideous
cry
,
Exod.
12.
30.
)
in
the
morning
,
that
is
,
early
and
unawares
,
Hos.
10.
15.
and
the
shouting
of
noise
(
as
of
men
overcome
,
Exod.
32.
18.
)
at
noon-tide
,
when
others
use
to
rest
and
recreate
themselves
,
2
Sam.
4.
5.
3.
In
respect
of
God
;
for
in
the
two
last
verses
,
he
quarrels
with
him
,
because
he
did
not
kill
him
out
of
hand
,
and
make
his
mothers
womb
his
grave
,
and
because
she
did
not
carry
in
it
a
Conception
of
eternity
;
that
is
,
that
should
never
be
brought
forth
.
When
there
was
cause
enough
to
say
(
considering
how
much
good
,
Jer.
18.
20.
Jeremy
did
and
would
have
done
)
,
O
blessed
the
womb
that
bare
thee
,
and
the
paps
that
gave
thee
suck
!
It
may
be
observed
in
all
this
,
1.
That
there
is
a
great
deal
that
can
by
no
means
be
justified
,
that
is
greatly
to
be
condemned
,
there
being
not
only
the
most
direful
and
injurious
cursing
of
a
man
,
or
men
most
innocent
,
but
also
horrible
blasphemy
against
God
.
The
Use
whereof
is
,
to
shew
what
wild
and
woful
Creatures
we
be
,
when
once
we
have
given
our selves
the
reins
.
Jeremy
was
a
Prophet
and
a
man
of
God
,
but
he
was
a
man
also
;
as
a
Prophet
,
he
thundred
out
divers
imprecations
against
Gods
enemies
,
which
we
may
account
acts
of
obedience
to
the
Spirit
of
God
in
him
,
Jer.
20.
9.
but
here
the
man
is
become
like
one
of
us
,
he
speaks
like
a
very
corrupt
man
,
and
casts
up
a
great
deal
of
mire
and
dirt
.
Sure
he
was
a
man
subject
to
like
passions
with
us
,
and
so
are
we
to
like
passions
with
him
,
though
usually
we
use
not
such
dreadful
and
daring
expressions
,
but
we
have
them
in
our
hearts
,
they
lie
in
our
wicked
natures
,
and
out
they
come
at
times
(
when
we
are
much
wrong'd
and
wrung
,
Prov.
30.
33.
)
as
far
as
our
wit
will
reach
(
for
all
have
not
ability
to
be
so
mighty
in
words
)
and
as
far
as
shame
will
suffer
.
O
what
need
to
watch
and
pray
that
the
Peace
of
God
may
rule
in
our
hearts
,
and
that
we
may
be
amicable
,
Col.
3.
15.
when
a
Jeremy
is
so
unamicable
and
implacable
!
2.
Yet
that
something
there
is
,
I
say
,
something
to
extenuate
that
which
can
no
way
be
excused
:
viz.
1.
A
natural
temptation
;
because
(
as
himself
expresseth
it
,
v.
18.
)
he
was
brought
forth
to
such
labour
and
sorrow
,
and
his
days
Moses
is
put
out
of
his
patience
by
a
froward
people
,
Psal.
106.
33.
were
consumed
with
shame
.
This
,
though
it
be
no
sufficient
defence
for
him
,
yet
it
may
be
look'd
upon
as
a
mitigation
of
his
fault
among
men
that
know
themselves
to
be
in
such
sort
moved
(
though
not
in
such
an
height
,
because
all
men
have
not
the
like
fiery
affections
)
with
such
V
de
anne
sit
alius
loci
,
Sens
.
9.
temptations
:
Oppression
and
ignominy
makes
a
wise
man
mad
,
and
a
godly
man
fierce
,
2
Sam.
10.
4
,
5.
&
12.
31.
2.
A
moral
and
spiritual
foundation
and
rise
of
this
his
rising
so
high
;
there
was
(
as
it
is
suppos'd
,
and
it
cannot
be
but
that
there
was
)
some
good
at
the
bottom
,
(
as
there
was
in
Nehemiah's
cursing
and
rough
discipline
,
(
Chap.
13.
25.
)
we
may
presume
that
it
was
not
only
his
own
case
and
barbarous
usage
;
but
Gods
cause
that
made
him
so
to
transgress
his
bounds
,
and
to
be
zealous
beyond
knowledg
;
herein
he
may
be
more
excus'd
than
Job
,
who
also
cursed
the
day
of
his
birth
,
but
it
arose
from
his
present
misery
,
Job
3
▪
20
,
24.
but
Jeremy
looks
like
Jonah
that
was
so
froward
and
high
with
God
,
because
he
supposed
he
should
be
accounted
a
false
Prophet
by
his
threatening
and
Gods
sparing
of
Niniveh
;
so
Jeremy
saw
here
that
not
only
his
person
was
opposed
but
his
Ministry
,
and
that
therein
God
and
all
Religion
was
trodden
under
foot
,
which
was
so
horrible
a
thing
to
him
that
it
was
tedious
to
him
to
live
,
while
he
lived
longer
and
longer
to
see
God
and
Goodness
more
and
more
trodden
under
foot
.
4.
And
this
also
may
be
added
(
that
Jeremy
may
not
be
low
in
our
eyes
)
that
he
was
a
man
of
a
most
vigorous
and
keen
spirit
,
his
affections
wrought
like
new
Wine
,
Chap.
4.
19.
&
24.
9.
the
zeal
of
Gods
house
did
eat
him
up
,
yea
zeal
for
God
was
at
the
bottom
of
these
exceedings
:
No
marvel
if
Luther
and
such
renowned
Worthies
that
marched
furiously
for
God
,
were
sometimes
too
furious
,
and
if
they
that
had
so
much
of
heavenly
fire
had
something
also
of
strange
fire
;
for
the
best
have
flesh
in
them
as
well
as
spirit
,
and
it
's
an
hard
thing
for
any
man
not
to
act
according
to
his
natural
temper
and
constitution
,
sometimes
in
a
worse
way
as
well
as
ordinarily
in
a
better
:
O
how
extreamly
dull
are
they
in
action
that
are
free
from
the
extremity
of
passion
!
O
how
may
our
coldness
and
lukewarmness
move
us
to
put
a
charitable
Interpretation
upon
their
words
and
actions
that
have
been
hot
for
Heaven
,
though
now
and
then
scalding
hot
.
But
though
all
this
may
be
said
for
Jeremy
,
yet
nothing
can
plead
sufficiently
for
such
headlong
passion
,
nor
for
any
that
imitate
him
in
it
,
albeit
they
come
far
short
of
the
height
of
it
.
Jer.
28.
2
,
3
,
4.
Thus
speaketh
the
Lord
of
hosts
,
the
God
of
Israel
,
saying
,
I
have
broken
the
yoke
of
the
King
of
Babylon
;
within
two
full
years
,
I
will
bring
again
into
this
place
,
all
the
Vessels
of
the
Lord
and
all
the
Captives
of
Judah
,
&c.
v.
4.
Qu.
When
one
Prophet
said
one
thing
,
and
another
did
(
with
as
much
confidence
)
say
a
contrary
thing
,
yea
,
when
many
speak
good
,
and
one
Jeremiah
,
evil
;
How
could
People
know
which
to
believe
?
A.
They
might
very
well
know
,
if
they
were
not
willing
to
shut
their
eyes
;
for
,
1.
The
Prophets
were
but
Interpreters
of
the
Law
of
God
;
and
tho
they
had
divers
immediate
and
particular
revelations
,
yet
all
suited
with
,
and
confirmed
the
written
Word
;
Now
that
Law
and
Word
of
God
,
threateneth
all
evil
to
Idolaters
and
men
wicked
and
cruel
in
their
carriage
.
The
Jews
therefore
being
such
at
this
time
(
as
the
Scripture
often
shews
,
and
therein
gives
a
reason
of
the
Judgments
threatned
against
them
,
see
Jer.
8.
15.
&
20.
8.
&
5.
19.
&
13.
22
,
)
I
say
,
they
being
so
abominably
bad
,
they
could
not
but
judg
(
Looking
to
the
Word
of
God
)
Deut.
29.
24
,
25.
&c.
&
31.
29.
that
they
speak
most
truly
that
speak
most
terribly
to
them
.
Obj.
But
if
a
sinful
people
repent
,
good
is
still
promised
in
the
whole
Word
of
God
,
Deut.
4.
29
,
30
,
31.
A.
True
;
but
we
find
not
that
these
false
Prophets
speak
a
word
to
move
the
People
to
repentance
(
as
Jeremiah
still
did
,
Chap.
18.
8
,
11.
&
26.
3.
)
And
so
,
they
left
them
uncapable
of
any
good
.
And
this
will
ever
be
the
difference
between
a
true
and
a
false
Prophet
,
that
a
false
Prophet
promiseth
a
good
condition
without
urging
the
condition
of
Obedience
,
but
the
true
Prophet
preacheth
all
evil
,
if
there
be
not
amendment
,
and
no
good
condition
but
upon
that
condition
.
2.
This
people
were
or
might
have
been
,
convinc'd
in
their
own
Judgment
and
Consciences
,
that
Jeremy
spake
true
,
and
they
that
opposed
him
,
untruths
:
For
1.
unbyassed
and
more
judicious
men
,
as
namely
the
Princes
,
Jer.
26.
16.
)
acknowledged
,
and
that
when
this
controversy
was
on
foot
;
yea
and
all
the
people
said
to
the
Priests
and
the
Prophets
that
opposed
Jeremy
,
that
he
did
indeed
and
truly
speak
unto
them
,
in
the
name
of
the
Lord
their
God
.
2.
Their
own
experience
might
set
them
right
;
for
divers
Evils
whereof
Jeremy
had
prophecied
were
already
come
upon
them
,
Jechoniah
,
and
many
with
him
being
carried
Captives
to
Babylon
,
and
the
vessels
of
the
Temple
also
carried
away
thither
already
:
see
Jer.
27.
16.
&
28.
4.
3.
They
have
here
in
this
Chapter
an
evident
and
eminent
example
of
the
wrath
of
▪
God
upon
,
and
in
the
Death
of
this
wicked
Hananiah
,
and
that
by
the
Word
of
Jeremiah
,
declaring
he
should
die
because
of
his
lying
Prophecy
,
whereby
in
stead
of
calling
the
people
to
Repentance
and
Submission
to
the
King
of
Babylon
,
(
and
therein
to
God
himself
)
he
taught
them
to
rebel
v.
16
,
17.
So
that
the
controversy
was
decided
from
Heaven
,
and
it
might
easily
be
known
which
was
the
truer
Prophet
,
because
God
sent
a
sentence
from
Heaven
(
which
was
speedily
executed
)
against
Hananiah
by
Jeremiah
,
and
that
because
he
contradicted
the
truth
that
Jeremy
had
delivered
.
3.
Jeremy
was
not
the
first
nor
the
only
Prophet
that
threatned
thus
;
Micah
and
Vrijah
have
been
named
before
who
Prophecied
according
to
all
the
words
of
Jeremiah
,
Chap.
26.
20.
yea
the
true
Prophets
generally
speak
successively
such
things
,
so
that
Jeremy
cannot
be
looked
upon
as
single
in
what
he
said
.
4.
Jeremiah
spake
usually
and
constantly
the
same
sad
things
with
the
danger
of
his
life
,
Jer.
26.
8.
but
they
that
spake
smooth
things
had
the
applause
of
the
people
,
Micah
.
2.
11.
now
it
's
liker
that
a
sufferer
should
speak
truth
than
a
flatterer
.
And
though
men
may
sometimes
suffer
for
a
falshood
,
yet
it
is
not
with
that
confidence
and
magnanimity
with
which
they
suffer
that
give
testimony
to
the
truth
of
God
,
Jer.
26.
14
,
15.
Now
for
Ordinary
Ministers
:
1.
Some
perhaps
are
willing
they
should
differ
in
points
of
Religion
that
that
may
be
an
excuse
for
them
for
their
being
of
no
Religion
till
all
be
agreed
,
yea
(
it
may
be
)
some
that
they
may
have
somewhat
to
say
to
plead
for
a
Pope
to
determine
all
controversies
.
2.
Others
are
so
unwilling
that
they
should
differ
in
any
thing
,
that
they
suffer
themselves
to
be
weakened
in
their
Religion
by
some
dissents
among
Ministers
the
upholders
of
it
;
or
(
indeed
)
because
they
are
not
so
careful
as
they
should
be
to
seek
that
resolution
that
may
be
had
,
nor
so
willing
as
were
meet
,
to
exercise
Conscience
in
the
strength
of
the
general
directions
of
Scripture
(
wherein
all
agree
)
and
with
the
most
earnest
prayers
to
God
for
the
determining
of
things
to
themselves
as
far
as
their
necessity
requires
,
and
as
they
are
called
to
act
.
Both
these
may
know
that
the
difference
between
learned
and
godly
Ministers
,
is
in
less
things
not
so
clearly
determined
in
Scripture
,
and
ariseth
from
their
weakness
,
and
the
different
dispensations
of
God's
Spirit
,
whereby
some
of
them
have
more
light
and
sight
than
others
can
attain
:
But
this
is
no
just
cause
of
doubting
of
,
nor
impediment
of
Walking
in
,
the
necessary
and
saving
Truths
and
Ways
of
God
,
wherein
the
Scripture
is
clear
,
and
the
Ministers
of
Christ
consent
.
Briefly
,
They
that
take
the
course
that
the
Beraeans
did
,
that
is
,
search
the
Scriptures
,
reverently
,
conscientiously
,
and
sincerely
,
will
never
be
deceived
by
any
lying
Hananiah
,
but
discern
a
clear
difference
between
a
Paul
,
preaching
in
the
evidence
and
demonstration
of
the
Spirit
of
God
,
and
all
other
erroneous
Teachers
that
bring
forth
the
Brats
of
their
own
brain
,
and
vent
the
inventions
and
imaginations
of
their
own
corrupt
hearts
,
1
Thess.
5.
21.
Jer.
29.
7.
And
seek
the
peace
of
the
City
whither
I
have
caused
you
to
be
carried
away
captives
,
and
pray
unto
the
Lord
for
it
,
for
in
the
peace
thereof
shall
ye
have
peace
.
Q.
Why
should
the
people
of
God
seek
and
pray
for
the
peace
of
Babylon
wherein
they
were
miserable
Captives
?
A.
For
the
answer
of
this
Question
,
two
things
are
to
be
considered
:
1.
What
is
meant
by
seeking
,
and
seeking
to
God
for
the
peace
of
that
City
.
2.
For
what
reason
they
were
to
do
it
?
First
,
In
this
seeking
and
praying
for
the
peace
of
the
City
,
two
things
are
comprehended
.
1.
Seeking
,
studying
and
praying
for
,
the
peace
of
the
King
,
whose
Subjects
now
they
were
,
because
God
delivered
them
,
and
expresly
required
them
to
deliver
themselves
into
his
hand
,
Jer.
21.
8
,
9.
And
Subjects
are
to
pray
for
their
life
,
Ezra
6.
10.
and
welfare
,
whose
Subjects
they
are
,
(
albeit
they
be
Heathens
and
Tyrants
)
,
by
Gods
express
command
,
1
Tim.
2.
1
,
2.
Nor
is
it
in
vain
in
respect
of
Subjects
themselves
;
because
by
this
means
,
1.
God
is
engaged
in
his
own
way
of
Prayer
,
for
their
better
governing
,
and
that
those
under
them
may
lead
a
quiet
and
a
peaceable
life
,
1
Tim.
2.
2.
Hence
even
Pagan
Princes
are
restrained
,
and
do
less
evil
,
and
more
good
;
as
upon
Daniel's
prayers
,
his
and
his
fellows
lives
were
saved
;
and
they
by
his
means
(
through
the
good
success
of
his
and
their
prayers
with
God
,
relating
to
the
King
,
and
the
action
then
in
hand
)
were
received
into
favour
and
promoted
,
no
doubt
to
the
benefit
and
faring
better
of
the
whole
Church
of
God
,
Dan.
2.
18
,
23
,
46
,
48
,
49.
In
this
way
also
King
Ahasuerus
reversed
his
own
Decree
,
at
least
made
a
contrary
Decree
,
and
so
Esther
,
Mordecai
,
and
the
Jews
were
delivered
,
and
Haman
hanged
.
Thus
also
praying
,
Neh.
4.
9.
Nehemiah
(
Chap.
1.
11.
&
2.
4.
)
had
favour
and
assistance
from
the
Heathen-King
for
building
the
Walls
of
Jerusalem
.
2.
Such
Prayers
may
work
for
the
Conversion
of
Church-oppressing
Princes
(
especially
in
Gospel-times
wherein
God
would
have
all
(
of
what
Nation
or
Condition
soever
)
to
be
saved
,
1
Tim.
2.
4.
3.
Howsoever
,
much
hath
been
done
in
this
way
for
Heathens
conviction
,
and
for
the
honour
of
the
true
God
,
Dan.
2.
18
,
47.
&
6.
10
,
26
,
27.
Whereunto
may
be
referred
the
obtaining
of
rain
by
the
Prayers
of
a
Legion
Fulmine●
Legio
,
Euseb.
l.
5
c.
5.
of
Christian
Soldiers
under
Aurelius
the
Emperour
,
when
else
his
Army
was
like
to
have
perished
,
which
was
more
than
all
their
Heathen-gods
could
help
them
to
,
Jer.
14.
22.
4.
Yea
,
the
praying
Captives
at
length
so
prevailed
,
Jer.
29.
12
,
13
,
14.
that
they
had
free
liberty
to
return
out
of
Captivity
into
their
own
Country
and
City
to
repair
it
,
and
to
build
a
second
Temple
there
,
Ezra
1.
2
,
3.
&
6.
12
,
15.
2.
This
contains
not
only
praying
for
the
King
,
on
whom
depends
the
welfare
of
the
State
,
but
also
for
the
State
of
Babylon
,
on
which
depended
the
welfare
of
the
King
.
This
prosperity
of
the
State
may
be
set
forth
by
the
peace
of
the
City
,
the
glory
and
safety
of
the
State
being
therein
seated
,
Pray
for
the
peace
of
Jerusalem
,
Psal.
122.
6.
is
(
in
effect
)
to
pray
for
Israels
welfare
,
and
for
the
whole
state
of
the
Jews
;
for
inferiour
places
are
the
Daughters
,
Ezek.
16.
48.
the
chief
City
is
the
Mother
,
and
the
Daughters
stand
or
fall
with
the
Mother-city
.
If
the
principal
City
be
left
,
though
many
other
Cities
be
taken
,
there
may
be
a
reparation
,
but
all
's
lost
when
that
's
ruined
,
as
the
Babylonish
Empire
was
when
this
City
Babylon
was
taken
,
Dan.
5.
30
,
31.
Func
.
Anno
Mundi
34
25.
Thus
we
see
what
they
were
to
seek
and
pray
for
.
Secondly
,
Followeth
the
reason
why
they
were
so
to
do
,
for
in
the
peace
thereof
ye
shall
have
peace
:
So
that
when
they
prayed
for
the
peace
of
Babylon
,
they
prayed
for
themselves
,
and
for
the
Church
of
God
now
imbodied
there
;
where
also
they
were
(
by
Gods
command
here
,
v.
5
,
6.
)
to
build
,
plant
,
marry
,
and
be
encreased
;
and
where
they
became
(
afterward
)
so
well
accommodated
,
that
they
were
loth
to
come
from
thence
(
though
at
Gods
call
)
into
their
own
Country
,
beset
with
enemies
;
foreseeing
that
they
might
abide
in
Babylon
with
more
ease
,
Zach.
2.
6.
But
whilst
Gods
will
was
that
they
should
be
there
,
his
will
also
was
that
they
should
seek
the
peace
of
that
which
was
now
their
own
place
;
as
a
man
bound
in
Prison
,
hath
reason
to
pray
for
the
preservation
of
the
Prison
,
lest
if
that
be
fired
,
he
be
burnt
;
and
so
Jonah
and
Paul
for
the
preservation
of
the
Ships
wherein
they
sailed
.
This
Command
may
mind
us
of
some
other
things
,
viz.
1.
That
it
is
not
unlawful
,
but
allowed
us
to
pray
for
our
own
peace
and
prosperity
,
1
Chron.
4.
10.
but
especially
it
is
a
great
duty
to
pray
for
the
Churches
peace
,
Psal.
122.
6.
&
51.
18.
&
137.
5
,
6.
Yet
is
there
a
further
end
to
be
aimed
at
in
this
,
that
is
the
glory
and
service
of
God
,
Psal.
51.
19.
&
122.
9.
Gen.
28.
21
,
22.
2.
That
when
we
cannot
have
the
peace
we
would
have
,
we
must
pray
to
God
for
the
peace
we
may
have
.
If
we
cannot
have
peace
in
Zion
,
we
must
seek
(
and
therefore
thank
God
for
Psal.
50.
15.
)
peace
in
Babylon
,
peace
in
a
Prison
,
and
praise
God
the
more
if
he
give
it
there
,
Act.
16.
25.
3.
And
we
may
mind
this
also
,
that
it
runs
cross
to
this
Command
,
not
to
wish
well
to
and
pray
heartily
for
the
State
and
Land
in
which
we
live
,
especially
wherein
we
live
,
not
as
Captives
,
but
as
Natives
.
As
he
that
provides
not
for
his
own
,
so
he
that
prays
not
for
his
own
,
comes
short
of
Infidels
,
Jon.
3.
5
,
6
,
&c.
and
(
sure
)
of
the
Church
here
captivated
among
and
under
Infidels
.
It
's
true
that
when
there
is
a
sad
difference
,
and
dispute
between
two
Protestant
Nations
,
there
are
two
things
(
even
by
the
prevailing
party
)
,
to
be
mourned
for
:
1.
The
weakning
of
the
Protestant
Party
,
and
the
advantaging
and
encouraging
of
the
Enemies
of
the
Truth
.
2.
The
greater
misery
of
War
which
they
that
are
vanquished
must
needs
sustain
:
But
yet
comparing
one
State
with
another
,
if
it
be
applied
to
the
War
between
England
and
Holland
,
and
the
most
fierce
Sea-sight
,
June
8
,
9
,
10
,
&c.
we
have
reason
to
take
comfort
in
,
and
bless
God
for
,
the
better
success
of
our
own
,
we
being
Protestants
as
well
as
they
,
and
this
being
the
land
of
our
Nativity
.
Briefly
,
we
are
in
such
a
case
to
rejoyce
with
trembling
;
to
rejoyce
,
because
of
the
undeserved
favour
of
Divine
Providence
,
wherein
we
are
prefer'd
;
and
yet
with
trembling
,
because
we
hew
down
a
company
that
support
true
Religion
together
with
our selves
;
and
because
Victory
is
gotten
at
so
hard
an
hand
,
that
we
may
See
Calv.
in
loc.
see
our
sin
in
our
success
.
Jer.
31.
31
,
to
v.
35.
Behold
,
the
days
come
,
saith
the
Lord
,
that
I
will
make
a
new
Covenant
with
the
House
of
Israel
and
with
the
house
of
Judah
;
Not
according
to
the
Covenant
that
I
made
with
their
Fathers
&c.
Qu.
Whence
is
it
that
Jeremy
speaks
of
a
new
Covenant
?
what
saith
he
of
it
,
and
how
are
we
to
judg
of
it
?
1.
A.
First
,
he
speaks
of
it
,
(
after
much
said
of
an
outward
fulness
)
to
set
forth
that
wherein
the
happiness
of
the
Church
especially
consisteth
;
yea
,
which
their
outward
Promises
pointed
at
and
were
to
lead
them
to
,
and
proceeded
from
,
to
wit
,
the
spiritual
priviledges
of
the
Covenant
of
Grace
,
to
be
enjoyed
most
in
Gospel-days
,
and
that
by
Israel
,
alienated
from
God
,
2
Chron.
15.
3.
as
it
were
by
their
rent
from
the
house
of
David
,
and
captivated
before
Judah
;
yet
shall
they
(
though
not
returning
to
their
Land
as
Judah
did
)
be
conjoined
,
with
Judah
▪
in
the
Spiritual
comforts
of
the
Covenant
after
the
Messiah
is
come
.
Ezek.
37.
17.
2.
Secondly
,
that
which
he
saith
of
it
,
is
,
1.
First
,
that
it
is
a
new
Covenant
,
not
for
substance
;
for
it
was
included
and
summarily
set
forth
in
that
old
gray-headed
Promise
,
the
first
in
all
the
Bible
,
Gen.
3.
15.
And
it
is
by
the
same
Grace
and
Covenant
of
Grace
,
that
we
and
the
Fathers
are
saved
,
Act.
15.
11.
Lazarus
is
taken
into
Abraham's
bosom
,
and
we
shall
sit
in
the
Kingdom
of
Heaven
with
Abraham
,
Isaak
,
Jacob
,
and
all
the
Prophets
,
Luk.
13.
28.
and
that
by
vertue
of
this
Covenant
which
was
their
Covenant
,
Mat.
22.
32.
But
though
the
substance
be
the
same
,
yet
there
is
divers
ways
a
difference
;
and
namely
in
two
respects
.
1.
In
regard
of
a
new
manner
of
Government
,
and
thereby
a
new
carriage
and
management
of
this
Covenant
,
the
Sacraments
and
Seals
of
the
Covenant
being
different
in
the
old
and
new-Testament
,
and
the
Service
also
;
that
of
the
Old-Testament
being
external
and
carnal
,
Heb.
9.
10.
this
of
the
new
,
spiritual
,
Joh.
4.
23
,
24.
yea
the
spiritual
Law
of
God
was
then
written
only
in
Tables
of
stone
,
so
that
the
spirituality
lay
Rom.
7.
14.
in
the
Law
:
But
as
the
Tables
on
which
the
Law
was
written
,
remained
stones
still
;
so
the
Heart
(
if
we
look
only
to
that
dispensation
in
which
Grace
was
given
,
but
not
by
which
)
was
left
(
notwithstanding
all
that
the
Law
said
)
hard
and
carnal
:
but
now
in
this
new
Covenant
,
there
is
not
only
an
outward
word
but
an
inward
spiritual
work
;
and
a
print
is
left
upon
the
spirit
and
inward
parts
,
so
that
a
regenerate
Person
saith
truly
,
Thy
law
is
within
my
heart
,
it
's
in
the
midst
of
my
bowels
,
Psal
40.
8
▪
2.
In
regard
of
the
measure
of
grace
,
much
more
is
given
,
and
it
's
given
unto
more
both
Jews
and
Gentiles
,
Joel
.
2.
28.
with
Act.
2.
16
,
17.
Matth.
13.
17.
and
from
hence
it
is
that
there
are
more
also
of
the
fruits
of
the
Spirit
,
Isa.
44.
4.
and
61.
3.
Phil.
1.
9
,
10
,
11.
2.
Secondly
,
The
benefits
of
this
new
Covenant
may
be
thus
sum'd-up
.
1.
Here
's
Justification
and
pardon
of
sin
,
which
though
it
be
left
to
the
last
place
,
yet
it
's
the
bottom-promise
,
and
therefore
it
comes
in
with
a
For
,
v.
34.
as
the
foundation
of
all
,
and
from
whence
flows
the
main
and
marrow
of
the
Covenant
,
viz.
I
will
be
their
God
,
and
they
shall
be
my
people
,
v.
33.
Now
people
must
needs
be
agreed
before
they
be
married
,
Amos
3.
3.
So
God
must
forgive
us
before
he
received
us
,
Hos.
14.
2.
The
Covenant
of
of
Works
saith
;
Thou
must
forbear
sin
,
and
do
none
:
The
Covenant
of
Grace
saith
,
I
will
forgive
sin
and
mark
none
,
Ps.
130.
4
,
3.
2.
Here
's
Sanctification
]
viz.
as
Sanctification
is
taken
in
it's
latitude
,
as
1
Cor.
6.
11.
so
as
to
comprehend
in
it
the
whole
work
of
Grace
and
change
that
there
is
in
the
new
creature
;
so
we
may
refer
to
it
that
which
is
here
mentioned
,
v.
33
,
34.
to
wit
,
renovation
and
illumination
.
1.
Inward
and
spiritual
renovation
,
2
Cor.
5.
17.
I
will
put
my
Law
into
their
inward
parts
.
In
the
Old-Testament
the
Law
was
written
in
stone
,
and
they
brake
it
,
(
though
they
had
all
the
reason
in
the
World
to
keep
it
,
being
newly
brought
out
of
Egypt
and
God
being
such
a
Lord
to
them
as
that
he
was
also
an
Husband
)
Isa.
54.
5.
Herein
the
Law
was
in
no
fault
,
Rom.
7.
12.
Nor
were
they
without
fault
;
for
their
breaking
of
it
arose
from
the
rebellion
of
their
hearts
,
for
which
God
paid
them
home
and
shook
them
off
,
Heb.
8.
9.
But
notwithstanding
that
they
,
through
their
wilful
and
froward
Covenant-breaking
,
became
altogether
inexcusable
;
yet
a
further
thing
also
is
to
be
considered
,
to
wit
,
that
that
(
more
legal
)
Covenant
required
all
things
strictly
,
but
gave
not
from
it self
(
as
legal
and
considered
as
separated
from
this
new
Covenant
)
strength
to
do
any
thing
:
That
Ministry
was
but
a
Ministry
of
the
letter
,
wherein
they
might
read
much
commanded
,
but
it
had
no
Spirit
in
it
to
help
them
to
keep
it
,
and
so
it
kild
them
for
not
keeping
it
,
2
Cor.
3.
6.
Rom.
7.
6.
The
Lord
therefore
in
this
new
Covenant
,
takes
a
new
course
;
here
's
the
Ministry
of
the
Spirit
;
whereby
,
1.
He
makes
the
Tables
himself
(
as
he
did
the
first
Tables
,
Deut.
5.
22.
)
only
,
whereas
they
were
Tables
of
stone
,
now
he
makes
fleshy
Tables
,
Ezek.
36.
26.
and
having
made
them
fit
to
receive
his
impressions
,
2.
He
doth
in
two
Tables
,
to
wit
,
the
mind
and
the
heart
and
bowels
,
write
not
a
new
Law
,
but
the
same
Law
by
his
blessed
Spirit
,
2
Cor.
3.
3.
whereby
the
heart
of
a
regenerate
man
is
formed
and
conformed
in
all
Obedience
to
the
holy
Law
of
God
.
So
that
he
is
not
only
commanded
and
kept
in
order
by
the
Law
in
his
Book
without
,
but
by
a
suitable
Law
within
,
in
his
mind
and
heart
,
Rom.
7.
23.
&
8.
2.
The
Law
saith
,
this
is
thy
duty
;
true
,
(
saith
the
regenerate
Person
)
for
I
find
it
written
in
my
heart
,
and
my
duty
is
my
delight
.
I
delight
in
the
law
of
God
after
the
inward
man
,
Rom.
7.
22.
Psal.
40.
8.
Psal.
37.
30
,
31.
2.
Besides
this
inward
and
spiritual
renovation
,
there
is
added
(
we
may
say
as
that
from
which
renovation
and
regeneration
comes
;
for
Christ
gives
life
by
giving
light
,
Ephes.
5.
14.
and
which
also
comes
from
regeneration
and
renovation
,
Rom.
12.
2
)
I
say
,
there
is
added
special
illumination
,
the
Spirit
in
that
way
perfecting
the
work
of
Sanctification
,
v.
34.
They
shall
no
more
teach
every
man
his
neighbour
,
&c.
that
is
,
They
shall
be
all
taught
of
God
,
John
6.
45.
and
by
reason
of
the
Spirit
,
(
the
inward
Teachers
,
Joh.
2.
27.
)
there
shall
be
no
such
need
as
there
was
wont
to
be
of
outward
Teaching
.
Ordinary
People
shall
be
like
Prophets
,
Joel
.
2.
28.
and
Prophets
did
not
use
to
go
to
their
Neighbours
to
seek
knowledg
;
yet
the
meaning
of
this
is
not
,
that
in
the
time
of
the
Gospel
,
there
should
be
no
seeking
or
getting
knowledg
of
others
:
For
1.
The
prophecy
of
Gospel-times
shews
they
should
call
upon
one
another
to
go
to
be
taught
,
Isa.
2.
3.
2.
We
find
in
the
history
of
the
Gospel
that
Aquila
and
Priscilla
took
Apollo
(
an
eminent
Preacher
)
to
give
him
instruction
,
and
that
not
without
need
,
for
he
knew
only
the
Baptism
of
John
,
Act.
18.
25
,
26.
3.
The
Apostle
requires
the
rich
and
right
in-dwelling
of
the
Word
of
God
in
the
Colossians
,
that
they
might
teach
and
admonish
one
another
,
Coloss.
3.
16.
4.
And
especially
God
that
doth
nothing
without
need
,
appointed
the
Apostles
to
go
and
Teach
all
Nations
,
Matth.
28.
19
,
20.
and
still
they
taught
,
Act.
20.
20.
yea
we
find
that
they
that
were
taught
had
need
to
be
taught
again
,
Heb.
5.
12.
yea
,
to
be
put
in
remembrance
of
what
they
know
,
2
Pet.
1.
12.
And
(
to
strike
all
dead
)
God
hath
appointed
the
calling
of
the
Ministry
for
constant
Teaching
to
the
end
of
the
World
,
Mat.
28.
20.
Ephes.
4.
11
,
12
,
13.
so
that
the
meaning
1
John
2.
27.
is
not
absolutely
,
No
need
but
no
such
need
.
As
a
Child
asks
his
Father
and
fellows
about
every
thing
,
being
come
to
discretion
,
he
doth
not
so
:
But
(
for
all
that
)
every
wise-man
asks
advice
.
The
Jews
were
children
,
We
grown
,
who
yet
need
to
ask
,
but
not
as
they
.
This
will
be
more
fully
resolved
by
observing
that
the
Scripture
useth
to
express
that
Negatively
which
is
to
be
understood
only
Comparatively
:
As
I
will
have
mercy
and
not
sacrifice
;
when
yet
sacrifice
was
expresly
required
,
but
not
principally
,
Jer.
7.
22
,
23.
so
Joh.
9.
41.
&
15.
22.
Thus
we
say
,
that
a
child
of
a
quick
and
pregnant
wit
needs
not
be
still
followed
with
teaching
by
his
Master
and
his
fellows
:
No
,
he
'l
learn
of
himself
;
that
is
,
compare
him
with
other
dull
Children
,
and
so
it
's
true
,
he
needs
not
be
taught
,
that
is
,
as
they
.
And
so
it
is
with
them
that
have
the
discerning
and
enlightning
Spirit
of
God
within
them
;
they
need
not
be
taught
the
grounds
of
Religion
,
their
A
B
C
,
nor
any
saving
Points
thereof
,
with
such
ado
as
others
need
that
want
that
Spirit
;
they
all
know
even
the
least
of
them
,
the
little
Children
,
1
Joh.
2.
13.
They
know
the
Father
,
and
those
matters
of
Religion
,
that
will
not
be
beaten
into
the
heads
of
others
that
have
far
better
natural
parts
than
they
,
as
manifest
experience
shews
,
and
Scripture
also
,
Mat.
11.
25.
Q.
But
had
the
Church
of
the
Jews
and
the
Servants
of
God
in
the
Old
Testament
none
of
these
things
?
How
is
it
the
same
Covenant
in
substance
,
if
they
had
not
these
Substantials
?
A.
In
two
things
;
1.
They
had
them
in
the
substance
:
As
,
1.
Justification
and
pardon
of
sin
,
Numb.
23.
21.
1
King
.
15.
5.
Psal.
32.
1
,
2
,
5.
&
51.
14.
Isa.
38.
17.
2.
Sanctification
,
Deut.
30.
6.
the
law
of
Grace
was
in
their
hearts
,
Psal.
37.
30
,
31.
&
143.
10.
Act.
13.
22.
And
though
it
be
said
,
v.
32.
Which
my
Covenant
they
brake
,
yet
there
is
no
cause
of
understanding
it
of
all
universally
,
though
of
many
,
1
Cor.
10.
5.
for
the
Apostle
doth
over
and
over
again
limit
it
,
and
shew
that
some
had
more
grace
,
1
Cor.
10
,
7.
8
9.
And
it
is
expresly
said
when
that
provocation
is
spoken
,
Howbeit
not
all
that
came
out
of
Egypt
,
Heb.
3.
16.
Q.
What
then
is
the
difference
?
A.
1.
In
the
Old
Testament
Justification
was
not
so
plain
;
it
was
obscurely
shadowed
in
Sacrifices
,
but
the
chief
Sacrifice
was
not
come
,
Heb.
10.
1.
9.
And
it
appears
that
those
Sacrifices
they
had
did
not
cleanse
the
Conscience
,
that
is
,
get
off
the
guilt
of
sin
,
cause
a
clearness
in
it
,
2
Cor.
7.
11.
and
a
freedom
from
all
accusations
,
because
the
same
Sacrifices
were
repeated
every
year
,
not
only
for
the
sin
of
the
year
going
before
,
but
of
former
years
also
,
Levit.
16.
21.
So
that
there
was
therein
a
remembrance
made
of
sin
every
year
,
and
the
guilt
thereof
was
set
before
them
in
the
Sacrifice
;
but
now
Christ
having
offered
his
Sacrifice
,
the
promise
here
is
,
their
sin
will
I
remember
no
more
;
it
's
quite
done
away
by
the
offering
of
Christs
Body
once
for
all
,
Heb.
9.
14.
Heb.
10.
10.
Not
that
their
sins
were
not
pardoned
in
the
Old
Testament
,
or
that
David
was
not
(
and
all
other
faithful
men
with
him
)
made
white
as
snow
,
Psal.
51.
7.
but
that
was
not
by
vertue
of
those
Sacrifices
,
(
their
sin
remained
still
for
any
thing
they
could
do
)
but
by
vertue
of
Christ's
Sacrifice
,
Heb.
10.
5
,
6
,
&c.
And
withal
,
they
saw
not
their
forgiveness
so
clearly
but
that
there
was
need
every
year
to
take
a
new
view
of
it
in
their
Typical
Sacrifices
,
presenting
that
Atonement
of
Jesus
Christ
,
Levit.
16.
11.
And
as
Justification
was
not
so
plain
;
so
,
2.
Sanctification
was
not
so
plentiful
;
the
Spirit
that
is
poured
now
was
but
dropt
then
;
they
had
it
as
the
Apostles
had
it
when
Christ
lived
,
but
O
how
much
more
had
the
Apostles
of
it
,
and
others
also
when
Christ
was
glorified
!
Joh.
7.
39.
Act.
4.
8
,
31.
&
6.
3.
This
is
the
first
part
of
the
Answer
.
2.
These
things
were
given
in
the
Old
Testament
,
but
they
were
grounded
on
the
New
;
for
the
New
Covenant
is
ratified
in
the
Blood
of
Christ
,
1
Cor.
11.
25.
which
was
shed
in
the
fulness
of
time
,
from
whence
were
derived
all
those
good
things
unto
the
Church
of
the
Old
Testament
;
and
therefore
the
Jews
are
said
not
to
have
them
(
in
a
sort
)
because
they
had
them
not
but
with
reference
to
that
which
was
done
after
Christs
coming
.
See
Heb.
11.
40.
with
Chap.
10.
14.
They
without
us
,
that
is
,
without
that
done
in
the
Gospel-times
wherein
we
live
;
could
not
be
perfected
,
that
is
,
justified
and
saved
.
As
John
Baptist
is
said
to
baptize
with
water
only
,
not
but
that
the
Spirit
accompanied
his
Baptism
;
but
that
was
from
another
,
that
is
,
from
Christ
that
came
after
:
So
in
the
Old
Testament
they
had
Externals
only
,
not
but
that
they
had
Spirituals
also
,
but
they
were
fetch'd
from
the
work
of
Redemption
in
the
New
Testament
,
Rev.
13.
8.
which
the
outward
things
in
the
Old
typified
and
set
forth
,
and
were
their
best
way
to
help
them
to
that
which
they
of
themselves
could
not
help
them
to
,
to
wit
,
the
Spiritual
good
things
of
the
New
Testament
,
signified
by
what
was
in
the
Old
.
Objections
from
Scripture-expressions
seeming
to
hold
forth
two
Covenants
.
Obj.
1.
It
's
said
expresly
,
There
was
a
Covenant
made
in
Horeb
,
Deut.
5.
2.
when
they
came
out
of
Egypt
,
Exod.
19.
4
,
5.
yet
that
Covenant
is
now
abolished
,
Heb.
8.
9.
13.
therefore
it
seems
it
was
not
the
Covenant
of
Grace
,
for
we
know
that
is
not
now
abolished
?
A.
1.
That
Horeb-Covenant
was
a
Covenant
of
Grace
,
as
appears
by
the
Preface
to
the
Ten
Commandments
,
I
am
the
Lord
thy
God
,
(
a
word
of
Grace
)
,
and
by
the
Promise
in
the
second
Commandment
,
of
Mercy
to
thousands
,
though
Sinners
in
a
strict
sense
.
This
is
confirmed
by
the
course
that
Moses
took
after
that
Horeb-Covenant
was
published
;
which
was
(
as
we
see
Deut.
30.
1
,
2
,
3.
)
to
exhort
them
to
Repentance
,
and
to
offer
them
Mercy
upon
Repentance
,
(
which
the
Covenant
of
Works
doth
not
admit
,
but
exact
perfect
Obedience
,
)
and
to
promise
them
regenerating
Grace
,
v.
6.
which
the
Covenant
of
Works
doth
not
effect
.
A.
2.
When
it
is
said
that
the
Covenant
made
with
them
when
they
came
out
of
the
land
of
Egypt
is
abolished
,
the
meaning
is
,
not
that
it
is
made
void
as
to
the
substance
of
it
,
but
as
to
the
managing
and
way
of
ordering
of
it
in
Old
Testament-times
.
2
Obj.
But
we
find
other-where
the
very
form
of
the
Covenant
of
Works
,
viz.
This
do
and
live
,
Levit.
18.
5.
Exod.
19.
5.
Rom.
10.
5.
Gal.
3.
12.
Why
should
a
Covenant
of
Grace
be
set
forth
in
the
very
tenour
and
terms
of
a
Covenant
of
Works
?
A.
1.
Indeed
in
that
[
This
do
and
live
]
there
is
a
repetition
,
resuming
and
representing
of
the
Covenant
of
Works
for
the
Lords
and
his
Peoples
use
;
but
there
is
not
therein
intended
an
Obligation
(
such
as
lay
in
the
Covenant
of
Works
)
for
then
none
of
them
in
the
Old
Testament
could
have
lived
and
been
saved
,
because
they
could
not
perform
and
do
perfectly
what
the
Law
requireth
,
Gal.
3.
10.
The
thing
therefore
pointed
at
,
is
the
Administration
of
the
Covenant
of
Grace
in
a
legal
way
suitable
to
,
and
carrying
a
similitude
with
the
Covenant
of
Works
;
but
it
was
in
order
to
,
and
for
the
service
of
the
Covenant
of
Grace
.
It
was
not
so
much
a
Covenant
[
made
]
as
[
made
known
]
and
made
use
of
for
the
better
inciting
of
that
People
to
a
recourse
to
the
Covenant
of
Grace
,
which
alone
was
the
standing
and
binding
Covenant
at
that
time
.
A.
2.
Yet
under
(
not
co-ordinate
with
,
but
subordinate
to
)
,
I
say
under
that
Covenant
of
Grace
there
may
be
said
to
be
another
Covenant
and
Contract
made
,
that
is
,
a
subservient
Contract
,
and
that
the
bond
of
a
Covenant
(
resembling
the
Covenant
of
Works
)
did
in
some
sort
lie
on
that
People
.
But
how
were
they
bound
?
I
answer
two
things
:
1.
That
they
were
bound
as
to
their
sense
;
as
we
see
in
a
Child
put
by
the
Father
under
Tutors
and
Governours
,
Gal.
4.
1.
there
's
the
bond
of
the
Schoolmaster
's
Covenant
lying
heavily
upon
him
,
to
wit
,
If
you
learn
well
and
do
well
,
you
shall
have
this
and
that
,
else
a
Ferula
,
a
rod
,
&c.
and
I
say
,
this
Covenant
lies
on
the
Child
,
and
straitens
him
,
and
to
his
sense
,
(
at
least
so
much
to
his
sense
)
there
is
no
other
;
yet
all
this
while
,
there
is
a
Covenant
of
Grace
and
Love
between
the
Father
and
the
Child
that
is
tyed
so
hard
to
it
,
but
that
's
very
dark
,
and
in
the
Childs
minority
hidden
from
his
sight
(
by
the
Fathers
wisdom
)
for
his
better
education
.
So
it
is
here
,
the
Jews
were
put
under
Moses
his
Discipline
,
and
under
the
Law
as
a
Schoolmaster
.
This
Law
(
with
the
rod
of
Ceremonies
in
its
hand
)
was
ever
in
the
sight
of
the
Jew
,
by
means
whereof
there
was
a
bondage
upon
his
Spirit
,
Rom.
8.
15.
to
wit
,
the
Covenant
of
Gospel-Grace
being
hid
from
him
under
the
vail
of
the
Law
,
and
the
Paedagogy
of
the
Old
Testament
;
so
that
he
could
not
look
to
the
bottom
,
the
end
,
Rom.
10.
4.
and
accomplishment
of
that
Ceremonial
frame
,
which
is
now
abolished
,
2
Gor.
3.
13.
But
I
add
,
2.
That
they
were
not
bound
by
that
subservient
and
similitudinary
Covenant
,
as
to
their
state
;
(1)
So
as
that
they
were
to
stand
or
fall
,
live
or
die
,
be
saved
or
damned
according
to
that
Covenant
;
but
when
the
Law
was
roughest
with
them
,
they
might
take
out
a
prohibition
,
and
appeal
to
Christ
unto
whom
the
Ceremonies
were
to
give
place
at
his
coming
,
they
being
but
accessories
annexed
to
the
Covenant
of
Grace
;
and
yet
because
those
Jewish
rites
and
prescripts
were
instruments
of
administring
it
,
therefore
(
saith
Calvin
)
the
name
of
Covenant
is
given
to
them
,
Calv.
Instit.
l.
2.
c.
11.
s
.
4.
3.
Obj.
That
Covenant
cannot
be
said
to
be
broken
that
was
never
made
and
stricken
,
but
there
was
a
Covenant
differing
from
,
and
set
on
the
other
side
of
the
Gospel-Covenant
that
is
said
to
be
broken
,
(
and
that
's
the
Sinai
-
Covenant
made
with
them
when
they
came
out
of
Egypt
,
Jer.
31.
34.
)
therefore
a
different
Covenant
was
made
and
existent
in
the
Old
Testament
,
and
namely
on
Mount
Sinai
.
A.
It
's
truee
,
there
was
a
Covenant
▪
made
in
the
Old
Testament
(
in
manner
and
with
the
terrour
of
a
Covenant
of
Works
)
pressing
the
exact
observation
of
the
Law
of
Moses
,
Deut.
5.
32
,
33.
and
promising
a
long
and
happy
life
in
Canaan
if
they
kept
it
,
and
threatning
all
curses
if
they
kept
it
not
,
Psal.
105.
9
,
10
,
11.
Jer.
11.
4.
5.
and
this
Covenant
they
were
bound
to
keep
,
or
else
might
look
to
be
deprived
of
the
blessings
promised
,
Vid.
C●yt
.
in
Deut.
pag.
173
,
176.
and
to
undergo
the
evils
threatened
;
and
so
they
did
,
and
therefore
they
breaking
it
(
especially
in
the
second
Commandment
by
their
Idolatry
)
God
regarded
them
not
,
Heb.
8.
9.
but
sent
many
Judgments
on
them
,
and
in
the
end
blew
them
with
a
Northern
wind
(
as
chaffe
and
unregarded
stuff
)
clean
out
of
Canaan
:
But
though
there
were
such
an
external
and
temporary
Covenant
(
in
wrapt
in
the
spiritual
and
everlasting
Covenant
of
Grace
)
for
the
use
of
that
people
,
which
they
brake
,
and
were
outwardly
broken
in
pieces
for
the
breach
of
;
yet
there
was
no
such
Covenant
as
that
they
should
upon
the
breach
of
the
Mosaical
Law
,
go
absolutely
to
Hell
,
or
expect
Life
and
Salvation
by
the
keeping
of
it
;
for
could
they
have
had
it
no
other
way
,
they
must
all
have
perished
.
Therefore
it
was
not
properly
a
Covenant
of
Works
,
wherein
they
were
concluded
and
shut
up
from
all
Grace
;
but
wherein
they
were
concluded
and
shut
up
,
Gal.
3.
22.
that
they
might
seek
for
that
in
a
way
of
Grace
,
which
they
saw
they
could
not
possibly
have
in
a
way
of
Works
,
And
nodoubt
many
of
those
that
were
cast
out
of
the
earthly
Canaan
(
according
to
the
threats
of
the
legal
Covenant
)
did
by
the
Grace
of
God
through
Faith
and
Repentance
inherit
the
heavenly
,
and
divers
of
them
came
again
to
the
earthly
also
;
yea
divers
times
,
God
remitted
the
temporal
punishments
also
upon
their
repentance
,
Deut.
4.
30
,
31.
&
30.
1.
2
Chron.
15.
4.
&
12.
7
,
8.
1
Sam.
12.
19
,
20.
which
is
manifestly
the
indulgence
of
the
Covenant
of
Grace
,
Neh.
9.
31.
To
draw
up
all
:
The
conclusion
of
the
former
argument
is
granted
,
to
wit
,
That
there
was
another
Covenant
,
that
is
,
another
managing
and
ministring
of
the
Covenant
of
Grace
under
the
Old-Testament
than
in
the
New
,
which
goeth
under
the
name
of
another
Covenant
;
but
this
maketh
nothing
at
all
against
the
standing
Covenant
of
Grace
,
of
Righteousness
,
Life
and
Salvation
by
Jesus
Christ
,
which
was
,
is
,
and
shall
be
in
all
Ages
of
the
Church
;
for
that
legal
Covenant
standeth
under
it
,
and
instead
of
fighting
against
it
(
unless
it
be
by
mans
abuse
of
it
)
doth
Service
to
it
,
the
ceremonial
things
being
types
of
Christ
,
the
promised
Canaan
of
Heaven
;
And
the
moral
law
,
unto
the
first
Table
whereof
the
ceremonies
are
annexed
,
as
their
political
Laws
(
going
under
the
name
of
the
Horeb-Covenant
Jer.
34.
13
,
14.
)
were
to
the
second
Table
;
I
say
,
the
moral
Law
(
so
strictly
press'd
upon
them
)
was
to
urge
them
to
betake
themselves
to
Christ
and
the
Covenant
of
Grace
;
yea
so
also
do
the
ten
Commandments
now
by
a
moral
convincement
,
though
not
by
a
cermonial
affrightment
.
The
old
Covenant
did
indeed
differ
from
the
Gospel-Covenant
,
that
is
,
from
the
administration
of
the
Covenant
of
Grace
in
Gospel-times
;
but
it
was
no
way
opposite
to
the
Covenant
of
Grace
in
the
substance
of
it
,
but
auxiliary
to
it
.
4.
Obj.
We
find
Gal.
4.
24.
two
Covenants
exprest
.
A.
That
Doctrine
is
delivered
to
those
that
would
be
under
the
law
,
as
appears
v.
21.
that
is
,
who
did
seek
Justification
by
the
Works
of
the
Law
;
unto
whom
there
are
always
two
Covenants
to
be
presented
.
1.
The
Covenant
of
Works
in
its
proper
nature
and
strict
obligation
to
Death
and
Damnation
,
if
there
be
not
perfect
Obedience
,
I
say
,
to
such
the
Law
and
Covenant
of
Works
are
to
be
presented
,
in
their
full
and
naked
force
(
as
Samuel
presented
a
King
1
Sam.
8.
10
,
11.
)
to
let
them
know
when
they
are
so
willing
to
be
under
the
Law
,
what
,
and
how
servile
and
woful
a
state
it
is
that
they
put
themselves
under
.
2.
The
Covenant
of
Grace
also
is
to
be
set
forth
,
to
let
them
know
that
they
are
deprived
of
it
through
their
own
default
,
and
by
their
adhering
to
the
Covenant
of
Works
,
and
must
be
cast
out
as
Adam
out
of
Paradise
,
and
Hagar
and
her
Son
out
of
Abraham's
family
.
Yea
so
it
is
still
,
they
that
will
be
saved
by
their
Works
,
or
partly
by
Christ
and
partly
by
their
Works
,
are
excluded
the
Covenant
of
Grace
,
and
shall
have
no
benefit
by
Jesus
Christ
,
Gal.
5.
2.
but
are
remitted
to
the
Covenant
of
Works
and
Act.
25.
12.
Ibis
ad
mosen
.
with
Act.
26.
32.
to
Moses
court
(
as
Moses
stands
in
opposition
to
Christ
)
to
be
tried
there
.
No
doubt
therefore
there
are
two
Covenants
,
that
is
,
a
Covenant
of
Works
before
the
fall
&
a
Covenant
of
Grace
since
;
but
there
are
not
(
after
the
fall
)
two
binding
Covenants
,
save
in
the
sence
before
mentioned
:
for
the
Covenant
of
Works
and
the
Law
,
shall
hold
,
none
in
Fetters
that
comes
to
Christ
;
but
if
they
will
not
come
to
him
,
that
Law
will
surely
hold
and
hamper
them
,
bind
them
hand
and
foot
,
and
cast
them
into
utter
darkness
.
Howbeit
in
this
case
,
the
Obligation
of
the
Covenant
of
Works
is
acciedntal
,
because
men
(
through
their
ignorance
and
pride
)
refuse
the
Covenant
of
Grace
that
would
relieve
them
,
Rom.
10.
1
,
2
,
3.
5.
Obj.
In
Heb.
8.
7
,
8
,
9.
&c.
there
's
a
plain
distinction
of
Covenants
first
and
second
,
and
the
Covenant
which
God
made
with
them
when
he
led
them
out
o●
the
Land
of
Egypt
,
is
said
to
be
established
on
less
excellent
promises
,
yea
to
be
faulty
,
and
that
which
was
to
decay
,
wax
old
,
and
vanish
away
:
can
these
things
be
said
of
the
Covenant
of
Grace
?
if
not
then
there
was
another
.
A.
The
first
and
second
administration
of
one
and
the
same
Covenant
,
are
called
by
the
name
of
the
first
and
second
Covenant
;
as
the
name
of
Covenant
is
give●
to
Circumcision
,
Gen.
17.
9
,
10.
and
the
name
of
the
New-Testament
is
given
to
the
Cup
in
the
Lords-supper
,
1
Cor.
11.
25.
to
wit
,
because
the
Old
and
New-Testament
was
,
and
is
,
clothed
,
carried
,
administred
and
confirmed
with
and
by
these
Ordinances
:
Now
these
Accessories
to
the
Covenant
in
the
Old
and
New-Testament
are
so
different
,
that
there
is
the
aspect
of
two
Covenants
,
when
it
is
but
the
same
Covenant
in
several
forms
and
ordered
in
several
ways
according
to
the
state
of
the
Church
of
God
of
old
and
in
these
last
times
.
The
Jews
began
their
day
in
the
evening
,
the
first
part
whereof
therefore
was
dark
,
the
later
light
,
yet
it
was
but
one
natural
day
;
and
so
but
one
Covenant
of
Grace
in
the
darker
administration
of
the
Old-Testament
,
and
the
brighter
of
the
new
.
Now
for
the
particulars
mentioned
in
the
Objection
,
the
Apostle
saith
indeed
;
1.
That
the
second
Covenant
is
better
,
as
the
Sun
is
better
to
us
in
Summer
than
in
Winter
;
for
then
it
is
vailed
and
clouded
,
but
in
Summer
bright
:
So
the
first
administration
was
clouded
with
many
ceremonies
,
ours
is
bright
and
glorious
;
yet
the
same
Covenant
still
,
as
the
same
Sun
:
And
(
better
promises
)
doth
not
imply
promises
better
for
the
matter
,
Heb.
11.
13.
and
substance
,
for
there
cannot
be
a
better
promise
than
the
first
promise
,
Gen.
3.
15.
which
runs
through
all
the
Old-Testament
;
but
better
for
the
clearness
,
fulness
,
sweetness
,
and
efficacy
of
them
under
the
second
administration
.
2
Whereas
the
first
Covenant
is
said
to
be
Faulty
:
(
Faulty
)
doth
not
signifie
that
which
is
less
right
but
less
perfect
;
not
that
which
is
less
and
inferiour
as
to
approbation
,
(
both
being
ordained
of
God
)
but
as
to
operation
,
not
less
justifiable
but
less
clear
and
comfortable
,
notwithstanding
all
this
the
good
and
glorious
Covenant
of
Grace
lay
at
the
bottom
.
3.
As
for
decaying
and
vanishing
away
,
that
shews
not
a
different
Covenant
;
for
all
the
vanishing
is
in
the
administration
,
the
substance
is
still
left
:
To
conclude
this
prolix
discourse
,
1.
The
Covenant
of
Works
(
made
with
Adam
in
his
Integriry
)
was
swallowed
up
in
that
Covenant
of
Grace
,
Gen.
3.
15.
by
which
it
so
ceased
that
no
man
can
now
be
saved
by
it
,
because
of
his
inability
to
keep
it
:
Nor
shall
be
condemned
by
it
,
if
by
Faith
he
lay
hold
upon
Christ
that
hath
kept
it
;
only
it
is
resumed
in
the
Old-Testament
,
not
as
contracted
for
the
substance
of
it
,
but
as
presented
for
the
service
of
it
to
the
Covenant
of
Grace
.
2.
There
are
two
Cases
wherein
the
Scripture
makes
the
greatest
difference
between
the
Old
Testament-Covenant
and
the
New
.
1.
When
they
be
compa●ed
together
,
to
shew
what
is
proper
to
●i
her
,
as
2
Cor.
3.
6
,
7
,
&c.
2.
When
the
Old
Covenant
is
adh●red
to
for
Justification
of
life
,
as
Gal.
3.
21.
But
the
former
difference
is
only
administratory
,
and
the
latter
accidental
.
Jer.
36.
5
,
6.
Jeremy
commanded
Baruch
,
saying
,
I
am
shut
up
,
I
cannot
go
into
the
house
of
the
Lord
;
Therefore
go
thou
and
read
in
the
roll
which
thou
hast
written
fr●m
my
mouth
,
the
words
of
the
Lord
in
the
ears
of
the
people
in
the
Lords
house
on
the
fasting-day
.
It
may
be
they
will
present
their
supplication
before
the
Lord
,
and
return
every
man
from
his
evil
way
,
&c.
Q.
What
are
the
Duties
belonging
to
a
fasting-day
,
especially
a
publick
Fast
?
A.
1.
The
Word
of
God
is
to
be
read
,
Neh.
9.
3.
but
(
more
especially
)
those
parts
of
the
Word
are
to
be
read
;
those
Sermons
to
be
preached
and
repeated
,
that
are
most
suitable
to
the
state
of
the
people
at
that
time
,
as
the
Sermons
of
Jeremy
were
to
the
present
state
of
the
Jews
.
The
necessity
whereof
appears
,
because
when
Jeremy
could
not
preach
publickly
himself
,
he
caused
Baruch
to
write
out
and
read
before
the
People
the
Sermons
he
had
preached
before
,
even
from
the
days
of
Josiah
.
And
(
indeed
)
the
Word
of
God
is
the
principal
means
of
effecting
that
which
is
intended
in
a
Fast
,
to
wit
,
Humiliation
and
Reformation
,
2
King
.
22.
11.
Act.
2.
37.
2.
Every
man
should
then
set
himself
to
seek
the
Lord
,
2
Chron.
20.
3.
Fast-days
are
Prayer-days
,
so
here
v.
37.
the
Fasting
being
considerable
only
,
as
it
is
an
assistance
and
evidence
of
Humiliation
,
and
an
appendix
and
improver
of
the
duty
of
Prayer
.
These
Prayers
(
to
make
them
acceptable
and
effectual
)
must
have
in
them
a
double
Grace
:
1.
Humility
;
for
(
as
it
is
here
in
the
Original
and
in
the
Margent
)
Supplications
must
fall
,
that
is
,
fall
low
before
the
Lord
,
in
the
humble
confession
of
Sin
,
Neh.
9.
2.
Luk.
18.
13.
this
is
plain
in
Daniels
prayer
,
Dan
,
9.
20.
2.
Faith
,
Jam.
1.
6.
2
Chron.
20.
10.
For
Prayers
in
Scripture
are
said
not
only
to
fall
,
but
to
ascend
,
Psal.
141.
3.
Act.
10.
4.
and
by
falling
lower
from
an
humbled
Soul
,
they
ascend
higher
,
and
rebound
as
it
were
,
the
more
heaven-ward
,
2
Chron.
30.
27.
This
Faith
is
necessary
;
for
though
humility
and
repentance
fit
us
for
mercy
,
yet
it
is
Faith
that
helps
us
to
it
;
our
comfort
is
not
bottomed
on
our
Repentance
,
or
Faith
either
(
as
it
is
a
Grace
in
us
)
but
on
the
Mercy
of
God
,
which
by
the
hand
of
Faith
we
lay
hold
upon
,
Isa.
1.
16
,
17
,
18.
Repentance
is
the
forerunner
and
a
necessary
duty
,
but
our
washing
needs
washing
,
and
our
repentance
pardon
,
and
pardon
ariseth
from
mercy
,
and
mercy
is
had
and
enjoyed
by
our
coming
to
God
,
and
making
out
unto
him
for
it
by
Faith
,
Joh.
6.
35.
3.
Prayer
,
and
any
profession
of
Repentance
we
make
therein
will
not
serve
the
turn
,
without
amendment
of
life
:
every
one
must
return
from
his
evil
way
.
What
had
the
Prodigals
deliberation
and
resolution
of
returning
to
his
Father
been
,
if
he
had
not
actually
returned
to
his
Fathers
house
,
yea
to
the
Laws
of
his
Fathers
house
;
for
we
must
suppose
(
which
will
well
agree
with
such
a
Parable
)
he
came
not
thither
only
to
receive
a
Robe
,
and
a
Ring
,
and
shoos
for
his
feet
to
walk
with
like
a
Gentleman
(
nay
,
the
usage
of
an
hired
servant
would
have
serv'd
his
turn
)
but
reverently
and
obediently
to
receive
Commands
also
to
walk
by
.
Indeed
in
the
day
of
humiliation
there
is
a
sincere
Resolution
only
,
and
a
serious
engagement
(
as
Ezra
10.
12.
)
but
afterward
there
is
(
or
should
be
)
a
zealous
Execution
and
real
accomplishment
,
as
Ezra
10.
14
,
15
,
16.
4.
Fasting
and
Fear
do
well
together
,
for
it
is
the
Fear
of
God
(
when
his
anger
appears
in
his
threatnings
)
which
much
avails
and
prevails
for
the
doing
of
that
which
God
requires
of
us
,
as
namely
for
prayer
,
2
Chron.
20.
3.
and
forsaking
our
evil
way
,
Prov.
16.
6.
But
now
there
is
a
threefold
Fear
:
1.
A
Fear
arising
from
the
conviction
of
Gods
power
and
justice
,
and
our
own
guilt
,
and
accompanied
with
consternation
;
this
is
the
Fear
of
ordinary
men
living
in
the
Church
,
and
somewhat
acquainted
with
Gods
terrors
,
and
that
are
not
yet
faln
into
an
utter
obstinacy
,
and
this
seems
to
be
spoken
of
here
,
v.
16.
the
Princes
feared
(
looking
to
God
and
his
greatness
)
yet
resolved
to
tell
the
King
,
Looking
to
his
greatness
also
,
and
provident
(
it
seems
)
to
keep
a
correspondence
with
him
;
yet
the
godly
among
them
had
a
gracious
fear
;
others
were
affrighted
with
punishment
,
but
the
ungodly
came
not
thus
far
,
v.
24.
2.
A
Fear
arising
out
of
conviction
that
men
have
to
do
with
God
,
and
accompanied
with
indignation
because
they
cannot
abide
that
God
should
cross
,
controul
,
menace
and
straiten
them
.
Somewhat
of
this
seems
to
be
in
this
King
Jehoiakim
,
who
could
not
but
know
he
had
to
do
with
God
as
well
as
with
Jeremiah
,
(
considering
how
much
of
God
appeared
in
and
with
Jeremy
)
but
his
inward
horrour
and
hatred
made
him
do
as
the
Philistins
did
,
that
feared
and
fought
against
God
,
1
Sam.
4.
7
,
8.
so
did
Jehoiachim
with
his
Pen-knife
and
fire
,
and
fury
against
Jeremy
and
Baruch
.
This
Fear
is
in
the
worst
men
.
3.
There
is
a
Fear
in
the
best
men
,
arising
from
conviction
of
Gods
terrible
Majesty
,
Psal.
76.
7.
accompained
with
an
apprehension
of
his
goodness
,
Hos.
3.
5.
and
working
their
hearts
to
an
holy
submission
and
obedience
.
Something
of
this
or
like
this
we
find
in
the
Ninevites
in
a
natural
and
moral
way
,
Joh.
3.
10.
and
in
the
Church
we
find
it
in
a
better
way
,
Ezra
10.
9
,
10
,
11
,
12.
This
is
an
encouraging
Fear
,
Ninive
says
.
Who
can
tell
?
Jon.
3.
9.
the
Church
,
Who
knoweth
?
Joel
2.
14.
And
sure
,
if
Gods
,
It
may
be
,
v.
7.
come
to
something
,
then
will
our
(
May-bees
)
also
.
If
we
give
him
his
expectation
,
he
will
give
us
ours
,
Jon.
3.
10.
Jer.
38.
2.
with
Jer.
21.
9.
Thus
saith
the
Lord
,
He
that
goeth
forth
(
or
falleth
)
to
the
Chaldeans
,
he
shall
live
.
Q.
How
could
the
People
deliver
themselves
,
and
so
the
King
and
City
,
into
the
hands
of
their
and
his
greatest
enemy
,
and
yet
keep
the
fidelity
they
owed
to
their
King
?
A.
1.
It
was
Gods
will
and
counsel
,
Jer.
21.
9.
and
command
,
Jer.
27.
12.
Jer.
38.
20.
that
they
(
and
their
King
also
)
should
yield
themselves
up
to
the
King
of
Babylon
;
and
the
bond
of
our
Obedience
to
God
,
in
an
extraordinary
case
,
takes
away
any
other
ordinary
bond
of
Obedience
,
crossing
that
;
as
the
command
to
Abraham
to
kill
his
Son
,
took
away
the
standing
bond
both
of
the
fifth
and
sixth
Commandment
at
that
time
,
and
as
to
him
.
2.
It
's
answered
that
(
out
of
such
an
Calv.
in
●oc
.
extraordinary
case
)
as
long
as
there
is
any
ordinary
way
to
save
King
,
City
,
Country
,
Subjects
are
bound
to
adventure
their
lives
to
the
utmost
for
their
defence
and
preservation
.
But
as
things
stood
here
,
two
things
were
to
be
confidered
,
viz.
1.
That
there
was
no
hope
of
keeping
the
City
in
a
way
of
reason
,
the
enemy
being
so
much
too
strong
for
them
,
all
help
failing
them
,
and
they
being
utterly
disabled
to
sustain
the
Siege
,
there
being
no
more
bread
in
the
City
,
v.
9.
It
's
usual
to
deliver
up
strong
Forts
that
cannot
be
kept
but
with
greater
loss
to
the
supream
Governour
upon
the
best
conditions
they
can
get
.
2.
The
Case
here
makes
all
clear
,
for
whereas
when
Jerusalem
was
besieged
by
Senacherib
,
2
King
.
19.
32
,
33
,
34.
the
Lord
said
he
would
take
away
,
and
did
take
away
that
proud
enemy
by
one
of
the
Heavenly
Host
,
so
that
he
returned
by
the
way
he
came
,
and
did
not
,
could
not
,
come
into
the
City
:
Here
the
case
was
clean
contrary
,
for
God
made
known
by
his
own
Word
,
that
it
was
absolutely
certain
and
resolved
on
in
Heaven
,
that
the
Army
of
the
Chaldeans
should
take
the
City
,
and
burn
it
with
fire
if
they
stood
out
with
him
.
Albeit
therefore
it
were
not
yet
actually
done
,
yet
it
was
all
one
as
if
it
had
been
done
because
it
was
certainly
and
suddenly
to
be
done
.
Now
although
Subjects
are
to
stand
for
their
King
and
Country
to
the
utmost
drop
of
their
blood
as
long
as
there
is
any
hope
;
yet
if
there
be
none
,
but
Gods
pleasure
is
revealed
for
their
being
under
another
King
by
giving
him
the
possession
of
all
,
they
may
and
should
yield
to
Gods
will
in
it
,
to
whom
it
belongeth
to
dispose
of
the
Kingdoms
of
the
World
as
he
pleaseth
,
Jer.
27.
6
,
7
,
11
,
12.
And
in
such
a
case
all
Oaths
and
Obligations
to
the
former
King
cease
,
and
the
present
powers
that
have
got
all
into
their
hands
,
are
to
be
submitted
to
as
long
as
it
pleaseth
God
so
to
order
it
,
though
it
be
for
the
space
of
seventy
years
;
for
why
should
we
be
the
Authors
of
our
death
and
misery
by
our
obstinacy
?
Jer.
27.
12
,
13.
Q.
If
falling
to
the
Chaldeans
were
according
to
the
will
of
God
,
why
doth
Jeremiah
himself
so
passionately
disclaim
that
charge
?
Jer.
38.
13
,
14.
A.
It
's
one
thing
to
go
forth
by
way
of
dedition
and
a
voluntary
yielding
to
an
enemy
that
cannot
be
resisted
;
another
thing
to
abide
in
the
City
,
and
act
there
for
the
enemy
in
a
way
of
sedition
and
treachery
.
This
last
is
that
which
Jeremy
disclaims
,
he
acted
not
for
the
Chaldeans
in
what
he
said
but
for
his
own
People
,
who
had
no
better
way
to
save
themselves
than
to
lay
aside
their
weapons
and
animosity
,
and
tender
their
submission
(
more
to
God
than
)
to
Nebuchadnezzar
.
Q.
But
what
shall
be
said
to
the
Fugitives
that
fell
to
the
Chaldeans
,
Jer.
38.
19.
&
39.
9.
are
they
to
be
commended
?
A.
It
's
one
thing
to
fly
out
of
Fear
as
those
Run-aways
did
,
another
to
yield
out
of
Faith
and
Obedience
to
God
,
which
was
the
thing
Jeremy
perswaded
,
and
intended
it
should
be
done
by
the
generality
,
not
an
inconsiderable
company
;
yet
they
that
fell
to
the
Chaldeans
by
flight
,
fared
the
better
for
it
with
the
enemy
it
's
like
(
though
they
were
captivated
also
,
Jer.
39.
9.
)
but
had
they
faln
to
him
by
Faith
,
they
should
have
found
favour
with
the
enemy
,
and
with
God
also
,
as
Jer.
39.
18.
Jer.
38.
27.
Then
came
all
the
Princes
to
Jeremiah
,
and
asked
him
,
and
he
told
them
according
to
all
these
words
that
the
King
commanded
,
so
they
left
speaking
with
him
,
for
the
matter
was
not
perceived
.
Qu.
Did
Jeremy
do
well
in
following
the
Kings
command
,
and
giving
a
sliding
answer
to
the
Princes
,
or
is
he
to
be
blamed
for
it
?
A.
1.
This
may
be
taken
into
consideration
,
and
serve
somewhat
for
the
better
weighing
of
this
Question
,
that
albeit
Vid
Calv.
in
loc.
Jeremy
in
his
Discourse
with
the
King
and
advice
to
him
,
speak
according
to
the
Word
of
God
,
v.
21.
and
no
doubt
by
the
Spirit
of
God
;
yet
we
do
not
find
that
he
had
any
special
Command
from
God
to
go
and
deliver
these
words
unto
him
,
though
he
had
formerly
shewed
and
said
from
God
the
same
things
for
substance
,
v.
21.
Jer.
27.
12.
It
's
one
thing
for
a
Prophet
to
deliver
Gods
mind
(
when
a
question
is
propounded
to
him
)
in
way
of
Counsel
,
v.
15.
another
to
deliver
it
by
special
Command
and
as
a
Messenger
sent
from
God
to
say
such
words
.
This
may
be
cleared
by
Pauls
manner
of
speaking
when
the
Corinthians
wrote
to
him
to
be
resolved
;
sometimes
he
saith
,
Not
I
,
but
the
Lord
,
1
Cor.
7.
10.
sometimes
,
I
not
the
Lord
,
v.
12.
&
25.
I
have
no
commandment
of
the
Lord
.
Yet
he
spake
what
was
very
agreeable
to
the
Word
of
God
,
and
as
one
that
had
the
Spirit
of
God
,
v.
40.
but
he
had
not
such
an
express
Command
for
one
thing
whereof
he
speaks
as
for
another
:
Now
,
if
it
were
thus
here
(
which
I
leave
to
the
Learned
and
judicious
to
judg
of
,
then
Jeremy
might
be
less
resolute
because
less
armed
with
a
special
Commission
from
God
:
and
therefore
as
he
got
from
the
King
,
Security
for
his
life
before
he
gave
him
counsel
,
v.
15.
so
here
he
takes
the
counsel
the
King
gave
him
as
the
likeliest
way
to
secure
it
with
the
Princes
;
when
in
that
which
God
gave
him
a
direct
charge
to
speak
,
he
did
not
use
to
cast
any
such
perils
,
but
shewed
himself
most
couragious
in
the
confidence
of
Gods
sending
him
to
speak
all
that
he
spake
in
their
ears
,
Jer.
26.
15.
2.
For
the
thing
it self
,
he
spake
that
which
was
true
;
for
we
find
before
(
Chap.
37.
20.
)
that
he
did
present
his
Supplication
to
the
King
,
that
he
might
not
return
to
Jonathans
house
,
and
perhaps
he
renewed
the
same
Petition
at
this
meeting
(
though
it
be
not
express'd
)
to
wit
,
that
whatsoever
opposition
of
him
should
arise
,
yet
he
might
not
be
put
by
his
Adversaries
into
that
dismal
Prison
.
It
may
be
somewhat
probable
(
I
say
)
that
Jeremy
now
renewed
this
Petition
because
the
King
here
mentioneth
it
;
And
if
he
did
,
why
might
not
Jeremy
,
speaking
part
of
the
Truth
,
conceal
the
rest
,
which
it
was
not
profitable
to
the
Princes
to
know
(
rather
it
might
have
put
them
on
a
great
sin
,
that
is
,
the
killing
of
Jeremy
)
and
dangerous
to
himself
to
make
known
?
3.
(
To
speak
a
little
more
fully
and
distinctly
)
The
Princes
might
ask
Jeremy
,
either
,
1.
More
loosely
,
viz.
what
he
said
to
the
King
when
he
was
within
,
and
then
,
the
answer
the
King
put
into
his
mouth
,
might
serve
the
turn
,
and
excuse
Jeremy
,
it
being
truly
spoken
;
or
2.
The
Princes
might
examin
him
strictly
,
of
all
that
passed
between
the
King
and
him
,
according
as
the
King
describes
it
in
v.
25.
of
this
Chapter
:
If
they
did
so
,
Jeremy
cannot
be
excused
but
will
appear
weak
as
another
man
;
For
1.
He
went
not
to
the
King
to
present
any
Petition
,
but
the
King
sent
to
him
to
hear
what
he
would
say
to
him
;
v.
14.
2.
If
Jeremy
did
not
present
that
Petition
now
,
but
it
must
rest
upon
this
that
he
did
it
in
another
meeting
,
at
another
time
and
at
another
place
(
for
so
was
that
that
is
recorded
,
Chap.
37.
20.
it
was
at
another
time
,
when
Jeremy
was
in
the
Dungeon
,
Jer.
37.
16.
This
,
when
in
the
Court
of
the
Prison
,
Jer.
38.
13.
And
in
another
place
;
That
in
the
Kings
house
,
Jer.
37.
17.
This
in
Gods
house
,
Jer.
38.
14.
)
I
say
,
If
Jeremy
did
not
present
that
Petition
at
this
meeting
,
the
business
in
that
regard
,
is
much
more
questionable
on
Jeremie's
part
:
But
3.
Though
he
did
present
it
now
,
and
so
spake
a
clear
truth
(
as
to
that
point
)
yet
he
spake
not
all
,
nor
the
greatest
part
,
but
rather
concealed
all
,
that
is
,
that
whole
substance
of
the
business
,
which
they
by
their
questioning
with
him
,
desired
to
have
discovered
;
I
suppose
therefore
that
they
did
not
strictly
enquire
of
him
,
nor
stay
long
upon
the
enquiry
;
for
then
,
either
he
must
have
been
silent
,
and
that
Princes
cannot
bear
(
they
look
to
have
their
questions
answered
)
Joh.
19.
9
,
10.
or
he
must
have
spoken
some
untruth
,
feigned
something
that
was
not
,
and
that
a
Jeremy
could
not
bear
;
or
else
expose
himself
to
their
cruelty
and
rage
,
of
which
notwithstanding
the
Text
saith
nothing
,
but
rather
declares
that
the
business
with
the
Prophet
was
calmly
concluded
and
left
off
,
v.
27.
yea
,
the
matter
was
not
perceived
,
and
therefore
it
's
certain
they
did
not
get
from
Jeremy
what
pass'd
between
the
King
and
him
.
Indeed
it
's
a
wonder
that
the
Princes
(
that
did
so
eye
and
pry
into
Jeremy
and
his
motions
,
v.
25.
)
should
handle
such
a
matter
as
this
,
so
slightly
;
but
herein
the
wonderful
Power
and
Providence
of
God
appears
,
that
subtil
and
fierce
men
are
not
always
like
themselves
;
God
casts
a
mist
before
their
eyes
,
that
they
cannot
find
the
door
,
Gen.
19.
11.
and
see
their
advantages
:
He
stupifies
their
minds
(
Herod
sends
not
a
Messenger
with
the
wise-men
to
bring
him
word
where
Jesus
was
,
but
trusts
to
them
and
is
baffled
,
Mat.
2.
16.
)
Or
he
calms
their
hearts
,
Gen.
33.
4
,
10.
or
tyes
their
tongues
,
Gen.
31.
29.
and
makes
them
slubber
over
a
business
for
his
Childrens
safety
.
These
words
(
the
matter
was
not
perceived
)
shew
(
I
think
)
that
God
caused
that
to
be
concealed
by
which
his
holy
Servant
might
have
suffered
.
Jer.
50.
4.
In
those
days
,
and
at
that
time
,
saith
the
Lord
,
the
Children
of
Israel
shall
come
they
and
the
Children
of
Judah
together
,
&c.
Q.
How
may
it
be
brought
to
pass
that
there
should
be
such
an
Vnion
as
is
her
set
before
us
in
the
conjunction
of
Israel
and
Judah
?
A.
1.
One
rod
,
and
a
common
calamity
,
laid
upon
differing
Parties
,
may
be
a
good
preparation
to
make
them
far
asunder
come
together
,
as
straggling
sheep
run
together
when
they
be
hunted
,
and
when
Beacons
be
set
a
fire
,
the
whole
Nation
gathers
into
a
Body
to
save
it self
:
the
long
Captivity
wherein
the
Jews
were
scattered
,
made
them
(
no
doubt
)
to
long
after
a
closing
greater
than
before
,
assoon
as
they
might
.
2.
One
Rule
is
the
principal
means
of
effecting
and
establishing
it
.
There
are
two
Rules
,
viz.
of
Reason
and
of
Scripture
,
wherein
men
concur
as
lines
in
the
Center
,
Act.
5.
40.
&
15.
2.
&
15.
31.
But
the
Rule
of
Scripture
prevaileth
most
,
because
mans
Reason
is
variable
and
fallible
,
and
corrupt
;
but
God
is
one
,
his
Name
one
,
Zach.
14.
19.
and
his
Word
both
pure
and
sure
,
Prov.
30.
5.
Psal.
19.
7.
Hence
in
that
great
Controversie
about
Circumcision
,
Act.
15.
2.
when
the
case
was
determined
by
Scripture
,
v.
15.
there
ensued
a
great
and
general
satisfaction
,
v.
31.
&
Act.
16.
4
,
5.
An
Infallible
Authority
commands
Unity
.
3.
One
Head
,
Hos.
1.
11.
They
that
according
to
the
Rule
,
get
under
the
right
Head
,
will
agree
among
themselves
;
Quae
conveniunt
in
aliquo
tertio
,
(
in
illo
tertio
)
conveniunt
inter
se
.
Many
profess
Christ
,
and
talk
of
him
,
but
few
are
in
him
,
else
there
would
be
more
agreement
,
Eph.
4.
15.
&
2.
15
,
16.
for
that
Head
keeps
the
Members
in
order
,
and
hath
a
staffe
of
bands
to
rule
them
with
,
Zach.
11.
7.
Not
but
that
they
in
Christ
may
through
weakness
,
have
fallings
out
one
with
another
;
but
when
they
have
well
bethought
themselves
they
bring
their
dissents
to
the
arbitrement
of
their
Head
as
he
hath
revealed
himself
in
his
Word
.
By
this
means
dissents
are
abated
,
discord
(
though
there
be
dissents
in
judgment
)
prevented
,
and
little
things
cannot
keep
them
asunder
,
because
there
are
greater
things
to
hold
them
together
.
When
persecuting
Saul
was
in
Christ
once
,
Rom.
16.
7.
how
did
he
agree
with
Christians
,
and
contend
for
agreement
with
his
fellow-members
?
1
Cor.
1.
10.
All
that
appoint
themselves
one
Head
,
gather
together
under
it
,
Hos.
1.
11.
Sure
they
that
be
of
one
Spirit
with
the
Head
,
1
Cor.
6.
17.
Eph.
4.
4.
cannot
be
(
if
they
be
and
act
,
like
themselves
)
of
ill
and
sowre
spirits
one
to
another
long
,
however
by
occasion
and
temptation
they
may
be
displeased
till
matters
be
debated
,
and
the
Spirit
be
stirred
up
to
do
its
work
;
for
flesh
will
be
always
froward
,
Gal.
5.
20.
but
the
Spirit
of
God
always
meek
,
and
for
meekness
.
4.
One
sanctified
heart
,
Ezek.
11.
19.
where
the
substance
is
right
,
where
there
is
Grace
in
the
heart
sincerely
stir'd
up
and
set
a-work
,
there
the
heart
will
teach
right
things
,
Jer.
31.
33
,
34.
and
incline
the
affections
to
Love
and
Union
(
because
of
the
substance
)
though
there
be
in
divers
more
obscure
things
,
and
things
of
less
moment
,
different
perswasions
.
Unregeneracy
foments
faction
,
Gal.
4.
29.
but
Grace
and
Peace
go
together
.
5.
One
and
the
same
publick
meeting-place
for
respective
Societies
,
that
they
may
be
together
present
at
,
and
partake
in
Gods
Ordinances
.
Jerusalem
was
a
City
compact
together
(
not
only
in
regard
of
their
houses
,
but
their
hearts
)
inasmuch
as
that
was
the
place
of
common
meeting
before
the
Lord
,
Psal.
122.
3
,
4.
but
when
some
went
to
Jerusalem
to
worship
,
and
others
to
Dan
and
Bethel
;
and
when
the
Jews
worshipped
at
Jerusalem
,
and
the
Samaritans
at
Mount
Gerizin
,
no
marvel
if
there
were
many
a
bloody
battel
,
between
the
one
and
the
other
:
see
2
Chron.
13.
19.
to
v.
13.
Joh.
4.
9.
6.
A
reverent
respect
to
able
and
godly
Ministers
,
one
and
another
(
Paul
as
well
as
Apollo
,
Apollo
as
well
as
Peter
)
and
a
diligent
attending
on
their
Ministry
,
and
making
recourse
to
them
for
resolution
,
Act.
15.
2.
1
Cor.
7.
1.
for
Unity
is
the
work
of
the
Ministry
,
1
King
.
18.
39.
Luk.
1.
17.
Eph.
4.
13
,
14.
7.
Earnest
prayer
to
God
for
oneness
of
heart
among
the
People
of
God
,
whereof
our
Saviour
himself
is
an
eminent
Pattern
,
Joh.
17.
21
,
22
,
23.
In
which
Endeavours
and
Prayers
for
Unity
we
may
be
encouraged
.
1.
By
old
Prophesies
and
Promises
,
Isa.
2.
4.
&
11.
13.
2.
And
Performances
also
,
and
a
remarkable
effecting
of
Union
both
in
the
Old
and
New
Testament
,
2
Sam.
5.
2.
1
King
.
18.
39.
Act.
4.
32.
3.
By
the
Power
of
God
,
in
whose
hands
the
broken
sticks
are
made
one
,
Ezek.
37.
19
,
22.
Yea
,
he
can
moot
up
enmities
,
and
remove
the
root
of
them
by
changing
the
heart
,
Isa.
11.
6.
1
Sam.
25.
32.
4.
By
consideration
of
the
Glory
of
God
,
which
as
it
is
in
much
danger
to
be
obscured
,
and
his
Name
to
be
blasphemed
by
the
strife
of
Brethren
,
in
the
sight
of
the
Canaanite
,
Perizzite
,
and
prophane
men
,
Gen.
15.
7.
so
will
it
be
promoted
by
their
Unity
,
Act.
11.
18.
This
is
Christs
reason
when
he
prayed
for
Unity
,
That
the
world
may
believe
that
thou
hast
sent
me
,
Joh.
17.
21.
for
how
shall
the
World
(
that
knows
not
God
)
believe
that
Christ
is
sent
from
the
God
of
peace
,
when
his
followers
and
those
that
profess
him
,
are
a
company
of
froward
men
,
and
of
a
dogged
spirit
one
towards
another
?
These
things
may
move
us
to
seek
peace
with
respect
unto
God
.
Now
,
in
regard
of
our selves
,
we
may
add
strength
to
our
prayers
and
hopes
of
peace
,
by
getting
,
1.
Ability
;
by
studying
God
and
Scripture
,
for
Ignorance
is
the
mother
of
Errour
,
Mat.
22.
29.
and
Errour
the
mother
of
Contention
,
and
the
make-bate
in
Church-society
,
Act.
15.
2
,
24.
2.
Humility
;
for
Pride
raiseth
the
storm
,
Prov.
13.
10.
and
Humility
causeth
a
calm
,
Gen.
13.
8
,
9.
Judg.
8.
1
,
2
,
3.
3.
Holiness
;
harden
not
others
in
their
erroneous
opinions
,
and
peace-breaking
practices
by
an
irregular
life
.
They
that
will
differ
,
defend
their
conceits
by
standing
on
their
Godliness
,
and
standing
to
it
that
they
on
the
other
part
are
not
so
godly
:
when
yet
it
is
not
Godliness
in
many
,
for
then
they
would
not
so
wofully
as
they
do
neglect
the
duties
of
the
first
Table
;
but
it
is
a
kind
of
common
honesty
,
wherein
notwithstanding
if
others
be
wanting
,
they
conclude
that
they
are
not
in
the
right
in
their
judgments
and
way
,
and
therefore
they
will
never
agree
with
them
.
All
this
is
but
weak
arguing
,
but
it
is
a
strong
argument
to
move
those
that
are
in
the
right
to
study
Righteousness
,
and
make
themselves
amiable
by
being
conscionable
,
and
appear
to
be
righter
in
their
thoughts
by
being
better
in
their
lives
,
that
so
others
may
be
taken
with
the
beauty
of
true
Holiness
,
and
join
themselves
to
them
.
4.
Christian
conference
with
those
that
differ
;
for
dissents
are
abated
by
debating
,
Prov.
25.
8
,
9
,
10.
that
which
keeps
People
from
agreeing
is
that
they
will
not
meet
and
treat
.
And
it
is
observed
that
when
men
differing
(
I
mean
humble
and
sober
men
)
discourse
one
with
another
,
their
dissents
are
brought
into
a
narrow
room
:
But
such
meetings
are
to
be
managed
with
care
and
prayer
,
that
they
that
are
unsound
in
the
Faith
,
may
not
make
(
by
their
parts
and
subtilties
)
those
unsound
that
are
in
the
right
,
nor
weaken
them
in
the
truth
;
and
(
on
the
other
side
)
that
they
may
not
hearten
others
in
their
Errours
with
whom
they
confer
,
by
ill
handling
a
good
cause
.
5.
A
serious
consideration
how
far
they
are
gone
whom
dividing
Principles
have
unglewed
and
rent
from
the
rest
of
Gods
people
,
viz.
to
deny
the
Trinity
,
the
Deity
of
Jesus
Christ
,
the
Godhead
of
the
Holy
Ghost
;
to
profess
themselves
above
Ordinances
,
and
to
forsake
Family-piety
,
and
those
Religious
Exercises
that
Scripture-Saints
could
not
live
without
.
Be
afraid
of
the
first
and
lowest
step
by
the
horrour
of
the
highest
.
6.
A
great
care
in
Christians
to
walk
by
the
same
Rule
in
those
things
whereunto
they
have
already
attained
,
Phil.
3.
16.
If
nature
be
carefully
preserved
and
cherished
,
there
's
the
more
hope
thereby
of
expelling
turbulent
humours
,
and
that
the
body
will
be
quiet
.
When
Bishop
Ridley
and
Hooper
differed
about
Ceremonies
,
both
of
them
being
under
suffering
they
grew
to
a
good
agreement
;
whereof
Ridley
in
his
Letter
to
him
,
gives
this
reason
,
viz.
that
(
having
look'd
over
his
Writings
)
he
saw
(
that
howsoever
in
some
things
each
of
them
abounded
in
his
own
sense
,
yet
)
they
were
of
one
and
the
same
mind
for
the
substantial
parts
of
Religion
;
and
so
he
did
with
all
love
,
close
with
him
,
so
will
they
one
with
another
who
consider
how
much
God
bears
with
in
all
those
in
whom
there
is
the
substance
of
Religion
,
(
though
many
failings
)
and
never
separateth
himself
from
them
.
Jer.
50.
4.
In
those
days
,
and
at
that
time
,
&c.
Q
What
are
those
days
,
and
what
is
that
time
whereof
Jeremy
here
speaks
?
A.
This
his
Prophesie
may
have
reference
to
three
periods
of
time
.
First
,
To
the
time
of
the
Jews
return
out
of
Captivity
:
For
which
purpose
we
may
consider
,
1.
That
in
the
first
rent
of
the
Kingdom
,
the
Priests
and
Levites
that
were
in
all
Israel
(
being
cast
off
by
Jeroboam
)
came
into
Judah
and
Jerusalem
,
2
Chron.
11.
13
,
14.
And
after
them
out
of
all
the
Tribes
of
Israel
,
such
as
set
their
hearts
to
seek
the
Lord
came
also
to
Jerusalem
,
v.
16.
which
it
seems
were
no
small
number
,
because
of
the
strength
that
the
Kingdom
of
Rehoboam
received
by
them
,
v.
17.
2.
We
find
that
in
Asa
his
time
they
fell
to
him
out
of
Israel
in
abundance
;
as
also
,
that
Hezekiah
afterward
sent
his
Letters
throughout
all
Israel
,
2
Chron.
30.
1
,
5
,
6.
and
divers
of
Israel
came
in
,
and
made
up
a
great
Congregation
,
v.
11
,
13
,
18.
3.
Albeit
many
might
come
to
the
Passover
and
return
to
their
own
Country
and
habitations
again
;
yet
it
is
very
probable
that
when
Tiglath
pileser
had
carried
away
so
many
of
the
Ten
Tribes
captives
,
2
King
.
15.
29.
I
say
,
between
that
time
and
the
taking
of
them
away
generally
by
Salmanasar
,
divers
of
them
fled
for
refuge
to
Judah
,
and
setled
themselves
there
;
and
that
seems
to
be
meant
by
strangers
,
2
Chron.
30.
25.
that
is
,
such
of
the
Ten
Tribes
,
who
(
besides
the
Congregation
that
came
out
of
Israel
by
the
present
call
to
the
Passover
)
did
by
reason
of
Religion
settle
themselves
in
Judah
,
which
Dioda●
.
Jun.
Trem.
in
1
Chro.
9.
1
,
2.
they
might
do
also
in
latter
times
for
their
safety
,
being
liker
to
fare
better
in
Judah
,
than
with
the
Assyrian
.
All
this
makes
it
out
that
there
was
a
mixture
of
Judah
and
Israel
before
the
Captivity
.
Now
,
to
apply
this
to
the
present
purpose
,
the
first
remarkable
time
of
their
coming
more
closely
together
,
was
,
at
their
return
out
of
the
Captivity
wherein
they
had
been
scattered
.
The
Israel-it's
that
mixed
themselves
with
Judah
came
(
it
's
very
like
)
out
of
the
Captivity
when
they
did
,
partaking
therein
of
the
priviledg
of
the
better
party
to
whom
they
had
joined
themselves
;
which
appeareth
also
in
the
genealogy
of
those
that
returned
out
of
Babylon
,
among
whom
not
only
Judah
and
Benjamin
,
but
divers
of
other
Tribes
of
Israel
,
are
expresly
reckoned
,
1
Chron.
9.
3.
Ezra
2.
2.
&
v.
70.
albeit
they
dwelt
for
present
,
not
in
the
cities
of
Samaria
,
but
of
Judah
.
Secondly
,
(
to
come
to
the
second
period
)
Although
the
ten
Tribes
(
if
we
speak
of
the
generality
and
the
Body
of
them
)
returned
not
out
of
Captivity
(
as
Judah
did
)
to
their
own
country
;
yet
under
Christ
,
(
to
whom
this
Coming
,
and
Covenanting
is
to
be
extended
,
as
Jer.
50.
20.
)
they
came
together
,
when
the
Gospel
was
preached
,
as
under
one
Head
,
Hos.
1.
11.
Hence
we
read
,
Act.
2.
5.
of
Jews
,
out
of
every
Nation
under
Heaven
,
they
being
scattered
by
the
Assyrian
Babylonian
,
and
other
succeeding
Kings
into
far
distant
places
.
There
also
we
find
the
Apostle
speaking
to
the
whole
House
of
Israel
,
v.
36.
and
that
at
the
same
time
,
three
thousand
were
converted
,
that
is
,
united
together
in
Christ
,
v.
41.
That
of
St.
James
is
clearer
,
who
writes
expresly
to
the
twelve
Tribes
scattered
abroad
,
that
is
,
scattered
by
the
Assyrians
and
Babylonians
or
Antiochus
:
So
as
that
they
returned
not
with
others
to
their
own
Land
;
yet
,
to
the
Faith
of
Christ
they
were
converted
,
and
therefore
James
writes
to
them
as
to
those
who
had
received
the
Faith
,
though
they
did
not
,
as
they
ought
,
shew
it
in
the
fruits
.
St.
Peter
also
points
to
the
same
Persons
when
he
writes
to
the
Strangers
,
1
Pet.
1.
1.
that
is
,
to
those
of
Judah
and
Israel
,
dispersed
here
and
there
where
they
lived
as
Strangers
,
but
yet
he
writes
to
them
as
Persons
come
into
Jesus
Christ
,
and
conjoined
on
that
corner-stone
,
1
Pet.
2.
4
,
5
,
6.
Thirdly
,
there
is
another
period
of
time
that
we
expect
,
and
that
is
,
when
the
Jews
shall
be
called
and
come
together
in
a
considerable
Body
,
Rom.
11.
25
,
26.
unto
and
under
Christ
the
Head
of
the
whole
Church
;
unto
which
time
divers
Learned
men
refer
those
prophecies
Ezek.
37.
10
,
12.
Hos.
1.
11.
Amos.
9.
14.
15.
And
,
howsoever
this
Prophecy
may
be
said
to
be
fulfilled
truly
already
,
yet
ther
's
cause
to
say
that
it
shall
be
most
remarkably
compleated
then
.
Jer.
50.
4.
Weeping
they
shall
go
,
and
seek
the
Lord
their
God
?
Qu.
Wherefore
should
they
go
out
of
Captivity
,
and
when
they
went
to
meet
with
God
,
weeping
,
when
partings
cause
weepings
and
meetings
joy
,
Joh.
16.
6
,
22.
with
Matth.
28.
8.
Psal.
126.
6
?
A.
Men
(
and
so
the
Church
)
may
weep
,
albeit
there
be
cause
of
rejoycing
before
them
,
for
divers
reasons
,
namely
,
out
of
joy
,
or
,
because
of
Afflictions
accompanying
their
comforts
,
or
for
their
sins
.
First
,
men
may
weep
for
joy
]
and
because
of
the
Workings
of
Natural
Affections
upon
strange
and
un-expected
comfortable
changes
and
alterations
;
so
it
was
with
Joseph's
brethren
;
the
revealing
of
himself
to
them
(
after
a
sad
condition
before
)
was
accompanied
with
weeping
,
Gen.
45.
13
,
14.
&
46.
29.
Thus
,
when
Archedamus
sent
word
of
a
great
victory
with
much
Loss
to
the
enemy
,
but
of
none
on
their
part
,
the
Spartans
hearing
of
it
,
fell
all
a
weeping
;
Vsq
adeo
Lacrumae
,
tum
laetitiae
tum
dolori
sunt
communes
,
Xenoph.
Lib
7.
Sect.
620.
Secondly
,
because
of
manifold
afflictions
accompanying
their
comforts
:
As
here
in
their
return
.
1.
Because
they
had
been
so
long
absent
from
God
,
as
Friends
,
met
at
last
,
weep
because
they
have
wanted
one
another
so
long
:
When
they
ken'd
a
returning
God
,
it
might
well
grieve
them
that
they
had
wanted
his
sight
Seventy
years
.
2.
Because
divers
of
their
brethren
were
scattered
here
and
there
,
and
abode
still
in
Babylon
,
as
not
able
or
not
willing
to
return
,
Hab.
2.
6.
Now
every
creature
mourns
when
it
wants
its
company
.
3.
Because
their
Countrey
was
spoiled
and
wasted
.
A
great
Comfort
it
was
to
see
Jerusalem
,
builded
as
a
City
compact
,
Psalm
.
122.
3.
but
to
see
it
burnt
and
broken
and
consum'd
,
that
was
a
weeping
business
,
Neh.
1.
4.
4.
Because
they
were
to
meet
with
so
many
Enemies
and
Oppositions
in
their
own
Countrey
;
for
though
God
made
Heathen
Kings
to
be
for
them
;
yet
they
had
to
do
with
malevolent
men
round
about
them
,
Neh.
2.
10.
that
would
do
them
all
hurt
with
all
their
heart
,
but
no
good
,
nor
suffer
to
have
any
,
but
against
their
will
.
This
they
might
foresee
when
they
went
to
Zion
and
grieve
at
it
.
5.
And
especially
,
because
the
Temple
was
burnt
,
and
the
Lord
had
never
an
House
to
dwell
in
with
them
;
we
may
see
the
sadness
of
this
in
the
mournful
posture
of
those
fourscore
men
,
Jer.
41.
5
,
6.
that
are
said
indeed
,
to
come
with
Offerings
to
the
House
of
the
Lord
;
yet
it
is
not
probable
that
the
news
of
the
burning
of
that
House
had
not
sounded
so
far
as
Sechem
and
Shilo
:
They
came
therefore
to
present
their
piety
,
not
so
much
in
the
House
as
in
the
place
where
the
Lord
had
had
an
House
,
which
because
it
stood
not
now
as
before
,
therefore
they
were
so
sad
;
for
what
's
Canaan
without
Jerusalem
?
Jerusalem
without
Zion
?
Zion
without
God
?
and
where
was
God
then
(
most
eminently
)
but
in
his
Holy
Temple
?
6.
Because
,
though
after
their
return
,
there
was
a
new
Temple
erected
,
yet
that
fell
so
short
of
the
former
that
they
came
therefore
weeping
,
Ezek.
3.
12.
Hagg.
2.
33.
To
which
we
may
add
.
7.
Because
they
were
never
like
to
see
things
in
their
Countrey
restored
to
any
such
Beauty
as
they
had
seen
it
in
formerly
;
to
wit
,
looking
on
things
with
an
eye
of
Sense
,
and
most
had
not
the
eye
of
Faith
to
look
to
Christ
,
Hag.
2.
7.
yea
,
all
generally
had
a
dim
eye
in
those
days
as
to
things
Spiritual
.
Thirdly
,
There
was
cause
enough
to
mourn
for
their
Sin
.
In
regard
whereof
,
1.
There
was
a
mourning
making
way
for
their
coming
out
of
Captivity
,
for
the
Lord
hears
Ephraim
bemoaning
,
and
then
resolves
on
their
return
,
Jer.
31.
18
,
19
,
20
,
2.
When
they
came
to
their
Countrey
they
had
cause
to
weep
for
that
so
long
continued
,
and
so
like
to
be
continued
Desolation
that
was
there
because
of
their
Sin
.
It
was
mentioned
before
as
a
great
part
of
their
afflictions
;
but
here
it
is
repeated
as
reflecting
on
,
and
the
fruit
of
,
their
Sin
;
which
they
saw
they
had
great
cause
to
lament
when
they
had
viewed
it
in
that
Looking-glass
,
that
is
,
in
the
Nations
ruine
:
as
Joseph's
Brethren
mourned
for
the
ill
and
most
sinful
usage
of
their
Brother
,
when
they
were
so
harshly
used
themselves
.
See
Dan.
9.
8.
12
,
13.
18.
Ezra
9.
6
,
7.
3.
Though
they
rejoyced
in
the
mercy
they
had
in
their
return
,
yet
even
that
Mercy
gave
them
cause
so
much
to
mourn
for
their
sin
against
so
good
a
God
,
Rom.
2.
4.
Ezra
9.
8
,
9
,
10
,
13
,
14.
4.
After
they
were
come
into
their
Countrey
they
sinned
grievously
on
a
sudden
and
in
many
things
,
Hag.
1.
4.
and
so
had
reason
to
come
to
the
House
of
the
Lord
(
it
seems
before
it
was
quite
finished
)
with
trembling
and
weeping
,
Ezra
10.
1
,
9.
Nehem.
13.
7
,
10
,
17.
Howsoever
therefore
they
returned
rejoycing
,
Psal.
6.
12
,
last
;
Looking
to
their
enjoyment
of
God
and
his
Goodness
towards
them
;
yet
it
was
with
weeping
also
,
looking
upon
themselves
and
their
Sin
,
the
impressions
whereof
they
saw
in
their
many-ways
sad
Condition
.
We
find
on
the
same
day
,
weeping
in
one
respect
,
and
great
Mirth
on
another
,
Neh.
8.
9
,
12.
But
here
three
things
may
be
added
:
1.
That
this
(
as
we
said
in
the
former
question
)
may
be
referred
to
the
times
of
Christ
,
unto
whom
many
came
in
weeping
in
regard
of
their
Sin
?
Mark
9.
24.
Luke
7.
38.
Act.
2.
37.
and
16.
39.
2.
And
it
may
well
be
extended
to
that
time
when
the
Nation
of
the
Jews
shall
be
called
,
(
in
futurum
tempus
complenda
haec
prophetia
ad
huc
restat
.
Oecolamp
.
)
when
no
doubt
they
shall
come
in
weepping
for
their
infinite
despight
done
to
him
,
whom
they
shall
know
then
to
be
the
true
Messiah
and
not
a
malefactor
,
Zech.
12.
10.
&
13.
1.
Then
shall
that
pierce
the
Nation
to
the
heart
which
hath
pricked
so
many
of
the
Nation
already
,
Act.
2.
37.
41.
3.
And
it
's
ordinary
for
God's
Children
still
,
to
come
in
to
God
weeping
in
their
first
Conversion
,
yea
and
afterward
also
when
they
deal
ill
with
God
,
Psalm
51.
8.
17.
Mat.
26.
75.
for
though
they
know
their
Sin
to
be
pardoned
,
yet
it
's
a
woful
thing
Psalm
88.
15.
to
endure
the
hidings
of
Gods
face
,
the
terrours
and
perplexities
of
Spirit
that
a
pardoned
Sinner
(
whom
God
will
never
send
to
Hell
)
may
be
put
to
undergo
;
And
withal
,
they
mourn
the
more
with
tears
of
Love
because
their
sins
are
forgiven
,
Luk.
7.
47.
Lastly
,
In
any
special
strait
which
puts
the
Israel
of
God
to
a
wrestling
with
God
,
how
much
,
in
how
many
,
is
that
wrestling
accompanied
with
weeping
as
well
as
managed
with
Supplication
?
Hos.
12.
4.
Jer.
50.
4
,
5.
They
shall
go
and
seek
the
Lord
their
God
;
They
shall
ask
the
way
to
Zion
with
their
faces
thitherward
.
Qu.
What
did
the
People
of
God
intend
in
their
flocking
together
?
If
it
were
to
seek
the
Lord
what
need
so
much
adoe
?
Is
not
he
every-where
?
A.
The
Text
expresseth
their
great
end
to
be
to
seek
their
God
,
and
to
enjoy
him
by
asking
and
travelling
the
way
to
Zion
.
Here
then
is
,
1.
The
end
.
2.
The
way
.
3.
The
firm
setting
of
their
faces
to
walk
in
that
way
.
First
,
the
end
is
to
seek
the
Lord
their
God
as
the
Wife
doth
her
own
dear
Husband
whom
she
dearly
wants
,
Hos.
2.
7.
Cant.
3.
1
,
2
,
3.
and
5
,
6.
John
20.
13
,
15.
And
the
reason
thereof
is
,
because
they
and
their
God
had
been
long
separated
,
Hos.
5.
14
,
15.
It
's
true
that
God
is
every-where
even
in
Babylon
,
as
we
see
in
the
case
of
Esther
,
Mordecai
,
Daniel
,
and
the
three
Children
;
Insomuch
that
Heathen
enemies
could
say
,
out
of
their
observation
,
of
Gods
appearing
for
his
People
,
that
if
Mordecai
were
of
the
seed
of
the
Jews
,
Haman
should
sure
fall
before
him
,
Esth.
6.
13.
But
yet
,
God
is
not
every-where
as
he
was
in
Zion
,
of
which
it
is
said
,
This
is
my
rest
for
ever
and
here
will
I
dwell
,
Psal.
132.
14.
Indeed
,
they
saw
his
power
in
Babylon
and
his
Providence
,
but
not
his
Face
and
Countenance
,
Isa.
8.
17.
and
45.
15.
Psal.
80.
6
,
7.
Not
but
that
they
might
see
God
in
their
Captivity
if
they
looked
after
him
with
an
eye
of
Faith
,
Dan.
6.
23.
and
thereby
they
lived
while
they
were
in
that
Condition
,
Hab.
2.
4.
but
they
could
not
behold
the
beauty
of
the
Lord
in
sensible
manifestations
as
they
did
in
the
courts
of
his
House
,
Psal.
27.
4.
Thus
therefore
they
seek
him
that
they
may
see
his
Power
and
his
Glory
,
So
as
they
have
seen
him
in
his
Sanctuary
,
Psal.
63.
2.
Therefore
,
Secondly
,
Here
's
the
way
to
enjoy
their
God
as
they
had
done
,
that
is
,
by
getting
to
Zion
,
which
that
they
might
do
,
they
ask
the
way
:
Now
there
is
a
double
asking
,
1.
By
way
of
Prayer
,
Mat.
7.
7.
and
so
these
Jews
,
when
they
had
Liberty
to
return
from
Babylon
to
their
owncountrey
,
sought
,
that
is
,
besought
from
God
a
right
way
,
that
is
,
a
safe
and
ready
way
to
Jerusalem
and
Zion
.
2.
By
way
of
enquiries
,
where-ever
direction
might
be
obtained
.
And
so
,
there
is
a
threefold
asking
the
way
to
Zion
,
to
wit
,
1.
To
the
earthly
Zion
,
for
they
were
to
go
thither
by
uncouth
and
unknown
places
;
which
the
eldest
of
them
,
though
they
had
gone
once
before
,
yet
it
was
70
years
ago
,
and
then
,
perhaps
,
not
in
the
direct
way
,
but
such
ways
as
the
enemy
pleased
to
carry
them
:
And
the
younger
never
went
it
.
2.
To
the
Spiritual
mount
Zion
,
that
is
,
to
the
communion
of
the
Christian
Church
,
Heb.
12.
22
,
23.
Gal.
4.
26.
So
divers
Jews
of
old
have
enquired
how
to
get
into
Christ
,
and
come
to
a
Christian
State
,
Jo●
.
9.
36.
Act.
2.
36
,
37
,
38
,
41.
&
9.
6.
And
this
also
the
so
long
rejected
Jews
will
do
,
whensoever
it
shall
please
God
to
call
them
;
they
will
believe
,
that
is
,
come
into
Christ
and
the
Christian
Church
,
Rom.
11.
26
,
27
,
31.
for
Baptism
(
which
is
an
ingraffing
into
Christ
and
imbodying
into
the
Church
)
still
goeth
along
with
Believing
,
Act.
2.
38.
and
Act.
8.
12
,
13.
36
,
37.
3.
To
the
Heavenly
Zion
,
which
come
in
upon
Coming
to
God
and
to
Christ
Spiritually
and
by
Faith
,
as
the
happy
end
of
it
,
John
10.
27
,
28.
Luke
23.
42
,
43.
The
Thief
that
thus
applied
himself
unto
Christ
,
hath
presently
a
promise
and
a
possession
of
paradise
:
He
that
is
a
good
member
of
the
Church
shall
receive
the
blessing
from
the
Lord
,
Psal.
24.
3
,
5.
even
Life
for
evermore
,
Psal.
133.
3.
See
Isa.
35.
10.
coming
to
mount
Zion
first
,
brings
to
the
Spirits
of
just
men
made
perfect
:
at
last
,
Heb.
12.
22
,
23.
To
this
may
be
referred
the
woman
of
Samaria
,
her
enquiry
of
the
place
and
way
of
worship
,
John
4.
19
,
20
,
21.
it's
like
it
was
as
looking
after
her
Salvation
,
and
therefore
Christ
tells
her
,
Salvation
is
of
the
Jews
,
v.
22.
and
the
way
to
it
is
not
to
go
to
mount
Gerizzim
,
but
to
mount
Zion
;
so
she
calls
out
her
City
to
the
Saviour
that
was
there
,
for
Saviours
come
upon
mount
Zion
,
Obad.
v.
21.
Thirdly
,
here
's
their
firm
resolution
to
come
to
Zion
,
set
forth
in
their
carriage
,
posture
and
deportment
:
It
is
with
their
faces
thitherward
.
This
implieth
three
things
:
1.
That
their
intent
was
to
get
thither
,
as
men
intend
to
travel
thither
whither
they
set
See
Luke
9.
51.
Ezek.
4.
3.
their
faces
,
not
to
that
place
on
which
they
turn
theirs
backs
.
2.
Their
great
desire
to
be
there
;
the
way
and
the
journeys
end
are
in
their
hearts
,
Psal.
84.
5.
Which
is
therefore
accompanied
with
a
suitable
endeavour
,
and
a
contending
against
all
difficulties
,
Psal.
84.
6.
3.
And
the
constancy
also
of
their
Resolution
to
go
on
still
till
they
come
thither
,
as
they
were
wont
to
go
from
strength
to
strength
till
they
met
together
in
Zion
to
appear
before
God
there
,
Psal.
84.
7.
They
did
fill
up
to
follow
after
God
,
Numb.
14.
24.
with
,
v.
4.
It
's
all
summed
up
in
this
,
that
God's
Servants
(
especially
after
God
and
they
have
been
long
asunder
)
1.
Greatly
desire
him
,
Isa.
26.
8
,
9.
2
:
Earnestly
seek
after
him
,
and
early
,
Isa.
26.
9.
using
all
means
,
sparing
no
Labour
or
Cost
,
1
Chron.
29.
3.
for
the
enjoyment
of
him
,
Psal.
63.
8.
If
God
be
not
to
be
had
in
the
Kingdom
of
Israel
,
they
put
the
Key
under
the
door
,
and
go
to
Judah
,
2
Chron.
11.
16.
2.
They
never
rest
till
they
have
found
him
,
Cant.
3.
4.
If
this
be
not
he
,
they
will
seek
for
another
,
Mat.
11.
13.
John
20.
15.
Moses
cannot
find
him
in
Pharaoh's
court
,
and
therefore
he
goes
to
seek
him
amongst
Gods
afflicted
people
,
Heb.
11.
24
,
25.
and
there
he
found
him
.
They
never
lived
with
God
really
,
that
can
live
without
him
quietly
.
Jer.
50.
5.
Come
,
Let
us
join
our selves
unto
the
Lord
,
in
a
perpetual
Covenant
that
shall
not
be
forgotten
.
Qu.
What
was
the
main
end
of
the
People
of
God
in
seeking
their
God
in
Zion
?
A.
It
was
,
1.
In
general
,
to
join
themselves
unto
the
Lord
;
2.
In
particular
,
to
join
themselves
to
him
by
way
of
Covenant
,
3.
And
that
a
perpetual
Covenant
,
never
to
be
forgotten
.
First
,
to
join
themselves
to
the
Lord
]
from
whom
they
had
been
long
disjoined
two
ways
.
1.
By
their
Sin
and
Disobedience
,
Isa.
59.
1
,
2.
especially
,
the
sin
of
Idolatry
,
Jer.
2.
11.
13.
Thereby
they
left
their
first
Husband
,
Hos.
2.
7.
and
joined
themselves
to
Idols
,
Psal.
106.
28.
Hos.
2.
17.
unto
which
we
may
add
,
the
sin
of
infidelity
,
and
their
resting
on
Heathen-help
which
was
another
Idolatry
;
for
they
forsook
God
and
fled
to
them
,
Isa.
57.
13.
Jer.
2.
17
,
18
,
19.
Hos.
7.
10
,
11
,
and
these
things
at
last
caused
.
God
to
depart
quite
from
them
:
Now
when
they
returned
to
him
,
and
meditated
a
Conjunction
with
him
,
then
they
expresly
renounced
both
these
evils
,
Hos.
14.
3
,
8.
and
bound
themselves
by
Covenant
,
to
do
all
God's
Commandments
,
Neh.
9.
29.
2.
They
were
disjoined
from
the
Lord
by
the
ruine
of
Church
and
State
,
and
their
long-continued
Captivity
,
whereby
they
were
set
far
from
the
Lords
Land
,
Hos.
9.
3.
deprived
of
the
Lords
Ordinances
,
of
the
Lords
wonted
Protection
,
of
his
wonted
Provision
,
and
that
so
far
as
that
they
did
eat
their
own
Children
,
Lament.
2.
20.
No
marvel
therefore
if
they
set
their
Faces
towards
Zion
,
(
when
God
set
them
free
from
Babylon
)
for
the
re-enjoying
of
God
and
all
his
Goodness
.
And
thus
also
when
Christ
was
come
and
the
Gospel
preached
,
they
glewed
themselves
unto
the
Lord
(
as
the
word
is
,
1.
Cor.
6.
17
)
that
were
before
un-glewed
;
the
Gentiles
altogether
,
Eph.
2.
12.
and
the
Jews
in
a
great
measure
;
see
Act.
17.
34.
Gentiles
glewed
,
and
Act.
2.
41.
Jews
added
,
for
the
converted
both
of
Jews
and
Gentiles
were
Baptized
,
and
thereby
entred
into
an
Oath
as
it
were
,
to
stick
fast
unto
Jesus
Christ
,
as
his
faithful
Servants
and
Soldiers
unto
their
Lives
end
:
So
also
the
rejected
Jews
(
so
long
disjoined
)
when
the
Lord
shall
please
to
call
them
,
shall
be
joined
to
the
Lord
,
or
(
as
the
Scripture
speaks
)
be
grassed
again
,
Rom.
11.
23
,
24.
Secondly
,
This
joining
is
here
said
to
be
,
by
way
of
Covenant
]
And
that
1.
Because
this
hath
ever
been
Gods
way
of
Conjunction
with
himself
;
to
wit
,
by
a
Covenant
of
Works
before
man's
fall
,
and
then
a
Covenant
of
Grace
,
which
hath
been
since
,
and
which
will
ever
be
,
for
it
is
an
everlasting
Covenant
:
so
,
at
Christ's
coming
,
when
the
Jews
were
invited
to
Christ
and
to
Christianity
,
it
was
done
by
presenting
unto
them
the
Promises
,
Act.
2.
39.
and
they
were
called
upon
under
the
Title
of
the
Children
of
the
Covenant
,
Act.
3.
25
,
26.
when
the
Gentiles
also
came
unto
the
Church
,
it
was
in
a
way
of
Covenant
,
and
upon
Covenant-terms
,
thus
expressed
,
I
will
call
them
my
People
that
were
not
my
People
,
Rom.
9.
25
,
26.
And
the
calling
of
the
Jews
at
last
we
find
to
be
upon
a
Covenant-account
,
Rom.
11.
27.
2.
Because
they
needed
greatly
,
and
now
expected
a
restauration
by
the
pardon
of
their
sin
,
and
restoring
of
their
state
,
Jer.
33.
7
,
8.
Hos.
14.
4
,
5.
Now
the
forgiving
of
sin
,
Jer.
31.
34.
prevention
of
danger
and
recovery
from
Church-calamity
,
Neh.
9.
32.
hath
still
been
in
a
way
of
Covenant
(
Levit.
26.
42.
)
according
to
the
Law
of
God
called
the
book
of
the
Covenant
,
2
King
.
23.
2.
see
2
Chron.
15.
12.
&
29.
10.
2
Chron.
34.
31
,
32.
Ezra
10.
2
;
3.
Neh.
9.
38.
3.
Because
a
Covenant
sets
all
right
on
both
sides
,
binding
man
to
the
duty
that
God
expecteth
,
and
in
that
way
giving
him
an
assurance
of
the
good
that
God
promiseth
:
see
Deut.
19.
16.
to
the
end
.
Peace
therefore
and
all
good
is
like
to
be
had
,
nay
,
is
sure
to
be
had
by
Covenant-making
,
and
Covenant-keeping
;
for
Covenant-mercy
will
never
be
wanting
where
there
is
a
care
of
Covenant-duty
,
Dan.
9.
4.
4.
Because
,
at
Christ's
coming
(
to
which
this
Prophecy
refers
)
the
whole
Church
,
consisting
of
Jews
and
Gentiles
,
was
to
be
joined
to
the
Lord
in
a
New-Testament
,
(
Heb.
8.
10
,
11
,
12
,
13.
and
9.
15.
)
that
is
,
in
a
new-administration
of
the
old
and
ever-abiding
Covenant
of
Grace
:
So
that
comprehending
Gospel-times
within
this
Prophecy
,
and
those
Jews
that
came
in
them
,
there
was
a
new
Work
to
be
done
,
and
a
new
way
of
God
to
be
walked
in
,
though
not
for
substance
;
that
is
,
a
reformed
and
refined
way
,
Heb.
9.
10.
unto
which
they
that
would
then
join
themselves
to
the
Lord
must
apply
themselves
,
Joh.
4.
23
,
24.
Thirdly
,
this
is
described
to
be
a
perpetual
Covenant
never
to
be
forgotten
,
which
is
true
of
every
Covenant
made
with
God
according
to
his
will
;
but
two
reasons
may
be
given
why
this
expression
is
here
used
,
viz.
1.
Because
the
old
Covenant
,
that
is
,
the
Covenant
in
the
old
administration
,
was
broken
and
forgotten
by
the
Body
of
the
Jews
,
Jer.
31.
32
Heb.
8.
9.
for
indeed
,
they
turned
it
into
a
Covenant
of
Works
,
Ro.
9.
32
and
so
break
wilfully
what
they
could
not
keep
perfectly
,
whereby
they
were
disregarded
and
destroyed
,
albeit
it
was
not
so
in
those
times
with
the
faithful
,
who
looking
upon
it
as
a
Covenant
of
Grace
,
did
by
Grace
derive
it
from
that
done
in
new-Testament-times
,
acceptably
keep
it
,
and
obtained
pardon
through
Christ
for
the
breaches
of
it
.
But
now
in
the
new-Testament
,
there
is
(
for
those
that
be
really
and
inwardly
within
the
Covenant
)
Grace
to
keep
it
,
arising
from
what
hath
been
done
in
these
Gospel-times
,
and
from
Gospel-dispensations
,
when
the
Law
imposed
an
hard
task
and
gave
no
straw
or
strength
whereby
to
perform
it
,
Heb.
7.
19.
And
withal
now
there
is
a
greater
measure
of
Grace
both
for
Obedience
and
Perseverance
,
whereby
the
Covenant
becomes
more
clearly
,
than
ever
heretofore
,
a
perpetual
Covenant
,
not
only
in
regard
of
the
gracious
resolution
of
those
that
be
in
it
to
keep
it
and
to
keep
close
to
God
for
ever
;
not
only
in
regard
of
a
greater
Power
of
Grace
to
make
good
this
resolution
,
but
also
by
a
clearer
manifestation
that
God
himself
will
make
it
good
:
for
thus
the
Covenant
runs
;
I
will
make
an
everlasting
Covenant
,
for
I
will
not
turn
away
from
them
and
I
will
put
my
fear
into
their
hearts
that
they
shall
not
depart
from
me
,
Jer.
32.
40.
since
therefore
it
cannot
fail
on
either
part
,
it
must
needs
be
perpetual
.
2.
Because
,
the
new-Testament
administration
shall
continue
to
the
end
of
the
World
,
Matt.
28.
●0
.
1
Cor.
11.
26.
Heb.
7.
21
,
22
,
24.
Now
in
this
coming
in
for
this
glorious
end
,
they
encourage
one
another
,
come
and
let
us
join
our selves
,
for
they
that
come
to
God
in
good
earnest
love
and
move
to
have
many
with
them
,
Act.
26.
29.
for
Gods
greater
glory
,
Pro.
14.
28.
the
better
drawing
in
of
others
,
and
their
own
greater
comfort
by
a
greater
company
:
see
Isa.
2.
3
Zech.
8.
21.
&c.
Joh
,
1.
41
,
42
,
45.
&
4.
28
,
29