MATTHEW
IV.
I
.
Then
was
Jesus
led
up
of
the
Spirit
into
the
wilderness
,
to
be
tempted
of
the
devil
.
THen
]
Immediately
,
there
were
no
disseminata
vacua
in
the
performances
of
our
Saviour
;
Christ
did
sometimes
rest
,
but
was
never
idle
,
if
you
referre
it
to
the
former
verse
the
last
of
the
third
Chapter
,
the
point
is
this
,
After
great
spiritual
consolations
or
visions
,
we
should
do
well
to
expect
great
trials
and
temptations
,
which
are
laid
upon
us
,
lest
by
such
revelations
or
comforts
we
should
be
exalted
above
measure
;
so
2
Cor.
12.7
.
If
we
consider
this
with
that
which
followeth
,
the
observation
is
,
1.
In
respect
of
us
,
that
God
useth
to
fit
us
for
great
imployments
,
with
great
temptations
.
2.
In
respect
of
Christ
,
that
from
the
beginning
of
our
Saviours
undertaking
the
work
of
our
redemption
,
all
was
full
of
trouble
and
misery
,
the
devil
opposeth
the
beginning
of
good
works
,
and
we
should
learn
from
him
to
resist
the
beginnings
of
sin
.
Jesus
was
led
]
1.
To
shew
that
he
did
not
resist
,
he
was
not
drawn
but
led
,
We
may
learn
willingly
to
follow
the
leadings
of
the
Spirit
,
not
to
refuse
to
follow
God
into
affliction
,
temptation
,
&c.
2.
It
shews
that
he
did
not
go
himself
into
temptation
.
We
should
not
run
into
temptation
,
we
must
resist
the
devil
,
and
he
will
slee
;
but
neither
may
we
call
him
forth
to
battel
,
nor
pursue
him
when
he
flies
.
By
the
Spirit
]
The
Spirit
,
that
is
,
the
holy
Ghost
,
for
if
by
the
Spirit
should
be
meant
the
devil
,
it
should
runne
thus
;
He
was
led
by
the
Spirit
to
be
tempted
of
him
,
and
that
our
transtatours
take
it
so
is
plain
,
it
is
written
with
a
great
S
,
for
thorowout
the
whole
Bible
when
Spirit
is
printed
with
a
great
S
,
the
holy
Ghost
is
meant
:
as
the
Translators
imagine
,
one
may
be
led
by
God
into
temptations
,
for
else
it
were
needlesse
and
improper
to
pray
God
not
to
lead
us
into
temptation
,
for
we
never
deprecate
things
that
are
impossible
.
Into
the
wilderness
]
This
was
not
the
wildernesse
of
Judea
,
where
John
preached
;
for
there
were
locusts
and
wilde
honey
,
so
that
Christ
need
not
have
fasted
for
want
of
food
.
2.
When
it
is
meant
of
that
wildernesse
,
it
is
alwayes
added
of
Judea
;
but
when
it
is
spoken
without
any
addition
,
it
is
meant
of
the
wildernesse
where
the
children
of
Israel
were
fourty
years
.
But
why
thither
to
be
tempted
?
1.
Because
that
was
the
fittest
place
for
that
temptation
,
which
he
first
was
to
be
tried
withall
,
viz.
hunger
,
for
there
was
no
food
,
Matth.
15.33
.
2.
Because
there
he
was
alone
:
1.
Because
the
devil
might
have
full
opportunity
and
liberty
to
tempt
him
.
2.
To
shew
the
excellency
of
that
victory
,
none
other
had
any
hand
in
it
,
for
he
was
alone
and
without
any
assistance
,
he
overcame
the
devil
:
that
which
we
may
learn
from
this
is
,
That
by
being
alone
one
gives
the
devil
opportunity
to
tempt
one
,
take
heed
therefore
of
being
alone
:
but
if
you
shall
say
,
Doth
not
our
Saviour
advise
us
to
be
alone
,
to
enter
into
our
closet
and
shut
the
door
,
Mat.
6.6
.
all
meditation
,
private
prayer
,
and
reading
would
be
taken
away
by
this
advice
?
I
answer
with
our
Saviour
,
John
16.32
.
So
if
thou
hast
the
company
of
God
,
and
art
in
his
presence
by
meditation
and
prayer
,
or
any
holy
duty
,
thou
art
not
alone
,
therefore
the
advice
still
stands
in
force
,
be
not
alone
,
but
be
sure
that
when
thou
art
corporally
alone
,
thou
be
not
spiritually
alone
,
but
by
holy
thoughts
have
God
in
thy
company
.
2.
Learn
from
hence
the
way
to
overcome
divers
temptations
,
Art
thou
alone
,
and
doth
Satan
set
upon
thee
by
melancholy
thoughts
,
or
lustful
thoughts
?
humbly
,
fervently
,
and
shortly
desire
almighty
God
to
assist
thee
,
and
go
into
some
company
,
and
do
not
stay
to
grapple
with
the
temptation
:
this
thou
shalt
finde
in
these
cases
the
safest
remedy
.
To
be
tempted
]
The
reasons
why
our
Saviour
was
tempted
,
were
not
the
same
for
which
his
members
are
tempted
;
for
they
are
tempted
,
1.
Sometimes
to
humble
them
,
and
that
they
may
not
after
great
revelations
and
consolations
be
exalted
above
measure
,
so
St
Paul
.
2.
To
make
them
see
that
their
strength
is
not
of
,
nor
from
themselves
.
3.
To
purifie
and
cleanse
them
,
for
none
of
all
these
reasons
was
our
Saviour
tempted
;
but
1.
That
he
might
be
touched
with
,
and
bear
all
our
infirmities
that
were
without
sin
.
2.
That
he
might
overcome
Satan
in
all
his
wayes
and
vanquish
him
at
every
weapon
.
3.
That
no
man
be
he
never
so
holy
may
think
himself
free
,
but
expect
and
provide
for
temptation
.
4.
As
for
caution
so
for
comfort
,
that
no
man
may
judge
himself
out
of
Gods
favour
,
because
he
hath
grievous
temptations
.
5.
That
he
might
shew
us
by
his
example
how
to
demean
our selves
in
,
and
how
to
overcome
temptations
.
Of
the
devil
]
Some
take
the
devil
here
to
mean
the
Prince
of
the
devils
,
for
so
in
some
places
it
is
taken
,
Matth.
25.41
.
the
devil
and
his
angels
;
and
likely
it
it
that
the
chief
of
the
devils
might
undertake
himself
a
businesse
of
so
great
difficulty
,
and
consequence
;
our
Saviour
was
not
capable
of
some
kinde
of
temptation
,
he
could
not
be
tempted
of
the
flesh
,
for
all
such
temptations
argue
original
sin
,
and
that
one
is
compounded
of
the
flesh
and
of
the
Spirit
.
Vers.
2.
And
when
he
had
fasted
fourty
dayes
and
fourty
nights
,
he
was
afterward
an
hungred
.
And
when
he
had
fasted
]
Four
kindes
of
religious
fasts
we
reade
of
,
1.
Propitiatory
fasts
to
take
vengeance
of
our self
for
some
sinne
we
have
committed
.
2.
Castigatory
fasts
to
subdue
the
body
and
keep
it
under
,
least
it
should
make
us
too
prone
to
the
lusts
of
the
flesh
which
may
be
thought
was
the
meaning
of
St
Paul
,
1
Cor.
9.27
.
I
chastize
my
body
.
3.
Preparatory
fasts
when
we
have
any
great
work
to
do
in
the
service
of
God
,
to
prepare
our selves
to
it
by
fasting
,
as
before
the
receiving
of
the
Sacrament
,
and
to
fast
and
pray
before
ones
childe
be
baptized
,
for
that
end
also
are
Ember-weeks
.
4.
Devotionary
fasts
,
when
out
of
the
ravishment
of
our
spirits
we
forget
to
eat
our
bread
,
this
kinde
of
fast
(
if
any
of
those
that
had
been
named
)
may
this
of
our
Saviours
seem
to
be
,
but
it
may
be
it
was
rather
a
fast
partly
necessitated
upon
our
Saviour
,
not
as
if
he
did
not
fast
willingly
,
but
that
he
must
needs
have
fasted
,
unlesse
he
would
have
wrought
a
miracle
to
eat
,
and
this
it
may
be
was
done
that
he
might
suffer
the
temptation
from
the
flesh
as
far
as
might
be
without
sinne
,
or
at
least
give
occasion
to
the
devil
to
tempt
him
.
Fourty
dayes
]
The
fast
of
our
Saviour
did
exceed
the
fasts
of
Moses
and
Elias
:
for
Moses
fasted
but
he
was
in
the
Mount
,
in
the
special
presence
of
God
,
and
sustained
by
the
especial
and
immediate
hand
of
God
,
but
our
Saviour
by
the
strength
of
his
humane
nature
,
the
temperature
and
constitution
of
his
body
was
so
strong
,
and
so
even
the
reason
why
he
fasted
so
many
dayes
might
be
,
because
he
would
not
be
inferiour
to
any
that
went
before
him
,
in
any
duty
of
religion
.
Since
therefore
Moses
and
Elias
fasted
so
long
,
he
also
would
fast
no
lesse
while
:
for
the
reasons
which
are
brought
for
the
number
,
they
are
such
as
shew
more
invention
then
judgement
,
one
might
finde
out
farre
more
then
as
yet
are
found
out
;
but
it
were
magno
conatu
nihil
agere
,
why
he
fasted
no
more
then
fourty
dayes
before
he
was
hungry
,
might
be
,
that
he
might
not
do
any
thing
that
might
give
occasion
to
think
him
not
to
be
man
.
And
fourty
nights
]
This
is
added
lest
haply
some
might
think
,
that
our
Saviour
fasted
as
we
generally
fast
,
for
when
we
keep
a
fast
,
we
abstain
only
from
refection
all
day
,
but
eat
our
Supper
.
And
after
that
he
was
an
hungry
]
All
that
while
he
was
not
hungry
,
and
therein
very
likely
he
differed
in
his
fast
from
Elias
,
and
from
others
;
all
that
fast
almost
for
any
while
are
hungry
:
but
why
was
he
afterwards
hungry
?
1.
To
show
himself
to
be
man
,
and
that
he
bore
all
our
infirmities
.
2.
It
might
be
that
he
might
be
fitted
for
that
temptation
,
and
that
he
might
as
much
as
could
be
without
sinne
,
be
tempted
with
all
manner
of
temptations
that
we
are
,
for
there
was
no
other
way
for
him
to
be
tempted
from
the
flesh
,
then
by
hunger
and
thirst
,
as
I
said
before
,
and
indeed
they
are
the
strongest
of
all
,
and
most
there
is
to
be
said
,
why
we
should
yeeld
to
them
,
then
to
any
other
desire
of
the
flesh
.
Vers.
3.
And
when
the
tempter
came
to
him
,
he
said
,
If
thou
be
the
sonne
of
God
,
command
that
these
stones
be
made
bread
.
And
the
tempter
]
He
is
called
the
tempter
,
1.
Because
he
was
the
first
tempter
.
2.
The
cunningest
tempter
,
he
tempted
the
woman
in
Paradise
,
and
still
his
businesse
is
to
tempt
the
children
of
God
:
but
why
should
the
devil
delight
in
tempting
,
and
making
men
sinne
?
The
reason
is
evident
,
for
he
being
quite
contrary
to
Almighty
God
,
the
very
end
of
his
actions
is
contrary
to
the
end
of
Gods
actions
,
the
end
of
Gods
actions
ad
extra
,
is
his
own
glory
,
and
the
good
of
the
creature
,
now
apparently
God
is
dishonoured
when
any
man
sins
.
2.
For
the
good
of
the
creature
,
especially
man
,
and
because
the
devil
knows
no
way
to
hurt
man
so
long
as
he
is
in
Gods
favour
,
he
strives
by
tempting
him
to
sinne
,
to
put
him
out
of
Gods
favour
:
from
this
may
be
observed
that
he
that
tempts
any
man
to
sin
supplet
vicem
diaboli
,
and
takes
upon
him
the
office
of
the
devil
.
Coming
unto
him
]
We
read
not
of
his
coming
to
him
before
,
Why
did
he
not
?
1.
Was
it
not
because
he
had
strong
presumptions
,
that
he
was
the
son
of
God
,
and
so
God
,
and
by
consequence
it
was
in
vain
for
him
to
tempt
him
?
for
as
long
as
he
fasted
,
and
was
not
an
hungry
he
had
no
argument
against
his
Deity
,
but
upon
his
hunger
he
had
,
and
then
he
tempted
.
1.
Howsoever
,
before
he
hungred
,
he
could
not
have
that
opportunity
of
tempting
him
,
for
as
long
as
one
is
not
hungry
,
one
will
not
seek
means
,
much
lesse
unlawful
means
to
get
food
;
therefore
he
stayed
while
he
was
hungry
,
before
he
would
tempt
.
2.
His
coming
,
Is
it
not
to
distinguish
the
manner
of
this
temptation
from
the
former
?
for
he
was
tempted
of
the
devil
all
the
fourty
dayes
he
fasted
,
as
St
Luke
plainly
makes
mention
,
Luke
4.2
.
but
those
temptations
were
of
another
nature
,
and
the
Scripture
speaks
little
of
them
what
temptations
they
were
,
all
that
gives
light
to
guesse
at
them
,
is
Mark
1.13
.
where
it
is
said
that
he
was
with
the
wilde
beasts
,
it
may
be
the
devil
might
provoke
the
wilde
beasts
,
to
runne
upon
him
as
if
they
would
devour
him
,
likely
it
is
that
whatsoever
they
were
,
they
were
not
so
much
for
our
instruction
,
as
these
are
,
nor
for
imitation
;
for
if
the
wilde
or
venemous
beasts
did
threaten
him
with
destruction
,
his
carriage
,
which
as
it
is
likely
was
not
stirring
to
avoid
them
,
is
not
sit
for
us
to
imitate
.
3.
It
is
supposed
(
and
I
do
not
know
why
it
should
be
very
improbable
)
that
the
devil
came
in
the
shape
of
a
man
,
the
better
to
deceive
him
,
for
if
he
supposed
him
to
be
man
only
,
he
might
also
justly
suppose
him
to
be
fallible
,
and
that
coming
in
such
a
shape
he
might
not
be
discovered
,
it
is
very
probable
it
was
in
some
visible
shape
,
for
else
it
could
not
so
properly
be
said
coming
.
4.
It
is
said
coming
,
it
may
be
to
show
the
difference
between
the
tempting
of
our
Saviour
,
and
the
devils
tempting
of
other
men
:
for
other
men
,
the
devil
may
,
and
often
doth
tempt
either
by
troubling
their
humours
and
temperature
of
the
body
,
as
also
by
putting
strange
phantasmes
into
the
brain
;
now
all
that
Satan
could
do
to
our
Saviour
,
was
from
without
,
he
could
not
otherwise
tempt
him
,
The
Prince
of
this
world
hath
nothing
in
me
,
John
14.30
.
5.
Coming
,
that
is
,
when
he
was
come
,
for
he
did
not
say
so
,
before
he
came
unto
him
:
the
Question
may
be
,
How
Satan
knew
that
our
Saviour
then
hungred
?
I
answer
,
1.
By
our
Saviours
seeking
for
food
,
it
may
be
:
or
,
2.
Because
no
man
ever
fasted
longer
:
or
,
3.
Because
Satan
being
a
spirit
knows
the
several
dispositions
of
our
inward
parts
,
and
therefore
knows
when
the
parts
languish
for
want
of
nourishment
,
and
when
upon
this
want
,
they
draw
the
veins
,
and
the
veins
the
liver
,
and
the
liver
the
miseraick
veins
,
and
so
at
last
when
the
stomack
is
gnawed
,
which
gnawing
the
stomack
we
call
hunger
.
He
said
unto
him
]
With
an
audible
voice
,
for
he
did
not
,
as
sometimes
he
doth
to
us
men
,
inject
any
such
thought
in
him
,
and
cause
our
Saviour
to
think
with
himself
,
If
I
am
the
son
of
God
,
why
should
not
I
make
these
stones
bread
?
If
thou
art
the
Sonne
of
God
]
The
Question
is
,
Whether
the
devil
knew
our
Saviour
then
to
be
the
sonne
of
God
?
For
,
1.
If
the
devil
did
know
him
to
be
the
son
of
God
,
how
could
he
choose
but
think
it
altogether
impossible
that
he
should
sinne
,
and
so
in
vain
to
tempt
him
?
2.
How
could
he
choose
but
think
him
God
,
since
he
knew
the
strangenesse
of
his
conception
,
and
he
being
of
a
Virgin
was
that
Emanuel
,
and
also
the
Angels
called
him
Lord
,
Christ
,
the
Lord
?
Yet
the
other
opinion
is
,
That
the
devil
did
not
then
know
our
Saviour
to
be
God
,
and
that
now
he
takes
the
best
way
he
can
to
finde
it
out
,
whether
he
was
or
no.
If
the
main
thing
the
devil
drives
at
,
is
to
breed
in
us
a
doubt
of
our
sonship
,
and
make
us
to
think
our selves
not
to
be
the
children
of
God
,
and
you
see
he
useth
that
twice
in
the
next
temptation
also
;
three
main
temptations
there
are
in
these
words
,
1.
Of
vain-glory
,
he
would
have
him
do
a
miracle
to
manifest
and
shew
his
excellency
,
for
every
man
he
knew
would
be
willing
to
magnifie
himself
.
2.
Every
man
is
willing
to
satisfie
his
hunger
.
3.
Of
despair
of
Gods
providence
,
as
if
he
should
say
,
thus
long
you
have
fasted
,
and
you
see
God
hath
not
took
any
way
to
relieve
you
,
relieve
your self
and
wait
no
longer
.
The
Son
of
God
]
Four
wayes
there
are
to
be
the
son
of
God
,
1.
By
eternal
generation
,
that
is
,
the
most
excellent
of
all
.
2.
By
personal
union
,
when
the
manhood
is
married
to
the
Deity
,
so
we
account
those
our
sons
who
are
so
by
marriage
.
3.
By
regeneration
.
4.
By
adoption
;
the
first
two
wayes
Christ
according
to
his
Divinity
and
humanity
was
the
sonne
of
God
;
the
third
and
fourth
way
the
elect
,
the
children
of
men
.
Commanded
]
The
difference
betwixt
the
works
of
God
and
of
man
,
God
makes
what
he
makes
,
only
by
his
Word
,
but
man
what
he
doth
,
he
doth
,
1.
With
labour
,
non
oresed
opere
.
2.
With
instruments
.
3.
He
must
have
time
.
4.
When
he
commands
there
must
be
something
that
understands
to
obey
,
for
if
he
commands
stones
they
will
not
obey
him
,
but
God
if
he
commands
the
sea
,
or
the
windes
,
or
stones
,
they
obey
;
nay
though
there
be
neither
person
nor
thing
to
obey
him
,
as
at
the
Creation
,
yet
what
he
commands
is
done
,
Deo
non
minus
obedit
id
quod
non
est
,
quàm
id
quod
est
.
2.
And
indeed
this
was
the
way
to
try
whether
he
was
God
or
no
,
for
he
that
turns
stones
into
bread
by
his
command
only
,
surely
is
God
.
3.
You
may
see
how
easily
God
can
provide
for
his
,
for
he
can
but
command
and
it
shall
be
done
,
sood
or
raiment
,
or
whatsoever
he
will
he
can
do
.
That
these
stones
]
How
can
we
despair
of
Gods
providence
,
for
he
can
quodlibet
ex
quolibet
facere
?
2.
The
observation
I
gave
you
even
now
,
That
when
God
commands
they
obey
,
but
when
we
command
we
must
not
command
senslesse
things
,
for
senslesse
things
will
not
obey
us
.
To
be
bread
]
The
original
so
,
not
to
be
made
,
but
to
be
bread
,
for
he
doth
not
command
any
man
to
do
it
,
but
onely
commands
what
he
will
have
to
be
,
and
when
in
any
thing
he
useth
the
Ministery
of
Angels
,
it
is
to
honour
them
or
some
other
such
end
,
not
for
any
need
he
hath
of
them
.
2.
Except
God
could
command
things
to
be
,
and
they
upon
that
should
be
,
it
is
impossible
that
any
thing
should
be
,
for
since
once
there
was
no
creature
,
whom
should
he
command
to
make
the
first
creature
that
was
created
?
for
before
the
first
there
could
be
no
creature
,
for
then
the
first
were
not
the
first
if
there
were
one
before
it
.
Bread
]
Why
bread
?
Satan
did
use
all
his
craft
that
he
had
to
deceive
our
Saviour
;
for
he
tempts
him
here
to
a
sinne
,
which
scarce
seems
to
be
a
sinne
,
for
to
use
extraordinary
means
to
attain
what
ordinary
means
will
not
attain
,
seems
not
to
be
evil
;
to
work
a
miracle
to
relieve
himself
,
and
to
satisfie
one
in
the
belief
of
such
a
truth
,
as
that
he
was
the
son
of
God
,
what
sin
seems
it
to
be
?
and
then
he
doth
not
wish
him
to
turn
these
sins
into
delicates
,
but
bread
.
To
tempt
very
holy
men
to
grosse
sins
would
not
be
so
proper
,
especially
at
first
.
Vers.
4.
But
he
answered
and
said
,
It
is
written
,
Man
shall
not
live
by
bread
alone
,
but
by
every
word
that
proceedeth
out
of
the
mouth
of
God
.
But
he
answered
]
The
Question
may
be
,
Why
our
Saviour
did
not
turn
those
stones
into
bread
?
whether
because
the
thing
it self
was
not
fit
to
be
done
,
or
because
Satan
proposed
it
?
I
answer
,
because
the
thing
it self
was
unlawfull
,
for
if
it
had
been
because
Satan
desired
him
so
to
do
,
then
he
would
not
afterwards
have
yeelded
to
any
of
Satans
desires
,
but
apparent
it
is
that
God
himself
yeelded
to
Satan
in
the
trial
of
Job
,
in
the
deceiving
of
Ahab
,
and
Christ
in
bidding
them
to
go
into
the
swine
.
1.
Our
Saviours
answer
doth
not
import
any
such
thing
,
but
he
answers
to
the
temptation
,
not
the
tempter
;
for
his
answer
shews
that
the
thing
it self
ought
not
to
be
done
whosoever
had
moved
it
,
and
so
all
his
answers
are
.
2.
Why
did
he
answer
Satan
?
1.
To
shew
that
there
cannot
be
so
much
said
for
sinne
,
but
all
may
be
answered
,
and
more
said
against
it
.
2.
If
by
power
he
had
overcome
Satan
,
he
had
not
left
us
an
example
,
for
we
have
not
the
power
our
Saviour
had
,
we
have
the
same
Scripture
.
3.
If
he
had
overcome
him
with
power
this
time
,
he
should
have
hindred
Satan
from
tempting
him
any
more
.
4.
Some
say
there
were
two
things
that
Satan
desired
to
finde
out
and
accomplish
,
1.
He
desired
to
make
Christ
sinne
.
2.
He
would
fain
know
whether
he
were
the
son
of
God
;
now
if
our
Saviour
had
by
power
overcome
the
devil
,
he
had
satisfied
him
in
one
of
his
intentions
,
for
he
had
fully
shewed
himself
to
be
the
son
of
God
.
It
is
written
]
That
is
,
in
the
word
of
God
,
for
as
we
call
the
word
of
God
the
Bible
and
the
Scripture
,
because
it
is
the
chiefest
of
all
books
,
and
of
all
writings
;
so
did
the
Iews
.
1.
He
doth
not
say
where
,
that
it
was
written
in
Deuteronomy
,
for
that
were
needlesse
,
for
one
book
is
not
of
more
authority
then
another
.
2.
It
was
needlesse
in
respect
of
Satan
,
for
our
Saviour
well
knew
that
Satan
was
so
versed
in
Scripture
that
he
need
not
tell
him
where
any
thing
was
written
.
3.
To
teach
us
that
we
also
should
be
so
well
versed
in
Scripture
that
when
any
thing
is
quoted
for
Scripture
,
we
should
not
only
be
able
to
know
whether
it
be
Scripture
or
no
,
but
to
know
the
very
place
where
it
was
written
.
Why
did
not
our
Saviour
say
what
he
pleased
to
say
upon
his
own
authority
,
since
our
very
Saviours
words
are
of
equal
authority
with
the
holy
Scripture
?
But
by
Scripture
,
1.
That
he
might
not
appear
to
be
God
.
2.
That
he
might
so
overcome
the
devil
,
that
we
might
follow
him
,
which
we
could
not
if
he
had
used
his
own
authority
.
3.
That
we
might
not
relie
on
reason
in
things
of
salvation
,
for
reason
is
not
able
to
overcome
temptations
,
for
reason
is
not
able
to
finde
out
all
sinne
;
so
St
Paul
a
learned
man
confesseth
,
that
he
had
not
known
it
to
be
a
sinne
,
except
the
Law
had
said
,
Thou
shalt
not
covet
,
Rom.
1.
and
if
one
cannot
by
reason
finde
out
sin
,
we
cannot
know
what
is
a
temptation
,
for
how
is
it
possible
to
know
when
one
is
perswaded
to
sin
,
if
one
doth
not
know
what
is
sinne
?
4.
That
he
might
shew
us
the
sure
way
to
vanquish
all
the
fiery
darts
of
Satan
.
Gildas
the
ancientest
of
all
our
English
Divines
,
cals
the
two
Testaments
the
two
shields
of
the
Saints
.
5.
But
where
is
it
thus
written
?
not
in
the
self
same
words
any
where
,
for
the
words
are
not
so
in
the
Hebrew
,
the
Septuagint
have
them
so
,
but
why
did
not
our
Saviour
use
the
words
according
to
the
Hebrew
?
I
answer
,
that
it
doth
not
appear
that
our
Saviour
used
these
words
,
for
this
Gospel
being
written
first
in
Hebrew
,
and
after
translated
into
Greek
,
divers
things
are
added
in
the
Greek
which
very
probable
were
not
in
the
Hebrew
copy
;
as
for
example
Matth.
1.
You
shall
call
his
name
Emanuel
,
which
is
saith
the
Text
,
God
with
us
;
and
so
here
,
because
the
Septuagint
translation
is
generally
known
more
then
the
Hebrew
;
but
you
will
again
say
,
Since
the
Septuagint
differs
in
divers
things
from
the
Hebrew
,
how
can
one
bring
any
proof
from
it
?
I
answer
,
that
though
places
of
Scripture
are
often
quoted
after
that
translation
,
to
prove
;
yet
the
passage
of
such
places
where
the
difference
of
one
lies
,
never
is
brought
to
prove
any
point
,
as
in
this
place
of
Scripture
.
Man
]
He
doth
not
say
,
the
sonne
of
God
lives
not
,
1.
For
it
is
not
so
written
,
and
he
would
confute
Satan
by
Scripture
,
for
the
reasons
above
mentioned
.
2.
Because
he
would
not
make
it
known
that
he
was
the
sonne
of
God
.
3.
And
chiefly
because
he
would
give
him
such
an
answer
,
that
might
agree
with
us
:
if
he
had
said
the
sonne
of
God
,
and
not
man
,
we
could
not
have
said
so
.
2.
Man
,
to
shew
the
special
providence
of
God
towards
man
;
for
other
creatures
God
doth
by
his
perpetual
ordinary
providence
feed
and
sustain
,
but
works
not
miracles
;
but
for
man
he
doth
.
Lives
not
by
bread
only
]
Three
things
are
included
,
1.
That
man
doth
live
by
bread
,
that
is
one
thing
by
which
he
lives
,
or
the
instrumental
cause
of
his
bodily
life
and
nourishment
;
for
if
bread
were
not
any
thing
whereby
he
lived
,
it
were
not
proper
to
say
,
he
lived
not
only
by
bread
.
2.
That
bread
is
not
a
sufficient
cause
of
life
,
though
one
have
bread
one
may
die
.
3.
Not
absolutely
necessary
,
though
one
have
it
not
we
may
live
.
But
by
every
word
that
proceeds
]
The
meaning
may
be
this
,
1.
That
though
a
man
have
no
bread
,
yet
God
can
give
other
things
to
nourish
,
as
he
did
Manna
in
the
wildernesse
,
upon
which
indeed
these
words
are
spoken
in
Deuteronomy
.
2.
Or
thus
,
that
there
are
other
things
required
for
nourishment
then
bread
,
for
if
God
had
not
by
his
word
as
well
given
the
stomack
a
power
to
digest
and
chylifie
,
and
to
the
liver
to
sanguifie
,
there
could
be
no
nourishment
.
The
answer
of
our
Saviour
stands
thus
:
1.
It
is
not
necessary
that
I
should
make
these
stones
bread
,
since
God
can
otherwise
provide
for
me
,
notwithstanding
I
am
in
the
wildernesse
.
2.
As
your
advise
is
not
necessary
,
one
may
not
follow
it
,
and
yet
do
well
,
so
it
is
not
full
if
you
take
the
second
sense
of
the
words
,
for
though
one
hath
bread
,
yet
there
is
more
required
,
for
every
word
of
God
,
the
word
whereby
the
stomack
hath
power
to
digest
,
is
required
:
or
thus
,
there
are
two
lives
of
men
,
and
two
words
of
God
,
the
life
of
nature
and
the
life
of
grace
;
the
word
of
God
may
be
taken
for
that
command
of
God
,
whereby
he
created
all
things
;
or
it
may
be
taken
for
the
Scripture
:
if
you
take
life
and
the
word
the
first
way
,
I
have
explained
it
already
.
Bread
also
may
be
taken
for
natural
bread
,
and
sacramental
bread
;
if
you
take
it
the
second
way
,
then
thus
,
the
life
of
grace
is
not
only
by
eating
the
sacramental
bread
,
but
also
by
obeying
the
rest
of
the
commands
of
God
,
this
is
the
fittest
place
of
Scripture
that
can
be
chose
;
for
when
the
children
of
Israel
were
in
the
same
place
,
the
wildernesse
,
and
in
the
same
straits
,
wanted
bread
,
God
sent
them
Manna
,
and
the
end
why
he
sent
them
Manna
was
,
that
they
might
know
that
man
lives
not
by
bread
alone
,
but
by
every
word
of
God
:
as
there
it
is
set
down
,
so
that
whensoever
they
or
any
other
,
should
be
in
the
straits
of
wanting
food
in
the
wildernesse
,
that
very
work
of
giving
Manna
,
and
this
very
point
should
come
to
their
remembrance
,
and
our
Saviour
doth
remember
it
.
Vers.
5.
Then
the
devil
taketh
him
up
into
the
holy
City
,
and
setteth
him
on
a
pinacle
of
the
Temple
.
Then
]
The
devil
flies
to
another
temptation
,
he
doth
reply
upon
our
Saviours
answer
:
observe
therefore
,
1.
The
fulnesse
of
our
Saviours
answer
,
the
devil
could
not
cavil
at
it
,
but
was
silenced
for
that
temptation
.
2.
Observe
the
authority
of
the
word
of
God
,
the
devil
cannot
deny
,
either
that
it
was
so
written
,
or
that
such
writing
is
authentical
,
for
if
we
were
not
bound
by
it
,
it
were
not
a
sufficient
argument
to
prove
,
that
we
should
or
should
not
do
such
or
such
a
thing
because
it
is
written
so
.
2.
Then
,
St
Luke
related
this
temptation
last
,
how
is
it
that
Matthew
puts
it
in
the
second
place
?
The
Question
is
,
Which
of
them
was
the
first
temptation
?
I
answer
,
This
that
St
Matthew
relates
first
;
the
reasons
are
,
1.
Because
that
hath
a
neerer
relation
,
and
more
fitly
follows
the
first
,
then
that
which
St
Luke
relates
,
in
the
second
place
,
and
this
in
two
respects
,
1.
Because
upon
our
Saviours
quoting
Scripture
,
most
likely
it
is
that
he
should
by
Scripture
go
about
to
deceive
him
.
2.
Because
the
first
temptation
being
to
bring
our
Saviour
to
despair
,
or
at
least
to
diffide
of
Gods
mercy
and
providence
,
the
next
most
probably
should
be
to
make
him
presume
of
his
protection
,
for
the
remedies
against
one
vice
do
almost
encline
one
into
the
other
,
as
he
that
keeps
himself
from
being
pushed
backward
,
he
bends
his
force
forward
:
In
the
primitive
Church
those
arguments
which
were
brought
to
prove
the
Deity
of
Christ
against
Arius
,
were
so
strong
that
they
occasioned
Apollinarius
to
deny
his
humanity
.
The
devil
therefore
could
never
take
so
fit
an
opportunity
to
tempt
Christ
to
presume
,
as
then
when
he
found
him
so
confident
of
Gods
mercy
.
2.
St
Matthew
useth
words
of
order
,
for
he
saith
then
:
St
Luke
seems
not
to
intend
to
observe
the
order
,
for
in
his
relation
he
useth
not
then
but
again
,
but
and
he
took
him
and
he
carried
him
.
3.
St
Matthew
when
he
relates
the
last
temptation
,
he
saith
,
Again
the
devil
taketh
him
up
into
an
exceeding
high
,
&c.
If
the
devil
had
not
took
him
up
before
,
he
should
not
have
said
,
he
took
him
up
again
.
4.
In
the
third
temptation
(
according
to
St
Matthew
)
our
Saviour
bids
satan
,
Avoid
,
Satan
therefore
did
surely
leave
him
for
that
time
,
else
our
Saviour
should
have
commanded
the
devil
to
do
that
which
he
did
not
:
now
our
Saviour
never
commanded
the
evil
spirits
that
which
he
did
not
make
them
do
,
when
he
bid
them
come
out
they
came
out
,
and
when
he
bid
them
avoid
they
avoided
:
Satan
therefore
after
our
Saviour
bid
him
avoid
,
left
him
for
that
time
,
it
was
therefore
the
last
temptation
:
But
you
may
say
,
Doth
not
Luke
mistake
,
and
can
it
be
true
what
he
writes
,
and
yet
true
what
Matthew
writes
?
for
the
same
temptation
cannot
possibly
be
the
second
and
the
third
,
except
our
Saviour
was
twice
tempted
with
the
same
temptation
?
I
answer
,
that
he
that
saith
,
that
God
created
man
and
beasts
,
and
the
light
and
the
sunne
,
saith
as
true
,
as
he
that
saith
,
that
God
created
the
sunne
and
light
,
and
beasts
and
man
,
though
he
doth
not
relate
Gods
works
in
the
same
order
as
they
were
made
;
so
St
Luke
,
when
he
saith
that
,
And
the
devil
took
him
into
an
high
mountain
,
and
also
took
him
and
set
him
upon
a
pinacle
of
the
Temple
,
saith
as
true
,
as
if
he
had
related
them
in
the
same
order
that
they
were
done
.
The
devil
took
him
]
Some
may
wonder
why
our
Saviour
would
suffer
himself
to
be
taken
and
carried
up
and
down
at
the
devils
pleasure
:
But
I
answer
,
it
is
no
marvel
,
for
he
suffered
himself
to
be
used
farre
worse
at
his
death
,
and
daily
in
his
members
.
2.
By
his
suffering
satan
to
take
his
course
,
and
to
restrain
him
in
nothing
,
he
did
more
fully
overcome
him
,
for
if
he
had
been
restrained
,
it
might
have
haply
be
said
,
if
he
had
not
been
restrained
,
he
had
prevailed
against
our
Saviour
.
2.
He
did
not
himself
go
,
but
was
carried
,
to
teach
us
,
that
we
must
not
be
active
,
but
only
passive
in
our
temptations
.
3.
See
how
incessant
the
devil
is
,
and
how
indefatigable
in
the
temptation
:
It
is
a
caution
to
us
not
to
content
our selves
,
and
leave
off
our
watch
,
though
we
have
overcome
one
temptation
.
Vp
into
the
holy
City
]
That
is
,
Jerusalem
:
so
St
Luke
,
called
it
holy
,
1.
To
distinguish
it
from
all
other
Cities
of
the
Gentiles
who
worshipped
Idols
.
2.
Because
in
that
City
only
the
main
duties
of
religion
were
to
be
performed
;
now
before
we
go
further
let
us
see
the
subtilty
of
this
temptation
;
1.
As
I
have
shewed
the
former
temptation
being
to
diffidence
,
the
way
to
defend
him
from
that
,
must
needs
be
something
that
might
make
him
to
confide
in
God
,
and
whosoever
is
free
from
one
extream
,
if
he
be
vicious
or
faulty
is
guilty
of
the
other
extream
,
therefore
the
likeliest
way
to
prevail
is
to
try
him
in
a
temptation
of
presumption
,
that
is
free
from
despair
.
2.
The
second
point
of
subtilty
is
,
that
he
fights
with
him
with
his
own
weapon
,
and
tempts
him
with
a
place
of
Scripture
.
3.
That
he
did
tempt
him
with
so
many
temptations
in
one
.
And
set
him
upon
the
pinacle
of
the
Temple
]
Why
should
he
set
him
there
?
1.
To
tempt
him
to
fear
of
falling
.
2.
To
have
a
fit
place
for
his
temptation
,
for
the
place
must
be
high
,
or
it
was
not
fit
for
the
temptation
;
these
are
the
reasons
why
he
carried
him
to
so
high
a
place
:
But
why
to
that
place
,
for
if
he
had
carried
him
to
some
cliffe
of
some
high
rock
,
it
might
be
as
well
fit
for
that
?
3.
Therefore
it
was
to
tempt
him
to
vain-glory
,
for
all
the
people
looking
on
him
,
as
they
could
not
chuse
but
wonder
,
to
see
one
standing
on
the
pinacle
of
the
Temple
,
and
it
would
be
a
great
deal
of
honour
for
him
before
all
the
people
to
do
such
a
miracle
,
and
to
get
himself
honour
before
all
the
people
.
2.
To
make
the
temptation
take
,
therefore
it
is
as
if
he
should
say
,
When
I
was
alone
with
you
in
the
wildernesse
,
then
it
was
not
to
so
much
purpose
to
prove
thy self
by
some
rare
work
the
sonne
of
God
;
but
now
here
are
holy
men
that
come
to
the
Temple
,
it
is
a
very
necessary
point
for
them
to
believe
,
therefore
now
shew
thy self
who
thou
art
,
fear
not
,
for
it
is
written
,
and
therefore
he
was
set
on
the
pinacle
the
most
conspicuous
place
.
2.
It
was
not
onely
conspicuous
that
they
might
see
him
,
but
such
a
place
that
every
one
would
stand
gazing
upon
him
;
for
not
onely
they
would
wonder
how
he
could
come
down
,
but
how
he
got
up
thither
,
there
being
no
scaffolds
,
nor
ladder
,
nor
,
&c.
Josephus
writes
that
these
pinacles
were
upon
the
Temple
set
with
sharp
pikes
of
iron
,
that
birds
might
not
set
upon
them
to
defile
the
Temple
.
Vers.
6.
And
saith
unto
him
,
If
thou
be
the
sonne
of
God
,
Cast
thy self
down
:
For
it
is
written
.
He
shall
give
his
Angels
charge
concerning
thee
,
and
in
their
hands
they
shall
bear
thee
up
,
lest
at
any
time
thou
dash
thy
foot
against
a
stone
.
And
he
said
,
If
thou
art
the
sonne
of
God
]
1.
Why
doth
Satan
use
these
words
again
,
If
thou
,
&
c
?
1.
Because
he
was
not
resolved
of
his
doubt
,
nor
yet
satisfied
whether
our
Saviour
was
the
sonne
of
God
or
no
,
and
if
you
observe
in
our
Saviours
answers
to
others
,
when
out
of
malice
intending
to
entrap
him
,
or
out
of
curiosity
,
any
one
went
about
to
have
him
manifest
that
which
was
not
fit
in
those
respects
to
be
known
;
he
though
they
never
so
cunningly
enquired
of
him
,
alwayes
answered
so
,
that
they
could
not
be
by
his
answer
resolved
.
So
you
may
see
the
subtilty
of
this
temptation
appears
,
that
none
,
especially
this
temptation
,
was
not
single
:
For
,
1.
Of
fear
and
diffidence
,
for
it
would
make
one
afraid
of
falling
to
be
set
so
high
,
and
have
so
little
hold
.
2.
Of
pride
,
to
shew
himself
and
his
power
needlesly
to
the
people
.
3.
Of
presumption
,
in
casting
himself
upon
the
immediate
providence
of
God
,
when
he
need
not
.
2.
Because
these
words
are
very
fit
for
his
other
purpose
,
viz.
to
perswade
him
to
presumption
,
as
in
the
other
not
to
stay
while
God
have
provided
for
him
,
for
he
had
power
in
his
own
hands
.
3.
Because
Satan
knows
how
prone
every
one
is
,
to
seem
rathes
more
then
lesse
then
he
is
;
but
our
blessed
Saviour
never
desired
to
glorifie
himself
,
but
in
stead
of
being
puffed
up
,
seeming
to
have
what
he
had
not
,
he
emptied
himself
of
what
he
had
.
4.
The
whole
91.
Psalm
seems
to
be
meant
of
the
son
of
God
,
and
therefore
it
was
convenient
to
say
,
If
,
&c.
that
the
place
of
Scripture
might
more
fitly
so
agree
with
the
the
occasion
,
and
to
be
meant
especially
,
if
not
onely
of
him
.
Cast
thy self
down
]
It
doth
not
follow
either
,
if
one
be
the
sonne
of
God
,
that
one
ought
to
cast
ones
self
down
;
nor
if
one
cast
ones
self
down
,
that
one
is
the
sonne
of
God
.
2.
Why
did
not
satan
cast
him
down
,
but
wish
him
to
cast
himself
down
?
1.
It
might
be
because
that
Satan
had
not
so
much
power
over
our
Saviour
,
he
had
power
to
tempt
,
he
had
not
power
to
throw
down
.
2.
Because
if
he
could
have
attained
one
end
of
his
temptation
,
viz.
to
know
whether
he
was
the
son
of
God
,
yet
he
could
not
that
way
have
attained
the
other
main
end
,
which
was
to
cause
him
to
sinne
,
for
it
had
been
no
sinne
to
be
cast
down
,
a
sinne
it
is
to
cast
ones
self
,
for
the
other
doth
not
tempt
God
.
3.
Or
might
it
not
be
lest
our
Saviour
should
think
that
he
intended
any
hurt
unto
him
?
for
Satan
all
this
while
concealed
himself
,
and
would
not
be
known
who
he
was
,
nor
did
our
Saviour
but
in
the
last
temptation
take
any
notice
who
he
was
.
4.
Or
,
was
it
not
because
he
would
not
do
any
thing
so
that
might
occasion
our
Saviours
confidence
in
God
,
or
if
you
will
,
occasion
the
presence
of
the
holy
Angels
,
for
fear
they
should
assist
our
Saviour
,
or
discover
him
,
or
because
he
loved
not
their
company
?
for
all
these
he
knew
would
have
come
to
passe
,
if
he
had
cast
our
Saviour
down
;
for
supposing
our
Saviour
only
to
be
a
very
holy
man
,
he
knew
that
the
Angels
in
such
a
case
would
bear
him
in
their
hands
.
2.
The
advice
of
Satan
stands
thus
,
It
is
not
for
thee
to
stand
here
alwayes
,
and
it
is
not
possible
almost
,
for
the
very
winde
will
blow
thee
off
,
and
besides
thou
wilt
be
starved
,
and
to
get
down
is
dangerous
,
for
how
could
one
get
down
from
such
a
place
and
not
fall
?
therefore
it
will
come
to
this
that
thou
wilt
fall
,
therefore
better
to
cast
thy self
down
,
for
by
doing
so
,
thou
shalt
prove
thy self
the
sonne
of
God
to
all
this
people
.
If
in
thy
striving
to
get
down
safely
thou
shouldst
chance
to
fall
,
then
indeed
the
Angels
would
keep
thee
from
any
hurt
,
Gods
providence
over
thee
might
appear
,
but
thy
considence
in
him
would
not
so
appear
,
nay
thy
diffidence
would
haply
too
much
appear
,
for
the
people
seeing
thee
on
the
pinacle
of
the
Temple
,
suppose
that
thou
camest
up
for
some
such
end
,
to
do
something
of
note
,
not
that
thou
wentest
up
only
to
come
down
again
.
3.
Cast
thy self
down
headlong
,
not
leap
down
,
that
the
miracle
may
be
more
apparent
.
4.
Great
comfort
and
instruction
may
be
raised
from
this
;
Satan
tempts
thee
to
make
away
thy self
,
thou
mayest
be
the
childe
of
God
for
all
this
,
for
our
Saviour
was
tempted
to
cast
himself
down
.
For
it
is
written
]
1.
The
devil
useth
not
any
place
of
Scripture
in
the
other
temptations
;
in
the
former
he
did
not
,
because
our
Saviour
had
not
discovered
his
great
esteem
of
Scripture
,
now
he
had
:
in
the
latter
he
did
not
,
for
he
could
not
finde
any
place
fit
to
perswade
to
idolatry
.
2.
The
reason
why
he
useth
it
here
,
is
because
he
would
see
if
he
could
beat
our
Saviour
at
his
own
weapon
,
and
because
he
knew
that
he
would
be
more
moved
with
a
text
of
Scripture
,
for
since
man
lives
by
every
word
that
proceeds
out
of
the
mouth
of
God
,
here
is
the
word
that
proceeded
from
God
,
It
is
written
,
it
is
the
word
of
God
,
therefore
you
need
not
to
fear
death
,
though
you
cast
your self
down
.
3.
Haply
he
might
think
easily
to
deceive
our
Saviour
,
for
he
knew
that
our
Saviour
was
never
brought
up
in
learning
,
he
was
neither
like
Moses
brought
up
in
all
the
learning
of
the
Aegyptians
,
for
he
came
thence
very
young
;
nor
as
St
Paul
at
the
feet
of
Gamaliel
,
but
with
his
father
Joseph
,
Luke
2.
ult.
4.
He
brought
this
not
only
as
if
our
Saviour
might
,
but
ought
so
to
do
,
as
if
this
had
been
a
prophecy
of
our
Saviour
,
and
he
ought
to
fulfill
it
.
5.
You
may
see
how
expert
the
devil
is
in
the
Scripture
,
for
in
the
whole
Bible
he
could
not
have
chose
a
fitter
place
for
the
temptation
.
6.
That
we
must
not
think
the
cause
good
,
because
they
that
were
the
greatest
hereticks
do
bring
Scripture
,
but
like
Satan
,
where
they
bring
Scripture
once
,
they
bring
and
stand
upon
reason
twice
as
much
,
but
you
art
to
try
whether
they
rightly
alledge
it
.
He
shall
give
his
Angels
charge
]
You
see
the
wonderfull
love
of
God
to
those
that
are
his
,
1.
He
makes
Angels
our
servants
to
look
to
us
and
keep
us
,
and
to
wait
on
us
,
we
should
rather
be
servants
to
them
;
Kings
and
Queens
are
nursing
fathers
and
nursing
mothers
.
2.
He
hath
given
his
Angels
,
those
about
his
own
throne
;
all
Angels
are
his
,
good
and
bad
,
by
creation
,
but
the
good
,
Angels
are
now
only
called
his
Angels
,
the
other
are
called
the
devils
angels
,
Matth.
25.41
.
3.
Angels
,
which
if
you
compare
with
that
which
follows
there
,
you
may
see
that
every
good
man
hath
many
Angels
,
not
only
every
man
his
titular
Angel
.
4.
A
charge
,
a
special
command
.
5.
To
keep
thee
,
not
only
as
David
gave
a
charge
concerning
Absolom
,
Do
the
young
man
no
harm
6.
And
they
shal
bear
thee
up
in
their
hands
,
they
are
not
only
to
look
to
us
lest
we
fall
,
but
to
carry
us
lest
we
fall
.
7.
Lest
at
any
time
,
not
a
moment
that
their
vigilance
ceaseth
.
8.
They
keep
us
,
that
not
only
not
often
,
but
not
once
.
9.
Why
all
this
care
?
all
lest
we
should
hurt
our
foot
,
not
thy
feet
,
the
foot
,
the
lowest
and
the
meanest
part
,
pars
insima
,
pars
unica
,
that
he
saith
thy
foot
,
à
fortiori
,
it
follows
,
he
takes
care
of
all
the
rest
of
the
body
,
he
that
takes
care
of
the
lesser
things
will
take
care
for
the
greater
.
1.
It
is
only
to
keep
one
from
hurting
;
the
next
thing
to
be
considered
is
the
subtilty
and
falshood
of
the
devil
in
citing
this
place
,
1.
They
appear
in
citing
so
fit
a
place
,
for
it
is
as
if
it
had
been
a
Prophecy
on
purpose
for
that
very
occasion
,
for
it
speaks
of
bearing
up
in
their
hands
,
lest
thou
dash
thy
foot
against
a
stone
.
2.
He
leaves
out
that
which
would
make
against
him
.
3.
He
quotes
it
as
if
it
was
particularly
meant
of
our
Saviour
,
whereas
it
is
meant
of
all
holy
men
;
for
our
Saviour
wanted
not
the
protection
of
Angels
,
but
they
his
:
see
how
fitly
this
follows
upon
the
former
,
as
if
he
should
say
,
Thou
wilt
not
turn
stones
into
bread
,
but
thou
wilt
cast
thy self
upon
the
providence
of
God
,
do
so
now
,
what
needest
thou
trouble
thy self
to
come
down
,
cast
thy self
upon
the
providence
of
God
,
cast
thy self
down
?
and
since
the
word
of
God
is
that
thou
so
much
reliest
upon
;
here
is
the
word
of
God
,
it
is
written
.
Vers.
7.
Jesus
said
unto
him
,
It
is
written
again
,
Thou
shalt
not
tempt
the
Lord
thy
God
.
And
Jesus
said
,
It
is
written
again
]
Here
was
no
pausing
,
it
put
not
our
Saviour
to
a
stand
.
1.
You
may
see
the
great
wisdom
of
Christ
,
which
appears
first
that
he
answered
Satan
;
for
doubtlesse
this
was
the
subtilest
temptation
that
the
devil
could
invent
,
yet
our
Saviour
answered
him
.
There
is
a
story
of
a
Limner
,
that
to
shew
his
Art
drew
a
white
line
so
small
,
that
it
could
hardly
be
discerned
;
another
to
shew
that
he
could
excell
him
drew
a
black
line
thorow
the
middle
of
it
,
it
required
an
accurate
sight
to
discern
either
;
but
our
Saviour
at
first
view
immediately
discerned
this
black
line
of
temptation
to
run
thorow
the
plausible
advice
that
Satan
gave
our
Saviour
.
2.
The
next
thing
that
shews
our
Saviours
wisdome
,
was
in
giving
so
speedy
an
answer
:
When
we
are
a
disputing
many
times
,
we
are
forced
to
give
such
an
answer
,
which
may
face
the
objection
whilst
we
have
time
to
rally
our
forces
that
we
may
be
able
to
give
such
a
full
answer
as
may
wholly
rout
it
:
but
our
Saviour
at
first
gives
such
an
answer
as
gets
a
plenary
victory
over
the
temptation
,
and
that
is
the
last
act
of
Christs
wisdome
that
he
gives
such
an
answer
,
which
considering
all
things
a
more
proper
and
full
answer
could
not
be
given
by
the
wisdom
of
men
or
Angels
,
nor
of
Christ
himself
,
though
they
had
never
so
long
time
to
consider
of
it
;
for
it
may
not
be
said
of
Christ
that
his
second
thoughts
or
actions
could
be
more
wise
.
2.
The
holinesse
of
Christ
doth
exceedingly
appear
in
giving
so
speedy
a
denial
:
for
as
it
would
have
argued
some
defect
in
his
wisdome
not
to
have
been
able
at
first
view
to
discover
it
to
be
a
sin
,
which
Satan
perswaded
him
to
,
so
having
discovered
it
to
be
a
sin
,
it
would
have
been
a
sinne
in
Christ
to
have
consulted
whether
he
should
have
done
it
or
no
,
for
it
argues
coldnesse
of
love
to
consider
whether
we
should
offend
God
or
no
,
and
it
argues
a
great
deal
of
folly
;
for
there
is
no
proportionable
weight
between
any
motive
that
can
be
brought
to
perswade
us
to
sinne
,
if
it
be
compared
with
the
evil
of
the
least
sin
to
which
it
perswades
us
.
So
that
to
stand
weighing
(
that
is
consulting
,
)
which
of
those
two
have
greatest
weight
in
them
,
argues
as
great
folly
,
as
if
one
should
stand
weighing
whether
a
feather
or
a
talent
of
lead
were
heavier
.
3.
'T
is
against
the
nature
of
consultation
,
for
Deus
&
peccatum
non
cadunt
subconsultatione
,
God
and
sinne
cannot
be
consulted
of
,
we
may
consult
how
we
may
serve
God
,
but
not
whether
we
should
serve
God
.
He
without
any
stay
answered
and
said
,
our
Saviour
still
answers
by
Scripture
,
to
shew
us
that
the
Word
is
not
profitable
to
answer
one
,
but
all
kindes
of
temptation
.
2.
To
shew
that
the
abuse
of
a
thing
should
not
take
away
the
use
of
it
.
3.
Again
,
not
to
argue
any
contradiction
in
the
Scripture
,
but
to
shew
us
the
best
way
to
understand
Scripture
is
by
comparing
one
place
with
another
.
2.
To
shew
us
how
excellent
it
is
to
balance
and
counterpoise
Scripture
,
to
put
those
places
that
command
a
duty
,
or
set
down
promises
,
should
be
taken
and
joyned
with
those
that
sets
the
limit
to
the
duty
,
and
the
conditions
to
the
promises
:
But
the
Question
may
be
,
Why
did
not
our
Saviour
,
since
the
devil
alledged
the
place
falsly
,
shew
the
errour
and
take
that
way
to
answer
,
since
it
is
very
dangerous
to
let
the
Scripture
be
misunderstood
,
and
we
should
not
let
any
go
on
in
an
errour
?
The
reasons
might
be
,
1.
If
he
had
took
that
way
,
haply
Satan
might
have
brought
another
place
to
that
purpose
,
to
which
the
answer
to
this
place
would
not
serve
;
therefore
our
Saviour
brings
rather
a
place
of
Scripture
to
confute
him
:
now
this
answer
would
serve
not
only
for
this
place
,
but
for
all
other
places
of
this
kinde
whatsoever
.
2.
Because
this
did
in
effect
answer
and
shew
the
very
words
that
the
devil
left
out
;
for
to
tempt
God
is
to
expect
Gods
protection
out
of
his
wayes
.
3.
That
he
might
shew
us
that
Scripture
is
sufficient
to
resist
and
avoid
all
temptations
of
all
kinds
.
4.
As
hath
been
said
before
,
that
we
might
have
a
rule
to
expound
Scripture
.
5.
To
shew
us
that
faith
,
that
is
,
the
object
of
faith
,
the
word
of
God
is
the
only
way
(
not
reason
)
to
quench
the
fiery
darts
of
Satan
.
6.
The
reforming
of
the
erroneous
understanding
of
Scripture
,
need
not
be
done
to
Satan
,
1.
Because
Satan
is
incorrigible
,
and
so
it
would
do
him
no
good
.
2.
He
did
not
cite
the
place
wrong
out
of
ignorance
,
but
out
of
subtilty
and
craft
.
Thou
shalt
not
tempt
the
Lord
thy
God
,
&c.
]
1.
The
meaning
is
not
as
if
he
should
say
,
Why
dost
thou
tempt
me
,
I
am
the
Lord
thy
God
,
and
it
is
written
,
Thou
shalt
not
tempt
the
Lord
thy
God
,
therefore
thou
shalt
not
tempt
me
?
1.
For
then
he
should
have
forbidden
the
devil
to
tempt
him
any
more
.
2.
The
Scripture
is
written
for
our
not
for
Satans
instruction
.
3.
Because
it
had
not
been
so
fit
for
us
,
for
if
that
be
meant
of
the
devil
,
it
belongs
not
to
us
principally
.
4.
Because
evidently
the
command
in
Deuteronomy
is
given
to
the
Israelites
,
and
not
to
Satan
.
2.
In
the
text
in
Deuteronomy
,
it
is
;
you
shall
not
tempt
the
Lord
;
here
,
Thou
shalt
not
tempt
the
Lord
thy
God
,
Why
this
change
?
1.
Was
it
not
to
shew
us
,
that
we
ought
to
apply
commands
,
and
prohibitions
to
our selves
,
those
that
are
spoken
to
all
,
and
so
also
promises
,
if
we
are
in
the
same
case
.
2.
Was
it
not
because
that
here
it
is
written
so
in
the
Septuagint
,
and
not
in
the
Hebrew
,
not
verbatim
according
to
the
Hebrew
,
because
the
Septuagint
being
in
Greek
,
was
farre
more
generally
had
and
understood
.
3.
It
is
to
be
considered
,
what
it
is
to
tempt
God
;
by
what
it
is
to
tempt
man
,
we
may
finde
out
what
it
is
to
tempt
God
;
to
tempt
a
man
is
to
desire
,
or
some
way
to
endeavour
to
encline
him
to
break
that
Law
that
ought
to
rule
him
,
and
that
is
imposed
upon
him
:
now
you
must
understand
that
God
hath
proposed
a
Law
to
himself
to
follow
in
the
ruling
of
the
world
,
viz.
to
work
and
bring
to
passe
all
things
by
means
,
not
immediately
,
as
to
preserve
mans
life
by
nourishing
him
,
&
nourishing
him
by
food
,
not
immediately
;
and
this
Law
God
doth
observe
,
except
some
necessity
requires
his
immediate
providence
and
power
;
whosoever
would
have
God
break
this
Law
,
and
have
him
work
wonders
and
miracles
to
bring
to
passe
that
which
by
means
which
he
hath
afforded
us
may
be
done
,
is
said
to
tempt
God
,
as
apparently
in
this
tempration
it
is
.
2.
Tempting
is
the
same
with
trying
,
to
make
a
needlesse
experiment
;
now
all
experiments
concerning
God
are
needlesse
,
for
needlesse
are
those
means
without
which
the
end
may
as
well
be
attained
,
or
with
which
the
end
cannot
be
attained
,
1.
Therefore
,
those
tempt
God
,
who
cast
themselves
upon
the
immediate
providence
of
God
;
now
he
doth
not
cast
himself
,
who
necessarily
ventures
,
and
puts
himself
upon
Gods
immediate
providence
by
observing
Gods
Laws
,
as
the
three
children
,
but
God
brings
them
into
it
,
and
God
will
deliver
them
:
so
also
if
by
any
other
one
be
brought
to
such
straits
,
that
without
Gods
immediate
providence
one
cannot
escape
,
so
were
they
.
2.
Those
that
tie
God
to
such
and
such
means
,
or
prescribe
the
manner
or
time
how
,
and
when
God
shall
deliver
them
.
3.
There
are
two
kindes
or
wayes
of
tempting
God
,
one
when
the
end
of
our
words
or
actions
is
to
finde
out
whether
God
be
powerfull
,
wise
,
good
,
this
is
called
an
expresse
temptation
.
The
second
kinde
is
,
when
one
doth
or
speaks
any
thing
,
which
although
we
do
it
not
with
that
intent
,
yet
there
can
be
no
other
end
why
one
should
do
it
,
then
by
that
to
be
certified
of
some
thing
concerning
Gods
Attributes
;
for
if
one
would
make
an
experiment
one
would
use
that
very
way
,
and
this
is
called
an
interpretative
temptation
;
now
to
tempt
God
that
is
alwayes
a
sinne
,
for
it
alwayes
supposeth
infidelity
and
ignorance
of
some
inherent
excellency
in
God
,
or
from
distrust
of
his
goodnesse
to
us
,
or
out
of
idlenesse
that
we
will
not
trouble
our selves
to
finde
out
,
or
use
the
means
,
which
God
hath
afforded
us
:
But
James
1.13
.
God
is
not
tempted
with
evil
,
if
God
cannot
be
tempted
,
what
need
we
be
forbid
to
tempt
him
?
I
answer
,
1.
There
are
two
kindes
of
temptation
,
proving
and
seducing
;
wicked
men
do
tempt
God
the
first
way
,
and
that
is
the
thing
we
are
forbid
;
but
the
second
,
to
go
about
to
perswade
God
to
any
sinne
,
none
doth
tempt
him
so
,
and
of
that
kinde
of
temptation
doth
the
Apostle
speak
,
for
the
other
words
shew
what
kinde
of
temptation
is
meant
;
God
tempts
no
man
,
saith
the
Apostle
,
that
is
,
not
to
seduce
him
,
but
to
prove
him
he
doth
,
therefore
the
other
words
are
to
be
meant
of
the
same
kinde
of
temptation
.
2.
God
is
not
tempted
with
evil
,
may
be
meant
thus
;
God
is
not
allured
,
no
evil
doth
any
way
encline
him
,
but
he
is
utterly
averse
from
all
evil
:
If
one
should
see
some
curious
ripe
fruit
,
and
one
were
forbid
all
fruit
,
one
is
used
to
say
to
see
such
curious
fruit
would
tempt
one
shrewdly
,
and
when
one
answers
no
,
it
would
not
tempt
me
;
ones
meaning
is
,
it
would
not
encline
me
or
make
me
desire
to
eat
it
:
so
no
evil
doth
encline
God
to
like
it
.
It
is
said
,
The
Lord
thy
God
,
to
give
us
a
reason
why
we
should
not
tempt
him
;
for
since
our
tempting
God
comes
from
our
doubting
,
and
the
things
we
usually
doubt
of
are
his
power
or
his
goodnesse
to
us
;
here
is
a
word
for
each
,
The
Lord
,
there
his
power
;
Thy
God
,
there
his
goodnesse
:
But
why
is
it
said
,
the
Lord
,
and
thy
God
,
and
not
thy
Lord
?
The
reason
is
,
because
we
use
to
doubt
of
Gods
power
,
without
any
relation
to
our selves
,
but
when
we
doubt
of
his
goodnesse
it
is
in
relation
to
our selves
.
Vers.
8.
Again
the
devil
taketh
him
up
into
an
exceeding
high
mountain
,
and
sheweth
him
all
the
kingdoms
of
the
world
,
and
the
glory
of
them
.
And
again
the
devil
took
him
up
]
This
again
being
referred
to
the
taking
up
,
shews
that
this
was
the
second
time
that
the
devil
took
him
up
,
and
by
consequence
that
the
taking
up
to
the
pinacle
of
the
Temple
was
the
first
,
and
by
consequence
that
that
temptation
was
before
this
,
though
St
Luke
relates
it
before
this
.
2.
The
reason
why
our
Saviour
would
again
be
tempted
,
was
,
because
he
had
not
yet
left
us
an
example
of
the
most
commonest
of
all
temptations
,
viz.
ambition
and
covetousnesse
.
3.
To
shew
the
indefatigablenesse
of
the
devil
,
as
long
as
there
remains
any
way
untried
he
ceaseth
not
.
4.
The
Question
may
be
,
Whence
Satan
took
our
Saviour
?
and
most
probable
it
is
,
that
it
was
from
the
pinacle
of
the
Temple
,
for
it
is
not
likely
that
he
came
down
thence
;
and
that
may
be
one
reason
,
why
it
is
said
an
exceeding
high
mountain
;
for
the
pinacle
of
the
Temple
was
higher
then
ordinary
mountains
.
For
Jerusalem
it self
was
built
upon
an
hill
;
for
the
devil
after
he
had
set
our
Saviour
upon
the
pinacle
he
left
him
a
while
to
see
what
would
be
the
issue
of
it
,
to
which
it
may
be
those
words
of
Luke
do
relate
,
viz.
And
he
left
him
for
a
season
;
for
,
it
was
convenient
to
strengthen
the
temptation
,
that
he
should
withdraw
himself
.
2.
Because
we
do
not
reade
of
,
nor
is
it
very
probable
,
that
the
devil
did
ever
tempt
our
Saviour
any
more
after
this
manner
vocally
,
because
he
knew
him
to
be
the
sonne
of
God
;
and
our
Saviour
immediately
after
this
began
to
preach
and
cast
out
devils
:
but
I
submit
,
and
am
willing
that
any
man
should
think
otherwise
.
An
exceeding
high
mountain
]
It
is
haply
not
possible
for
any
man
to
tell
out
of
Scripture
,
or
any
other
way
,
what
mountain
this
was
,
whether
it
was
the
mountain
from
which
Moses
beheld
the
Land
of
Canaan
,
or
any
other
,
is
a
curiosity
to
enquire
.
2.
The
reason
why
he
carried
him
to
so
high
a
mountain
,
was
,
that
he
might
have
the
fuller
and
larger
prospect
.
And
shewed
to
him
all
the
kingdoms
of
the
world
]
How
could
that
be
,
for
though
the
mountain
had
been
as
high
as
the
Sunne
,
or
a
thousand
thousand
times
higher
,
impossible
it
is
for
a
man
to
see
half
the
world
from
thence
,
for
the
Sunne
that
is
so
high
and
farre
bigger
then
the
earth
sees
but
a
little
more
then
half
at
the
same
time
?
Nay
ones
eye
cannot
see
to
discern
Cities
,
or
any
such
thing
not
many
miles
;
for
upon
the
sea
with
the
help
of
glasses
,
they
cannot
see
very
far
,
Galataeus
his
glasse
,
the
excellentest
now
in
the
world
,
shews
not
above
fourscore
miles
any
whit
distinctly
.
2.
He
did
not
with
his
finger
pointing
say
,
There
is
Rome
,
and
there
lies
Grecce
,
&c.
and
then
tell
him
the
commodities
,
wealth
and
glory
of
those
Countreys
,
1.
Because
he
might
as
well
have
done
that
on
the
pinacle
,
and
never
carried
him
thence
.
2.
Because
he
shewed
them
as
St
Luke
relates
in
a
moment
,
and
a
discourse
of
the
glory
of
such
kingdoms
,
would
be
long
:
likely
it
seems
,
that
by
some
apparitions
and
sights
in
the
air
,
he
might
shew
those
things
he
desired
to
present
to
our
Saviour
;
and
the
reason
why
he
took
him
to
an
high
mountain
to
shew
him
this
sight
,
was
that
by
the
real
being
upon
the
mountain
,
the
rest
might
not
seem
prestigious
,
for
if
he
had
shewed
these
things
while
he
was
on
the
pinacle
,
he
might
surely
know
that
whatsoever
he
saw
besides
the
City
of
Jerusalem
and
the
Temple
,
were
meer
figments
.
And
the
glory
of
them
]
He
omits
not
any
thing
that
might
make
for
his
purpose
:
All
the
kingdoms
,
he
therein
shewed
the
largenesse
of
the
dominions
he
offered
,
And
in
the
glory
,
the
magnificence
of
them
.
2.
He
shewed
the
glory
of
them
,
but
not
the
cares
,
the
manifold
dangers
of
them
:
Satan
alwaye
,
sets
the
best
side
outward
,
and
conceals
that
which
might
displease
,
St
Luke
saith
,
All
this
was
done
in
a
moment
;
1.
To
shew
that
the
glory
is
momentany
.
2.
That
he
might
see
them
all
at
once
;
for
if
in
long
tract
of
time
,
and
successively
they
had
been
shewed
,
they
would
not
have
been
so
strong
a
temptation
,
for
the
simultaneous
sight
of
all
would
much
more
affect
.
3.
In
a
moment
,
lest
having
a
long
time
to
behold
them
,
the
fallacy
of
the
sight
might
appear
.
Vers.
9.
And
saith
unto
him
,
All
these
things
will
I
give
thee
,
if
thou
wilt
fall
down
and
worship
me
.
And
he
said
unto
him
]
He
presently
said
unto
him
,
he
would
strike
while
the
iron
was
hot
:
for
,
1.
The
freshnesse
and
delight
in
these
earthly
things
quickly
cloy
.
2.
Time
of
consideration
is
an
advantage
:
Satan
loves
not
to
give
to
any
.
All
these
will
I
give
thee
]
See
how
large
his
offers
are
,
he
will
bid
all
,
nay
more
then
he
hath
,
lest
there
should
be
any
failing
that
way
;
with
others
a
piece
of
bread
,
or
a
pair
of
shoes
were
enough
to
perswade
them
to
sinne
.
2.
The
temptation
was
very
strong
,
and
as
he
hoped
very
likely
to
prosper
,
for
our
Saviours
parents
(
though
of
the
bloud-royal
)
being
but
poor
,
it
would
be
so
much
the
greater
.
If
thou
falling
down
wilt
worship
me
]
1.
The
things
the
devil
offers
are
poor
and
temporal
,
the
things
God
offers
are
glorious
and
eternal
.
2.
The
conditions
upon
which
Satan
offers
them
are
wicked
and
abominable
,
he
alwayes
makes
us
pay
too
dear
for
his
vanities
,
but
the
condition
upon
which
God
offers
eternal
life
,
is
holy
,
and
such
,
that
one
would
,
if
one
fully
understood
,
choose
,
though
there
were
no
reward
.
2.
There
are
two
kindes
of
Gods
attributes
,
his
communicable
and
his
incommunicable
,
and
the
endeavours
and
desires
of
the
good
and
bad
are
differenced
by
them
:
for
Satan
,
and
his
Angels
,
and
his
followers
strive
to
be
like
him
in
his
incommunicable
attributes
,
as
worship
,
honour
and
glory
,
and
to
be
loved
and
feared
above
all
;
but
the
righteous
they
strive
for
holinesse
,
mercy
and
love
,
and
patience
,
and
restore
the
image
of
God
which
is
so
much
defaced
:
and
the
image
of
God
which
man
was
created
in
,
did
certainly
consist
in
the
participation
of
those
attributes
which
are
communicable
,
for
God
created
him
in
his
image
,
good
and
bad
strive
to
be
like
God
,
Ero
sicut
altissimus
,
saith
Lucifer
,
And
be
you
mercifull
as
your
heavenly
Father
is
mercifull
,
saith
our
blessed
Saviour
;
but
the
one
he
will
be
like
God
in
power
and
glory
,
sicut
altissimus
,
the
other
in
holinesse
and
power
,
Ero
sicut
sanctissimus
:
This
temptation
differs
from
the
former
,
1.
He
quotes
no
Scripture
for
this
,
the
reason
is
,
because
for
this
sinne
and
grosse
errour
of
idolatry
there
is
not
any
thing
in
holy
Scripture
to
countenance
,
but
not
any
sinne
whatsoever
more
spoke
against
then
idolatry
.
2.
In
the
other
temptations
he
promised
nothing
,
before
this
he
prefixes
a
promise
,
and
a
large
offer
.
3.
In
the
other
he
saith
,
If
thou
art
the
sonne
of
God
,
not
so
here
,
the
reason
may
be
,
that
that
clause
was
against
him
here
,
for
if
he
was
the
son
of
God
,
the
offer
of
giving
him
all
these
things
were
vain
,
for
they
were
his
before
.
2.
To
wish
him
to
worship
him
were
madness
;
for
the
son
of
God
ought
to
worship
none
,
much
lesse
,
whom
none
should
worship
,
Satan
.
Vers.
10.
Then
saith
Jesus
unto
him
,
Get
thee
behinde
,
Satan
:
for
it
is
written
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
Then
Jesus
answered
and
said
,
Avoid
Satan
]
Our
Saviour
bids
him
not
avoid
before
,
1.
Because
he
had
not
suffered
,
and
by
consequence
not
left
us
an
example
,
and
a
rule
how
to
answer
all
kinds
of
temptations
.
2.
To
teach
,
1.
That
we
are
patiently
to
bear
injuries
offered
to
our selves
,
but
for
injuries
and
blasphemies
against
God
,
not
so
much
as
to
hear
them
with
patience
.
2.
To
teach
us
what
company
to
avoid
.
1.
Blasphemers
,
for
here
Satan
makes
himself
God
,
in
saying
,
all
things
were
his
.
2.
Those
that
tempt
us
to
idolatry
,
we
are
to
avoid
their
company
;
nay
indeed
in
Deuteronomy
,
whosoever
tempted
one
to
idolatry
,
though
it
were
ones
childe
,
one
wife
,
or
ones
friend
,
one
were
to
reveal
him
,
and
have
him
stoned
.
2.
Our
Saviour
took
no
notice
that
he
was
Satan
before
,
but
now
he
doth
,
&
now
he
plainly
shewed
himself
,
for
whosoever
saith
,
that
all
things
are
his
to
bestow
,
and
will
be
worshipped
,
is
either
God
or
the
devil
.
Satan
is
an
Hebrew
word
and
signifies
adversary
.
For
it
is
written
]
All
Christs
answers
are
by
Scripture
,
and
all
the
places
out
of
Deuteronomy
,
and
every
one
cited
verbatim
from
the
Septuagint
,
and
not
from
the
original
:
the
reason
why
our
Saviour
answers
all
by
Scripture
is
already
shown
.
Thou
shalt
worship
the
Lord
thy
God
]
Why
doth
not
our
Saviour
answer
him
some
other
way
,
he
might
have
answered
him
,
that
all
those
things
were
not
his
to
give
,
but
our
Saviour
doth
not
give
such
an
answer
,
as
might
only
satisfie
that
temptation
,
but
all
temptations
whatsoever
there
were
or
might
be
to
that
since
;
for
if
our
Saviour
had
been
onely
to
defend
and
answer
for
himself
,
he
might
and
haply
would
have
answered
otherwise
,
but
he
being
in
our
stead
,
and
to
leave
us
an
example
,
he
answers
so
as
it
might
be
best
for
us
,
and
that
we
might
have
a
patern
and
answer
left
for
us
to
answer
all
temptations
of
that
kinde
;
for
suppose
he
had
said
to
Satan
,
the
things
that
thou
offerest
are
not
in
thy
power
to
give
,
two
inconveniences
would
have
followed
,
1.
That
answer
would
not
have
served
us
,
when
man
,
suppose
the
King
or
some
great
man
had
offered
such
preferment
as
was
in
his
power
to
give
;
our
Saviours
answer
would
not
have
served
us
,
and
so
one
,
if
not
the
only
end
of
his
temptation
had
failed
,
viz.
to
leave
us
a
way
to
overcome
all
kinde
of
temptations
.
2.
It
might
have
seemed
that
he
would
have
fallen
down
,
if
he
had
had
power
to
give
what
he
promised
.
May
it
not
be
to
show
us
that
we
are
first
to
consider
to
what
we
are
perswaded
to
before
we
consider
the
motives
by
which
we
are
perswaded
;
and
if
it
appears
to
be
a
sin
,
that
we
ought
not
to
consider
the
motives
,
for
that
will
prove
a
snare
unto
us
,
and
therefore
Christ
discovering
this
to
be
abominable
idolatry
,
he
answers
not
to
the
motives
but
to
the
temptations
.
Vers.
11.
Then
the
devil
leaveth
him
,
and
behold
Angels
came
and
ministred
unto
him
.
Then
]
1.
When
our
Saviour
had
commanded
him
to
avoid
.
2.
As
soon
as
he
saw
he
was
discovered
,
for
in
all
the
rest
of
the
temptations
our
Saviour
took
no
notice
who
he
was
.
3.
So
soon
as
he
had
ended
all
his
temptations
,
the
devil
stayes
not
any
where
willingly
longer
then
he
is
in
hope
of
doing
mischief
.
The
devil
left
him
]
1.
That
one
may
do
that
which
Christ
commands
,
and
yet
be
as
bad
as
the
devil
,
for
Christ
commanded
the
devil
to
get
him
hence
,
and
so
he
did
;
we
do
not
obey
God
by
doing
what
he
commands
,
but
because
he
commands
;
when
the
devils
do
what
God
commands
,
't
is
rather
in
them
an
act
of
subjection
then
obedience
,
and
the
will
of
God
is
more
properly
done
upon
them
then
by
them
.
2.
Observe
,
how
easie
't
is
for
Christ
to
deliver
his
out
of
temptation
,
if
he
does
but
rebuke
him
't
is
all
that
the
Angel
does
desire
;
Jude
.
3.
This
is
the
difference
betwixt
Christ
and
not
only
the
Saints
,
but
the
very
Angels
themselves
:
if
Christ
rebukes
Satan
,
and
bid
him
get
him
hence
,
he
cannot
resist
,
yet
by
way
of
indignation
they
may
bid
him
get
him
hence
,
but
authoritatively
they
cannot
.
St
Luke
hath
it
,
That
he
left
him
for
a
season
;
two
things
may
be
gathered
from
that
,
1.
That
he
left
him
not
for
ever
.
2.
That
he
left
him
not
for
any
certain
time
,
but
for
a
season
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
while
he
could
finde
a
fit
opportunity
to
tempt
him
again
,
which
should
teach
us
not
to
go
into
places
of
temptation
,
for
the
devil
leaves
thee
no
longer
then
while
he
can
finde
an
opportunity
to
tempt
.
2.
It
should
teach
us
to
take
all
opportunities
to
do
good
.
3.
To
consider
what
temptations
every
place
,
action
and
imployment
are
subject
to
,
and
to
provide
for
them
.
The
Angels
]
The
good
Angels
,
you
may
see
what
we
may
expect
if
we
resist
to
the
end
,
more
comforts
then
temptations
;
for
we
reade
but
of
one
that
did
tempt
,
but
here
are
many
that
do
comfort
.
2.
You
see
no
sooner
the
temptation
ended
,
but
the
Angels
come
.
Came
]
Why
,
where
were
they
not
with
our
Saviour
?
It
seems
therefore
it
is
said
they
came
,
to
shew
that
they
were
not
with
our
●aviour
before
,
lest
one
should
think
,
1.
That
our
Saviour
could
not
himself
alone
overcome
the
devil
,
but
had
coadjutors
to
help
him
or
assist
him
.
2.
Or
at
least
we
should
think
that
he
did
not
alone
in
other
victories
over
Satans
instruments
,
subdue
the
malice
of
his
enemies
,
and
so
we
should
ascribe
part
of
our
redemption
to
Angels
.
And
ministred
unto
him
]
Our
Saviour
did
not
want
their
ministration
,
but
it
was
their
honour
,
and
not
our
Saviours
want
that
caused
them
to
minister
unto
him
.
Vers.
12.
Now
when
Jesus
had
heard
that
John
was
cast
into
prison
,
he
departed
into
Galilee
.
Now
when
Jesus
heard
]
It
is
not
to
be
supposed
that
this
is
to
be
meant
,
that
he
immediately
after
the
temptation
was
ended
went
into
Galilee
,
for
many
things
were
done
before
,
as
the
calling
of
many
of
his
Disciples
,
as
Andrew
and
Peter
,
as
John
1.
as
also
his
turning
water
into
wine
,
and
all
things
which
preceeded
Johns
imprisoning
.
Why
did
our
Saviour
stay
while
he
heard
the
news
,
for
he
knew
not
only
the
very
instant
,
when
it
was
done
,
but
long
before
when
it
should
be
done
,
and
need
not
stay
while
the
news
was
brought
him
?
1.
He
stayed
while
the
news
was
brought
,
because
he
knew
that
before
that
the
Pharisees
knew
that
work
was
accomplished
,
they
would
not
go
about
to
do
any
thing
against
him
,
and
so
long
while
the
news
came
of
Johns
imprisonment
,
he
was
safe
.
2.
Because
if
he
had
departed
from
Judea
before
it
was
known
that
John
was
imprisoned
(
though
he
knew
it
)
the
cause
of
his
departure
would
not
have
been
known
,
and
he
might
have
seemed
to
have
fled
upon
meer
surmises
of
danger
,
so
to
have
been
timerous
.
That
John
was
delivered
up
]
John
Baptist
,
what
man
be
he
never
so
holy
can
escape
the
fury
of
the
wicked
!
the
occasion
of
his
imprisonment
is
set
down
,
Matth.
14.
but
though
Herodias
was
the
promoter
of
that
persecution
against
John
,
and
Herod
by
his
power
put
him
in
prison
,
yet
the
Jews
were
the
betrayers
of
him
;
for
our
Saviour
saith
,
They
did
whatsoever
they
would
,
and
that
they
betrayed
John
,
1.
Here
it
is
said
,
that
When
John
was
delivered
up
;
for
our
Translation
,
when
he
was
cast
into
prison
,
stands
not
with
the
original
.
2.
John
was
out
of
the
jurisdiction
of
Herod
,
as
appears
Matth.
3.1
.
Luke
3.1
.
for
the
wildernesse
of
Judea
was
not
within
the
precincts
of
Galilce
,
and
Herod
was
only
Tetrarch
of
Galilce
at
that
time
.
3.
If
the
Jews
had
not
had
any
hand
in
this
,
why
should
our
Saviour
flee
out
of
Judea
upon
it
?
And
if
you
shall
say
,
Why
should
our
Saviour
flee
into
Galilee
,
where
Herod
ruled
,
for
he
might
expect
the
same
usage
?
I
answer
no
,
for
the
reason
why
Herod
persecuted
John
,
our
Saviour
never
did
,
viz.
reprove
Herod
for
his
incestuous
marriage
;
but
the
reason
which
made
the
Jews
so
incensed
,
viz.
the
reproving
of
their
hypocrisie
,
and
not
standing
for
the
Ceremonies
,
our
Saviour
was
no
lesse
exact
then
John
.
He
departed
into
Galilee
]
The
place
from
whence
he
went
is
most
reasonably
thought
to
be
Judea
,
from
whence
he
went
to
avoid
the
persecution
of
the
Jews
:
the
whole
Countrey
of
the
Jews
was
called
Palestina
,
which
was
in
length
from
Dan
to
Beershoba
about
two
hundred
and
ten
miles
,
in
breadth
from
Endor
to
Gilead
ten
miles
,
it
was
divided
into
four
Provinces
,
viz.
Judea
,
Trachonitis
,
Samaria
and
Galilee
.
Vers.
13.
And
leaving
Nazareth
,
he
came
and
dwelt
at
Capernaum
,
which
is
upon
the
sea-coast
,
in
the
borders
of
Zabulon
and
Nephthali
.
And
left
Nazareth
]
The
reasons
why
he
left
Nazareth
,
were
1.
Either
because
it
was
not
so
farre
off
from
the
Jews
his
enemies
.
2.
Or
because
he
should
not
have
done
so
much
good
there
,
for
a
Prophet
is
not
honoured
in
his
own
Countrey
.
3.
Or
to
fulfill
the
Prophecy
,
1.
We
may
learn
,
That
temporal
priviledges
do
not
obtain
any
thing
from
Christ
,
except
they
are
holy
withall
,
Matth.
7.
they
thought
because
they
had
eaten
and
drunken
,
&c.
and
we
think
that
if
we
had
been
acquainted
with
our
Saviour
we
should
have
had
a
surer
way
to
heaven
:
no
,
no
,
that
which
brought
them
to
heaven
was
faith
,
not
their
knowing
Christ
,
but
their
believing
on
him
,
and
obeying
of
him
,
and
we
have
that
way
still
,
and
if
our
means
of
believing
are
not
so
great
,
the
reward
of
our
believing
shall
be
greater
.
2.
Christ
left
his
kindred
,
acquaintance
and
fathers
house
to
preach
the
Gospel
.
And
dwelt
in
Capernaum
]
He
dwelt
there
,
because
it
was
very
remote
from
Jerusalem
,
where
dwelt
the
Scribes
and
Pharisees
his
enemies
,
the
reason
why
he
dwelt
there
rather
then
elswhere
thereabout
,
was
because
it
was
the
place
of
most
concourse
of
people
,
being
the
metropolis
of
Galilee
;
the
name
signifies
the
City
of
Consolation
,
and
seems
not
to
be
built
in
Joshua's
time
,
for
there
is
no
mention
of
it
in
the
Old
Testament
.
In
the
borders
of
Zabulon
and
Nephthali
]
The
reason
why
St
Matthew
does
not
set
down
to
which
Tribe
Capcrnaum
did
belong
,
may
be
,
1.
To
make
the
Prophecy
plain
to
be
understood
,
to
set
it
down
in
those
words
:
for
if
a
great
light
appeared
in
the
confines
of
Zabulon
,
which
was
next
to
Nephthali
,
or
in
the
confines
of
Nephthali
,
which
was
next
to
Zabulon
,
it
must
needs
be
seen
of
both
.
2.
Because
haply
that
City
might
not
belong
to
either
Tribe
wholly
,
but
to
both
,
as
Jerusalem
to
the
Tribe
of
Judah
and
Benjamin
;
so
also
other
Cities
belonged
to
two
Tribes
,
as
appears
Joshua
17.8
,
9.
and
as
among
us
some
Towns
belong
part
to
one
Shire
,
and
part
to
another
.
Vers.
14.
That
it
might
be
fulfilled
which
was
spoken
by
Esaias
the
Prophet
,
saying
.
That
it
might
be
fulfilled
]
The
phrase
seems
strange
,
for
it
seems
more
likely
that
it
should
be
,
and
so
it
was
fulfilled
then
that
it
might
be
fulfilled
,
for
it
seems
that
things
were
foretold
,
because
they
shall
come
to
passe
,
and
not
that
they
came
to
passe
because
they
were
foretold
.
I
answer
,
that
divers
things
that
God
foretels
,
he
doth
not
foretell
to
that
end
,
that
he
might
prove
himself
omniscient
,
and
to
know
things
before
they
come
to
passe
,
for
if
so
,
then
things
should
not
come
to
passe
,
because
they
are
fore-told
,
but
be
fore-told
,
because
they
are
to
come
to
passe
,
but
God
fore-tels
them
,
because
he
intends
to
do
them
,
and
rather
to
prove
his
omnipotence
then
his
omniscience
,
or
his
goodnesse
,
so
that
Christ
might
dwell
in
Capernaum
,
to
perform
that
promise
which
God
had
made
in
the
Prophets
time
;
for
although
the
performing
of
that
Prophecy
was
not
the
only
cause
of
Christs
dwelling
in
Capernaum
,
yet
had
there
been
no
other
cause
,
that
had
been
a
sufficient
cause
;
this
is
certain
,
that
God
first
intends
to
do
good
to
a
man
or
people
before
he
promises
so
to
do
,
and
promiseth
so
to
do
,
if
at
all
he
promiseth
before
he
doth
it
:
Gods
intention
to
do
good
,
considering
his
immutability
,
is
the
primary
cause
of
the
doing
that
good
which
he
intended
,
but
his
intention
layes
no
obligation
,
whereby
any
man
may
challenge
of
him
so
to
do
,
but
his
promise
doth
lay
an
obligation
,
and
therefore
it
is
very
good
sense
to
say
,
he
did
so
that
it
might
be
fulfilled
which
was
promised
.
If
it
had
been
said
,
that
so
it
was
fulfilled
which
was
prophesied
,
it
had
only
shewed
Gods
omniscience
of
things
to
come
,
but
by
being
said
,
that
it
might
be
fulfilled
,
it
shews
his
power
,
being
able
to
bring
to
passe
what
he
promised
,
and
also
his
sidelity
and
truth
,
in
bringing
to
passe
what
he
had
promised
.
Again
,
if
it
had
been
said
,
that
so
it
was
fulfilled
,
it
not
importing
any
act
of
Gods
providence
in
bringing
of
it
so
to
passe
,
but
only
of
his
prescience
in
knowing
that
it
should
so
come
to
passe
,
it
did
no
way
oblige
,
or
at
least
not
so
much
,
those
that
received
that
blessing
to
thankfulnesse
,
it
might
make
them
admire
him
for
his
omniscience
,
but
not
blesse
him
for
his
goodnesse
;
for
there
is
little
or
no
thanks
due
to
him
,
that
tels
me
what
good
shall
hereafter
befall
me
,
but
there
are
many
thanks
to
him
that
fore-tels
and
promises
that
such
a
good
thing
he
will
do
for
me
.
Observe
1.
That
all
that
God
promises
he
brings
to
passe
though
it
belong
after
,
wherefore
it
is
impossible
that
one
trusting
in
his
promises
should
be
deceived
.
2.
That
we
should
as
Christ
was
be
careful
of
fulfilling
what
was
written
,
although
there
be
no
Prophecies
written
of
us
which
we
may
fulfill
,
yet
there
are
commands
given
us
which
we
may
fulfill
,
and
commands
are
as
much
Gods
word
as
Prophecies
.
Which
was
spoken
by
the
Prophet
Esaias
]
St
Matthew
doth
the
oftenest
quote
Scriptures
,
in
respect
that
he
wrote
to
the
Jews
.
Vers.
15.
The
land
of
Zabulon
,
and
the
land
of
Nephthali
,
by
the
way
of
the
sea
beyond
Jordan
,
Galilee
of
the
Gentiles
.
The
land
of
Zabulon
,
and
the
land
of
Nephthali
]
That
that
Prophecy
in
Isa.
9.1
.
was
fulfilled
by
our
Saviour
dwelling
in
Capernaum
,
these
reasons
make
evident
,
1.
Because
St
Matthew
interprets
it
,
who
is
of
equal
authority
with
the
Prophet
Isaiah
.
2.
Because
the
rest
of
that
Chapter
in
Isaiah
is
meant
of
our
Saviour
,
by
the
consent
generally
of
the
Rabbins
,
and
where
there
is
no
pregnant
argument
that
any
place
of
Scripture
should
be
interpreted
otherwise
,
if
the
following
verses
are
without
controversie
meant
of
our
Saviour
,
the
precedent
verses
are
meant
of
him
also
.
3.
The
coherence
of
the
words
sheweth
it
also
,
for
it
is
said
,
That
the
people
that
had
sat
in
darkness
had
seen
a
great
light
,
and
some
other
blessings
more
that
should
be
bestowed
upon
them
,
in
the
next
following
verses
,
and
then
in
the
sixth
verse
,
he
sets
down
how
all
these
blessings
,
and
who
should
accomplish
them
,
or
if
you
will
,
the
reason
why
all
these
things
should
come
to
passe
,
in
those
words
,
viz.
For
to
us
a
childe
is
born
,
to
us
a
Son
is
given
.
Galilee
of
the
Gentiles
]
The
reason
why
it
is
called
Galilee
of
the
Gentiles
,
is
,
1.
Either
because
divers
Gentiles
lived
there
,
it
being
upon
the
border
of
the
Land
of
the
Jews
.
2.
Or
,
because
Solomon
gave
twenty
Cities
there
to
Hiram
,
1
King
.
9.11
,
12.
Galilee
was
divided
into
two
parts
,
the
upper
and
the
nether
,
the
upper
was
that
which
here
was
called
Galilee
of
the
Gentiles
.
Vers.
16.
The
people
which
sat
in
darknesse
,
saw
great
light
:
and
to
them
which
sate
in
the
region
and
shadow
of
death
,
light
is
sprung
up
.
The
people
that
sate
in
darkness
]
These
people
that
lived
in
Galilce
were
very
ignorant
,
and
very
wicked
,
though
in
the
Prophet
Isaiah
it
is
said
,
They
walked
in
darkness
,
not
that
they
walked
towards
the
light
,
hence
is
that
saying
,
John
7.52
.
hence
the
reason
of
their
ignorance
and
wickednesse
,
1.
Their
remotenesse
from
Jerusalem
the
place
of
Gods
worship
.
2.
The
vicinity
and
mixing
with
the
Gentiles
.
3.
Capernaum
being
a
Garison
town
and
full
of
souldiers
;
by
darknesse
is
meant
in
the
Scripture
ignorance
,
it
is
said
,
they
sate
in
darknesse
,
the
light
came
to
them
,
they
did
not
come
to
the
light
.
Saw
a
great
light
]
1.
It
is
not
said
,
they
imbraced
the
truths
of
the
Gospel
,
but
that
they
saw
them
.
2.
Christ
called
a
great
light
to
distinguish
him
from
the
Prophets
,
or
else
it
is
meant
of
the
Gospel
which
revealed
diver
;
truths
,
either
utterly
unknown
,
or
very
obscurely
known
in
the
time
of
the
Law
.
And
to
them
that
sate
in
the
region
and
shadow
of
death
]
1.
Those
that
sit
in
ignorance
of
divine
truths
,
sit
also
in
the
region
of
death
,
that
is
,
in
that
place
where
death
hath
dominion
over
them
.
2.
In
that
it
is
said
,
they
sate
in
the
region
and
shadow
of
death
,
it
shews
,
that
they
did
not
strive
to
be
delivered
,
but
were
content
and
secure
in
the
state
wherein
they
were
.
Light
is
risen
up
to
them
]
The
word
properly
signifies
the
Sun
rising
,
not
as
it
is
in
our
Translation
,
is
sprung
up
,
which
is
proper
to
flowers
,
and
things
that
grow
out
of
the
earth
,
and
it
shews
that
by
no
endeavour
of
theirs
did
this
blessing
rise
up
to
them
,
but
as
we
have
no
hand
in
making
the
Sunne
rise
,
for
it
rises
though
we
sleep
,
and
are
so
far
from
causing
it
to
rise
that
we
do
not
so
much
as
expect
it
.
Vers.
17.
From
that
time
Jesus
began
to
preach
,
and
to
say
,
Repent
,
for
the
Kingdome
of
Heaven
is
at
hand
.
From
thence
Jesus
began
to
preach
,
and
to
say
,
Repent
]
It
is
not
meant
exclusively
that
Christ
did
not
preach
before
,
for
it
is
apparent
,
John
3.24
.
that
our
Saviour
did
baptize
,
and
very
probable
it
is
that
he
did
not
baptize
without
preaching
before
John
was
cast
into
prison
;
the
reasons
why
our
Saviour
began
with
the
same
doctrine
that
John
Baptist
did
,
1.
Because
it
was
the
most
convenientest
doctrine
for
him
to
preach
at
first
,
and
there
was
no
reason
why
he
should
avoid
it
,
because
John
preached
it
before
him
;
and
therefore
when
he
sends
his
own
Disciples
to
preach
,
he
bids
them
begin
the
publishing
of
the
Gospel
,
with
the
self
same
words
,
which
appears
by
comparing
those
two
places
together
,
Mark
6.12
.
Matth.
10.7
.
2.
It
might
be
to
confirm
their
high
esteem
of
St
John
,
for
it
much
concerned
them
to
have
an
high
esteem
of
St
John
,
who
testified
of
our
Saviour
.
3.
That
he
and
his
doctrine
might
be
better
received
at
first
;
for
St
John
being
accounted
so
great
a
Prophet
,
and
so
much
honoured
by
the
people
,
they
must
also
receive
any
one
that
went
his
way
,
and
for
the
great
inconvenience
that
might
have
come
upon
this
,
that
the
people
might
have
thought
our
Saviour
St
Johns
Disciple
,
it
was
taken
off
by
the
frequent
testimonies
of
St
John
before
given
of
him
,
as
also
by
Johns
Disciples
following
of
him
,
and
by
his
doing
so
many
miracles
,
whereas
St
John
did
none
.
Repent
,
&c.
]
1.
You
may
see
the
nature
of
repentance
from
the
word
,
for
it
signifies
the
changing
of
our
mindes
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
taken
for
the
understanding
,
judgement
,
will
,
thoughts
,
and
so
by
consequence
whosoever
doth
truly
repent
,
his
thoughts
,
judgement
,
will
,
and
all
are
changed
,
they
are
set
upon
other
objects
.
2.
By
consequence
it
is
not
an
outward
change
,
but
argues
some
repentance
,
one
may
have
restraining
grace
without
repentance
.
3.
It
argues
that
all
are
gone
astray
,
or
else
there
need
be
no
returning
.
4.
It
shews
that
the
Gospel
is
the
right
way
to
bring
one
to
repentance
,
And
the
kingdom
of
heaven
is
at
hand
,
is
brought
as
the
reason
and
motive
of
repentance
,
the
hammer
of
the
Law
may
break
us
in
pieces
,
but
't
is
the
fire
of
the
Gospel
that
purges
us
from
our
drosse
.
4.
The
Gospel
is
a
kingdome
to
rule
us
,
as
well
as
promises
a
kingdome
to
be
bestowed
upon
us
.
Divers
look
upon
the
Gospel
as
promising
a
Kingdome
of
Glory
,
but
not
as
it
sets
in
us
a
Kingdom
of
grace
,
but
except
the
Kingdom
of
God
first
come
into
us
,
we
shall
never
come
into
it
.
5.
It
shews
that
Christ
and
John
preached
for
the
substance
the
very
same
Gospel
,
for
both
begin
their
preaching
with
the
same
words
.
6.
The
Gospel
is
now
seen
clearer
,
because
it
is
neerer
.
Vers.
18.
And
Jesus
walking
by
the
sea
of
Galilee
,
saw
two
brethren
,
Simon
,
called
Peter
,
and
Andrew
his
brother
,
casting
a
net
into
the
sea
;
(
for
they
were
fishers
.
)
And
Jesus
walking
by
the
sea
of
Galilee
]
It
is
the
same
which
St
John
cals
the
sea
of
Tiberias
,
which
City
was
built
by
Herod
after
he
was
reconciled
to
Tiberias
,
which
in
honour
of
him
he
named
Tiberias
,
and
from
thence
the
sea
also
took
his
name
,
it
was
about
sixteen
miles
long
,
and
six
miles
over
:
It
was
called
the
sea
of
Galilee
,
though
it
was
but
a
lake
,
for
the
Jews
used
to
call
any
abundance
of
waters
a
sea
,
as
the
brazen
sea
in
the
Temple
of
Solomon
,
so
called
,
because
it
held
a
great
deal
of
water
;
it
was
called
the
sea
of
Galilee
to
shew
that
it
was
not
the
main
Ocean
.
Saw
two
brethren
,
Simon
,
who
is
called
Peter
,
and
Andrew
his
brother
]
These
were
not
the
first
that
our
Saviour
called
to
be
his
Disciples
,
for
Philip
was
called
,
John
1.43
.
before
John
Baptist
was
cast
into
prison
,
neither
was
this
the
first
time
that
our
Saviour
saw
them
,
John
1.37
.
Casting
a
net
into
thesea
,
for
they
were
fishers
]
1.
We
do
generally
reade
in
Scripture
that
those
men
to
whom
God
shewed
any
great
revelation
,
or
bestowed
any
great
blessing
,
he
did
it
in
the
time
when
they
were
well
imployed
in
the
works
of
their
callings
,
so
to
Moses
,
so
to
the
shepherds
,
Luke
2.
and
so
to
these
four
Disciples
in
this
Chapter
.
2.
Since
it
is
apparent
by
John
1.
that
these
were
called
to
the
faith
before
,
it
shews
that
religion
,
ones
general
calling
doth
not
hinder
industry
in
our
particular
calling
.
3.
It
is
not
to
be
understood
that
our
Saviour
Christ
called
them
just
at
that
time
when
they
were
casting
their
nets
into
the
sea
;
for
it
is
probable
,
that
this
their
casting
their
nets
into
the
sea
,
was
part
of
that
unfruitfull
labour
which
St
Peter
speaks
to
our
Saviour
of
,
Luke
5.5
.
after
which
our
Saviour
preached
to
the
people
out
of
their
ship
,
and
the
miraculous
draught
of
fishes
,
was
before
the
following
words
were
spoken
,
They
were
fishers
:
1.
To
shew
us
,
that
every
one
should
follow
their
own
calling
,
and
not
to
intermeddle
with
other
mens
.
2.
Or
to
shew
us
that
this
their
fishing
was
not
their
recreation
,
but
their
calling
;
the
reason
why
he
chose
ignorant
men
to
be
his
Disciples
,
was
to
avoid
calumny
,
for
if
they
had
been
learned
men
,
it
might
be
objected
,
that
they
by
sophistry
or
eloquence
did
convert
men
to
be
of
their
opinion
.
2.
He
chose
the
poor
,
lest
if
he
had
chose
the
potent
,
Christian
religion
might
be
thought
to
be
introduced
into
the
world
by
power
and
by
force
.
3.
He
chose
the
simple
,
lest
it
might
have
been
thought
that
Christian
religion
had
been
brought
into
the
world
by
craft
and
subtilty
.
2.
That
Christs
power
and
excellency
might
more
appear
,
for
the
weaker
the
instrument
is
the
greater
is
his
glory
that
brings
great
things
to
passe
by
it
:
or
else
the
reason
why
he
chose
poor
men
,
might
be
in
respect
of
the
Disciples
themselves
,
for
if
he
had
chosen
those
who
were
eloquent
,
or
learned
,
or
politick
men
,
they
might
have
thought
that
Christ
had
chose
them
,
because
they
were
so
,
but
he
,
as
the
Apostle
speaks
in
1
Cor.
1.
chose
the
foolish
things
of
the
world
to
confound
the
wise
,
and
the
weak
things
,
&c.
v.
27
,
28.
and
then
he
sets
down
the
reason
,
viz.
That
no
flesh
might
glory
in
his
presence
;
for
if
the
wise
should
convert
the
simple
,
and
the
strong
the
weak
,
they
might
think
that
by
their
own
arm
,
and
by
their
own
wisdom
they
had
brought
such
mighty
things
to
passe
.
Again
,
in
respect
of
those
that
were
to
be
converted
by
the
Disciples
,
for
the
weaker
the
instruments
is
,
the
more
they
that
are
converted
acknowledge
that
they
owe
to
God
for
their
conversion
;
for
God
would
have
no
one
attribute
his
conversion
to
man
,
as
to
the
cause
of
it
,
and
this
is
the
reason
that
the
Apostle
sets
down
why
the
vessel
that
conveighs
the
treasure
to
us
is
earthen
,
because
the
excellency
of
the
power
may
be
of
God
,
and
not
of
us
,
2
Cor.
4.7
.
yet
notwithstanding
afterwards
rich
,
learned
and
wise
men
were
converted
by
our
Saviour
,
but
not
to
be
Apostles
but
to
be
Christians
only
,
lest
any
one
should
think
(
if
all
had
been
simple
that
had
been
converted
by
our
Saviour
)
that
our
Saviour
wrought
upon
the
simplicity
and
ignorance
of
the
people
,
as
Nicodemus
a
learned
man
,
and
Joseph
of
Arimathea
an
honourable
Councellour
,
Zacheus
a
rich
man
.
Vers.
19.
And
he
saith
unto
them
,
Follow
me
,
and
I
will
make
you
fishers
of
men
.
And
he
saith
unto
them
,
Follow
me
,
and
I
will
make
you
fishers
of
men
.
]
We
may
here
see
the
strange
course
our
Saviour
takes
of
calling
men
to
be
his
Disciples
:
for
,
1.
He
perswades
them
not
,
but
commands
them
to
follow
him
.
2.
He
proposes
no
temporal
or
carnal
rewards
,
but
such
rewards
as
would
move
none
but
such
as
are
holy
.
2.
By
this
we
may
learn
,
That
to
convert
men
is
a
thing
to
be
desired
and
endeavoured
by
all
good
men
,
for
our
Saviour
does
not
put
it
down
so
much
by
way
of
duty
,
as
by
way
of
reward
.
3.
It
is
not
said
that
you
shall
be
fishers
of
men
,
but
I
will
make
you
fishers
of
men
,
to
shew
,
that
they
had
that
power
,
not
from
themselves
,
but
from
Christ
.
Vers.
20.
And
they
straightway
left
their
nets
,
and
followed
him
.
And
they
straightway
left
their
nets
,
and
followed
him
.
]
1.
Here
one
may
see
a
difference
betwixt
ones
general
call
to
be
a
Christian
,
and
ones
particular
call
to
be
an
Apostle
;
for
when
they
were
called
John
1.
they
still
continued
fishers
;
but
now
they
are
called
to
be
Apostles
,
they
leave
their
particular
calling
of
fishermen
.
2.
Here
is
the
effectualnesse
of
Christs
calling
,
that
without
any
delay
or
doubt
of
the
performance
of
the
promise
that
Christ
made
unto
them
,
they
obeyed
his
command
.
3.
The
Question
is
,
Why
it
is
here
said
they
left
their
nets
,
whereas
it
is
spoken
before
but
of
one
net
,
that
they
cast
into
the
sea
?
The
order
of
the
History
goes
thus
,
Immediately
after
the
great
draught
of
fishes
,
and
Peters
falling
down
at
our
Saviours
feet
,
our
Saviour
said
to
Peter
,
Fear
not
,
afterward
thou
shalt
catch
men
;
and
after
they
had
brought
their
own
and
their
partners
nets
,
which
helped
them
to
the
shore
,
then
our
Saviour
said
these
words
,
Follow
me
,
and
I
will
make
you
fishers
of
men
.
4.
Though
it
be
set
down
,
They
left
their
nets
,
yet
St
Luke
saith
,
They
left
all
,
to
wit
,
their
nets
,
their
ship
,
and
their
great
draught
of
fishes
.
5.
It
is
not
said
,
that
they
disposed
of
their
nets
,
but
that
they
left
them
,
to
shew
that
they
cared
not
what
became
of
all
things
so
they
might
gain
Christ
;
for
as
when
the
Sunne
shines
all
the
stars
add
nothing
to
the
light
,
so
Christ
and
all
things
are
no
more
then
Christ
alone
,
and
they
knew
that
Christ
that
could
work
such
a
miracle
,
needed
not
their
money
to
provide
for
them
.
6.
This
doth
not
justifie
those
among
the
Papists
,
who
live
in
wilfull
poverty
out
of
the
company
of
men
,
living
without
any
calling
,
for
they
did
not
properly
leave
their
calling
but
change
it
.
Vers.
21.
And
going
on
from
thence
,
he
saw
other
two
brethren
,
James
the
sonne
of
Zebedee
,
and
John
his
brother
,
in
a
ship
with
Zebedee
their
father
,
mending
their
nets
:
and
he
called
them
.
Vers.
22.
And
they
immediately
left
the
ship
and
their
father
,
and
followed
him
.
And
going
on
from
thence
,
he
saw
other
two
brethren
]
James
the
sonne
of
Zebedee
,
to
distinguish
him
from
James
the
sonne
of
Alpheus
,
Matth.
10.2
,
3.
John
is
not
called
the
sonne
of
Zebedee
,
though
he
was
so
,
because
there
was
no
other
of
his
name
among
the
Apostles
.
Mending
their
nets
]
1.
To
shew
that
they
were
fishermen
also
.
2.
To
shew
that
they
did
not
think
of
following
Christ
of
themselves
before
Christ
called
them
,
for
then
they
would
not
have
mended
their
nets
,
if
they
had
intended
immediately
to
leave
them
.
3.
To
shew
the
greatnesse
of
the
miracle
of
the
draught
of
fishes
,
for
it
is
mentioned
that
the
nets
of
Simon
and
Andrew
were
broken
with
the
great
draught
of
fishes
,
and
that
they
beckned
to
their
fellows
James
and
John
their
partners
to
help
them
,
and
their
nets
being
broken
also
(
or
else
they
needed
not
to
mend
them
)
it
shows
that
the
fishes
were
taken
by
the
almighty
power
of
Christ
,
for
broken
nets
will
catch
no
fishes
.
4.
It
also
shews
that
Christ
cals
not
them
that
are
idle
,
but
those
that
are
imployed
in
their
callings
.
And
he
called
them
,
and
immediately
they
left
the
ship
]
Although
it
is
unlawfull
for
a
childe
to
leave
his
parents
,
no
not
though
they
be
wicked
,
as
a
friend
may
leave
his
friend
,
especially
because
they
did
not
leave
their
father
altogether
unprovided
for
;
for
they
left
him
their
ship
,
and
all
that
they
had
,
and
hired
servants
in
the
ship
with
him
,
Mark
1.20
.
by
whose
labours
he
might
very
well
be
sustained
.
Vers.
23.
And
Jesus
went
about
all
Galilee
,
teaching
in
their
Synagogues
,
and
preaching
the
Gospel
of
the
Kingdome
,
and
healing
all
manner
of
sicknesse
,
and
all
manner
of
disease
among
the
people
.
And
Jesus
went
about
all
Galilee
]
Went
about
,
that
is
,
went
into
every
village
of
any
note
,
if
not
all
:
By
Galilee
is
meant
the
inferiour
Galilee
,
except
some
word
be
added
,
as
Galilee
of
the
Gentiles
;
the
reason
why
our
Saviour
first
preacht
in
Galilee
,
was
because
he
was
to
preach
to
the
lost
sheep
of
Israel
,
and
in
the
upper
Galilee
the
greatest
part
was
inhabited
by
Gentiles
,
wherefore
it
was
called
Galilee
of
the
Gentiles
;
the
reason
why
John
Baptist
did
not
go
about
preaching
as
our
Saviour
did
,
was
,
because
1.
For
the
manner
of
baptizing
was
so
,
that
it
could
not
be
but
in
some
river
.
2.
Because
John
Baptist
was
by
his
exceeding
mortification
and
austere
life
(
which
was
best
performed
,
or
at
least
manifested
by
living
an
hermite
in
the
wildernesse
)
to
gain
credit
of
his
doctrine
,
and
testimony
of
our
Saviour
,
which
since
he
did
no
miracle
,
John
10.41
.
was
no
other
way
to
be
obtained
.
Teaching
in
their
Synagogues
]
The
Jewish
Synagogues
were
the
same
with
our
Churches
,
where
the
Scriptures
were
read
every
Sabbath-day
and
expounded
,
Mark
1.22
.
which
was
the
same
with
our
preaching
,
for
they
had
but
one
place
where
they
sacrificed
at
Jerusalem
,
yet
they
had
very
many
places
where
the
Law
and
Prophets
were
expounded
to
the
people
;
the
reason
why
our
Saviour
taught
in
their
Synagogues
was
for
the
concourse
of
people
,
1.
Our
Saviour
taught
in
their
Synagogues
,
because
else
he
should
not
have
auditours
enough
to
preach
to
,
but
afterwards
there
were
so
many
that
followed
him
,
that
their
Synagogues
not
being
able
to
hold
them
,
he
was
forced
to
preach
in
the
wildernesse
,
out
of
ships
,
and
upon
mountains
,
as
in
the
next
Chapter
.
And
preaching
the
Gospel
of
the
Kingdome
]
In
the
Prophets
,
as
in
Isa.
9.
and
in
divers
other
places
,
it
is
prophecied
of
the
Messias
,
that
is
,
Christ
,
for
Messiah
is
the
word
in
Hebrew
,
and
Christ
in
Greek
,
both
signifying
anointed
:
our
Saviour
in
his
Sermon
in
the
Synagogue
told
them
that
good
news
or
good
tidings
,
for
the
word
which
we
translate
Gospel
signifies
so
much
,
that
the
Kingdom
of
the
Messiah
which
was
fore-prophesied
was
now
come
.
And
healing
every
sickness
,
and
every
disease
among
the
people
.
]
He
doubly
confirmed
this
his
Doctrine
,
to
wit
,
that
the
Kingdom
of
the
Messiah
was
come
,
1.
By
doing
miracles
,
for
every
miracle
is
Gods
setting
his
seal
,
that
the
doctrine
which
it
is
done
to
confirm
is
true
.
2.
By
doing
these
particular
kinde
of
miracles
,
it
was
prophecied
before
that
the
Messiah
should
do
,
as
may
appear
by
comparing
Mat.
●
.
17
.
with
Isa.
53.4
.
By
sicknesse
is
meant
great
and
mortal
diseases
;
by
disease
is
meant
,
your
lesse
and
not
mortal
infirmities
as
blindnesse
,
deafnesse
,
&c.
by
every
sicknesse
and
every
disease
is
not
meant
,
as
if
he
cured
every
one
that
was
sick
and
diseased
,
but
that
he
cured
every
kinde
of
disease
.
2.
Or
every
one
that
was
diseased
that
came
to
him
to
be
healed
.
MATTHEW
V.
Vers.
1.
And
seeing
the
multitudes
,
he
went
up
into
a
Mountain
:
and
when
he
was
set
his
Disciples
came
unto
him
.
ANd
seeing
the
multitudes
,
he
went
up
into
a
mountain
]
1.
The
strangenes
of
our
Saviours
miracles
,
&
the
benefit
of
his
cures
,
and
the
excellency
of
his
Doctrine
,
all
,
or
some
of
these
take
most
men
,
which
was
the
cause
of
such
multitudes
following
of
him
.
2.
The
reason
why
he
went
into
a
mountain
and
not
into
a
Synagogue
,
was
,
because
that
was
not
able
to
contain
those
that
followed
him
;
the
reason
why
he
went
into
a
mountain
,
and
not
into
some
private
place
,
was
to
show
that
he
was
not
afraid
his
doctrin
should
be
known
,
and
that
that
might
be
verified
that
he
said
,
John
18.20
.
3.
He
chose
a
mountain
to
preach
in
,
that
he
might
have
the
better
advantage
to
be
heard
and
seen
,
as
partly
to
avoid
the
presse
of
the
people
;
for
when
multitudes
of
people
pressed
upon
him
,
his
custom
was
to
go
into
a
ship
,
or
up
to
a
mountain
to
avoid
the
throng
of
the
people
.
And
when
he
was
fit
]
It
was
the
custom
of
the
Scribes
to
sit
when
they
taught
the
people
,
Mat.
23.2
.
Psal.
1.1
.
and
our
Saviour
also
used
according
to
their
custom
to
sit
down
when
he
preached
,
Luk.
5.1
.
Mat.
23.1
Luk.
4.20
.
Joh.
8.2
.
His
Disciples
came
unto
him
]
It
is
to
be
supposed
,
that
all
the
multitude
came
unto
him
,
when
he
was
sit
;
but
that
is
said
,
his
Disciples
came
unto
him
,
the
meaning
is
,
they
came
next
unto
him
,
this
Sermon
being
chiefly
preached
to
instruct
them
.
Vers.
2.
And
he
opened
his
mouth
,
and
taught
them
,
saying
.
And
he
opened
his
mouth
,
and
taught
them
,
saying
]
1.
Our
Saviour
had
taught
them
often
before
by
his
examples
and
miracles
,
now
he
teacheth
them
by
word
of
mouth
,
the
other
wayes
of
teaching
were
made
intelligible
,
though
not
vocal
.
2.
Before
he
spoke
by
the
mouth
of
his
holy
Prophets
,
now
he
speaks
by
his
own
.
3.
To
shew
the
solemnity
of
his
speech
in
his
Sermon
.
4.
Or
it
is
an
Hebraism
,
and
is
all
one
with
that
,
He
spoke
and
taught
the
people
;
for
when
it
is
said
,
I
will
open
my
mouth
in
parables
,
Psal.
82.
it
is
all
one
as
if
he
should
say
,
I
will
speak
parables
.
5.
Or
else
it
might
be
to
shew
that
he
spake
aloud
,
that
all
might
hear
him
.
Vers.
3.
Blessed
are
the
poor
in
spirit
:
for
theirs
is
the
Kingdom
of
Heaven
.
Blessed
are
]
It
is
not
said
,
they
shall
be
,
but
they
are
blessed
,
1.
Because
that
which
infallibly
shall
come
to
passe
,
is
accounted
as
already
done
;
as
when
it
is
said
,
To
us
a
childe
is
born
,
Isa.
9.
2.
Those
things
which
are
not
far
distant
are
accounted
as
present
.
3.
They
have
the
right
,
though
not
the
possession
of
blessednesse
.
4.
They
have
that
possession
since
that
grace
differs
not
specifically
but
gradually
only
.
The
poor
]
It
is
very
seriously
to
be
observed
and
considered
by
all
rich
men
,
how
often
the
Scripture
makes
mention
of
several
promises
to
poor
men
,
and
never
so
to
rich
men
,
for
you
shall
never
reade
Blessed
are
the
rich
,
but
woe
to
you
that
are
rich
,
and
many
cautions
given
us
concerning
riches
;
surely
there
is
something
and
very
much
in
it
,
yet
poverty
is
not
in
it self
a
blessing
,
nor
riches
a
curse
,
for
Prov.
30.8
.
Agur
deprecates
poverty
as
well
as
riches
,
but
neither
as
in
themselves
bad
or
curses
,
but
as
temptations
to
sinne
,
and
therefore
Luke
6.
it
is
not
Blessed
is
poverty
,
nor
woe
to
riches
,
but
Blessed
are
the
poor
,
and
wo
to
you
rich
men
,
for
the
good
or
bad
is
not
in
the
things
,
but
in
the
persons
:
Rich
men
are
worse
then
riches
,
and
poor
men
better
then
poverty
;
and
when
it
is
said
by
Luke
6.
Blessed
are
the
poor
,
it
is
meant
that
generally
more
poor
men
are
blessed
then
rich
men
,
for
the
poor
receive
the
Gospel
;
more
poor
are
converted
then
rich
,
for
so
St
Paul
saith
,
Not
many
noble
,
nor
mighty
,
1
Cor.
1.27
.
for
these
temporal
blessings
do
steal
away
our
hearts
from
God
,
and
make
us
look
no
farther
for
happinesse
,
and
those
rich
men
that
have
been
good
,
have
generally
been
good
before
they
were
rich
,
not
rich
before
their
conversion
.
In
Spirit
]
1.
Those
may
be
called
poor
in
spirit
who
do
not
desire
nor
love
riches
,
and
so
he
that
is
rich
may
be
poor
in
spirit
,
if
his
heart
be
not
set
on
riches
,
and
he
that
is
poor
in
estate
may
not
be
poor
in
spirit
,
if
he
is
not
content
with
his
poverty
.
2.
Poor
in
spirit
may
be
interpreted
,
Blessed
are
the
humble
,
poor-spirited
men
,
not
your
high
spirits
,
those
that
think
poorly
and
meanly
of
themselves
,
where
the
chief
grace
of
a
Christian
is
humility
,
which
is
a
foundation
,
the
more
profound
it
is
,
the
stronger
and
firmer
are
all
the
graces
that
are
built
on
it
.
3.
It
is
not
to
be
understood
that
those
are
blessed
that
are
poor
spiritually
,
who
have
a
poor
and
small
measure
of
the
spirit
;
nay
those
who
are
most
empty
of
themselves
are
fullest
of
God
,
and
of
his
spirit
.
4.
The
blessing
is
not
to
the
outward
humility
or
poverty
,
but
to
the
inward
,
for
though
inward
humility
stand
with
outward
pride
,
yet
outward
humility
may
stand
with
inward
pride
.
5.
Or
he
may
be
thought
to
be
meant
,
who
by
choice
and
voluntarily
carries
himself
,
as
one
who
is
a
poor-spirited
man
doth
,
by
nature
,
onely
he
who
is
a
poor
spirited
man
,
is
so
in
all
things
,
but
this
man
of
whom
Christ
speaks
is
so
in
all
things
but
the
things
that
belong
to
God
.
For
theirs
is
the
Kingdome
of
God
.
]
1.
This
being
brought
as
a
reason
to
prove
them
blessed
,
it
infallibly
argues
,
that
those
who
are
the
heirs
of
the
Kingdom
of
God
,
how
great
afflictions
soever
the
world
layes
on
them
,
or
how
low
esteem
the
world
hath
of
them
,
are
the
onely
blessed
men
.
2.
Whereas
it
is
said
,
Theirs
is
the
Kingdom
of
God
,
it
shews
the
difference
betwixt
the
Kingdom
of
God
,
and
of
men
,
for
in
earthly
Kingdoms
there
is
but
one
King
,
all
the
rest
are
subject
▪
but
in
Heaven
all
are
Kings
,
as
the
Sunne
would
not
shine
more
on
thee
,
though
there
were
no
more
men
in
the
world
,
so
in
heaven
the
multitude
of
possessors
neither
hinders
nor
diminisheth
one
anothers
abundance
.
3.
Whereas
there
is
but
one
Kingdome
and
many
to
enjoy
it
;
it
shows
that
all
shall
have
the
same
happinesse
,
though
haply
not
the
same
degree
,
as
every
one
hath
the
same
Sunne
to
look
upon
,
though
every
one
sees
it
not
equally
,
because
their
sights
are
not
equally
strong
,
to
behold
it
.
4.
Theirs
is
,
it
may
be
said
to
be
theirs
already
,
for
the
same
reasons
that
are
mentioned
for
Blessed
are
.
5.
Though
the
Kingdome
of
God
hath
many
several
significations
,
yet
here
it
may
be
taken
especially
two
wayes
,
1.
For
the
Gospel
,
which
may
be
said
to
be
the
poors
in
spirit
,
1.
Because
it
was
intended
on
purpose
for
them
,
Christ
was
anointed
,
that
is
,
Christ
was
Christ
on
purpose
to
preach
the
Gospel
to
the
poor
,
Luke
4.18
.
2.
Because
none
but
they
receive
it
,
Matth.
11.5
.
2.
For
the
heaven
of
heavens
,
which
is
the
place
of
the
blessed
,
which
is
called
the
Kingdome
of
God
,
either
because
God
is
immediately
King
there
,
or
because
of
his
special
manifestation
of
his
glory
.
Vers.
4.
Blessed
are
they
that
mourn
:
for
they
shall
be
comforted
.
Blessed
are
they
that
mourn
]
1.
It
may
be
understood
thus
,
that
for
a
man
to
be
in
misery
,
to
mourn
,
is
no
certain
argument
that
a
man
is
not
blessed
,
as
the
world
generally
esteems
it
.
2.
Not
onely
those
that
mourn
and
lie
under
temporal
afflictions
may
be
blessed
,
but
they
generally
are
the
blessed
men
,
for
they
that
are
afflicted
and
oppressed
are
good
and
holy
men
,
wicked
men
generally
live
in
all
prosperity
,
as
Psal.
73.
and
divers
other
places
of
Scripture
and
continual
experience
do
manifest
.
3.
But
it
holds
in
every
particular
true
,
if
you
adde
that
word
in
this
Verse
which
is
in
the
former
,
viz.
[
in
spirit
]
so
whosoever
mourns
spiritually
,
that
is
,
for
spiritual
evils
,
and
for
their
own
and
others
sins
,
imperfections
of
their
graces
,
is
a
blessed
man
.
4.
Here
are
set
down
some
marks
of
true
repentance
,
viz.
That
it
must
be
an
inward
,
serious
and
constant
grief
;
and
whereas
we
are
commanded
alwaies
to
rejoyce
,
and
here
notwithstanding
those
that
mourn
are
called
blessed
,
they
do
not
contradict
one
the
other
,
since
mourning
for
sin
,
and
rejoycing
in
the
Lord
,
may
very
well
stand
together
;
nay
those
who
most
mourn
for
sins
,
do
most
rejoyce
in
the
Lord
;
for
he
that
is
most
grieved
that
he
ows
much
,
does
most
rejoyce
in
him
that
payes
it
for
him
,
but
he
that
rejoyces
in
his
sins
,
cannot
rejoyce
in
the
Lord
;
as
of
charity
it
is
said
,
It
rejoyceth
not
in
iniquity
,
but
in
the
Lord
who
is
Truth
.
5.
This
is
the
coherence
of
this
Beatitude
with
the
former
,
they
that
are
sensible
of
their
own
poverty
of
graces
and
goodnesse
,
are
alwaies
great
spiritual
mourners
;
or
thus
,
it
is
not
sufficient
to
see
ones
want
of
graces
,
except
one
mourns
for
it
.
For
they
shall
be
comforted
]
1.
Thus
shews
that
the
cause
of
their
mourning
should
be
spiritual
and
not
temporal
;
it
must
be
such
,
that
the
removal
of
it
must
make
one
blessed
;
and
the
removal
of
a
temporal
affliction
,
though
it
be
a
blessing
,
does
not
make
him
blessed
from
whom
it
is
removed
.
2.
It
is
not
said
who
shall
comfort
him
,
but
it
is
implied
,
that
God
shall
comfort
him
,
because
he
must
comfort
him
that
is
able
to
make
him
blessed
,
and
none
can
make
him
blessed
but
God
.
1.
In
divers
causes
of
mourning
,
as
sin
,
and
the
want
of
Gods
presence
and
the
breathings
after
Heaven
,
none
can
comfort
save
onely
God
.
3.
The
time
when
they
shall
be
comforted
is
not
set
down
,
to
teach
one
alwaies
to
wait
for
it
,
yet
the
time
is
implied
,
which
is
death
;
for
before
that
,
those
that
mourn
never
rest
from
their
labours
,
so
they
are
never
fully
comforted
;
while
then
some
causes
of
their
mourning
may
cease
,
but
not
all
.
Vers.
5.
Blessed
are
the
meek
:
for
they
shall
inherit
the
Earth
.
Blesed
are
the
meek
]
1.
As
they
that
are
poor
in
spirit
being
sensible
of
their
own
vilenesse
,
so
those
that
mourn
for
their
offences
against
God
,
easily
forgive
mens
offences
against
them
,
and
easily
bear
those
afflictions
that
lye
upon
them
.
2.
It
is
not
said
,
Blessed
are
the
courteous
,
but
Blessed
are
the
meek
,
because
it
is
an
easier
thing
to
bestow
a
courtesie
,
then
to
forgive
an
injury
,
the
world
alwaies
commends
the
one
,
and
counts
the
other
generally
pusillanimity
.
3.
There
are
two
kinds
of
meeknesse
,
as
is
partly
intimated
,
the
first
makes
us
patient
in
bearing
afflictions
from
God
,
which
makes
us
not
to
murmure
;
the
other
,
which
consists
in
the
bearing
of
injuries
from
men
,
and
not
revenge
them
.
For
they
shall
inherit
the
Earth
]
Whereas
divers
will
say
,
that
the
bearing
of
one
injury
is
but
the
inviting
of
another
,
and
so
by
many
wrongs
one
shall
be
quite
undone
at
last
;
Christ
answers
,
there
is
no
such
matter
,
for
none
shall
inherit
the
Earth
but
they
that
are
meek
;
and
indeed
generally
it
costs
one
more
to
revenge
an
injury
,
and
one
suffers
more
damage
by
it
,
then
by
the
injury
it self
.
2.
They
shall
inherit
the
Earth
,
may
be
taken
two
waies
.
1.
Either
to
shew
that
they
that
are
meek
do
possesse
the
Earth
by
right
of
inheritance
;
others
,
wicked
men
,
are
but
usurpers
.
2.
Or
to
shew
that
they
that
are
meek
do
possesse
and
quietly
enjoy
what
they
have
,
whereas
those
that
are
furious
and
angry
are
so
far
from
possessing
the
Earth
,
that
they
do
not
possesse
their
own
souls
;
for
if
patience
makes
one
possesse
ones
soul
,
Luk.
21.19
.
then
impatience
puts
one
out
of
possession
.
Vers.
6.
Blessed
are
they
which
do
hunger
and
thirst
after
righteousnesse
:
for
they
shall
be
filled
.
Blessed
are
they
that
do
hunger
and
thirst
after
righteousnesse
]
1.
To
hunger
and
thirst
after
righteousnesse
may
be
taken
divers
waies
,
1.
For
those
who
suffering
much
wrong
,
and
much
desire
to
have
justice
,
as
the
widow
Luk.
18.
was
importunate
to
be
avenged
,
not
revenged
of
her
adversaries
.
2.
Or
else
for
those
,
who
seeing
the
Kingdome
or
place
where
they
live
full
of
violence
and
injustice
,
do
earnestly
desire
the
removal
of
it
,
and
the
restoring
of
justice
.
3.
And
principally
,
which
our
English
Translation
does
well
import
,
for
them
that
so
earnestly
desire
grace
and
holinesse
,
and
to
live
godly
in
this
present
life
.
2.
It
shews
that
our
desires
after
righteousnesse
must
not
be
faint
,
carelesse
,
but
earnest
,
fervent
,
and
incessant
,
such
as
hunger
and
thirst
are
,
which
of
all
natural
desires
are
the
strongest
.
3.
From
the
carriage
of
those
that
hunger
and
thirst
,
one
may
know
whether
one
does
,
and
how
one
ought
to
love
and
desire
righteousness
;
for
they
that
are
very
hungry
and
thirsty
,
1.
Care
not
what
food
will
cost
them
,
rather
then
they
will
famish
,
they
will
give
five
pound
for
an
Asses
head
,
and
six
shillings
and
three
pence
for
half
a
pint
of
Pigeons
dung
,
2
Kin.
6.25
.
2.
They
relish
their
meat
,
even
those
things
that
are
bitter
seem
sweet
unto
them
,
Prov.
27.7
.
but
those
that
do
not
hunger
and
thirst
after
righteousnesse
,
they
finde
no
sweetnesse
in
it
.
3.
They
are
not
curious
nor
dainty
,
nor
need
sauce
to
make
them
eat
,
but
any
food
that
is
wholsome
comes
welcome
,
it
drowns
all
other
desires
,
they
cannot
think
of
nor
do
any
thing
before
that
be
satisfied
.
4.
Our
hungring
and
thirsting
after
righteousnesse
doth
argue
a
great
want
of
righteousnesse
,
for
indeed
the
more
righteousnesse
the
more
hunger
and
thirst
after
it
;
for
there
is
a
double
kinde
of
desire
,
a
desire
of
want
,
and
a
desire
of
complacence
;
some
things
we
desire
because
we
have
them
not
,
but
when
we
have
them
we
see
so
much
vanity
in
them
that
we
care
not
for
them
,
such
are
all
worldly
things
;
other
things
there
be
,
of
which
the
more
we
have
,
the
more
we
desire
,
and
the
not
desiring
of
them
proceeds
meerly
from
the
ignorance
of
them
;
now
that
to
hunger
and
thirst
after
righteousnesse
,
does
not
argue
one
quite
void
of
righteousnesse
,
as
in
natural
hunger
it
doth
of
food
,
is
evident
,
because
an
earnest
hungring
and
thirstine
after
righteousnesse
,
is
not
onely
an
act
,
but
an
high
degree
of
holinesse
:
In
earthly
things
the
possession
of
them
takes
away
the
desire
,
but
in
spiritual
things
it
increaseth
it
.
5.
It
plainly
shews
that
one
cannot
be
ever
holy
enough
in
this
life
,
but
that
still
we
should
earnestly
desire
to
be
more
.
For
they
shall
be
filled
]
1.
It
shews
that
to
be
full
of
holinesse
is
that
wherein
the
very
essence
of
blessednesse
consists
,
and
that
which
makes
Heaven
Heaven
,
is
because
that
there
dwelleth
righteousnesse
;
for
the
exceeding
love
of
God
,
which
is
the
very
soul
of
sanctification
,
is
the
very
thing
that
makes
the
vision
and
fruition
of
it
so
delightfull
,
and
the
being
filled
with
righteousnesse
could
not
argue
them
blessed
,
except
to
be
filled
with
righteousnesse
were
true
and
eternal
blessednesse
.
2.
It
shews
that
true
blessednesse
is
not
an
empty
thing
,
as
the
happinesse
of
the
world
is
,
it
fils
the
soul
that
hath
it
.
3.
It
shews
,
if
you
take
it
exclusively
,
that
none
other
shall
be
filled
;
for
indeed
the
desires
of
man
being
infinite
,
no
creature
can
fill
them
.
Vers.
7.
Blessed
are
the
mercifull
:
for
they
shall
obtain
mercy
.
Blessed
are
the
mercifull
]
The
objects
of
mercy
are
two
,
1.
Misery
;
and
the
act
of
mercy
concerning
misery
is
twofold
,
1.
To
pity
.
2.
If
it
lie
in
our
power
to
relieve
it
.
2.
Debts
,
and
that
twofold
,
obligatio
ex
delicto
,
and
obligatio
ex
contractu
,
offences
and
debts
;
offences
are
twofold
,
either
offences
against
the
Law
,
and
so
a
Judge
is
mercifull
,
and
so
mercy
is
opposed
to
justice
and
the
rigour
of
the
Law
;
or
against
our
persons
,
and
they
are
called
injuries
,
and
this
mercy
is
pardoning
mercy
,
and
is
opposed
to
revenge
,
and
these
kinds
of
mercy
are
in
distributive
justice
;
in
commutative
justice
,
concerning
debts
,
mercy
is
opposed
to
exaction
and
oppression
,
he
therefore
that
pities
or
relieves
those
that
are
in
misery
,
he
that
is
not
severe
in
punishing
offences
against
the
Law
,
nor
injuries
against
himself
,
that
forbears
him
that
cannot
for
the
present
,
and
forgives
him
that
cannot
at
all
pay
him
what
he
ows
him
,
either
of
these
is
mercifull
.
For
they
shall
obtain
mercy
]
1.
If
all
that
are
blessed
obtain
mercy
,
then
we
are
saved
by
Gods
mercy
,
not
by
our
own
merits
.
2.
This
is
a
double
motive
to
shew
mercy
.
1.
Because
it
is
rewarded
,
the
mercy
that
we
shew
is
not
lost
,
but
we
shall
hereafter
receive
it
with
advantage
.
2.
Because
the
greatest
motive
of
pitying
or
shewing
mercy
because
we
or
ours
are
in
the
like
danger
,
therefore
those
that
are
very
miserable
,
and
so
under
all
the
calamities
that
they
think
can
befal
them
,
and
those
that
are
in
great
prosperity
,
that
think
they
are
out
of
the
reach
of
danger
,
are
not
pitifull
to
others
;
now
that
we
need
mercy
,
and
so
in
the
like
calamity
,
as
those
are
we
shew
mercy
unto
,
the
very
promising
of
mercy
shews
us
:
for
to
promise
mercy
when
one
does
not
need
it
,
does
no
way
affect
one
,
and
so
cannot
be
a
motive
to
any
duty
.
3.
This
promise
,
as
it
is
a
sutable
motive
to
the
duty
to
which
it
is
annexed
,
so
it
is
a
sutable
motive
to
the
condition
wherein
we
are
,
for
we
being
full
of
misery
and
sin
,
have
the
adequate
objects
of
mercy
,
misery
to
be
relieved
,
and
sin
to
be
pardoned
.
4.
It
is
not
said
who
shall
shew
us
mercy
,
whether
God
or
man
,
but
it
is
true
of
both
,
for
generally
mercifull
men
do
receive
mercy
of
men
,
but
universally
and
infallibly
from
God
,
of
whose
mercy
it
is
chiefly
,
if
not
onely
meant
,
for
none
but
his
mercy
can
make
them
blessed
.
Vers.
8.
Blessed
are
the
pure
in
heart
:
for
they
shall
see
God
.
Blessed
are
the
pure
in
heart
]
That
is
pure
,
which
is
not
mixed
with
any
thing
worse
then
it self
;
we
are
therefore
then
said
to
be
pure
in
heart
,
when
our
love
and
desires
are
not
set
on
things
beneath
us
,
our
having
of
them
makes
us
not
impure
,
so
long
as
our
hearts
are
free
from
loving
of
them
.
2.
Though
our
actions
be
sometimes
impure
when
we
fall
into
sin
,
yet
as
long
as
our
hearts
are
upright
and
clean
,
we
may
be
notwithstanding
pure
in
heart
;
David
had
many
failings
besides
that
of
Vriah
,
but
because
his
heart
was
right
in
all
the
rest
,
they
are
not
imputed
to
him
for
failings
,
1
Kings
15.5
.
3.
It
is
not
sufficient
to
do
that
that
is
good
,
except
the
intentions
and
end
for
which
we
do
it
be
pure
,
we
must
not
onely
be
pure
in
hands
,
but
pure
in
heart
,
for
God
requires
truth
in
the
inward
parts
.
For
they
shall
see
God
]
It
is
not
learning
,
nor
a
clear
understanding
,
but
holinesse
and
purity
of
heart
,
that
fits
and
inables
one
to
see
God
,
for
the
secrets
of
the
Lord
are
with
them
that
fear
him
;
and
natural
men
,
though
divers
of
them
be
very
learned
,
yet
perceive
they
not
the
things
that
be
of
God
.
2.
As
the
eye
that
hath
dust
in
it
without
,
or
thick
vapours
stopping
the
inward
nerves
within
,
cannot
see
except
it
be
cleansed
from
the
one
,
and
purged
from
the
other
;
and
as
the
glasse
on
which
there
is
a
mist
,
does
not
represent
ones
face
clearly
,
before
that
be
wiped
off
:
so
neither
can
we
see
God
,
as
long
as
there
is
any
impurity
cleaves
to
us
.
3.
They
that
are
pure
in
heart
see
God
,
1.
In
his
Creatures
.
2.
In
his
Word
.
3.
In
those
secret
,
inward
,
and
sweet
manifestations
of
comfort
and
joy
,
wherby
God
often
reveals
himself
,
even
in
this
life
,
to
them
that
love
him
.
4.
They
shall
see
him
in
the
Beatisical
Vision
,
which
is
unspeakable
and
glorious
.
Vers.
9.
Blessed
are
the
peace-makers
:
for
they
shall
be
called
the
children
of
God
.
Blessed
are
the
Peace-makers
]
This
word
here
used
in
Greek
for
peace-makers
,
is
hardly
found
in
any
profane
Authour
,
and
the
meaning
of
the
word
is
so
plain
,
that
it
needs
no
Exposition
:
They
are
to
be
accounted
peace-makers
,
who
make
those
that
are
enemies
or
adversaries
friends
,
and
so
restore
friendship
that
is
lost
,
or
take
up
dissentions
and
differences
betwixt
friends
,
and
so
preserve
that
amity
which
is
likely
to
be
lost
.
1.
Peace-makers
and
meek
men
differ
thus
,
he
is
meek
that
keeps
his
anger
from
arising
,
or
speedily
appeases
it
;
so
he
is
meek
that
moderates
his
own
anger
:
but
he
is
a
peace-maker
that
moderates
others
.
2.
Meeknesse
is
a
grace
within
us
:
but
peace-making
is
an
action
without
us
.
3.
A
man
may
be
a
meek
man
,
though
he
lives
alone
,
sequestred
from
the
whole
world
,
and
hath
no
commerce
with
any
one
:
but
he
cannot
make
peace
,
except
he
have
some
commerce
with
the
parties
whom
he
reconciles
.
4.
It
is
not
alwaies
necessary
that
he
should
make
those
friends
whom
he
indeavours
to
reconcile
,
but
whatsoever
the
event
be
,
his
desires
and
indeavours
be
so
to
do
,
he
is
in
the
sight
of
God
accounted
a
peace-maker
1.
Those
are
exceedingly
to
be
condemned
who
sow
dissention
among
neighbours
;
and
surely
if
the
one
be
accounted
the
Sons
of
God
,
the
other
must
be
accounted
the
children
of
the
Devil
.
2.
Those
who
nourish
dissentions
.
3.
That
stand
neutrals
in
case
they
have
opportunity
,
and
it
lies
in
their
power
to
make
peace
.
For
they
shall
be
called
the
Sons
of
God
]
1.
That
is
,
they
shall
be
the
Sons
of
God
,
so
Isa.
9.6
.
Rom.
9.25
.
Luk.
1.33
.
in
all
which
places
calling
is
taken
for
being
;
for
God
does
not
use
to
call
any
thing
or
person
what
it
is
not
.
2.
Or
if
you
take
it
otherwise
,
then
it
stands
thus
,
God
hath
but
one
natural
Son
,
yet
all
that
are
holy
are
his
adopted
Sons
,
though
his
Essence
be
not
wholly
communicated
to
them
as
unto
Christ
,
yet
his
likenesse
by
regeneration
is
,
they
are
regenerated
to
his
likenesse
,
and
adopted
to
his
Kingdome
.
3.
Men
shall
call
them
the
Sons
of
God
,
and
we
should
account
that
childe
to
be
his
son
,
to
whom
he
was
very
like
:
so
peace-makers
may
be
accounted
his
Sons
who
is
the
God
of
peace
.
Vers.
10.
Blessed
are
they
which
are
persecuted
for
righteousnesse
sake
:
for
theirs
is
the
kingdome
of
heaven
.
Blessed
are
they
that
are
persecuted
for
righteousnesse
sake
]
1.
Lest
we
should
think
that
one
ought
to
buy
grace
at
any
rate
,
though
by
the
omission
of
good
,
or
commission
of
evil
,
here
it
is
added
,
Blessed
are
they
that
are
persecuted
for
righteousnesse
sake
;
as
if
he
should
say
,
that
though
men
be
so
far
from
being
at
peace
with
you
,
that
they
would
persecute
you
,
if
you
would
not
leave
your
righteousnesse
,
that
in
that
case
you
should
suffer
persecution
;
so
the
Apostle
,
Heb.
12.14
.
commands
us
to
preserve
both
if
it
may
be
;
yet
tacitely
intimates
,
that
if
we
must
leave
one
,
we
had
better
have
men
our
enemies
,
then
God
,
by
leaving
of
our
holinesse
;
for
he
saith
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
meaning
both
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
which
,
that
is
,
without
which
holinesse
none
shall
see
God
.
Necessary
it
is
to
follow
peace
with
all
men
,
but
no
further
then
usque
ad
aras
.
2.
This
is
the
last
and
greatest
trial
of
a
Christian
,
S.
Paul
puts
it
as
the
last
and
highest
act
of
Religion
,
to
give
ones
body
to
be
burned
,
1
Cor.
13.3
.
and
the
ground
that
received
the
seed
with
joy
,
when
persecution
arose
withered
and
fell
away
;
so
the
house
that
was
built
upon
the
sands
,
stood
no
longer
then
while
the
winds
and
storms
,
and
waves
beat
upon
it
.
3.
The
question
is
,
Whether
all
that
are
blessed
must
be
persecuted
for
righteousnesse
sake
,
for
every
one
that
is
blessed
must
be
poor
in
spirit
,
meek
,
mourn
?
Answ.
That
is
not
necessary
that
every
one
that
shall
be
blessed
shall
be
actually
persecuted
,
that
is
,
suffer
imprisonment
,
death
,
or
some
corporal
punishment
for
righteousnesse
sake
;
yet
whosoever
shall
not
be
willing
to
suffer
all
these
for
righteousnesse
sake
,
can
never
be
blessed
.
Willing
,
I
say
,
for
a
man
may
fear
,
that
if
persecution
should
arise
,
he
should
not
be
able
to
suffer
those
torments
that
he
reads
others
have
suffered
,
and
yet
notwithstanding
be
a
blessed
man
;
for
as
the
children
of
Ephraim
,
Psal.
78.9
.
being
armed
,
that
is
,
going
with
courage
to
war
,
nay
and
at
first
fighting
,
for
it
is
in
the
Hebrew
,
that
they
shot
their
Arrows
out
of
their
Bowes
,
and
yet
turned
their
backs
.
so
on
the
contrary
,
divers
children
of
God
may
go
timorously
to
the
stake
,
and
when
they
come
there
they
may
shrink
,
and
yet
afterwards
get
the
victory
,
and
the
glorious
crown
of
Martyrdome
.
4.
For
rightcousnesse
sake
,
for
it
is
not
the
punishment
,
but
the
cause
,
that
makes
a
man
a
Martyr
,
for
if
we
suffer
as
evil
doers
,
be
our
sufferings
never
so
great
,
God
will
never
reward
them
.
5.
All
that
are
blessed
do
suffer
some
of
those
kinds
of
persecutions
that
are
mentioned
in
the
next
Verse
,
for
the
world
does
alwaies
speak
evil
of
them
,
revile
them
,
and
stander
them
.
6.
By
this
it
is
evident
,
that
though
wicked
men
pretend
other
reasons
of
their
persecutions
,
yet
the
true
reason
why
they
persecute
them
,
is
for
righteousnesse
sake
.
For
theirs
is
the
Kingdome
of
heaven
]
Concerning
this
reward
vide
the
Exposition
of
these
words
in
the
third
Verse
.
Vers.
11.
Blessed
are
ye
,
when
men
shall
revile
you
,
and
persecute
you
,
and
shall
say
all
manner
of
evil
against
you
falsly
for
my
sake
.
Blessed
are
ye
]
Before
our
Saviour
spoke
those
things
which
are
quite
contrary
to
the
opinion
of
the
world
,
for
they
by
no
means
count
them
blessed
whom
they
persecute
,
but
here
he
sets
down
that
that
is
quite
contrary
to
the
opinion
of
his
Disciples
;
for
they
thinking
that
the
Messiah
should
be
a
Temporal
King
,
thought
that
they
should
be
so
far
from
being
persecuted
,
that
they
should
have
great
preferment
under
him
,
our
Saviour
therefore
tacitely
shews
them
the
falshood
of
that
opinion
,
by
changing
the
person
from
the
third
to
the
second
;
for
whereas
in
the
Verse
before
he
said
,
Blessed
are
they
,
&c.
left
they
should
think
that
they
were
not
at
all
meant
when
our
Saviour
spoke
of
persecution
,
here
he
comes
home
to
them
,
and
tells
them
in
particular
,
that
they
shall
be
persecuted
,
for
it
is
strongly
intimated
;
for
when
it
is
said
,
Blessed
are
you
,
when
men
shall
persecute
you
,
when
men
shall
revile
you
,
&c.
it
is
as
much
as
,
men
shall
persecute
and
revile
you
,
and
shall
speak
all
manner
of
evil
of
you
falsly
for
my
names
sake
.
2.
Whereas
it
is
here
said
,
ye
,
whereas
in
the
Verse
before
it
is
said
,
they
,
it
shews
,
that
especially
in
time
of
persecution
or
great
distresse
,
we
must
bring
the
promises
of
God
home
to
our selves
.
When
men
shall
revile
you
]
The
word
men
is
not
in
the
Text
in
the
Original
,
1.
May
it
not
be
to
shew
that
they
deserve
not
the
name
of
men
;
that
persecute
any
for
Christs
sake
?
2.
Or
else
to
shew
that
we
should
not
so
much
observe
who
it
is
that
persecutes
us
,
as
why
we
are
persecuted
.
3.
Or
lastly
,
to
shew
us
not
onely
those
evils
which
we
suffer
from
men
,
but
those
which
we
suffer
from
Satan
,
shall
turn
to
our
great
reward
.
1.
It
is
said
that
when
men
shall
persecute
you
,
you
are
blessed
,
not
,
You
shall
be
blessed
whom
men
shall
persecute
;
to
shew
that
though
persecution
do
not
instate
one
into
Heaven
,
yet
it
intitles
one
unto
Heaven
so
firmly
,
that
by
reason
of
the
certainty
of
the
promise
,
it
is
accounted
as
already
received
;
to
revile
,
is
to
use
such
words
as
may
make
one
despicable
or
odious
,
not
caring
whether
we
speak
true
or
false
,
so
one
disgraceth
him
whom
we
revile
.
It
differeth
from
railing
,
1.
Railing
is
seldome
or
never
but
in
many
words
,
one
may
revile
a
man
in
one
word
.
2.
Railing
proceeds
from
anger
,
reviling
from
contempt
;
the
word
signifies
so
much
,
for
to
revile
is
to
make
one
seem
vile
;
reviling
differs
from
slandering
,
the
one
strives
to
make
one
seem
vile
and
of
no
esteem
;
slander
,
to
make
one
to
be
accounted
vitious
.
And
persecute
you
]
Though
under
the
name
of
persecution
in
the
Verse
before
,
is
meant
all
evil
whatsoever
we
suffer
from
men
for
righteousnesse
,
yet
here
not
all
manner
of
persecution
,
but
onely
all
manner
of
persecution
which
is
beside
that
which
the
tongue
may
inflict
upon
us
.
Wicked
men
are
to
take
notice
that
they
must
not
think
if
they
do
not
put
to
death
or
imprison
the
people
of
God
,
that
they
are
not
to
be
put
in
the
catalogue
of
persecutors
,
for
if
they
slander
,
nay
if
they
speak
but
scornfully
of
or
to
the
Saints
,
nay
if
you
speak
roughly
to
them
,
you
shall
be
sure
to
answer
it
at
the
day
of
judgement
;
for
you
see
that
revilers
are
put
in
the
lists
of
persecutors
,
and
Jude
so
,
that
at
the
day
of
judgement
wicked
men
shall
answer
for
speaking
roughly
to
the
Saints
,
Jude
15.
And
shall
say
all
manner
of
evil
against
you
]
All
the
evil
that
words
can
do
to
us
,
is
to
make
us
seem
vile
or
vitious
;
of
the
former
our
Saviour
hath
already
spoken
,
now
he
speaks
of
the
later
.
Falsely
for
my
Names
sake
]
But
lest
one
should
think
,
to
be
spoke
ill
of
,
or
persecuted
,
is
sufficient
to
make
one
blessed
,
he
adds
two
qualificatious
,
1.
That
we
are
not
guilty
of
those
things
that
are
laid
to
our
charge
.
2.
That
it
be
for
Christs
sake
that
we
are
so
persecuted
;
or
2.
Those
words
,
for
my
sake
,
are
added
,
lest
any
one
should
think
under
the
name
of
righteousness
the
Profession
of
Christ
was
not
to
be
included
.
Vers.
12.
Rejoyce
and
be
exceeding
glad
:
for
great
is
your
reward
in
heaven
:
For
so
persecuted
they
the
Prophets
which
were
before
you
.
Rejoyce
and
be
exceeding
glad
]
Two
things
our
Saviour
Christ
requires
of
us
when
we
are
persecuted
,
the
first
is
an
inward
joy
,
the
second
an
outward
expression
of
it
,
which
is
exaltation
,
as
the
word
signifies
in
the
Original
,
where
we
may
learn
two
things
,
the
first
,
that
it
is
not
sufficient
to
be
patient
,
but
we
must
also
rejoyce
,
and
by
consequence
we
should
account
it
,
that
some
great
good
thing
hath
befaln
us
,
for
patience
is
of
things
that
are
ill
,
but
joy
is
of
good
things
.
2.
We
ought
not
onely
to
rejoyce
in
our selves
,
but
outwardly
not
to
be
ashamed
to
manifest
it
to
others
,
for
we
are
not
to
rejoyce
or
exalt
,
but
to
do
both
.
For
great
is
your
reward
in
heaven
]
Three
things
there
are
in
the
words
to
make
us
be
exceeding
glad
,
1.
That
we
shall
be
rewarded
.
2.
That
our
reward
shall
be
great
.
3.
That
it
shall
not
be
an
earthly
,
but
an
heavenly
reward
.
For
so
persecuted
they
the
Prophets
that
were
before
you
]
For
so
persecuted
,
that
is
,
they
reviled
,
persecuted
,
and
spoke
all
manner
of
evil
of
them
the
Prophets
,
as
appears
in
Esay
,
Jeremy
,
Ezekiel
,
and
by
consequence
neither
your
persecution
,
nor
your
manner
of
persecution
is
a
new
thing
,
for
so
,
&c.
and
lest
the
Apostles
should
haply
think
,
that
surely
the
Jews
could
not
possibly
be
so
wicked
to
persecute
the
Apostles
of
the
Messiah
,
he
shews
that
before
they
had
persecuted
the
Prophets
of
God
,
and
they
that
have
already
done
the
one
,
one
may
justly
expect
that
they
will
do
the
other
also
.
3.
But
how
can
it
be
said
that
they
,
that
is
,
those
men
that
lived
in
our
Saviours
time
,
persecuted
the
Prophets
which
were
dead
long
before
,
especially
when
they
said
,
that
if
they
had
lived
in
the
daies
of
their
fathers
,
they
would
not
have
been
partakers
with
them
in
the
blood
of
the
Prophets
;
and
so
the
persecuting
of
the
Prophets
could
not
be
imputed
unto
them
;
since
they
neither
did
it
,
nor
consented
to
it
when
it
was
done
,
nor
approved
of
it
after
it
was
done
?
Ans.
1.
That
though
they
said
they
would
not
have
been
partakers
with
their
fathers
in
the
blood
of
the
Prophets
,
and
seem
not
to
approve
of
their
doings
,
yet
our
Saviour
that
knew
their
hearts
,
and
could
not
be
deceived
by
their
contrary
profession
,
told
them
and
convinced
them
,
that
they
did
allow
the
works
of
their
fathers
,
Luke
11.48
.
and
the
allowing
of
an
action
after
it
is
done
,
makes
one
as
guilty
as
the
consenting
to
it
before
it
be
done
.
2.
It
is
apparent
that
they
were
actually
and
personally
guilty
of
the
death
of
some
of
the
Prophets
,
to
wit
,
of
Zachariah
the
son
of
Barachiah
,
Matth.
23.32
.
and
of
John
Baptist
,
Matth.
17.12
.
3.
Or
they
may
be
taken
for
the
Jews
,
for
these
words
are
not
here
spoken
to
prove
that
those
Jews
which
then
lived
killed
the
Prophets
,
but
to
comfort
the
Apostles
,
when
they
should
suffer
the
same
persecutions
,
by
shewing
them
that
they
were
not
in
worse
case
then
the
Prophets
before
them
were
,
and
as
the
memorial
of
those
Prophets
were
precious
among
all
good
men
,
and
their
persons
glorious
in
Heaven
,
notwithstanding
they
did
revile
,
and
persecute
,
and
speak
all
manner
of
evil
of
them
while
they
lived
,
so
also
should
it
be
with
their
memories
and
persons
,
notwithstanding
men
should
persecute
,
revile
,
&c.
Vers.
13.
Ye
are
the
salt
of
the
earth
:
but
if
the
salt
have
lost
his
savour
,
wherewith
shall
it
be
salted
?
It
is
therefore
good
for
nothing
but
to
be
cast
out
,
and
to
be
troden
under
foot
of
men
.
Ye
are
the
salt
of
the
earth
]
The
coherence
of
these
words
with
the
former
stands
thus
,
Men
will
revile
you
and
persecute
you
,
and
speak
all
manner
of
evil
of
you
,
but
these
persecutions
must
not
deter
you
,
or
cause
you
to
leave
off
your
seasoning
the
earth
,
by
your
Doctrine
,
and
your
example
,
for
the
earth
having
no
other
salt
to
season
it
but
you
,
and
there
being
no
way
to
season
you
,
if
you
should
lose
your
savour
;
you
must
take
heed
you
fall
not
away
for
persecution
,
for
then
the
whole
earth
which
should
be
seasoned
by
you
,
and
your selves
also
who
cannot
be
seasoned
by
any
thing
else
,
are
undone
.
2.
Or
else
thus
,
You
must
not
wonder
that
wicked
men
persecute
you
,
for
you
are
the
salt
of
the
earth
,
and
therefore
you
are
a
great
trouble
to
them
,
for
they
being
full
of
spiritual
wounds
and
sores
,
you
by
your
reprehensions
much
vex
them
,
as
salt
by
its
corroding
nature
,
doth
wounds
and
sores
into
which
it
is
put
,
and
you
vexing
them
,
you
must
expect
that
they
should
vex
you
.
3.
The
Ministers
are
like
salt
in
many
respects
,
1.
Salt
makes
all
things
savoury
,
and
indeed
if
we
will
believe
the
Chymists
,
all
tasts
come
from
the
several
mixtures
of
salt
.
2.
Salt
keeps
all
things
from
putrefaction
,
the
earth
and
every
man
would
putrifie
and
stink
in
the
nostrils
of
God
,
if
the
salt
of
the
Apostles
Doctrine
did
not
season
and
preserve
them
.
3.
Salt
is
of
a
corroding
nature
,
not
pleasing
but
smarting
to
any
place
that
is
raw
or
sore
.
4.
Ministers
of
all
people
are
the
worst
,
if
they
have
lost
their
savour
and
are
wicked
,
as
salt
is
good
for
nothing
if
it
have
lost
its
savour
.
5.
You
may
see
here
that
onely
to
be
morally
good
is
not
sufficient
,
for
if
so
,
what
need
the
Doctrine
of
the
Apostles
to
season
them
?
moral
Philosophy
might
do
it
.
6.
You
are
more
then
the
Prophets
were
,
for
they
were
the
salt
onely
of
the
Jews
,
but
you
are
the
salt
of
the
earth
,
not
of
the
Land
of
Canaan
onely
.
If
the
salt
have
lost
its
savour
]
It
doth
not
prove
or
suppose
,
that
salt
can
lose
its
savour
,
but
onely
shews
what
would
follow
if
it
should
;
as
S.
Paul
when
he
saith
Gal.
1.8
.
If
an
Angel
from
heaven
should
preach
any
other
doctrine
,
he
doth
not
say
,
nor
can
any
prove
from
thence
,
that
an
Angel
ever
since
hath
,
or
ever
shall
go
about
to
deceive
.
Two
waies
the
words
may
be
interpreted
,
1.
The
Earth
could
not
be
salted
.
2.
Which
is
the
proper
signification
and
interpretation
,
the
salt
could
not
be
salted
with
any
thing
,
for
if
all
the
salt
the
Earth
hath
are
the
Apostles
,
how
is
it
possible
that
if
they
should
lose
their
savour
,
for
them
to
be
salted
?
for
to
say
that
that
salt
which
hath
lost
his
savour
may
be
salted
by
some
other
that
hath
not
lost
his
savour
,
supposeth
that
the
Apostles
are
not
all
,
but
some
part
of
the
salt
of
the
earth
:
But
if
you
shall
say
,
that
though
it
can
salt
nothing
else
,
nor
be
salted
it self
,
yet
it
is
good
for
something
,
our
Saviour
saith
,
no
;
for
it
is
not
onely
not
good
for
that
which
is
its
proper
end
,
but
for
nothing
else
.
A
Christian
if
he
be
as
he
should
be
,
is
the
best
of
men
,
but
else
worse
then
beasts
,
like
the
Vine
,
the
fruitfullest
of
all
Trees
,
but
if
barren
,
the
most
uselesse
,
as
the
Prophet
saith
,
one
cannot
make
a
pin
strong
enough
to
hang
any
thing
on
.
Vers.
14.
Ye
are
the
light
of
the
world
.
A
city
that
is
set
on
a
hill
cannot
be
hid
.
Ye
are
the
light
of
the
world
]
1.
Ye
being
the
salt
of
a
corroding
nature
to
wicked
men
,
and
your
reproofs
cause
them
to
persecute
you
,
and
being
light
which
manifests
it self
and
other
things
,
you
cannot
be
hid
,
for
light
of
all
things
is
the
most
visible
,
for
a
spark
of
fire
is
seen
farther
then
any
thing
else
of
ten
times
the
bignesse
.
2.
Ye
are
the
light
,
one
light
for
the
doctrine
was
the
same
of
all
of
them
,
so
it
shews
the
unity
of
their
doctrine
.
3.
They
and
we
should
be
like
light
,
1.
It
is
the
speediest
in
communicating
it self
,
in
a
moment
it
goes
from
one
end
of
the
heavens
to
the
other
,
Ministers
should
be
diligent
.
2.
Light
doth
no
hurt
,
it
penetrates
glasse
but
it
doth
not
break
it
;
so
the
doctrine
of
the
Apostles
,
Christian
Religion
,
doth
not
hurt
any
profession
,
but
makes
it
more
glorious
,
the
childe
is
more
obedient
,
the
Subject
more
loyal
.
3.
Those
rooms
in
which
one
can
discern
no
uncleannesse
in
,
in
darknesse
,
when
the
light
comes
the
uncleannesse
is
discovered
,
which
make
wicked
men
to
love
darknesse
better
then
light
,
because
they
cannot
endure
to
see
or
have
others
see
their
pollutions
.
4.
Though
the
light
shine
upon
a
dunghill
it
is
not
defiled
,
it
discovers
to
all
the
filthinesse
of
the
place
;
so
Ministers
should
not
be
defiled
with
the
sins
they
discover
.
Christ
is
called
the
light
,
and
the
Apostles
are
called
the
light
of
the
world
,
but
differently
;
for
Christ
is
as
the
Sunne
,
but
the
Apostles
as
they
are
called
,
vers.
15.
like
a
Candle
or
Torch
,
and
they
differ
,
1.
In
respect
of
unity
,
there
is
but
one
Christ
but
many
Apostles
and
Ministers
,
there
is
but
one
Sunne
but
many
candles
or
torches
.
2.
In
respect
of
purity
,
the
light
of
a
candle
is
mixt
with
smoke
,
but
the
light
of
the
Sunne
hath
no
mixture
of
smoke
or
darknesse
.
So
the
knowledge
of
the
Apostles
is
mixt
with
ignorance
,
and
the
Ministers
with
some
errour
,
not
so
Christ
.
3.
The
Sunne
hath
light
from
it self
,
not
borrows
it
from
another
,
but
a
candle
or
torch
receives
its
light
,
so
the
Apostles
receive
their
doctrine
from
Christ
.
Further
the
Apostles
are
called
the
light
of
the
world
,
to
distinguish
them
from
Prophets
which
preached
only
to
the
Jews
,
but
they
to
the
Gentiles
also
.
It
distinguishes
also
the
Gospel
that
the
Apostles
preached
from
the
light
of
nature
&
reason
,
notwithstanding
that
the
world
was
in
darknesse
as
to
saving
knowledge
;
and
that
the
Apostles
might
not
think
that
they
either
could
or
should
be
hid
whatsoever
persecutions
will
arise
;
Christ
brings
two
similies
,
one
of
a
City
,
another
of
a
Candle
.
The
Church
is
compared
to
a
City
,
1.
To
shew
the
largenesse
of
it
,
and
therefore
it
is
not
compared
to
a
Village
,
but
to
a
City
.
2.
To
shew
that
it
ought
to
have
its
Government
within
it self
,
although
the
Civil
State
have
power
over
the
Church
in
respect
of
Civil
Government
and
Censures
,
yet
in
respect
of
Church-officers
and
Censures
the
Church
hath
power
in
it self
to
ordain
the
one
,
and
inflict
the
other
.
Petty
villages
are
generally
governed
by
officers
without
them
,
but
Cities
by
officers
within
themselves
.
Further
the
Church
is
compared
to
a
City
.
No
man
lights
a
candle
,
1.
No
man
,
that
is
,
●o
wise
man
;
another
speech
like
this
is
in
1
Cor.
10.21
.
Ye
cannot
drink
the
Cup
of
the
Lord
,
and
the
cup
of
devils
.
Quod
jure
non
possumus
habetur
pro
impossibili
,
so
,
Quod
à
sapiente
fieri
non
potest
habetur
pro
impossibili
.
2.
The
coherence
seems
to
be
this
,
You
most
expect
to
be
persecuted
as
all
the
Prophets
were
,
and
the
reason
is
because
you
most
reprove
sin
,
and
you
being
the
lights
of
the
world
,
those
that
love
darknesse
cannot
but
hate
you
.
For
if
you
shall
think
with
your self
,
I
,
but
we
will
if
persecution
arises
retire
our selves
and
not
preach
the
Gospel
,
but
that
will
be
quite
against
you
being
as
Apostles
and
Preachers
,
for
it
were
all
one
for
you
not
to
have
those
gifts
of
edification
,
as
not
to
use
them
;
as
a
candle
had
as
good
not
be
lighten
,
as
being
lighten
to
be
put
under
a
Bushel
,
and
I
shal
do
as
no
wise
man
does
if
I
should
enable
you
with
that
knowledge
whereby
you
should
be
enabled
to
give
light
unto
the
world
,
and
they
will
bid
you
not
communicate
it
.
3.
Ministers
may
be
compared
to
Candles
or
Torches
,
1.
Because
they
have
their
light
from
another
,
not
from
themselves
,
as
the
Sun
hath
.
2.
A
Candle
is
good
for
nothing
except
it
be
light
.
3.
As
a
Candle
wasteth
it self
by
giving
light
to
others
,
so
the
labours
of
Ministers
do
much
spend
them
,
insomuch
that
Christ
in
respect
of
his
labour
in
the
Ministry
seemed
to
be
sifty
year
old
when
he
was
but
thirty
.
4.
Those
that
persecute
Ministers
may
see
what
mischief
they
bring
upon
themselves
,
he
that
blows
out
the
Candle
must
expect
to
sit
in
the
dark
.
5.
A
Minister
by
not
communicating
his
light
and
exercising
his
gifts
takes
the
ready
way
to
lose
them
,
as
a
Candle
,
not
having
vent
and
air
goes
out
of
it self
.
4.
It
shews
thus
much
,
that
all
Ministers
ought
to
have
knowledge
,
that
is
,
to
be
enlightned
before
they
can
be
set
up
in
any
Candlestick
,
as
it
is
to
no
purpose
to
set
up
a
Candle
in
a
Candlestick
,
except
it
be
enlightned
.
5.
Every
one
that
hath
gifts
fit
for
the
edifying
of
others
,
ought
to
be
set
in
a
Candlestick
(
that
is
)
placed
in
some
Congregation
where
they
may
exercise
their
gifts
,
but
they
must
not
set
themselves
in
a
Candlestick
.
6.
By
Candlesticks
apparently
are
meant
Churches
,
as
Revel.
7.1
.
7.
A
Minister
must
not
be
partial
,
nor
an
accepter
of
persons
,
he
must
give
light
to
all
that
are
in
the
house
,
instruct
the
meanest
as
well
as
the
greatest
,
and
the
greatest
as
well
as
the
meanest
.
Some
will
comfort
rich
people
when
they
are
in
afflictions
,
and
be
very
earnest
in
reproving
the
faults
of
the
meaner
sorts
,
but
they
must
also
reprove
the
greatest
and
comfort
the
meanest
,
for
light
is
taken
for
comfort
,
Isa.
50.10
.
and
for
the
manifestation
of
truth
,
Joh.
3.19
.
Vers
.
15.
Neither
do
men
light
a
candle
,
and
put
it
under
a
bushel
:
but
on
a
candlestick
,
and
it
giveth
light
unto
all
that
are
in
the
house
.
No
man
lights
a
candle
]
Besides
if
it
were
possible
to
power
,
yet
not
to
wisdome
to
hide
you
,
for
no
man
doth
so
,
but
clean
contrary
,
for
they
set
it
on
a
Candlestick
,
that
it
may
give
light
to
all
the
house
,
for
though
in
it self
it
is
not
,
yet
to
wisdome
it
is
all
one
,
not
to
be
at
all
,
as
not
to
be
able
to
produce
the
end
for
which
the
thing
is
ordained
;
it
is
all
one
with
a
wise
man
for
a
thing
not
to
have
an
existence
,
as
not
to
profit
him
.
Vers.
16.
Let
your
light
so
shine
before
men
that
they
may
see
your
good
works
,
and
glorifie
your
Father
which
is
in
heaven
.
Let
your
light
so
shine
]
As
if
he
should
say
,
Do
not
you
be
afraid
to
be
holy
,
or
to
let
men
see
,
or
to
preach
the
Gospel
for
fear
of
persecution
,
but
let
your
light
,
the
light
of
your
doctrine
and
of
your
example
shine
forth
,
for
we
are
as
subject
to
imitation
as
obedience
.
2.
It
must
shine
before
men
,
it
is
not
sufficient
to
approve
ones
self
to
God
,
for
one
must
do
things
honest
in
the
sight
of
God
,
and
in
the
sight
of
men
.
3.
Before
men
,
not
only
before
this
or
that
,
but
all
men
.
4.
That
they
may
not
only
hear
your
doctrine
,
and
your
good
words
may
be
sounding
in
their
ears
,
but
see
your
good
works
;
a
Minister
should
lighten
in
his
conversation
and
life
,
as
well
as
thunder
in
his
doctrine
.
5.
Thus
farre
an
hypocrite
may
go
,
but
you
must
go
farther
,
for
you
must
not
seek
your
own
,
but
your
Fathers
glory
.
6.
It
is
not
said
,
my
Father
,
but
your
Father
,
to
show
them
how
much
cause
they
have
to
glorisie
him
,
for
the
nearer
relation
he
hath
to
us
,
the
more
reason
we
have
to
seek
his
glory
,
the
hypocrite
will
go
as
farre
as
those
words
,
but
then
he
will
leave
you
;
he
doth
what
he
doth
for
his
own
glory
.
7.
It
is
not
said
that
your
Father
may
glorifie
you
,
but
that
men
may
glorifie
him
,
to
show
us
that
the
glory
of
God
should
be
more
dear
to
us
not
only
then
the
honour
and
glory
we
receive
from
men
,
but
even
then
the
glory
that
we
shall
receive
from
God
.
Vers.
17.
Think
not
that
I
am
come
to
destroy
the
Law
or
the
Prophets
:
I
am
not
come
to
destroy
but
to
fulfill
.
Think
not
that
I
am
come
to
destroy
the
Law
or
the
Prophets
]
Our
Saviours
bidding
them
not
to
think
,
shews
that
either
they
did
think
so
,
or
probably
would
or
might
think
so
,
and
therefore
he
forbids
them
to
think
so
,
1.
Observe
,
that
though
ones
carriage
or
doctrine
be
a
probable
cause
of
scandal
or
offence
,
yet
in
some
cases
we
ought
not
to
forbear
.
2.
But
when
it
is
so
we
ought
to
satisfie
the
parties
offended
,
and
to
take
off
the
offence
,
if
already
taken
,
or
to
prevent
it
if
likely
to
be
taken
.
3.
Let
us
see
what
might
probably
induce
them
to
think
that
our
Saviour
came
to
destroy
the
Law
or
the
Prophets
,
1.
For
the
Law
,
our
Saviour
did
not
preach
,
nor
did
his
Sermon
go
,
as
the
Law
did
,
by
way
of
command
,
for
he
doth
not
say
,
Be
ye
poor
in
Spirit
,
&c.
but
by
way
of
promise
,
Blessed
are
the
poor
in
Spirit
.
2.
Nor
is
there
in
all
the
beatitudes
one
of
the
ten
Commandments
,
in
plain
terms
,
or
so
many
words
,
not
Blessed
are
they
that
keep
the
Sabbath
,
or
that
honour
their
Father
and
Mother
.
2.
For
the
Prophets
,
he
seemed
to
destroy
them
,
for
as
they
thought
the
Messiah
was
to
come
in
pomp
and
majesty
,
and
that
his
Kingdom
should
be
of
this
world
,
yet
he
said
he
was
the
Messiah
though
he
was
poor
.
2.
He
did
not
as
all
the
rest
of
the
Prophets
did
,
denounce
judgement
to
come
as
yet
,
nor
told
of
things
to
come
,
and
indeed
in
all
respects
almost
his
preaching
was
different
from
that
of
the
Prophets
before
him
.
I
am
not
come
to
destroy
but
to
fulfill
]
1.
Observe
that
ones
actions
,
preaching
,
doctrine
,
may
be
mis-interpreted
,
quite
contrary
not
onely
divers
,
for
though
our
Saviour
came
to
fulfill
,
he
was
thought
that
he
did
come
to
destroy
.
2.
Let
us
see
how
our
Saviour
did
not
destroy
the
Law
,
for
it
may
seem
that
he
did
:
1.
For
the
moral
Law
he
did
not
destroy
that
,
the
end
,
vertue
and
power
of
the
moral
Law
,
was
1.
To
set
down
a
rule
or
way
to
heaven
,
and
to
shew
us
what
we
were
to
do
to
glorifie
God
,
and
to
benefit
our
neighbour
,
and
to
attain
heaven
.
2.
To
justifie
those
that
kept
it
,
and
to
save
them
.
3.
A
condemning
power
to
sentence
them
that
kept
it
not
:
for
the
two
former
ends
they
still
remain
;
for
the
Law
hath
yet
a
power
to
justifie
those
who
keep
it
,
and
to
save
them
;
that
it
doth
not
actually
justifie
us
,
is
because
we
cannot
fulfill
it
by
reason
of
any
weaknesse
in
the
Law
,
Rom.
8.4
.
Food
hath
a
power
to
nourish
,
though
by
reason
of
the
weaknesse
of
the
stomack
it
cannot
digest
,
or
of
the
vicious
humours
that
putrifie
and
corrupt
the
food
it
receives
:
but
for
the
condemning
power
,
is
not
that
taken
away
,
since
divers
that
keep
not
the
Law
are
not
condemned
?
I
answer
,
1.
That
the
condemning
power
of
the
Law
is
not
essential
but
accidental
to
the
Law
;
so
that
the
Law
may
not
be
destroyed
though
none
be
condemned
by
it
;
nay
though
it
hath
no
power
to
condemn
;
for
the
main
intention
of
Law-givers
,
is
not
that
men
should
be
punished
for
not
keeping
,
but
that
men
should
keep
them
,
for
the
penalty
is
not
set
down
as
a
snare
to
entrap
men
,
but
as
a
motive
to
provoke
men
to
keep
them
.
2.
The
Law
hath
still
a
condemning
power
,
and
actually
doth
condemn
all
those
who
do
not
evangelically
keep
it
,
those
who
are
condemned
are
condemned
by
the
Law
.
3.
He
hath
for
those
who
believe
in
him
,
not
abolisht
the
power
to
condemn
,
but
satisfied
the
condemning
power
,
and
endured
the
penalty
of
the
Law
,
for
he
did
not
by
force
,
but
by
ransom
deliver
the
captives
of
sinne
and
death
;
for
the
ceremonial
Law
Christ
might
not
be
properly
said
to
destroy
that
,
for
when
any
thing
attains
the
very
end
for
which
it
was
ordained
,
though
it
perish
in
so
doing
,
it
cannot
properly
be
said
to
be
destroyed
;
for
instance
,
food
,
the
end
of
it
is
to
nourish
,
though
it
be
consumed
and
corrupted
in
the
stomack
from
the
form
it
had
,
yet
it
is
not
said
to
be
destroyed
;
as
for
example
,
A
lease
for
lives
is
not
properly
cancelled
or
destroyed
,
but
expired
by
the
death
of
the
parties
;
Prophecie
,
when
the
thing
comes
to
passe
,
is
not
nullified
or
destroyed
,
but
fulfilled
,
though
it
cease
to
be
any
longer
a
Prophecy
.
Ceremonies
of
the
Law
were
visible
Prophecies
of
Christ
,
for
the
Jews
being
a
superstitious
people
,
and
by
consequence
loved
Ceremonies
,
and
God
fore-seeing
that
they
would
if
they
were
not
framed
to
their
hands
,
stuff
their
service
of
God
with
idolatrous
ceremonies
,
the
Lord
set
down
and
chose
for
them
such
Ceremonies
,
as
might
(
as
much
as
Ceremonies
could
)
profit
them
,
giving
them
such
Ceremonies
as
should
prefigure
the
main
and
most
remarkable
things
of
the
Messiast
when
Christ
came
he
fulfilling
all
those
visible
Prophecies
and
Types
of
him
could
by
no
means
be
said
to
destroy
the
ceremonial
Law
,
but
to
fulfill
it
;
for
the
judicial
Law
,
it
belonged
not
to
the
Jews
as
they
were
a
Church
,
but
as
a
Commonwealth
,
and
so
our
Saviours
Kingdome
not
being
of
this
world
,
he
did
no
way
alter
those
Laws
,
for
the
Jewish
Commonwealth
,
making
them
more
or
lesse
strict
then
they
were
,
nor
imposed
them
upon
other
Kingdoms
of
the
world
.
2.
Christ
fulfilled
the
Law
and
the
Prophets
,
1.
The
Moral
Law
more
perfectly
then
ever
it
could
have
been
fulfilled
,
1.
Fulfilled
the
righteousness
of
the
Law
,
by
his
active
obedience
more
exactly
,
or
at
least
in
an
higher
degree
,
then
Adam
could
have
done
,
or
then
the
Angels
do
;
for
although
the
Angels
do
,
and
Adam
if
he
had
stood
in
his
integrity
,
would
have
exactly
fulfilled
the
Law
,
he
would
,
and
the
Angels
do
love
God
with
all
their
strength
,
and
minde
,
&c.
yet
their
righteousnesse
neither
is
nor
could
have
been
so
excellent
as
our
Saviours
;
for
the
minde
of
our
Saviour
being
more
clear
,
and
the
strength
of
our
Saviour
more
then
theirs
,
our
Saviour
loved
God
more
excellently
since
he
loved
him
with
all
his
strength
and
all
his
minde
.
A
childe
though
it
put
all
its
strength
to
it
,
cannot
lift
so
much
as
a
Gyant
.
2.
For
the
penalty
of
the
Law
our
Saviour
by
his
passive
obedience
fulfilled
and
satisfied
that
more
then
any
way
it
is
,
or
could
be
satisfied
;
for
the
damned
in
hell
do
not
so
exactly
fulfill
and
satisfie
Gods
justice
for
the
breach
of
the
Law
,
for
they
are
alwayes
satisfying
,
but
never
do
,
nor
never
shall
actually
and
fully
satisfie
the
same
;
for
if
they
did
,
or
ever
should
,
they
should
then
cease
any
longer
to
be
tormented
,
for
then
the
torments
of
hell
should
not
be
eternal
:
Now
our
Saviour
did
,
and
actually
hath
satisfied
the
justice
of
God
,
and
hath
paid
the
uttermost
farthing
for
the
dignity
of
his
person
,
made
those
sufferings
which
were
finite
both
in
time
and
degree
of
torment
,
of
infinite
merit
;
for
the
Ceremonial
Law
and
the
Prophets
,
he
hath
so
absolutely
fulfilled
them
more
then
any
other
way
they
could
be
fulfilled
,
that
except
he
had
fulfilled
them
they
could
never
have
been
fulfilled
,
not
any
one
thing
or
circumstance
is
there
that
was
foretold
by
the
Prophets
,
or
typified
by
the
Law
,
which
he
hath
not
exactly
performed
;
Christ
hath
also
fulfilled
the
Moral
Law
by
making
it
more
full
,
not
by
adding
more
strict
precepts
of
holinesse
then
the
Law
hath
,
but
by
giving
the
full
meaning
.
Vers.
18.
But
verily
I
say
unto
you
,
Till
heaven
and
earth
passe
,
one
jot
,
or
one
tittle
shall
in
no
wise
passe
from
the
Law
,
till
all
be
fulfilled
.
Verily
I
say
unto
]
1.
Here
he
goes
further
,
for
before
he
said
that
he
did
not
come
to
destroy
;
and
here
he
assures
them
that
it
shall
never
be
destroyed
,
nor
cease
till
it
be
in
every
point
fulfilled
.
2.
See
how
Christ
preacheth
with
authority
,
I
say
.
3.
By
one
jot
or
tittle
is
meant
,
not
the
lest
part
or
point
.
4.
By
consequence
,
that
not
one
jot
or
tittle
,
nothing
,
not
a
word
,
not
a
letter
,
not
a
title
of
the
Law
is
in
vain
put
there
,
and
as
jod
and
iota
,
are
not
only
the
least
letters
,
but
divers
times
though
they
were
written
,
are
not
pronounced
,
and
so
seem
needlesse
letters
:
So
though
some
things
in
the
Law
seem
not
only
small
but
needlesse
,
yet
they
are
not
in
vain
,
for
till
heaven
and
earth
,
&c.
5.
Till
,
doth
not
alwayes
argue
Psal.
110.1
.
that
when
such
a
time
shall
come
,
such
a
thing
was
or
shall
be
done
;
for
when
it
is
said
,
That
Joseph
knew
not
Mary
,
till
she
had
brought
forth
her
first-born
,
proves
not
that
afterwards
he
did
,
for
the
sense
of
these
words
is
not
as
if
any
part
of
the
Law
should
passe
unfulfilled
,
when
heaven
and
earth
should
passe
.
Vers.
19.
Whosoever
therefore
simll
break
one
of
these
least
Commandments
,
and
shall
teach
men
so
,
he
shall
be
called
the
least
in
the
kingdom
of
heaven
:
but
whosoever
shall
do
,
and
teach
them
,
the
same
shall
be
called
great
in
the
kingdom
of
heaven
.
Whosoever
therefore
]
The
sense
may
be
thus
,
The
Law
is
so
strict
,
that
though
one
breaks
the
least
Commandment
,
and
though
one
doth
not
break
it
wilfully
,
knowing
it
to
be
a
breach
of
the
Law
,
but
out
of
errour
thinking
that
one
doth
well
in
what
one
doth
,
one
being
of
that
opinion
that
one
ought
so
to
do
,
for
one
teacheth
others
so
,
yet
not
only
the
ignorance
of
the
Law
,
but
the
ignorance
of
the
action
doth
not
take
away
the
guilt
of
sin
.
2.
It
may
be
taken
as
an
aggravation
of
the
fault
,
as
if
he
shall
say
,
If
he
shall
,
1.
Only
sin
of
infirmity
not
of
errour
,
for
He
that
breaks
the
least
or
doth
teach
men
otherwise
,
and
knows
he
doth
it
,
and
strives
against
it
;
or
if
a
man
doth
ill
and
divulgeth
his
errour
,
he
is
worse
then
he
that
infects
none
,
nor
hurts
any
but
himself
.
The
least
]
that
is
,
as
generally
Commentators
expound
it
,
shall
not
at
all
be
in
the
kingdom
of
God
;
He
shall
be
the
least
]
that
is
,
shall
not
be
there
at
all
,
Matth.
20.16
.
Calling
often
times
signifies
being
,
he
shall
be
called
wonderfull
,
that
is
,
be
wonderfull
,
Isa.
9.6
.
Matth.
1.23
.
called
Emanuel
,
that
is
,
he
shall
be
God
and
man
,
for
his
name
was
called
Jesus
.
Two
errours
the
Papists
would
establish
from
these
words
,
1.
That
there
are
divers
counsels
in
the
Gospel
,
which
if
we
do
we
shall
be
so
much
the
greater
,
and
if
we
do
not
we
shall
be
so
much
the
lesse
,
but
not
shut
out
of
the
kingdome
of
God
.
2.
And
by
consequence
some
sins
are
venial
,
which
deserve
no
punishment
,
but
only
they
that
are
guilty
of
them
shall
be
lesse
glorious
,
and
have
a
lower
place
in
the
kingdom
of
God
:
For
the
first
,
it
is
not
counsels
but
commandments
,
the
least
of
these
commandments
:
For
the
second
,
if
the
least
in
the
kingdom
of
heaven
signifie
not
at
all
,
then
it
is
nothing
,
and
they
generally
interpret
it
so
,
and
the
following
verses
shew
it
.
Vers.
20.
For
I
say
unto
you
,
That
except
your
righteousnesse
shall
exceed
the
righteousnesse
of
the
Scribes
and
Pharisees
,
ye
shall
in
no
case
enter
into
the
kingdom
of
heaven
.
For
I
say
unto
you
]
Thus
the
coherence
stands
;
these
words
are
brought
as
a
proof
of
what
went
before
,
now
they
cannot
be
brought
as
a
proof
of
any
thing
,
save
of
that
clause
,
He
that
breaks
the
least
of
these
Commandments
;
for
the
other
clause
,
That
he
that
kept
,
and
taught
them
should
be
great
,
could
not
belong
to
them
:
Now
that
the
Scribes
and
Pharisees
did
break
some
of
the
Commandments
,
and
teach
men
so
to
do
,
is
apparent
by
Matthew
15.3
.
The
Scribes
and
Pharisees
breaking
the
Commandments
,
and
teaching
men
so
to
do
;
and
since
they
should
not
enter
that
break
and
teach
men
so
to
do
,
it
shews
and
proves
by
instance
,
that
he
that
breaks
one
of
the
Commandments
,
and
teacheth
men
so
to
do
,
shall
not
come
into
the
Kingdome
of
heaven
.
2.
Observe
that
the
learnedest
men
in
the
world
,
may
and
shall
if
they
do
not
live
holily
,
perish
,
for
the
Scribes
were
the
expounders
of
the
Law
.
2.
Though
men
be
never
so
strict
in
their
lives
for
outward
mortifications
,
except
they
are
inwardly
and
sincerely
holy
,
it
will
not
profit
them
.
3.
Though
all
men
applaud
one
,
yet
one
may
be
an
extream
wicked
man
,
for
all
the
Jews
applauded
the
Pharisees
.
4.
Though
one
hold
the
right
for
matter
of
opinion
,
as
the
Pharisees
did
in
matters
of
the
resurrection
,
yet
one
may
go
to
hell
:
It
is
a
strange
thing
that
the
Sadduces
who
held
an
opinion
utterly
destructive
of
holinesse
,
should
not
withstanding
not
be
so
much
condemned
of
wickednesse
as
the
Pharisees
were
.
5.
It
is
not
said
,
Your
righteousnesse
must
exceed
the
righteousnesse
of
the
Law
and
Prophets
,
as
the
Socinians
and
others
would
have
,
but
of
the
Scribes
and
Pharisees
.
6.
The
Scribes
being
the
great
men
for
expounding
the
Law
,
and
the
Pharisees
so
much
applauded
for
holinesse
,
and
so
for
keeping
the
Law
;
our
Saviour
shews
that
the
one
were
out
for
matter
of
doctrine
,
and
the
other
for
matter
of
practice
.
Our
righteousnesse
must
exceed
the
righteousnesse
of
Scribes
and
Pharisees
,
1.
In
respect
of
kinde
,
they
preached
up
onely
inherent
righteousnesse
which
is
by
the
works
of
the
Law
,
but
by
the
works
of
the
Law
no
man
living
shall
be
judged
,
but
we
must
have
the
righteousnesse
of
Christ
imputed
unto
us
.
The
holinesse
also
which
they
preached
and
practised
was
defective
many
wayes
,
1.
It
was
not
extensive
and
universal
in
each
:
1.
In
respect
of
the
Commandments
they
preached
,
and
practised
the
breach
of
some
,
of
many
of
them
,
as
appears
Mat.
15.23
.
2.
As
some
Commandments
they
did
abolish
by
their
doctrine
,
so
those
which
they
did
not
abolish
,
but
preached
up
,
their
exposition
extended
not
to
the
full
scope
of
the
Law
;
for
it
only
extended
to
the
outward
man
,
and
not
wholly
to
that
neither
,
for
they
did
not
think
that
by
words
one
might
break
the
sixth
Commandment
,
as
by
this
Chapter
appears
.
2.
As
our
obedience
must
be
more
universal
,
so
it
must
be
more
constant
.
3.
It
must
be
more
sincere
,
they
failed
in
the
grounds
,
ends
and
manner
of
their
duty
.
Vers.
21.
Ye
have
heard
,
that
it
was
said
by
them
of
old
time
,
Thou
shalt
not
kill
:
and
,
Whosoever
shall
kill
,
shall
be
in
danger
of
the
judgement
.
Ye
have
heard
that
it
was
said
by
them
of
old
]
These
words
may
have
reference
,
and
be
brought
in
as
a
proof
of
the
17th
verse
,
and
then
it
stands
thus
,
I
came
not
to
destroy
the
Law
but
to
fulfill
it
,
to
give
the
full
meaning
of
it
,
which
thus
I
do
,
ye
have
heard
,
but
I
say
unto
you
.
Or
,
2.
Of
the
words
immediately
going
before
,
and
then
it
stands
thus
,
Except
your
righteousnesse
exceed
the
righteousnesse
which
the
Scribes
and
Pharisees
do
or
teach
,
you
cannot
enter
,
for
ye
have
heard
from
them
,
that
he
that
kils
shall
be
in
danger
of
judgement
,
but
they
never
pressed
upon
you
not
to
be
angry
,
or
that
scornfull
carriage
or
pronunciation
,
or
opprobrious
words
were
sins
.
Observe
the
practice
of
all
false
prophets
is
to
plead
antiquity
and
traditions
.
2.
That
though
they
do
plead
antiquity
yet
falsly
,
for
though
the
Scribes
plead
that
it
was
said
thus
and
thus
of
old
time
,
yet
there
was
no
such
thing
spoken
of
old
,
but
the
contrary
,
or
at
least
if
it
be
spoken
of
old
,
it
is
not
in
their
sense
;
for
our
Saviour
does
not
say
,
that
it
was
said
of
old
,
but
you
have
heard
that
it
was
said
of
old
.
2.
The
opinion
of
those
that
say
,
that
Christ
gave
a
new
Law
to
Christians
,
and
that
the
Law
which
he
gave
and
gives
to
Christians
,
did
not
binde
the
Jews
,
nor
was
set
down
in
Old
Testament
,
against
which
opinion
these
things
may
be
said
,
1.
That
the
strictest
of
the
precepts
that
Christ
gives
here
may
be
found
in
the
Old
Testament
,
as
this
22.
vers.
Levit.
19.17
,
18.
that
28.
vers.
Job
31.1
.
Prov.
6
25.
2.
The
many
and
great
praises
of
the
Laws
perfection
and
purity
,
that
David
in
the
Psalms
in
innumerable
places
sets
down
,
which
could
not
belong
to
it
except
those
precepts
were
expressed
or
included
in
the
Law
.
3.
The
coherence
of
these
words
with
the
former
,
and
they
who
would
have
these
words
not
a
confutation
of
the
false
glosses
of
the
Scribes
,
do
not
acknowledge
any
coherence
of
these
words
with
the
former
,
your
righteousnesse
must
exceed
either
what
the
Pharisees
practice
,
or
the
Scribes
teach
,
or
else
you
shall
not
enter
;
to
prove
that
he
tels
them
here
,
and
sets
down
their
doctrine
,
and
then
what
is
the
right
,
first
what
they
teach
,
and
then
how
we
must
exceed
.
4.
It
is
said
,
you
have
heard
,
not
that
you
have
read
so
,
for
their
false
glosses
have
told
you
this
,
not
the
text
;
if
you
reade
you
may
reade
otherwise
,
he
doth
not
say
,
that
they
of
old
time
writ
so
,
but
that
you
have
heard
that
they
of
old
time
have
said
so
.
5.
If
the
meaning
should
be
that
they
of
old
time
had
said
so
,
and
that
the
Old
Testament
had
said
so
,
then
should
all
those
things
which
our
Saviour
saith
,
That
they
had
heard
were
said
of
them
of
old
times
,
be
found
in
some
place
of
Scripture
,
but
they
are
found
in
no
place
of
Scripture
;
for
neither
are
those
words
,
He
that
kils
shall
be
in
danger
of
the
judgement
,
nor
those
words
,
Thou
shalt
love
thy
neighbour
and
hate
thine
enemy
,
found
in
this
sense
,
though
in
other
words
,
but
the
contrary
for
sense
;
Thou
shalt
not
kill
,
is
the
righteonsnesse
of
the
Pharisees
and
of
the
Scribes
,
but
now
our
Saviour
sets
down
how
we
ought
to
exceed
them
,
if
ever
we
will
hope
to
enter
into
the
kingdom
of
heaven
,
for
so
it
follows
.
Vers.
22.
But
I
say
unto
you
,
That
whosoever
is
angry
with
his
brother
without
a
cause
,
shall
be
in
danger
of
the
judgement
:
and
whosoever
shall
say
to
his
brother
,
Racha
,
shall
be
in
danger
of
the
council
:
but
whosoever
shall
say
,
Thou
fool
,
shall
be
in
danger
of
hell
fire
.
But
I
say
unto
you
,
That
whosoever
is
angry
]
Murther
hath
generally
these
things
preceding
,
1.
The
inward
motion
of
anger
.
2.
Contumelious
and
approbrious
words
,
and
after
blows
,
and
so
murther
:
our
Saviour
stops
the
spring
from
whence
murder
flows
,
to
wit
,
anger
;
to
shew
us
that
as
in
this
,
and
so
in
all
other
sins
the
beginnings
are
to
be
prevented
or
resisted
,
nay
not
only
the
beginnings
of
sinne
,
which
have
the
nature
of
sin
,
and
dister
but
in
degree
from
the
highest
act
,
as
anger
differs
but
in
degree
from
murder
,
it
is
of
the
same
kinde
,
but
the
occasions
of
sinne
which
are
not
formally
,
but
only
occasionally
sinfull
,
and
therefore
one
is
not
bound
alwayes
to
avoid
the
occasions
of
sinne
,
but
alwayes
the
beginnings
of
sinne
.
From
this
we
may
learn
,
That
the
very
first
motions
of
sinne
are
sinne
,
and
deserve
eternal
death
;
for
though
anger
never
breaks
forth
in
gestures
,
words
,
much
lesse
in
actions
,
it
makes
one
guilty
before
God
,
and
liable
to
judgement
.
Further
,
that
we
ought
to
look
not
only
to
our
actions
but
to
our
words
,
nay
to
our
very
gestures
,
nay
further
of
our
thoughts
.
Further
,
It
is
good
to
take
such
places
of
Scripture
as
these
which
are
very
plain
and
concern
actions
of
ordinary
occurrence
,
which
children
may
easily
take
notice
of
,
and
teach
them
our
children
,
as
for
example
,
teach
our
children
,
Whosoever
cals
his
brother
fool
is
in
danger
of
hell
sire
.
Again
,
Love
your
enemies
,
pray
for
them
that
curse
you
.
All
liars
shall
have
their
portion
in
that
lake
which
burneth
with
sire
and
brimstone
,
Revel.
21.8
.
and
otherplaces
of
the
like
nature
.
If
you
shall
say
,
1.
But
why
did
not
God
(
since
the
calling
fool
;
and
the
saying
Racha
,
deserved
so
heavy
punishments
)
appoint
such
punishments
in
his
Law
to
be
inflicted
by
men
?
The
reason
doubtlesse
was
his
mercy
,
he
would
not
lay
in
this
world
heavy
punishments
as
their
sins
deserved
.
2.
Or
it
was
,
that
because
the
punishments
had
they
been
as
great
as
the
sin
deserved
,
men
would
have
accounted
God
cruel
.
Or
,
3.
God
would
have
men
punish
the
offences
done
against
them
,
no
more
then
proportionably
to
the
damage
they
suffer
,
as
for
the
offence
as
it
reflects
upon
him
(
in
which
respect
only
it
deserves
so
heavy
a
punishment
,
as
our
Saviour
there
mentions
)
he
will
reserve
the
punishment
of
that
to
the
last
day
,
and
to
himself
.
2.
Thy
brother
,
that
is
,
every
one
,
any
one
,
for
as
every
one
is
our
neighbour
,
so
every
one
is
our
brother
,
though
in
the
Scripture
phrase
every
one
is
not
to
be
called
a
brother
,
as
you
may
plainly
collect
1
Cor.
5.9
.
If
any
one
that
is
called
a
brother
is
so
and
so
,
&c.
3.
It
is
said
,
that
we
should
not
be
angry
with
our
brother
,
not
barely
whosoever
is
angry
,
for
his
being
our
brother
should
be
a
motive
to
raise
in
us
love
or
pity
.
Without
a
cause
]
It
seems
there
may
be
just
cause
for
one
to
be
angry
,
and
to
be
angry
with
ones
brother
;
none
so
near
but
upon
some
cases
,
we
may
be
angry
with
them
.
2.
Indeed
these
words
are
not
to
be
found
in
some
copies
.
Is
liable
to
judgement
]
This
translation
of
ours
is
not
full
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
more
then
in
danger
,
for
the
proper
signification
is
liable
,
and
indeed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
a
Genitive
case
signifies
guilty
of
a
fault
,
with
a
Dative
case
it
signifies
liable
to
punishment
,
or
he
●s
bound
to
answer
it
in
such
a
Court
,
for
to
be
punisht
with
the
punishment
due
to
it
;
for
the
Court
is
put
for
the
punishment
of
the
Court
,
for
the
judgement
is
a
Court.
2.
Three
Courts
the
Jews
had
for
criminal
causes
,
the
first
was
that
for
which
is
here
called
the
Judgement
,
which
consisted
of
three
men
,
who
judged
of
the
causes
brought
into
that
Court
,
and
they
were
called
by
a
name
which
signifies
three
men
,
in
those
Courts
only
those
matters
which
were
manifest
were
judged
of
,
and
the
punishments
were
set
down
by
their
Law
,
and
not
left
to
their
liberty
to
alter
them
any
way
,
yet
divers
of
the
punishments
were
capital
;
the
second
and
third
Court
were
called
by
the
Jews
Sanedrim
,
the
lesser
of
these
Sanedrims
were
in
every
City
,
and
it
consisted
of
twenty
three
,
who
judged
of
several
causes
which
were
not
so
manifest
as
to
be
judged
of
in
the
Court
of
the
three
men
,
and
the
punishments
of
that
Court
,
as
also
of
the
other
Sanedrim
,
were
arbitrary
,
not
determined
by
the
Law
,
but
arbitrary
left
to
them
to
determine
;
the
second
and
greater
Sanedrim
consisted
of
seventy
two
,
it
was
kept
at
Jerusalem
,
and
the
weightiest
matters
were
there
determined
of
,
and
of
this
Sanedrim
our
Saviour
may
seem
to
speak
.
3.
Raca
is
a
word
that
signifies
nothing
,
but
is
an
interjection
of
scorn
and
deriding
,
so
that
all
manner
of
carriages
and
gestures
,
and
pronunciation
that
show
ones
scorn
or
contempt
of
him
to
whom
we
speak
,
is
included
in
this
word
.
3.
In
words
,
for
Raca
is
in
gestures
,
and
the
manner
of
pronouncing
;
but
here
our
Saviour
comes
to
words
themselves
,
and
he
useth
this
word
,
Thou
fool
;
1.
Either
because
it
is
,
or
haply
was
the
commonest
term
of
disgrace
among
the
Jews
.
2.
Or
because
it
is
the
most
opprobrious
word
that
may
be
,
for
it
unmans
one
,
for
it
makes
him
to
be
void
of
the
use
of
reason
,
which
is
the
essential
property
and
prerogative
of
man
.
4.
The
word
here
to
signifie
hell
,
literally
signifies
the
valley
of
Hinnon
,
a
place
which
resembled
hell
,
1.
Because
of
the
hideous
noise
an●●●cries
of
those
poor
children
,
that
were
burnt
alive
there
to
Moloch
,
and
afterwards
for
the
filthinesse
of
the
place
and
the
continual
fire
that
was
kept
there
,
for
all
the
rubbish
and
noisome
things
of
the
City
were
burnt
there
,
and
for
that
end
there
was
a
continual
fire
kept
there
.
Vers.
23.
Therefore
if
thou
bring
thy
gift
to
the
Altar
,
and
there
remembrest
that
thy
brother
hath
ought
against
thee
.
Therefore
if
thou
]
Now
lest
any
one
should
think
,
that
though
he
hath
done
an
injury
to
his
brother
,
that
by
offering
Sacrifice
it
would
be
expiated
;
our
Saviour
adds
,
Therefore
if
thy
brother
hath
ought
against
thee
,
before
he
shewed
how
he
to
whom
the
injury
is
done
,
ought
to
carry
himself
;
now
he
shews
what
he
that
doth
the
injury
is
to
do
;
But
suppose
one
hath
been
angry
with
ones
brother
,
and
hath
fallen
out
with
him
,
and
hath
done
those
things
which
are
here
forbidden
,
the
way
is
then
not
to
delay
,
but
immediately
to
go
and
be
reconciled
to
him
,
and
if
thou
shalt
bring
any
excuse
of
businesse
,
so
that
thou
canst
not
go
for
the
present
,
it
is
no
excuse
;
for
put
the
case
as
high
as
may
be
,
suppose
thou
art
as
it
were
about
Gods
businesse
thou
comest
to
offer
Sacrifice
,
not
onely
intendest
,
but
hast
brought
thy
gift
to
the
very
Altar
,
thou
maist
not
stay
while
thy
gift
is
offered
,
but
go
first
and
be
reconciled
.
2.
If
the
gift
be
brought
to
thee
,
that
is
,
if
thou
art
the
Priest
,
whose
office
it
is
to
offer
the
Sacrifices
that
are
brought
to
the
Altar
,
thou
mayest
not
go
thy
wayes
,
and
leave
the
gift
before
the
Altar
,
though
he
that
brought
the
gift
is
bound
to
go
and
be
first
reconciled
to
his
brother
that
hath
ought
against
him
.
3.
You
may
learn
two
excellent
and
concerning
truths
,
1.
That
one
,
when
he
is
in
danger
of
hell
,
ought
not
to
defer
one
moment
before
one
make
ones
peace
w●th
God
,
and
get
out
of
danger
.
2.
That
except
one
is
,
or
strive
to
be
reconciled
to
him
whom
one
hath
wronged
,
Sacrifice
may
be
offered
afterwards
and
accepted
,
but
not
before
.
And
there
remembrest
]
There
one
ought
to
examine
ones
self
,
and
so
it
is
likely
one
shall
remember
,
but
this
is
put
as
I
have
said
,
rather
to
put
the
case
more
home
.
2.
If
thy
brother
hath
ought
against
thee
,
and
thou
dost
not
know
it
,
nor
canst
remember
any
such
thing
,
thou
art
not
bound
to
enquire
.
3.
It
seems
that
is
one
main
point
of
which
we
ought
to
remember
our selves
,
what
we
have
done
against
our
brother
.
That
thy
brother
hath
ought
against
thee
]
If
thou
hast
ought
against
thy
brother
,
thou
art
not
bound
to
leave
thy
gift
and
go
and
be
reconciled
to
him
,
for
thou
mayest
and
oughtest
to
forgive
him
,
which
thou
mayest
do
without
going
to
him
.
2.
It
is
not
said
,
If
thou
hast
done
any
thing
against
him
;
for
if
thou
shouldest
be
angry
with
thy
brother
in
thy
heart
,
thou
wert
not
bound
to
confesse
this
fault
to
him
,
but
if
he
have
ought
against
thee
,
thou
must
go
and
be
reconciled
;
for
reconciled
shews
and
supposeth
some
former
and
known
differences
.
3.
It
seems
that
though
thou
hast
not
done
him
any
real
injury
,
though
thou
hast
only
called
him
fool
,
yet
that
is
a
sufficient
cause
to
cause
thee
to
leave
thy
gift
,
for
so
is
plainly
intimated
by
the
word
,
[
therefore
]
which
refers
to
the
words
before
,
to
wit
,
thy
calling
thy
brother
fool
.
4.
Though
he
had
or
might
have
something
against
thee
,
is
not
the
thing
,
but
if
he
hath
.
5.
I
suppose
that
though
thy
brother
hath
some
thing
against
thee
,
for
which
thou
hast
oftentimes
striven
to
be
reconciled
,
and
he
would
not
,
thou
art
in
that
case
free
,
and
art
not
bound
at
that
time
to
leave
thy
gift
before
.
6.
Whether
justly
or
unjustly
;
for
if
he
have
ought
against
thee
justly
,
then
in
justice
to
him
,
and
charity
to
thine
own
soul
,
thou
oughtest
to
give
satisfaction
:
and
if
unjustly
and
without
a
cause
,
then
in
charity
to
him
thou
oughtest
to
be
reconciled
,
for
all
the
while
he
is
angry
with
thee
without
a
cause
(
and
likely
to
speak
evil
of
thee
)
he
is
in
danger
,
nay
he
is
absolutely
bound
over
to
hell
,
and
is
in
a
damnable
condition
.
Vers.
24.
Leave
there
thy
gift
before
the
Altar
,
and
go
thy
way
,
first
be
reconciled
to
thy
brother
,
and
then
come
and
offer
thy
gift
.
Leave
thy
gift
]
For
thy
deferring
thine
offering
,
thy
gift
,
there
will
not
so
much
harm
come
as
by
the
deferring
thy
reconciliation
;
for
God
will
not
be
more
unwilling
to
accept
thine
offering
afterward
,
then
he
was
then
,
but
by
delaying
thy
reconciliation
,
thy
brother
will
be
more
hard
to
be
reconciled
,
for
anger
in
time
grows
to
hatred
.
〈◊〉
.
Thou
art
not
to
carry
it
away
with
thee
,
and
not
offer
it
at
all
,
for
when
once
thou
hast
vowed
or
dedicated
any
thing
to
God
,
thou
mayest
not
upon
any
case
resume
it
,
though
in
some
cases
thou
mayest
not
for
the
present
,
and
here
in
this
verse
,
and
though
it
may
fall
ont
it
may
never
be
offered
.
Go
thy
wayes
]
1.
You
must
not
say
,
Let
him
come
to
me
,
I
will
not
goe
to
him
,
for
Christ
bids
thee
go
;
and
if
thou
art
under
Christ
,
as
the
Centurions
servants
did
,
when
he
bids
thee
go
,
thou
wilt
go
,
and
by
going
thou
becomest
reconciled
to
God
;
and
whether
thy
brothers
good
will
,
and
love
be
worth
the
having
or
no
,
doubtlesse
Gods
is
.
First
]
See
1.
The
goodnesse
of
God
,
he
would
rather
have
some
part
of
his
service
deferred
,
then
that
a
sinner
should
not
be
converted
,
nay
then
that
his
conversion
should
be
delayed
.
2.
Though
the
duties
of
the
first
Table
are
to
be
preferred
before
those
of
the
second
,
Caeteris
paribas
,
yet
charity
to
ones
brother
is
to
be
preferred
before
the
performance
of
the
ceremonial
Law
.
Be
reconciled
]
That
is
,
do
what
in
thee
lies
to
be
reconciled
,
for
thou
oughtest
to
be
in
charity
with
him
,
and
take
the
best
wayes
thou
canst
to
be
reconciled
to
him
,
and
if
he
will
not
after
thy
earnest
endeavours
,
then
thou
,
as
I
suppose
,
art
free
.
To
thy
brother
]
1.
The
meaning
is
not
,
Be
thou
friends
with
him
,
but
get
him
to
be
friends
with
thee
,
for
thou
mayest
be
friends
with
him
,
and
fully
forgive
him
,
without
going
to
him
or
stirring
from
the
place
where
thou
art
;
so
that
Christ
needed
not
to
bid
thee
go
thy
wayes
for
that
.
2.
Before
it
is
said
,
If
thou
remembrest
that
thy
brother
hath
ought
against
thee
,
not
thou
against
him
;
the
word
Brother
is
a
motive
to
him
to
be
reconciled
to
thee
,
for
so
Abraham
useth
it
to
Lot
,
and
to
thee
,
to
go
and
use
all
good
means
to
appease
his
anger
;
for
if
thou
when
thou
seest
thy
brothers
Ox
or
Asse
fallen
into
a
pit
,
thou
must
pull
him
out
,
much
more
when
thou
seest
thy
brother
hath
done
any
thing
which
makes
him
in
a
damnable
condition
,
thou
shouldest
do
what
thou
canst
to
deliver
him
;
and
if
he
is
angry
with
thee
without
a
cause
,
he
hath
done
so
;
vers.
22.
and
if
he
be
angry
with
thee
without
a
cause
,
thou
slandest
most
in
need
of
motives
to
perswade
thee
to
seek
reconcillation
.
Then
come
,
&c.
]
1.
For
thou
art
not
to
be
reconciled
in
stead
of
offering
thy
gift
,
but
before
;
nor
will
God
have
thine
offering
in
this
case
omitted
,
but
deferred
.
2.
You
may
not
omit
,
no
nor
for
any
worldly
businesse
defer
the
offering
,
thy
gift
in
thy
full
strength
before
thy
strength
fails
thee
,
for
every
holy
duty
strengthens
the
grace
that
is
in
thee
,
and
inables
thee
to
perform
another
better
.
4.
It
is
not
said
upon
the
Altar
,
for
that
belongs
to
the
Priest
,
thou
maist
leave
thy
gift
before
the
Altar
,
but
thou
maist
not
offer
it
upon
the
Altar
,
and
the
Priest
may
not
offer
it
before
thou
comest
.
6.
By
any
injury
or
wrong
thou
dost
thy
brother
thou
dost
offend
two
,
him
and
God
,
and
therefore
thou
hast
two
to
be
reconciled
unto
,
thy
brother
,
to
whom
thou
art
to
go
to
be
reconciled
unto
him
,
and
God
thou
art
to
reconcile
by
thy
sacrifice
,
but
first
thou
art
to
reconcile
thy self
to
thy
brother
,
for
he
will
not
refuse
thy
reconciliation
because
thou
art
not
reconciled
to
God
,
but
God
will
refuse
thee
for
thy
not
indeavouring
to
be
reconciled
to
thy
brother
.
Vers.
25.
Agree
with
thine
adversary
quickly
whiles
thou
art
in
the
way
with
him
:
list
at
any
time
the
adversary
deliver
thee
to
the
Judge
,
and
the
Judge
deliver
thee
to
the
Officer
,
and
thou
be
cast
into
prison
.
Agree
with
thine
adversary
]
Concerning
our
friends
,
while
there
is
no
difference
betwixt
us
,
there
needs
no
instruction
,
the
Publicans
not
only
will
tell
you
what
to
do
,
but
by
their
example
they
teach
you
,
they
do
what
is
to
be
done
in
this
case
,
they
love
their
friends
,
but
that
wherein
they
transgresse
both
in
their
life
and
doctrine
,
is
concerning
three
sorts
of
persons
,
a
friend
that
is
fallen
out
with
thee
,
an
adversary
that
sues
thee
,
and
an
enemy
that
hates
thee
;
be
reconciled
to
thy
brother
,
lest
he
become
thine
adversary
,
agree
with
thine
adversary
lest
he
become
thine
enemy
,
and
love
thine
enemy
,
that
he
may
become
thy
friend
.
2.
An
adversary
is
a
person
of
a
middle
nature
between
a
friend
and
an
enemy
,
for
an
offended
friend
becomes
an
adversary
,
and
an
offended
adversary
becomes
thine
enemy
;
and
an
adversary
and
an
enemy
differ
.
First
,
an
adversary
his
end
is
,
1.
To
recover
his
own
to
do
himself
good
,
but
an
enemies
aim
is
to
do
thee
hurt
.
2.
An
adversary
makes
the
Law
his
rule
,
and
the
Law
his
judge
,
but
thine
enemy
makes
his
malice
his
rule
,
and
himself
the
judge
.
3.
Thine
adversary
is
far
easier
to
be
made
thy
friend
,
divers
times
a
small
part
of
thine
estate
will
serve
,
but
thine
enemy
will
not
be
satisfied
but
with
thy
ruine
;
therefore
our
Saviour
doth
not
bid
thee
be
reconciled
to
thine
enemy
,
for
thine
enemies
are
generally
implacable
,
and
whosoever
is
ones
enemy
,
was
first
onely
an
offended
brother
,
or
an
adversary
,
and
thou
hast
or
shouldst
have
striven
to
be
reconciled
before
;
but
all
that
our
Saviour
requires
in
that
case
,
is
to
pray
,
blesse
,
love
.
3.
Agree
,
that
is
,
indeavour
to
agree
,
for
it
is
not
alwaies
in
our
power
to
agree
,
as
it
is
not
alwaies
in
our
power
to
be
reconciled
.
4.
Do
not
say
,
He
hath
done
me
wrong
,
and
sues
me
unjustly
,
let
him
come
and
agree
with
me
,
but
our
Saviour
bids
thee
agree
with
him
;
for
indeed
Christ
bids
thee
,
and
God
commands
thee
,
to
do
no
more
then
he
hath
done
himself
,
for
so
saith
Paul
,
Rom
5.10
.
5.
Or
at
least
thou
art
bound
not
to
bear
any
evil
will
,
but
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
6.
Not
with
Gods
adversary
,
thou
art
not
bound
to
agree
with
him
,
if
any
one
shall
persecute
thee
for
righteousnesse
sake
,
though
thou
knowest
he
will
deliver
thee
to
the
Judge
,
and
the
Judge
to
the
Officer
,
and
they
cast
thee
into
prison
,
yet
thou
art
bound
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
bear
him
no
ill
will
,
but
to
pray
for
him
,
as
you
have
it
in
this
Chapter
.
7.
The
adversary
,
as
I
suppose
here
meant
,
is
one
that
sues
thee
for
debt
,
for
there
are
but
two
things
for
which
we
sue
,
injuries
,
debts
;
if
thou
hast
injured
thy
brother
,
the
former
advice
is
proper
,
If
thou
remembrest
that
thy
brother
hath
ought
against
thee
,
go
thy
wayes
,
and
be
reconciled
unto
him
;
if
he
sues
thee
for
debt
,
Make
an
agreement
with
him
,
is
more
proper
then
Be
reconciled
,
for
oft
times
one
may
sue
thee
,
who
is
not
at
all
fallen
out
with
thee
.
Again
,
that
here
is
meant
one
that
sues
thee
for
debt
,
appears
by
this
,
that
it
is
said
,
Thou
shalt
not
come
out
thence
,
before
thou
hast
paid
the
uttermost
farthing
.
8.
Some
will
not
have
this
saying
to
be
meant
at
all
literally
,
but
,
That
we
having
by
our
sins
made
God
our
adversary
,
we
ought
quickly
,
while
we
live
,
before
death
come
,
to
agree
with
him
,
lest
,
&c.
the
rest
of
the
allusion
is
easily
made
up
;
they
say
that
it
is
not
convenient
that
Christ
would
descend
so
low
,
as
to
give
directions
against
the
remporal
damages
which
come
by
Law-suits
:
Yet
I
conceive
that
it
may
be
meant
literally
,
1.
Because
else
the
words
can
have
no
coherence
with
the
former
,
or
if
that
were
made
by
invention
of
wit
and
learning
,
what
but
may
be
made
to
cohere
to
any
thing
?
yet
surely
their
reason
doth
not
hold
,
for
Christ
speaks
of
lower
things
then
of
the
mischiefs
that
come
by
going
to
Law
;
for
where
he
speaks
of
upper
rooms
,
he
tels
them
,
and
bid●
them
take
the
lowest
room
;
not
that
Christ
intended
to
teach
man
how
to
be
honoured
by
men
,
which
he
in
other
places
blames
,
but
to
shew
them
how
absurd
they
are
,
and
how
contrary
waies
they
take
for
the
accomplishing
of
the
ends
they
aim
at
,
for
if
the
world
be
honoured
,
they
should
do
quite
contrary
to
what
they
did
;
so
here
he
shews
,
that
the
vain
hopes
of
prevailing
in
the
suit
should
not
make
us
go
on
in
our
suit
,
but
agree
,
&c.
lest
,
that
is
,
he
may
prevail
so
,
as
to
deliver
thee
to
the
Judge
,
the
Judge
may
,
&c.
9.
Do
not
say
he
will
and
doth
demand
too
much
,
1.
Consider
,
thou
maist
lose
the
cause
,
be
the
cause
never
so
just
,
for
bribes
and
other
things
may
carry
the
cause
against
justice
.
2.
The
charges
of
the
suit
will
haply
be
more
then
the
terms
he
proposeth
for
agreement
.
3.
The
vexations
and
troubles
of
the
suit
are
very
considerable
.
4.
The
time
thou
spendest
is
very
precious
,
thou
maist
spend
it
far
better
.
5.
The
sins
of
uncharitablenesse
of
thee
towards
him
,
and
of
him
towards
thee
,
are
of
the
greatest
moment
,
which
haply
thou
dost
least
consider
.
10.
I
shall
not
exclude
the
other
interpretation
which
is
made
,
more
likely
to
be
the
meaning
of
the
words
,
because
our
Saviour
saith
,
Verily
I
say
unto
thee
,
thou
shalt
not
come
out
,
&c.
for
our
Saviour
doth
not
so
earnestly
affirm
any
thing
,
which
doth
not
concern
things
greater
then
earthly
things
are
,
and
indeed
that
which
doth
make
me
incline
to
that
interpretation
,
not
onely
as
one
,
but
as
the
onely
interpretation
,
is
,
that
whatsoever
our
Saviour
so
earnestly
affirms
,
is
universally
and
in
every
particular
true
;
whereas
it
is
not
in
every
particular
true
,
that
every
one
who
hath
not
agreed
with
their
adversary
,
but
hath
been
cast
into
prison
,
hath
been
made
to
pay
the
uttermost
farthing
;
and
it
holds
true
of
every
one
that
is
cast
into
hell
,
therefore
now
of
the
words
in
that
sense
.
11.
We
are
wished
to
agree
with
him
,
for
there
is
no
question
but
he
will
agree
with
us
,
for
he
wisheth
us
to
agree
with
him
,
and
we
do
not
use
to
wish
any
to
agree
with
us
,
if
we
are
unwilling
to
agree
with
him
.
12.
No
sinner
doth
agree
with
God
,
not
in
his
opinions
,
for
he
cals
evil
good
,
and
good
evil
,
truth
falshood
,
and
falshood
truth
;
nor
in
his
actions
,
for
he
doth
that
which
is
contrary
to
his
law
,
which
is
his
will
,
and
surely
that
which
agrees
not
with
that
straight
rule
,
must
needs
be
crooked
.
13.
Thou
seest
thou
art
to
expect
from
God
a
legal
proceeding
,
he
is
thine
adversary
,
not
thine
enemy
.
If
you
shall
say
that
it
is
all
one
to
have
an
arbitrary
government
,
as
for
him
that
governs
to
make
the
laws
whereby
he
governs
,
I
answer
,
1.
That
it
is
not
,
for
if
there
are
laws
to
rule
us
,
and
he
that
rules
will
observe
them
,
then
one
knows
what
to
do
to
avoid
punishment
,
whereas
if
the
Government
were
purely
arbitrary
,
then
no
man
knows
what
he
is
to
do
or
suffer
,
if
there
are
no
laws
that
set
it
down
.
If
you
shall
say
that
all
Gods
Laws
,
as
all
his
Works
,
are
made
for
the
advancement
of
his
own
glory
and
prerogative
,
I
answer
,
That
God
creating
all
things
so
,
making
all
his
Laws
so
,
that
his
great
Name
,
that
is
,
his
Attributes
,
may
be
known
and
magnified
,
as
all
his
works
are
created
;
so
that
his
goodnesse
to
the
creature
is
more
apparent
then
any
other
of
his
Attributes
,
and
as
Gods
wisdome
in
the
works
of
the
creation
is
wholly
imployed
,
his
power
in
creating
every
part
of
every
creature
,
so
that
it
may
be
most
for
the
profit
of
the
creatures
,
and
every
creature
so
,
that
it
may
best
serve
for
the
use
of
the
whole
creation
:
so
he
hath
made
his
Laws
so
,
that
they
may
be
for
the
greatest
behoof
of
man
,
for
God
seeks
the
glory
of
his
goodnesse
,
and
would
have
his
goodnesse
magnified
as
much
,
if
not
more
then
his
power
or
wisdome
;
therefore
he
doth
not
magnifie
his
power
onely
,
but
to
those
that
first
have
despised
his
goodnesse
.
If
a
King
did
account
the
liberty
,
welfare
and
prosperity
of
his
Subjects
his
greatest
honour
,
if
this
King
were
wiser
then
all
his
Subjects
,
an
arbitrary
Government
were
absolutely
best
for
the
people
,
and
that
none
should
make
Laws
but
the
King
;
thus
it
is
with
God
.
Quickly
whiles
thou
art
in
the
way
]
1.
We
must
not
delay
for
these
reasons
,
1.
Because
if
thou
dost
not
do
it
now
,
thou
maist
never
do
,
for
it
must
be
done
whiles
thou
art
in
the
way
,
and
thou
dost
not
know
how
soon
thou
maist
be
at
thy
journeys
end
,
how
soon
thy
life
may
come
to
an
end
.
2.
Because
it
so
much
concerns
thee
,
if
thou
dost
not
agree
thou
shalt
be
delivered
to
the
Judge
,
and
the
Judge
will
deliver
thee
,
&c.
2.
Observe
that
thy
life
is
very
short
or
very
uncertain
to
be
long
,
for
else
it
should
not
be
said
,
quickly
while
thou
art
in
the
way
,
if
we
were
sure
to
be
a
long
time
in
the
way
.
3.
It
seems
that
there
is
no
agreement
but
while
we
are
in
the
way
,
for
the
reason
implied
is
,
that
if
we
do
not
quickly
,
we
may
be
past
our
being
travailers
,
and
if
so
,
then
no
agreement
will
be
accepted
,
and
so
it
follows
,
he
then
will
deliver
thee
to
the
Judge
,
&c.
Thou
shalt
not
come
forth
till
thou
hast
,
&c.
Vers.
26.
Verily
I
say
unto
thee
:
thou
shalt
by
no
means
come
out
thence
,
till
thou
hast
paid
the
uttermost
farthing
.
Vntil
thou
hast
paid
]
The
Papists
do
vainly
go
about
to
prove
Purgatory
by
this
place
,
for
until
doth
not
alwaies
signifie
that
at
such
a
time
such
a
thing
shall
come
to
passe
,
but
it
is
used
onely
to
exclude
the
time
before
,
not
affirm
or
deny
any
thing
to
come
;
so
1
Sam.
15.
ult.
Mat.
1.25
.
Vers.
27.
Ye
have
heard
that
it
was
said
by
them
of
old
time
,
Thou
shalt
not
commit
adultery
.
Ye
have
heard
,
&c.
]
See
what
hath
been
said
of
these
words
upon
the
21
Verse
.
Thou
shalt
not
commit
adultery
]
Generally
in
the
Commandments
the
greatest
sin
of
the
kinde
is
forbidden
,
as
not
anger
but
murder
,
not
defrauding
but
theft
,
not
fornication
but
adultery
,
which
they
observing
haply
in
some
Commandments
,
and
in
others
even
the
lowest
degree
of
the
sin
forbidden
,
as
in
the
third
Commandment
and
the
second
,
or
for
some
other
reasons
,
thought
that
no
acts
of
sin
lower
then
those
specified
and
mentioned
in
the
letter
of
the
Law
,
were
sins
,
or
at
least
not
included
and
forbidden
by
the
Law
.
2.
The
words
are
to
be
taken
exclusively
,
as
if
our
Saviour
should
have
said
,
the
Scribes
teach
you
that
the
meaning
of
these
words
,
Thou
shalt
not
commit
adultery
,
reach
no
further
then
to
the
forbidding
the
outward
act
of
adultery
,
and
they
taught
you
that
the
words
meant
no
more
.
3.
Concerning
the
words
themselves
,
of
the
Commandment
,
I
shall
not
speak
any
thing
more
then
as
it
hath
reference
to
the
words
following
,
for
our
Saviour
doth
bring
it
in
,
only
to
give
a
rise
to
his
ensuing
discourse
.
Vers.
28.
But
I
say
unto
you
,
That
whosoever
looketh
on
a
woman
to
lust
after
her
,
hath
committed
adultery
already
with
her
in
his
heart
.
But
I
say
unto
you
]
Not
in
opposition
to
the
Old
Testament
,
but
to
the
false
glosse
of
Scribes
,
for
in
places
of
the
Old
Testament
,
the
looking
upon
a
woman
to
lust
after
her
is
forbidden
,
if
not
by
precept
,
by
the
example
of
Job
31.16
.
and
not
onely
example
but
the
expresse
words
of
Scripture
doth
impute
adultery
to
the
eyes
;
so
Prov.
23.33
.
Ezek.
6.9
.
&
23.16
.
for
the
farther
observations
from
these
words
,
see
v.
22.
Who
so
looketh
upon
a
woman
]
Two
things
there
were
haply
that
the
Scribes
and
Pharisees
mainly
erred
in
,
in
their
glosse
upon
these
words
,
1.
They
haply
expound
the
words
onely
of
adultery
,
and
excluded
fornication
from
being
by
this
Law
forbidden
,
for
it
appears
by
their
writings
that
for
any
one
to
abuse
a
captive
taken
in
warre
was
accounted
lawful
.
Or
,
2.
They
thought
that
only
the
outward
act
of
adultery
was
adultery
;
if
you
shall
say
,
How
could
they
not
condemn
the
desire
of
anothers
wife
,
since
the
very
Law
condemns
it
in
the
tenth
Commandment
?
I
answer
,
that
you
must
understand
that
their
desiring
their
neighbours
wife
was
,
when
any
one
desired
that
his
neighbours
wife
should
be
their
wife
,
as
their
desiring
their
neighbours
servant
,
was
to
have
him
to
be
their
servant
,
and
upon
this
their
desiring
the
woman
,
she
was
willing
and
would
so
carry
her self
,
that
her
husband
should
give
her
a
bill
of
divorce
,
and
then
he
that
before
desired
her
,
married
her
,
and
thought
it
lawfull
,
which
our
Saviour
before
he
leaveth
the
prosecution
of
this
point
condemns
for
adultery
,
for
he
immediately
after
this
treats
of
divorce
,
for
by
that
he
farther
explains
and
confirms
this
matter
.
Now
haply
the
Scribes
and
Pharisees
did
only
expound
the
tenth
Commandment
to
be
meant
of
desiring
another
mans
wife
from
him
.
Or
,
2.
If
they
did
account
it
a
sinne
,
they
accounted
it
not
so
great
a
sinne
as
to
judge
it
adultery
,
for
they
haply
did
not
think
adultery
could
be
committed
with
the
heart
;
our
Saviour
chiefly
seems
to
convince
them
of
their
errour
in
thinking
that
only
the
outward
act
,
not
the
desire
of
adultery
,
is
adultery
,
as
may
appear
by
the
word
lust
after
.
3.
Looketh
,
not
only
looking
,
but
all
other
unchaste
carriages
,
speech
or
actions
are
forbidden
much
more
,
for
to
look
upon
a
woman
is
the
lowest
degree
or
act.
4.
A
woman
it
may
be
taken
two
wayes
,
either
to
shew
the
Sex
,
and
so
it
is
opposed
to
man
,
and
the
sense
then
is
against
the
first
errour
condemning
onely
adultery
,
not
fornication
;
for
if
you
take
the
word
thus
,
it
runs
thus
,
You
think
that
only
the
abusing
of
another
mans
wife
is
forbidden
,
but
I
say
,
that
who
so
looketh
upon
a
woman
,
let
her
be
married
or
unmarried
,
the
Sex
makes
one
guilty
.
Or
,
2.
It
may
be
taken
for
the
state
or
condition
of
the
person
so
lusted
after
,
and
indeed
the
Greek
word
signifies
woman
,
as
woman
is
opposed
to
maid
,
and
then
the
emphasis
is
to
be
placed
in
looketh
to
lust
,
condemning
not
onely
the
act
but
the
desire
.
3.
Not
only
one
who
lives
with
her
husband
,
but
one
that
is
divorced
is
meant
,
for
whosoever
cannot
lawfully
be
married
,
cannot
lawfully
be
desired
,
but
a
woman
that
is
divorced
cannot
lawfully
be
married
,
v.
33.
To
lust
after
her
]
1.
Else
to
look
upon
her
is
no
sinne
.
2.
To
look
upon
a
woman
to
lust
after
her
,
may
be
taken
in
a
double
sense
,
1.
He
that
looketh
and
his
looking
ends
in
lusting
,
or
he
looks
whiles
at
last
he
lusteth
.
Or
,
2.
When
the
end
or
intent
of
his
looking
is
to
enflame
his
lust
,
the
former
way
,
his
looking
is
not
sinfull
,
or
at
least
not
at
first
,
untill
it
hath
produced
that
evil
effect
,
but
the
second
way
,
the
very
looking
it self
is
sinfull
,
at
first
,
since
it
is
done
to
so
wicked
an
end
.
Hath
committed
adultery
with
her
already
in
his
heart
.
]
1.
It
is
not
said
he
will
commit
,
for
his
looking
on
her
,
and
the
lusting
after
her
,
may
and
is
likely
to
be
the
occasion
of
the
commission
of
corporal
adultery
,
but
it
is
the
very
commission
of
adultery
before
God
,
and
this
adultery
of
the
heart
differs
from
corporal
adultery
,
1.
It
may
be
committed
the
woman
being
unwilling
.
2.
It
may
be
committed
alone
.
3.
It
brings
no
guilt
upon
the
woman
with
whom
one
commits
it
.
4.
It
is
not
so
bad
,
for
though
it
be
the
same
kinde
of
sinne
,
to
wit
,
adultery
,
yet
it
is
not
the
same
degree
of
sinne
.
2.
So
you
see
the
answer
to
an
Objection
,
to
wit
,
If
to
desire
a
woman
be
adultery
,
then
as
good
commit
corporal
adultery
;
no
,
for
corporal
adultery
,
though
it
be
the
same
kinde
,
yet
not
the
same
but
an
higher
adultery
.
2.
Though
corporal
adultery
were
a
lesse
sinne
,
yet
since
it
is
impossible
to
commit
corporal
;
but
he
must
commit
mental
too
,
but
not
contrary
,
doubtlesse
to
commit
corporal
is
worse
to
commit
mental
:
though
four
be
more
then
two
,
yet
four
and
two
be
more
then
four
alone
,
he
that
should
say
,
Since
he
that
breaks
one
Commandment
is
guilty
of
all
,
therefore
I
had
as
good
break
all
,
single
,
one
by
one
,
as
one
only
:
No
,
for
he
that
breaks
one
Commandment
singly
,
breaks
all
the
Commandments
but
once
;
but
he
that
breaks
all
the
Commandments
singly
one
by
one
,
breaks
all
ten
times
.
3.
He
that
commits
corporal
adultery
makes
himself
guilty
of
her
sinne
with
whom
he
commits
adultery
.
3.
It
is
not
said
,
they
have
committed
adultery
,
or
that
she
hath
committed
adultery
with
him
,
but
he
with
her
;
for
though
in
some
cases
,
as
if
a
woman
by
her
apparel
or
gesture
carries
and
dresseth
her self
so
loosly
and
lasciviously
,
as
may
give
just
cause
of
such
unlawfull
desires
,
she
is
guilty
of
his
sinne
,
and
if
she
doth
it
to
that
end
she
commits
adultery
with
him
in
her
heart
,
but
if
he
lust
after
her
he
alwayes
commits
adultery
with
her
.
4.
Before
the
Scribes
did
erre
in
the
punishment
due
to
sins
,
here
in
the
very
nature
of
the
sinne
:
there
they
thought
the
punishment
due
to
sins
lesse
then
indeed
it
was
,
here
they
think
the
sinne
lesse
.
5.
You
will
say
,
Why
did
not
the
Law
forbid
looking
upon
a
woman
to
lust
after
her
,
but
forbids
committing
adultery
?
1.
Might
it
not
be
because
that
would
be
too
strict
for
them
to
bear
away
at
that
time
,
therefore
he
puts
a
word
that
might
and
would
very
well
include
,
but
did
not
plainly
expresse
so
much
:
and
if
you
shall
say
,
Why
did
he
give
the
Commandments
of
the
first
Table
in
such
high
and
strict
terms
,
forbidding
the
lowest
,
or
very
near
the
lowest
sins
of
the
several
kindes
,
as
in
the
second
and
third
Commandments
?
Was
it
not
because
they
could
better
bear
strict
Commandments
in
the
worship
of
God
,
because
they
were
used
to
a
kinde
of
nicenesse
or
extremity
(
if
I
may
so
call
it
)
in
religion
or
piety
,
for
they
were
very
superstitious
,
and
superstition
is
to
piety
,
as
fondnesse
is
to
love
,
though
irregular
,
yet
somewhat
extream
.
Our
Saviour
therefore
instanceth
there
in
the
punishment
,
not
in
the
sinne
.
6.
If
you
shall
farther
ask
,
Why
our
Saviour
instanceth
here
in
the
sinne
,
and
doth
not
here
set
down
the
punishment
?
I
answer
,
that
our
Saviour
doth
set
down
the
punishment
,
it
is
fully
intimated
in
those
words
following
,
It
is
better
that
one
member
should
perish
,
then
that
thy
whole
body
should
be
cast
into
hell
;
as
if
he
should
say
,
If
thou
committest
adultery
,
thy
whole
body
must
be
cast
into
hell
.
Vers.
29.
And
if
thy
right
eye
offend
thee
,
pluck
it
out
,
and
cast
it
from
thee
:
For
it
is
profitable
for
thee
that
one
of
thy
members
should
perish
,
and
not
that
thy
whole
body
should
be
cast
into
hell
.
And
]
1.
It
is
not
said
only
,
If
,
but
And
if
,
to
give
the
more
strength
to
these
words
,
for
saying
thus
,
it
is
as
if
he
should
say
,
And
I
say
unto
you
,
if
thy
right
eye
,
&c.
2.
Haply
the
Scribes
and
Pharisees
were
not
strict
enough
in
preaching
against
the
avoiding
the
occasions
and
temptations
to
sinne
,
and
therefore
he
saith
,
And
if
thy
,
&c.
If
thy
right
eye
]
1.
Every
man
haply
is
not
guilty
of
looking
upon
a
woman
to
lust
after
her
,
therefore
it
may
be
our
Saviour
saith
,
If
]
not
when
thy
right
eye
,
&c.
2.
This
is
brought
to
answer
a
tacit
Objection
or
Question
that
might
be
made
,
What
shall
I
do
if
a
woman
come
by
,
must
I
wink
?
Wink
!
I
,
not
only
close
thine
eyes
,
but
pull
them
out
;
if
thou
canst
not
otherwise
be
free
from
adultery
,
therefore
he
adds
these
words
here
,
If
thy
right
eye
,
&c.
3.
The
reason
why
our
Saviour
instanceth
in
the
eye
and
the
hand
,
and
no
more
,
it
may
be
,
because
it
seems
sufficient
to
instance
in
one
organ
of
sense
,
and
in
one
of
action
,
for
of
those
do
all
the
outward
and
not
vital
parts
of
the
body
consist
.
4.
The
reason
why
he
instanceth
in
that
sense
,
and
in
the
hand
rather
then
the
foot
,
may
be
,
1.
Because
that
is
the
sense
,
and
the
other
the
member
of
the
body
,
which
are
instruments
and
occasions
of
making
us
guilty
of
the
sinne
above
specified
,
such
wayes
,
that
the
Scribes
did
not
teach
.
2.
Because
the
eye
and
the
hand
are
the
dearest
,
and
chiefest
of
all
the
members
of
the
body
,
the
one
for
knowledge
,
and
the
other
for
action
,
the
eye
the
chiefest
of
all
the
senses
,
for
the
absence
of
the
object
of
sight
,
of
light
breeds
terrour
in
us
,
for
darknesse
breeds
a
kinde
of
horrour
,
but
silence
the
absence
of
sound
is
not
at
all
dreadful
.
2.
The
eye
is
the
beautifullest
part
of
the
body
,
nay
the
very
seat
of
beauty
.
Other
excellencies
might
be
given
,
but
these
belong
to
the
businesse
in
hand
,
the
hand
also
is
of
great
excellency
and
great
use
,
for
it
is
proper
only
to
man
;
and
the
reason
why
for
a
man
to
be
born
without
any
offensive
or
defensive
weapons
and
naked
without
clothes
,
is
better
then
to
have
both
,
as
divers
beasts
have
,
is
because
God
hath
given
man
hands
,
whereby
he
may
make
use
of
what
kinde
of
each
he
please
,
and
as
long
as
he
please
,
so
that
neither
may
be
when
he
hath
no
use
of
them
a
trouble
to
him
,
all
kinde
of
handycraft
trades
,
which
are
of
all
the
most
necessary
for
the
world
,
were
not
possible
to
be
performed
without
the
hand
,
the
hand
therefore
and
the
eyes
are
named
,
to
shew
that
nothing
ought
to
be
so
delightful
,
or
so
useful
,
but
we
ought
to
part
with
it
for
heaven
,
and
the
service
of
God
.
5.
But
why
should
not
the
heart
which
is
the
part
that
commits
adultery
to
be
pulled
out
,
and
cast
from
a
man
,
but
the
eye
which
is
the
window
that
lets
in
the
object
that
enticeth
?
I
answer
,
1.
May
it
not
be
to
shew
that
if
occasions
and
temptations
ceased
,
sinne
would
also
cease
,
the
fire
will
go
out
if
you
adde
no
more
fewel
to
it
?
2.
To
shew
that
we
are
not
to
lay
violent
hands
upon
our selves
,
and
kill
our selves
,
one
may
live
without
the
eye
and
hand
.
Those
things
that
are
absolutely
necessary
unto
life
,
must
not
be
left
,
though
there
be
occasions
of
sinning
,
though
food
and
raiment
should
occasion
us
to
sinne
,
we
are
not
therefore
to
leave
them
off
,
for
by
hand
and
eye
are
meant
such
things
as
a
man
may
live
without
,
for
neither
of
those
two
are
vital
parts
,
such
as
if
we
are
deprived
of
we
die
.
Or
,
6
The
Question
may
be
,
Whether
a
man
may
mutilate
or
dismember
himself
,
pull
out
his
eye
,
&
c
?
I
answer
,
1.
That
if
you
take
the
words
thus
,
they
do
not
argue
for
mutilation
,
to
wit
,
if
thine
eye
or
hand
offend
thee
,
and
there
be
no
other
way
,
then
pull
the
one
out
,
and
cut
the
other
off
,
but
no
man
but
may
by
Gods
help
so
govern
the
eye
and
hand
that
they
may
not
cause
him
to
sinne
,
if
it
should
be
so
that
he
could
not
,
then
cut
it
off
,
&c.
2.
But
for
the
Question
farther
,
That
our
Saviour
doth
not
mean
it
here
,
seems
by
this
apparent
,
because
the
pulling
out
the
right
eye
,
&c.
would
do
no
good
,
for
the
left
eye
will
see
as
much
as
the
right
,
nay
as
much
as
both
,
and
that
which
further
seems
against
it
,
is
that
we
have
not
the
example
of
any
Christian
,
who
did
pull
out
their
eyes
,
or
cut
off
their
hand
.
7.
Thou
mayest
not
if
anothers
right
eye
offend
thee
pull
it
out
;
if
any
womans
beauty
do
entice
thee
to
lust
after
her
,
thou
mayest
not
deface
her
beauty
,
what
is
thine
own
thou
mayest
dispose
of
,
to
thine
own
best
spiritual
advantage
,
but
not
that
which
is
another
mans
.
8.
You
may
not
wonder
that
thy
servants
,
thy
children
rebell
against
thee
,
for
the
parts
of
thine
own
body
rebell
against
thee
,
thy
very
eyes
may
be
casements
,
and
thine
ears
doors
to
let
in
thine
enemies
unto
thy
soul
.
9.
But
why
thy
right
eye
?
we
see
as
much
with
one
eye
as
with
the
other
;
nay
indeed
with
one
as
with
both
?
I
answer
,
The
right
eye
of
the
two
is
the
most
useful
,
and
that
apparently
in
warre
,
for
most
men
being
right-handed
,
impossible
it
is
to
take
aim
with
ones
left
eye
,
shooting
with
the
right
hand
,
drawing
the
bow
with
the
right
hand
,
therefore
1
Sam.
11.2
.
Nahash
would
thrust
out
all
the
right
eyes
of
the
Gileadites
,
that
they
might
be
made
unfit
for
ever
fighting
against
him
;
for
when
the
right
eye
is
out
,
one
can
only
shoot
at
a
venture
;
of
the
usefulnesse
of
the
right
hand
above
the
left
,
nothing
need
be
said
,
it
is
so
apparent
.
10.
But
why
doth
our
Saviour
instance
but
in
one
eye
,
and
in
one
hand
;
for
,
1.
Since
he
speaks
but
of
one
,
as
good
speak
of
none
,
for
one
eye
if
not
one
hand
will
do
as
much
harm
as
both
.
2.
It
seems
that
if
both
should
offend
,
one
should
pull
out
both
,
1.
Might
it
not
be
because
it
could
not
be
said
,
cut
them
off
(
and
from
that
expression
there
is
a
very
good
lesson
to
be
learned
,
as
shall
be
observed
)
for
when
one
hand
is
off
,
one
cannot
ones
self
cut
off
the
other
?
2.
Or
was
it
for
the
same
reason
that
Deuteronomy
13.6
.
it
is
not
said
Whosoever
,
but
if
thy
brother
the
sonne
of
thy
mother
;
for
if
one
should
reveal
them
and
bring
them
to
punishment
,
à
fortiori
,
one
should
bring
any
one
else
to
punishment
;
so
if
thou
should
cut
off
thy
right
hand
,
no
question
thy
left
,
if
that
shall
before
or
after
offend
thee
.
3.
It
includes
it
in
this
case
also
,
if
thou
hast
but
one
eye
,
and
that
be
thy
right
eye
,
and
so
but
one
hand
,
thou
art
to
pull
it
out
,
and
cut
it
off
.
4.
Or
if
thou
art
à
fortiori
,
to
cut
off
thy
left
hand
,
after
that
be
cut
off
,
and
thine
other
hand
offend
thee
,
and
so
it
is
all
and
in
some
respects
better
then
if
he
had
said
both
.
5.
Or
is
it
not
to
shew
that
for
those
things
without
,
which
we
could
not
be
without
almost
,
an
insupportable
inconvenience
would
come
on
us
,
we
are
not
bound
to
deprive
our selves
of
them
,
but
some
way
to
take
the
best
order
to
keep
them
from
offending
,
but
though
the
inconvenience
be
much
that
we
suffer
,
we
are
to
abide
it
rather
then
to
keep
what
causeth
us
to
offend
,
for
to
be
deprived
of
both
eyes
or
both
hands
,
the
mischief
is
almost
insupportable
,
but
to
have
but
one
of
either
is
not
nigh
so
much
,
for
one
eye
will
see
as
much
almost
as
both
,
except
in
some
cases
,
and
the
left
hand
will
come
to
be
as
usefull
as
the
right
,
and
one
may
indifferently
well
shift
with
one
hand
.
11.
If
you
shall
say
,
How
shall
one
know
that
ones
right
eye
offends
one
?
Doth
not
one
look
on
a
woman
with
both
eyes
and
equally
?
The
answer
appears
in
the
tenth
observation
.
Offend
thee
,
or
cause
thee
to
offend
]
Scandal
signifies
the
piece
of
wood
on
which
the
fowl
or
beast
treads
,
the
trap
fals
down
,
and
so
one
fals
into
the
snare
:
Hence
whatsoever
occasions
one
to
do
that
by
the
doing
of
which
we
fall
into
sinne
,
is
called
a
scandal
,
and
it
may
be
said
to
scandalize
.
2.
The
translation
is
more
proper
thus
,
If
thy
right
eye
cause
thee
to
offend
,
and
so
the
same
word
is
translated
,
1
Cor.
8.13
.
3.
If
any
thing
thou
hast
or
dost
doth
offend
thy
brother
,
thou
art
bound
very
farre
to
take
it
away
,
but
surely
not
so
farre
,
as
when
it
offends
thee
thy self
:
generally
what
one
hath
,
offends
ones
self
,
and
what
one
doth
ones
brother
.
4.
It
is
not
meant
if
thy
eye
should
ake
,
or
if
thou
shouldst
have
any
great
pain
in
thine
eyes
,
that
one
should
pull
it
out
,
which
the
words
seem
more
to
import
,
being
translated
offend
thee
,
then
if
it
were
cause
thee
to
offend
.
5.
Not
if
it
hath
caused
thee
to
offend
,
but
if
it
still
continues
to
cause
thee
to
offend
.
6.
Nor
are
we
bound
,
because
we
fear
that
our
right
eye
may
hereafter
offend
us
to
pull
it
out
.
Pull
it
out
]
1.
It
is
not
said
,
suffer
it
to
be
pulled
out
,
but
thou
thy self
must
have
an
hand
against
any
thing
be
it
never
so
dear
or
near
,
if
it
cause
thee
to
offend
God
,
so
you
see
Deuteronomy
13.9
.
Thine
hand
shall
first
be
upon
him
.
2.
To
shew
thee
,
that
those
things
which
cause
thee
to
offend
must
be
abolished
,
for
it
is
not
Take
care
that
thine
eye
offend
thee
no
more
:
but
1.
It
is
presently
to
be
pulled
out
.
2.
Utterly
and
wholly
pulled
quite
out
,
abolished
,
for
so
you
may
see
Hezekias
did
with
the
brazen
Serpent
,
he
did
not
place
it
in
some
secret
place
for
a
while
,
and
say
,
Though
for
the
present
it
is
idolized
,
hereafter
it
may
be
of
good
use
,
nor
did
he
teach
nor
wish
the
Priests
to
teach
the
people
the
right
use
of
the
brazen
Serpent
,
but
he
utterly
destroyed
it
.
And
cast
it
from
thee
]
1.
The
word
signifies
to
cast
away
a
thing
with
scorn
.
2.
It
is
not
enough
to
abstain
or
leave
ones
sinne
for
the
present
,
but
one
must
renounce
it
for
ever
,
one
must
so
renounce
it
as
never
again
to
reassume
it
.
For
it
is
profitable
for
thee
that
one
of
thy
members
should
perish
,
and
not
that
,
&c.
]
1.
A
lesse
evil
hath
the
nature
of
good
in
it
.
2.
That
which
is
translated
and
not
,
should
be
lest
,
for
it
is
an
hebraism
,
and
then
the
observation
may
be
,
That
the
very
danger
of
hell
is
to
be
prevented
with
the
real
inconvenience
of
the
losse
of
the
eye
or
the
hand
.
Vers.
30.
And
if
thy
right
hand
offend
thee
,
cut
it
off
,
and
cast
it
from
thee
:
For
it
is
profitable
for
thee
that
one
of
thy
members
should
perish
,
and
not
that
thy
whole
body
should
be
cast
into
hell
.
And
if
thy
right
hand
]
What
hath
been
said
of
the
right
eye
,
may
be
said
of
the
hand
.
Vers.
31.
It
hath
been
said
,
Whosoever
shall
put
away
his
Wife
,
let
him
give
her
a
writing
of
divorcement
.
It
hath
been
said
]
There
are
three
several
expressions
our
Saviour
useth
in
this
Chapter
,
to
wit
,
You
have
heard
that
it
hath
been
said
of
them
of
old
time
,
as
before
,
and
it
hath
been
said
as
here
,
and
you
have
heard
that
it
hath
been
said
,
vers.
38.
and
surely
there
is
a
reason
of
our
Saviours
varying
the
phrase
;
now
I
shall
set
down
the
reasons
,
You
have
heard
that
it
hath
been
said
of
those
of
old
time
:
When
our
Saviour
sayes
so
,
he
instanceth
in
murder
,
adultery
,
perjury
,
all
breaches
of
the
Moral
Law
,
which
the
Patriarches
before
and
after
the
floud
observed
,
and
they
are
said
to
be
of
old
time
which
were
before
Moses
,
wherein
divorce
and
the
positive
Law
for
the
punishment
of
injuries
,
were
not
in
force
before
the
judicial
Law
was
given
.
It
hath
been
said
,
and
ye
have
heard
that
it
hath
been
said
;
the
reason
of
that
may
be
this
;
the
matter
of
divorce
in
this
verse
concerning
it
,
is
that
which
our
Saviour
grants
was
said
,
Whosoever
shall
put
away
his
wife
,
but
the
doctrine
that
the
Scribes
preached
concerning
divorce
was
farre
more
large
,
so
that
the
practice
of
the
Jews
was
farre
more
corrupt
in
the
matter
of
marriage
,
then
in
any
other
thing
,
appears
by
the
Polygamy
of
the
Patriarchs
,
and
the
holiest
men
in
the
Old
Testament
,
and
by
Gods
indulging
to
them
a
sinne
,
to
wit
,
divorce
,
for
other
causes
besides
adultery
,
and
doubtlesse
their
doctrine
was
not
lesse
corrupt
,
so
that
in
this
point
,
they
did
not
hear
the
Law
in
its
true
sense
nor
word
,
but
farre
more
liberty
was
given
,
and
the
Septuagint
indeed
is
not
,
If
he
shall
put
her
away
,
but
he
shall
put
her
away
,
So
it
hath
been
said
,
Whosoever
shall
,
&c.
but
you
have
not
heard
that
it
was
so
said
,
but
he
shall
,
not
you
have
been
taught
that
he
shall
put
her
away
,
as
if
he
must
put
her
away
,
whereas
it
is
said
indeed
,
If
he
shall
put
her
away
,
and
upon
that
supposition
gives
directions
what
to
do
,
viz.
to
give
her
a
bill
of
divorce
,
the
Law
commands
to
give
her
a
bill
of
divorce
,
if
he
puts
her
away
,
it
doth
not
command
him
to
put
her
away
.
In
this
verse
,
It
hath
been
said
,
not
you
heard
it
hath
been
said
,
in
vers.
30.
It
is
said
,
and
you
have
heard
it
hath
been
said
;
in
the
instance
,
vers.
43.
You
have
heard
it
was
said
,
but
it
was
not
so
said
.
Whosoever
shall
put
away
his
wife
,
let
him
give
her
a
bill
of
divorce
]
1.
As
I
have
said
,
It
is
not
a
man
shall
put
away
,
&c.
but
Whosoever
shall
put
away
,
or
if
one
shall
,
&c.
2.
The
reason
why
he
was
to
give
here
a
bill
of
divorce
,
was
that
she
might
not
be
punished
as
an
adulteresse
,
if
she
married
another
man
;
for
by
the
bill
of
divorce
the
husband
gave
free
power
to
the
woman
to
marry
whom
she
would
;
This
was
the
form
,
I
have
determined
freely
,
uncompelled
by
any
,
to
dismisse
,
divorce
and
forsake
thee
,
who
hitherto
hast
been
my
wife
,
therefore
I
do
dismisse
,
forsake
,
divorce
and
put
thee
away
from
me
,
that
you
may
be
at
your
own
power
,
and
that
you
may
go
whither
soever
you
please
;
neither
hath
any
one
at
any
time
forbidden
me
thus
to
do
,
and
be
thou
therefore
so
dismissed
,
that
it
shall
be
lawfull
for
thee
to
marry
whom
thou
pleasest
.
The
reason
why
God
permitted
the
Jews
to
be
thus
divorced
from
their
wives
,
was
for
the
hardnesse
of
their
hearts
,
as
Chap.
19.
for
else
they
would
some
way
or
other
have
made
them
away
:
to
avoid
murder
,
God
permitted
divorce
:
If
you
shall
ask
,
Why
might
not
a
man
put
away
his
wife
by
word
of
mouth
as
well
as
by
writing
?
I
answer
,
1.
A
writing
was
a
more
continuing
and
ready
proof
of
her
divorce
then
words
,
for
they
must
be
proved
by
witnesse
,
who
also
might
in
a
short
time
die
,
and
so
the
woman
might
come
to
be
accused
and
put
to
death
for
adultery
,
for
knowing
another
man
.
2.
To
take
away
as
much
as
might
be
the
frequency
and
number
of
divorces
,
for
writing
is
a
more
delibarate
act
,
and
requires
more
time
to
consider
before
he
did
it
,
in
which
time
he
might
haply
change
his
minde
,
and
his
anger
might
be
appeased
,
for
if
the
Heathens
advise
to
say
over
the
Alphabet
,
before
one
did
any
thing
in
ones
anger
,
surely
to
write
over
more
then
so
many
letters
as
are
in
the
Alphabet
might
be
thought
a
more
likely
time
for
ones
displeasure
to
be
laid
,
especially
this
was
a
better
way
for
the
composing
strifes
,
if
they
did
not
write
their
bils
of
divorce
themselves
,
but
had
them
written
by
the
Scribes
,
and
so
required
longer
time
,
and
the
Scribes
did
,
or
might
often
mediate
for
reconciliation
;
moreover
it
being
a
publick
act
,
one
would
be
ashamed
to
divorce
.
Vers.
32.
But
I
say
unto
you
,
That
whosoever
shall
put
away
his
wife
,
saving
for
the
cause
of
fornication
,
causeth
her
to
commit
adultery
:
and
whosoever
shall
marry
her
that
is
divorced
,
committeth
adultery
.
But
I
say
unto
you
]
1.
Before
our
blessed
Saviour
shewed
in
one
case
,
to
wit
,
of
adulterous
desires
,
one
might
be
guilty
of
adultery
;
now
he
shews
how
that
the
very
act
of
adultery
was
by
them
accounted
lawfull
,
which
was
an
adulterous
marriage
.
2.
Christ
doth
here
take
away
the
wicked
use
of
the
permission
of
divorce
,
and
that
which
fomented
those
unlawfull
desires
he
spoke
against
before
,
for
the
great
abuse
they
made
of
that
Law
was
this
,
If
a
man
desired
another
mans
wife
,
because
it
was
a
sinne
punished
with
death
,
he
would
take
a
way
as
he
thought
to
avoid
both
sinne
and
punishment
,
and
would
if
he
could
obtain
her
consent
,
perswade
her
to
carry
her self
so
to
her
husband
as
might
occasion
him
to
divorce
her
,
and
then
he
would
marry
her
,
and
enjoy
his
unlawfull
desires
;
our
Saviour
to
stop
the
currant
of
this
wickednesse
,
layes
the
sinne
of
adultery
upon
all
three
,
upon
the
husband
that
divorceth
,
for
causing
,
upon
the
woman
and
the
man
that
marry
for
committing
of
adultery
,
and
so
that
if
the
conscience
of
the
sinne
do
touch
any
of
the
three
,
that
wicked
plot
of
getting
another
mans
wife
,
might
be
frustrated
.
In
the
19th
Chapter
also
he
takes
order
for
those
who
would
that
they
might
be
free
to
marry
another
upon
slight
occasions
,
divorcee
their
wives
,
by
shewing
that
he
that
did
so
committed
adultery
.
Whosoever
shall
put
away
his
wife
except
for
fornication
]
It
cannot
haply
be
proved
by
this
verse
that
one
may
put
away
ones
wife
for
fornication
or
adultery
,
for
all
that
can
be
proved
,
is
,
that
he
that
doth
,
doth
not
cause
her
to
commit
adultery
.
2.
See
how
milde
our
Saviour
is
for
fornication
,
before
Deut.
22.21
.
she
was
to
be
put
to
death
,
for
adultery
after
marriage
our
Saviour
doth
intimate
,
that
she
should
only
be
put
away
.
3.
Fornication
is
here
named
not
adultery
,
for
that
may
be
concluded
à
fortiori
;
if
one
may
put
away
ones
wife
for
being
false
before
,
much
more
for
being
so
after
marriage
.
4.
If
you
shall
say
,
Why
not
for
blasphemy
,
heresie
,
or
some
other
notorious
sinne
,
which
are
worse
then
adultery
?
I
answer
,
It
is
not
the
hainousnesse
of
adultery
,
but
the
nature
of
the
sinne
that
makes
that
a
just
cause
of
divorce
,
and
not
the
other
,
for
that
sinne
unties
the
very
knot
of
Matrimony
,
and
the
other
doth
not
.
Causeth
her
to
commit
adultery
]
She
commits
adultery
not
fornication
,
because
she
,
notwithstanding
such
divorce
remains
married
.
2.
To
cause
any
one
to
commit
adultery
,
or
any
other
sinne
,
is
evil
,
for
else
our
Saviour
would
not
have
brought
it
as
an
argument
against
the
Pharisees
.
Vers.
33.
Again
,
ye
have
heard
that
it
hath
been
said
by
them
of
old
time
,
Thou
shalt
not
forswear
thy self
,
but
shalt
perform
unto
the
Lord
thine
oaths
.
Again
,
ye
have
heard
that
it
was
said
of
those
of
old
time
]
1.
Now
he
comes
to
the
instances
of
the
first
kinde
,
to
wit
,
of
the
Moral
Law
,
for
the
instance
of
divorce
was
spoken
of
by
the
way
,
because
it
belonged
to
the
case
of
adultery
.
2.
This
instance
being
of
a
matter
which
concerned
neither
the
judicial
nor
the
ceremonial
Law
,
which
were
not
from
the
beginning
,
but
from
Moses
time
;
our
Savour
saith
that
the
very
Scribes
and
Pharisees
told
them
that
this
of
perjury
was
a
Law
in
the
time
of
the
Fathers
.
Thou
shalt
not
forswear
thy self
,
but
thou
shalt
]
1.
There
is
no
one
place
of
Scripture
that
hath
these
very
words
,
the
nearest
Levit.
19.3
.
Numb.
30.2
.
nor
doth
our
Saviour
say
,
that
it
is
thus
written
.
2.
Two
kindes
of
oaths
there
are
,
Assertory
and
Promissory
;
in
the
first
,
one
then
forswears
ones
self
,
when
one
swears
a
thing
that
is
false
,
though
one
think
it
to
be
true
,
if
one
swears
positively
,
that
it
is
so
,
for
one
ought
not
to
swear
,
but
what
one
knows
to
be
true
.
2.
One
forswears
ones
self
,
where
one
swears
that
which
one
thinks
to
be
false
,
though
it
be
true
.
3.
Therefore
he
doth
in
the
highest
degree
and
manner
forswear
himself
,
that
swears
that
which
he
knows
to
be
false
.
2.
There
are
Promissory
Oaths
,
and
then
a
man
forswears
himself
,
when
he
swears
to
do
that
which
he
knows
he
cannot
,
or
that
which
he
will
not
do
,
which
he
doth
not
intend
to
do
when
he
swears
,
or
what
afterwards
he
will
not
do
when
he
comes
to
perform
what
he
promised
with
an
Oath
;
this
is
one
difference
that
in
the
Assertory
oath
,
if
he
be
not
forsworn
when
he
takes
the
Oath
,
he
cannot
be
afterwards
forsworn
,
but
in
a
Promistory
Oath
,
if
when
he
swears
,
he
knows
he
can
,
and
intends
to
perform
,
he
at
that
time
forswears
not
himself
,
yet
if
afterwards
when
he
comes
to
perform
his
promise
,
and
doth
not
,
he
then
become
perjured
.
3.
But
thou
shalt
,
&c.
by
this
second
clause
it
seems
to
restrain
the
words
to
be
meant
of
a
promissory
Oath
,
for
assertory
Oaths
are
not
to
be
performed
.
4.
It
doth
not
necessarily
restrain
it
to
vows
,
though
it
be
said
that
one
ought
to
perform
ones
Oath
to
God
,
as
if
the
former
words
were
to
be
meant
onely
of
such
Oaths
that
one
made
to
God
,
for
even
those
promises
that
we
make
to
men
,
if
we
binde
them
with
an
Oath
,
one
may
be
said
to
perform
them
to
God
,
for
by
an
Oath
one
bindes
ones
self
to
God
to
perform
what
one
promiseth
to
men
,
and
therefore
it
is
not
said
,
Perform
thy
promise
but
thine
Oath
to
God
;
for
the
promise
bindes
one
,
and
one
performs
those
to
men
,
but
the
Oath
bindes
one
,
and
one
performs
that
to
God
,
as
if
one
be
bound
to
any
Court
to
pay
money
to
Orphans
when
they
come
of
age
,
though
then
one
payes
the
moneys
to
the
Orphans
not
the
Court
,
yet
one
may
be
said
to
perform
ones
Bond
to
the
Court
;
by
thine
oath
thou
art
bound
to
God
to
perform
thy
promise
to
men
.
4.
This
may
be
a
restraint
to
the
former
words
,
as
thus
,
Thou
shalt
not
,
&c.
If
thou
makest
a
promise
,
and
takest
an
oath
to
perform
it
,
thou
must
perform
it
,
if
it
be
such
an
oath
as
is
not
contrary
to
Gods
Law
;
but
such
as
may
be
performed
to
God
as
well
as
to
men
.
5.
The
largest
sense
of
these
words
,
is
as
if
the
Scribes
and
Pharisees
only
thought
that
perjury
,
and
that
in
ones
vows
one
made
to
God
(
for
so
the
place
in
Numb.
30.2
.
speaks
onely
of
such
)
was
forbidden
,
but
for
assertory
and
promistory
oaths
to
man
,
the
matter
was
not
great
,
whether
one
forswear
ones
self
,
though
this
seems
to
be
too
large
a
sense
,
and
larger
then
the
Scribes
ever
taught
;
the
next
is
that
to
forswear
was
forbidden
,
but
not
to
swear
:
Or
lastly
,
that
forswearing
and
swearing
were
forbidden
,
but
neither
,
especially
this
later
,
except
one
did
swear
by
God
,
indeed
one
doth
not
reade
expresly
,
that
swearing
by
any
but
God
,
or
false
god
is
forbibben
in
the
Old
Testament
;
that
place
that
doth
forbid
it
most
clearly
is
Deut.
6.43
.
&
10.20
.
and
indeed
it
doth
fully
prove
,
that
one
should
not
swear
by
the
creature
;
for
the
reason
brought
is
,
because
he
is
thy
praise
and
thy
God
:
so
then
one
ought
not
to
swear
by
that
which
is
not
ones
praise
,
and
ones
God
,
that
they
held
it
unlawfull
to
swear
by
the
gold
of
the
Temple
,
and
the
gift
upon
the
Altar
,
Matth.
23.18
.
was
for
a
particular
reason
,
as
may
appear
in
his
proper
place
;
as
if
they
should
say
,
when
you
swear
by
God
,
then
you
are
bound
to
perform
your
oaths
,
for
the
oaths
that
are
not
by
God
,
that
is
in
which
the
name
of
God
is
not
mentioned
,
or
some
way
included
,
doubtlesse
by
vertue
of
that
oath
one
is
not
bound
to
God
to
perform
ones
promises
or
ones
oath
(
for
one
is
bound
by
ones
oath
to
him
by
whom
one
swears
)
and
so
by
consequence
one
could
not
perform
ones
oath
to
God
,
except
one
swear
by
his
name
,
and
prophaned
not
that
,
though
one
swore
by
the
creature
,
by
heaven
or
earth
,
or
the
Temple
,
or
the
Altar
,
it
was
nothing
,
for
they
did
not
hold
that
by
swearing
by
heaven
one
sware
by
him
that
sits
thereon
,
Matth.
23.22
.
Vers.
34.
But
I
say
unto
you
,
Swear
not
at
all
,
neither
by
heaven
,
for
it
is
Gods
throne
:
Vers.
35.
Nor
by
the
earth
,
for
it
is
his
footstool
:
neither
by
Jerusalem
,
for
it
is
the
City
of
the
great
King
.
Vers.
36.
Neither
shalt
thou
swear
by
the
head
,
because
thou
canst
not
make
one
hair
,
white
or
black
.
But
I
say
unto
you
]
1.
These
words
do
not
forbid
one
at
all
to
swear
,
appears
by
this
,
1.
That
St
Paul
in
Rom.
1.9
.
2
Cor.
1.23
.
&
11.31
.
Phil.
1.8
.
1
Thess.
2.5
,
10.
the
Angels
in
heaven
swear
,
Revel.
10.5
,
6.
nay
Amen
,
which
our
Saviour
useth
so
often
,
seems
to
be
a
form
of
an
oath
,
Heb.
6.14
.
nay
God
himself
sware
,
Heb.
6.13
,
16.
2.
That
it
is
said
not
at
all
:
1.
Such
universals
do
not
alwayes
universally
deny
,
but
only
is
to
be
restrained
to
the
things
formerly
or
after
mentioned
,
so
St
Paul
,
1
Cor.
10.23
.
1
Cor.
9.22
.
Or
,
2.
Should
it
not
go
thus
,
Swear
not
at
all
either
by
heaven
or
by
earth
?
As
if
he
should
be
said
,
you
may
not
swear
by
these
at
all
,
it
is
unlawfull
to
swear
by
the
creature
in
any
case
,
and
neither
haply
should
be
translated
either
,
for
the
second
negative
in
Greek
should
be
an
affirmative
in
English
,
for
else
it
will
alter
the
sense
of
the
words
,
since
two
negatives
make
an
affirmative
in
English
,
but
in
Greek
do
more
strongly
deny
.
3.
At
all
therefore
is
to
have
a
restriction
.
2.
From
these
instances
which
are
all
instances
of
oaths
by
the
creature
,
the
third
limitation
of
at
all
is
from
the
39th
verse
in
your
common
discourse
,
in
your
communication
.
Neither
by
Heaven
]
1.
These
four
forms
of
oaths
are
instanced
in
,
because
they
were
the
commonest
oaths
then
among
the
Jews
and
Romans
,
for
by
the
head
was
of
the
Romans
,
though
by
their
Jupiter
was
more
common
;
but
our
Saviour
did
not
speak
against
that
,
for
the
Law
was
so
plain
in
that
,
that
the
Scribes
themselves
taught
,
that
to
swear
by
false
gods
was
a
sin
,
and
our
Saviours
intent
is
here
to
shew
how
that
the
righteousnesse
which
the
Scribes
taught
,
nor
the
Pharisees
practised
,
would
bring
one
to
heaven
,
as
you
have
it
ver.
20.
this
not
to
have
place
in
promissory
oaths
,
for
neither
are
we
sure
that
we
shall
perform
them
,
or
we
may
otherwise
oblige
our selves
by
bond
or
Covenant
,
and
oaths
are
not
to
be
used
but
when
no
other
way
will
serve
;
but
in
assertory
oaths
there
is
no
other
waies
divers
times
to
evidence
a
thing
,
for
assertory
oaths
attest
something
we
know
,
that
we
know
it
to
be
true
,
and
none
knows
the
things
of
the
spirit
of
a
man
,
but
the
spirit
of
man
,
and
he
to
whom
he
will
reveal
it
;
but
promissory
oaths
being
of
matter
of
fact
,
that
considering
it
is
of
a
future
thing
,
to
be
done
for
the
good
of
another
,
will
certainly
be
known
whether
we
do
it
or
no.
2.
In
the
Greek
it
is
in
heaven
,
and
it
is
an
Hebraism
,
for
they
when
they
swear
use
in
,
the
Latine
and
our
English
by
;
the
Greek
a
particle
proper
to
that
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
3.
For
the
order
of
the
instances
they
are
haply
according
to
the
order
of
the
excellency
of
the
things
that
are
sworn
by
,
heaven
,
better
and
more
excellent
then
earth
,
and
so
of
the
rest
.
You
will
say
,
since
we
allow
to
swear
by
God
is
lawful
,
and
our
Saviour
saith
that
whosoever
swears
by
heaven
,
sweareth
by
God
,
Mat.
23.22
.
therefore
it
is
lawfull
to
swear
by
heaven
.
I
answer
,
If
to
swear
by
heaven
be
a
sin
,
then
to
swear
by
heaven
,
though
in
swearing
by
it
one
swears
by
God
,
is
a
sin
;
which
appears
thus
,
our
Saviour
saith
,
Mat.
23.22
.
so
then
,
he
swears
both
by
heaven
and
by
God
.
It
being
supposed
therefore
that
to
swear
by
heaven
is
a
sin
,
he
that
swears
by
heaven
(
though
he
intends
by
that
oath
to
swear
by
God
)
sins
,
since
he
swears
by
heaven
,
and
by
God
;
and
doubtlesse
the
joyning
of
a
good
or
lawfull
with
an
unlawfull
,
takes
not
away
the
obliquity
of
the
unlawfull
action
.
2.
Since
to
swear
by
God
,
is
a
part
of
Divine
Worship
,
to
swear
by
a
creature
terminativè
,
or
to
swear
by
God
in
a
creature
,
are
both
idolatrous
;
by
this
you
may
take
one
observation
by
the
way
,
that
as
whosoever
swears
by
God
in
a
creature
,
swears
by
both
,
so
whosoever
worships
God
in
a
creature
,
worships
both
;
so
then
to
bow
to
a
Crucifix
in
reference
to
Christ
,
is
to
bow
to
the
Crucifix
and
Christ
.
For
it
is
the
throne
of
God
]
1.
For
the
words
taken
in
themselves
without
relation
to
the
former
words
,
take
them
as
a
truth
not
as
a
reason
,
then
they
shew
the
excellency
of
heaven
,
that
the
Majesty
and
Glory
of
God
is
seen
there
fully
.
2.
That
it
is
higher
,
and
larger
,
and
richer
then
the
earth
,
for
so
is
the
Throne
in
respect
of
the
footstool
.
2.
The
glory
and
immensity
of
God
,
who
hath
so
large
and
so
rich
a
Throne
.
3.
Consider
that
our
Saviour
in
the
three
first
instances
useth
the
expressions
of
Scripture
concerning
them
,
to
show
us
that
in
all
our
words
concerning
Divine
matters
,
the
best
way
is
to
speak
the
language
of
the
Scripture
.
2.
As
a
reason
it
thus
concludes
,
first
,
That
what
shall
be
said
may
more
clearly
appear
,
you
are
to
know
,
that
whensoever
one
swears
by
any
thing
,
it
is
by
way
of
attestation
,
or
by
way
of
oppignoration
;
the
first
way
we
call
that
to
witnesse
by
which
we
swear
,
and
do
imprecate
his
punishment
if
we
swear
falsly
:
in
the
other
we
do
as
it
were
lay
the
thing
to
pawn
by
which
we
swear
,
and
it
differs
from
the
other
chiefly
in
this
,
that
we
limit
Gods
punishment
,
and
do
as
it
were
give
such
a
thing
to
be
done
with
as
he
shall
think
fit
,
if
we
speak
not
true
;
we
do
as
it
were
wish
that
such
a
thing
may
be
destroyed
,
if
what
we
say
be
not
true
;
and
the
saying
of
S.
Jerome
seems
true
in
this
,
that
id
per
quod
home
jurat
,
vol
veneratur
,
vel
diligit
,
either
something
that
is
sacred
or
dear
to
us
.
Three
reasons
there
are
why
one
should
not
swear
neither
by
heaven
,
nor
by
earth
,
nor
by
Jerusalem
,
1.
Since
whosoever
swears
by
heaven
,
swears
by
the
Throne
of
God
,
and
by
him
that
sits
thereon
,
as
you
may
see
Matth.
23.22
.
and
so
since
your
Law
sayes
,
that
to
swear
by
God
falsly
or
vainly
,
is
a
sin
,
therefore
to
swear
by
heaven
is
a
sin
;
he
that
swears
by
the
earth
,
swears
by
him
that
treads
thereon
;
and
if
by
Jerusalem
,
by
him
that
dwels
therein
,
and
so
by
God
,
and
so
unlawfull
in
ordinary
communication
,
and
without
urgent
necessity
,
for
then
it
is
in
vain
.
2.
Or
if
you
say
you
do
not
bring
nor
call
God
,
that
sits
,
or
treads
,
or
dwels
in
those
places
,
but
heaven
,
or
earth
,
or
Jerusalem
,
to
witnesse
and
revenge
,
then
you
make
them
to
be
able
to
know
the
thoughts
of
your
hearts
,
and
to
punish
,
and
so
you
make
them
which
are
creatures
,
God
.
3.
If
you
do
swear
by
these
by
way
of
oppignoration
,
then
the
reason
stands
firm
,
neither
the
heavens
,
nor
the
earth
,
nor
Jerusalem
,
are
yours
to
pawn
,
for
they
all
are
God's
,
the
one
is
his
Throne
,
the
other
his
Footstool
,
and
the
other
his
City
,
and
none
ought
to
pawn
what
is
not
his
own
;
so
also
of
your
head
,
it
may
be
said
of
swearing
by
your
head
,
for
if
you
bring
it
by
way
of
attestation
,
to
testifie
and
revenge
,
though
it
may
know
the
truth
,
yet
it
will
not
revenge
,
for
it
cannot
,
for
it
cannot
do
things
far
lesse
,
not
make
one
hair
white
or
black
;
and
if
you
pawn
it
,
then
(
in
which
sense
I
suppose
here
it
is
meant
,
for
when
we
swear
by
ones
head
,
I
suppose
it
is
onely
by
way
of
oppignoration
,
for
sometimes
we
in
expresse
tearms
say
,
I
'le
pawn
my
life
on
it
)
then
the
reason
of
our
Saviour
stands
exceeding
firm
,
for
it
is
as
if
he
should
say
,
you
swear
by
your
head
,
and
you
will
lay
that
to
pawn
,
as
if
you
had
plenum
dominium
over
that
,
to
do
with
,
or
dispose
of
it
as
you
please
;
yours
,
your
head
is
none
of
yours
,
for
you
cannot
alter
the
property
,
no
not
the
colour
of
one
hair
,
you
have
not
power
over
one
poor
hair
,
not
onely
not
to
make
it
grow
,
but
not
of
altering
the
colour
of
it
;
therefore
if
you
cannot
dispose
of
one
hair
,
much
lesse
of
the
whole
head
:
Or
thus
,
if
you
cannot
make
one
hair
grow
black
or
white
,
therefore
much
lesse
an
hair
to
grow
,
much
lesse
all
the
hairs
,
much
lesse
the
head
,
and
all
the
integral
parts
of
it
;
therefore
if
your
head
be
the
workmanship
of
another
,
then
you
are
not
the
Lord
of
that
which
you
call
your
head
,
for
every
one
is
the
Lord
of
his
own
workmanship
,
and
as
before
I
said
,
it
is
an
unjust
thing
to
wish
a
curse
upon
that
which
is
anothers
,
if
we
say
false
,
for
then
another
should
be
punished
for
our
fault
,
and
for
our
perjury
;
that
we
are
punished
too
,
takes
not
off
the
injustice
;
or
as
some
would
have
it
,
though
I
allow
not
of
it
,
this
is
to
be
referred
to
all
as
a
general
reason
,
why
one
should
not
swear
by
any
thing
at
all
,
either
God
or
the
creatures
,
that
we
will
do
such
or
such
a
thing
,
for
of
promissory
oaths
apparently
here
it
is
to
be
taken
,
and
the
reason
stands
thus
,
If
you
have
not
so
much
power
as
to
make
one
hair
white
or
black
,
then
thou
hast
power
to
do
little
or
nothing
,
why
therefore
shouldst
thou
swear
to
do
what
thou
canst
not
do
?
Vers.
37.
But
let
your
communication
be
,
Yea
,
yea
:
Nay
,
nay
:
for
whatsoever
is
more
then
these
cometh
of
evil
.
But
let
your
communication
]
There
is
the
third
limitation
wherein
oaths
are
not
lawful
,
in
common
and
ordinary
communication
or
discourse
oaths
are
not
lawfull
.
2.
There
may
be
something
in
that
word
,
your
,
that
a
Christian
ought
to
be
of
such
veracity
,
that
their
yea
or
nay
ought
to
be
as
strong
an
affirmation
as
others
oaths
,
and
they
ought
as
much
to
abhor
a
lye
as
others
do
perjury
.
Yea
,
yea
:
nay
,
nay
]
1.
To
give
a
reason
why
yea
,
yea
,
in
the
order
should
be
before
nay
,
nay
,
I
suppose
1.
Would
rather
be
curious
then
edifying
,
as
to
say
,
that
affirmation
in
nature
is
before
negation
,
or
that
one
should
if
one
could
,
rather
geant
what
is
requested
,
then
deny
;
but
it
could
hardly
be
thought
the
intention
of
our
Saviour
in
these
words
,
to
intimate
that
duty
to
us
in
the
order
of
the
words
.
2.
But
for
the
iteration
of
both
words
there
may
be
said
something
more
pertinent
.
1.
It
may
be
to
shew
that
we
may
use
strong
asseverations
,
though
we
may
not
swear
,
for
by
doubling
of
it
,
ones
asseveration
grows
stronger
.
2.
To
shew
that
he
that
requires
a
promise
,
or
ones
witnesse
in
any
thing
,
should
propose
it
without
an
oath
,
as
well
as
the
other
that
promiseth
or
testifies
should
not
do
either
by
way
of
an
oath
;
for
as
among
the
Romaus
their
way
of
stipulation
was
not
by
way
of
an
oath
,
but
by
repeating
the
same
word
that
was
proposed
to
them
,
to
wit
,
facies
,
faciam
,
dabis
,
dabo
,
so
these
in
all
their
bargains
and
promises
should
be
,
yea
,
yea
:
nay
,
nay
.
3.
That
their
yea
in
word
should
be
yea
in
deed
,
they
should
speak
what
was
true
,
and
the
yea
of
their
mouth
should
be
yea
of
their
heart
,
they
should
speak
what
they
think
,
and
the
yea
of
their
mouth
should
be
the
yea
of
their
work
,
that
they
should
perform
what
they
promise
,
in
one
or
all
which
senses
St
James
5.12
.
may
be
taken
,
and
thought
to
intend
,
when
he
saith
,
Let
your
yea
be
yea
,
and
your
nay
nay
.
3.
Or
may
the
meaning
be
,
that
Christians
ought
not
to
be
crafty
and
double-dealing
,
nor
cunning
,
but
speak
openly
and
plainly
,
and
not
to
use
equivocations
?
For
whatsoever
is
more
then
these
cometh
of
evil
]
1.
Not
whatsoever
is
more
,
that
is
,
whatsoever
words
we
use
more
in
our
communication
,
as
if
we
ought
to
speak
no
more
then
may
serve
to
answer
the
Questions
which
are
asked
us
,
but
our
asseverations
ought
not
to
be
expressed
with
oaths
,
but
onely
in
these
words
,
or
some
equivalent
to
them
.
2.
Is
more
then
these
,
the
word
properly
signifies
excellent
;
so
then
since
all
protestations
,
oaths
,
execrations
,
&c.
do
exceed
or
excell
a
bare
asseveration
,
they
are
here
forbidden
.
3.
Cometh
,
the
Greek
is
,
Is
of
evil
,
but
the
sense
is
well
expressed
by
cometh
,
for
the
sense
is
,
that
it
proceeds
from
evil
that
we
use
more
words
,
whether
they
be
oaths
,
or
stronger
asseverations
then
yea
or
nay
.
4.
The
words
are
not
,
that
to
use
more
as
in
any
case
to
swear
is
evil
,
but
cometh
of
evil
.
5.
It
may
be
said
to
come
of
evil
two
wayes
,
1.
From
the
evil
one
,
from
the
devil
,
for
so
he
is
often
called
in
the
Scripture
,
and
it
may
be
said
to
come
from
him
,
because
he
tempts
one
to
the
sinne
of
swearing
,
or
because
he
it
was
that
tempted
Adam
,
and
so
being
the
cause
of
his
sinne
,
and
his
sinne
being
the
cause
of
ours
.
2.
Or
the
sense
may
be
,
that
all
oaths
,
and
vehement
protestations
either
proceed
from
our
rashnesse
,
if
we
may
be
believed
without
them
,
for
then
they
are
vain
;
or
they
are
caused
by
the
incredulity
of
those
to
whom
we
make
them
,
and
their
want
of
charity
,
if
they
suspect
our
veracity
unjustly
;
or
from
evil
in
us
if
we
have
given
them
just
cause
to
distrust
us
,
or
from
evil
,
that
is
,
it
comes
from
the
general
falshood
of
men
;
for
as
he
that
is
a
liar
is
not
believed
when
he
tels
the
truth
,
so
there
being
so
many
deceitfull
men
,
makes
that
honest
men
are
not
believed
.
6.
It
is
not
said
,
that
whatsoever
other
expression
,
but
whatsoever
stronger
asseveration
,
for
so
the
words
as
I
have
shewed
signifies
,
for
we
may
use
any
other
word
that
is
not
a
stronger
asseveration
,
as
the
Romans
in
their
stipulations
might
use
their
dabo
,
or
faciam
,
as
innocently
as
to
say
yea
.
Vers.
38.
Ye
have
heard
that
it
hath
been
said
,
An
eye
for
an
eye
,
and
a
tooth
for
a
tooth
.
You
have
heard
that
it
was
said
,
An
eye
for
an
eye
]
1.
It
is
not
said
,
that
it
was
said
of
old
,
for
this
being
part
of
the
judicial
Law
,
and
not
of
the
moral
Law
,
it
was
not
said
of
old
,
for
that
an
offence
should
be
punished
is
not
moral
,
for
then
one
should
sinne
,
if
one
should
forgive
it
,
much
lesse
is
it
moral
,
that
such
a
kinde
,
or
so
much
punishment
should
be
inflicted
,
for
some
Nations
a
lesse
punishment
will
deterre
,
and
some
a
punishment
in
their
fame
,
some
a
gracefull
punishment
,
some
others
mulcts
and
fines
,
and
punishments
generally
are
either
for
the
satisfaction
of
the
party
offended
,
or
for
the
amendment
of
the
party
offending
,
which
alters
according
to
the
several
conditions
of
men
.
2.
If
any
one
should
ask
,
whether
we
are
bound
to
have
that
Law
in
force
,
that
before
would
satisfie
?
3.
The
reason
why
the
Law
instanceth
in
an
eye
and
a
tooth
,
is
because
those
are
the
parts
of
the
body
which
are
most
commonly
lost
in
quarrelling
.
4.
This
Law
had
not
hold
if
a
master
should
strike
out
the
eye
or
tooth
of
his
servant
,
but
in
stead
of
it
he
was
to
be
set
free
.
5.
The
false
glosses
that
are
supposed
,
that
the
Scribes
by
their
doctrine
,
and
the
Pharisees
by
their
practice
did
put
upon
the
Law
,
were
,
either
that
they
thought
that
if
they
did
take
revenge
themselves
,
so
it
did
not
exceed
that
which
the
Law
set
down
,
An
eye
for
an
eye
,
it
was
lawfull
,
which
seems
to
be
the
meaning
of
our
Saviours
words
following
,
Resist
not
evil
,
Do
not
you
your selves
take
vengeance
;
and
indeed
the
reason
of
Gods
enjoyning
and
appointing
Magistrates
to
punish
,
and
not
giving
every
man
leave
to
revenge
his
own
quarrel
,
are
very
profitable
,
for
the
hindering
injustice
yea
and
revenge
also
;
for
first
if
one
should
have
power
to
be
judge
in
ones
own
cause
,
one
should
be
partial
and
revenge
too
much
.
2.
The
revenge
one
hath
legally
,
one
hath
time
to
deliberate
,
for
it
cannot
be
so
speedily
had
,
as
if
one
should
do
ones
self
justice
upon
the
receiving
of
the
injury
.
2.
And
it
is
some
trouble
and
charges
to
prosecute
,
and
then
it
is
a
question
,
Whether
one
shall
have
justice
,
so
that
either
when
one
hath
time
for
ones
anger
to
cool
,
one
shall
not
desire
,
or
if
one
doth
desire
,
either
the
trouble
or
charges
,
or
uncertainty
of
prevailing
,
or
all
may
deterre
one
from
seeking
revenge
,
none
of
which
,
or
not
all
,
or
in
not
so
high
a
degree
,
do
happen
in
private
revenge
.
2.
Or
that
if
the
Magistrate
would
,
or
did
not
do
them
justice
,
that
then
they
might
take
it
themselves
.
3.
Or
which
seems
the
main
errour
of
theirs
,
that
our
Saviour
here
speaks
against
,
they
thought
it
no
sinne
at
all
in
them
,
to
urge
and
take
the
full
penalty
of
the
Law
for
any
injury
that
was
offered
them
.
Vers.
39.
But
I
say
unto
you
,
that
ye
resist
not
evil
:
but
whosoever
shall
smite
thee
on
the
right
cheek
,
turn
to
him
the
other
also
.
But
I
say
unto
you
,
that
ye
resist
not
evil
]
1.
Our
Saviour
doth
not
abolish
the
judicial
Law
,
but
rather
shews
that
some
part
of
it
did
not
oblige
private
men
,
for
he
doth
not
forbid
the
Magistrate
to
punish
evil
,
but
private
men
not
to
resist
it
,
and
to
be
so
farre
from
seeking
private
revenge
,
that
even
in
ones
own
defence
one
might
not
do
any
violence
to
others
.
2.
Though
doubtlesse
one
may
flee
from
,
and
defend
ones
self
from
evil
,
so
one
doth
not
offend
others
;
for
our
Saviour
bids
us
,
and
he
himself
and
the
Apostles
did
flee
from
one
City
to
another
when
they
were
persecuted
.
3.
Nor
as
farre
as
I
can
understand
doth
this
prove
warre
to
be
unlawfull
;
for
St
John
Baptist
when
the
souldiers
came
to
him
,
did
not
forbid
them
their
profession
,
nor
any
of
the
Centurions
that
were
converted
left
their
callings
,
and
divers
Christians
in
the
primitive
Church
were
souldiers
;
and
Moses
,
though
he
was
the
meekest
man
in
suffering
any
injury
,
yet
for
the
defence
of
another
he
slew
the
Aegyptian
,
Heb.
11.34
.
Thus
farre
I
do
not
know
how
any
reasonably
can
deny
a
Christian
may
go
,
he
may
flee
or
defend
himself
,
or
by
holding
his
hands
,
or
any
such
way
deprive
him
of
power
to
do
him
harm
;
so
that
by
doing
so
he
doth
him
no
other
harm
,
then
to
take
away
his
power
to
do
him
a
mischief
,
supposing
him
to
whom
he
doth
thus
to
be
a
private
man
.
4.
Evil
may
be
taken
two
wayes
,
either
really
or
personally
,
and
if
one
should
take
it
here
personally
,
the
words
following
,
and
the
word
in
the
original
translated
resist
,
do
seem
to
approve
it
.
But
whosoever
shall
smite
thee
on
the
right
cheek
]
This
may
be
said
by
our
Saviour
to
answer
an
objection
,
or
at
least
it
may
answer
an
objection
,
which
generally
people
make
against
suffering
injuries
and
not
revenging
,
that
the
suffering
of
one
injury
is
but
to
invite
another
;
well
,
though
by
taking
one
blow
on
the
cheek
,
and
to
make
no
resistance
were
upon
the
point
all
one
,
as
if
one
should
offer
the
other
cheek
,
yet
you
must
rather
,
if
one
must
be
done
,
turn
the
other
cheek
,
then
to
strike
again
,
for
that
the
meaning
is
,
that
one
should
be
willing
rather
to
suffer
two
injuries
then
do
one
,
or
once
to
revenge
,
or
at
least
that
the
words
are
not
to
be
understood
litterally
,
is
apparent
by
the
carriage
of
our
Saviour
and
St
Paul
,
who
when
they
were
strucken
on
the
cheek
did
not
offer
the
other
,
but
complained
of
the
injury
,
though
neither
of
them
did
revenge
,
though
our
Saviour
could
,
and
so
have
stopped
the
following
injuries
that
were
done
him
.
2.
You
are
to
suffer
injuries
patiently
,
and
not
revenge
them
,
though
never
so
vile
a
fellow
shall
offer
them
,
and
the
quality
of
the
person
should
not
cause
thee
to
revenge
,
for
it
is
,
Whosoever
shall
smite
,
though
for
those
that
are
under
ones
government
,
as
children
,
servants
,
one
may
punish
,
but
not
by
way
of
revenge
to
strike
them
again
.
On
the
right
check
]
Some
have
made
the
observation
of
that
,
that
though
one
knows
that
if
one
doth
not
strike
again
,
one
shall
not
only
suffer
a
second
but
a
worse
injury
,
yet
one
must
not
revenge
,
for
he
that
strikes
thee
on
the
right
cheek
must
strike
thee
with
his
left
hand
,
and
so
not
with
so
much
strength
,
as
as
when
he
shall
strike
thee
upon
the
other
with
his
right
hand
.
Vers.
40.
And
if
any
will
sue
thee
at
the
Law
,
and
take
away
thy
Coat
,
let
him
have
thy
Cloke
also
.
And
if
any
will
sue
thee
at
the
Law
,
&c.
]
Now
our
Saviour
comes
to
speak
of
those
injuries
that
were
done
under
pretence
of
Law
:
For
,
2.
There
is
some
difference
between
Luk.
6.29
.
Luke
speaks
of
an
outward
violence
,
and
Matthew
of
a
legal
violence
,
therefore
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
transposed
in
Luke
,
because
in
outward
violence
the
first
thing
that
we
are
spoiled
off
is
our
garment
.
3.
The
words
that
we
translate
Coat
,
is
in
the
original
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
signifies
that
inner
linen
garment
which
we
wear
next
our
flesh
.
This
is
also
,
as
I
suppose
,
that
which
our
Apostle
Jude
speaks
of
,
ver.
8.
&
23.
being
compared
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
taken
for
any
upper
garment
.
So
that
two
things
may
be
intimated
,
1.
Which
is
the
main
,
That
it
is
better
to
suffer
a
second
greater
injury
then
to
revenge
a
small
one
,
which
ariseth
from
this
consideration
,
that
the
inward
generally
is
of
farre
lesse
value
then
the
outward
garment
.
2.
That
though
sutes
of
Law
divers
times
begin
upon
small
matters
,
yet
they
seldom
end
there
.
3.
It
is
not
said
,
that
we
should
give
our
other
garment
to
him
that
takes
away
one
,
neither
in
Luke
nor
in
Matthew
;
may
it
not
be
to
shew
,
that
in
such
kinde
of
injuries
we
are
only
to
be
passive
?
4.
For
the
Socinians
making
these
advices
of
our
Saviour
to
be
the
highest
pieces
of
prudence
.
And
upon
that
account
our
Saviour
does
advise
them
;
certainly
though
in
most
cases
it
is
the
greatest
part
of
prudence
to
suffer
much
losse
rather
then
go
to
Law
;
yet
whosoever
shall
obey
this
command
upon
account
of
prudence
,
only
there
being
so
much
of
self
in
so
doing
,
that
we
cannot
honour
it
with
the
name
of
Christian
obedience
,
as
also
because
in
so
doing
he
honours
Christ
no
more
then
any
one
would
honour
Mahomet
,
since
whosoever
shall
give
us
such
counsel
as
we
do
judge
the
most
advantagious
,
we
follow
the
counsel
,
though
the
person
be
never
so
wicked
.
5.
It
may
not
be
from
hence
proved
that
it
is
unlawfull
in
all
respects
to
go
to
Law
:
For
,
1.
When
the
Apostle
blames
the
Corinthians
for
going
to
Law
,
he
does
not
blame
them
simply
for
going
to
Law
,
but
for
going
to
Law
before
the
Heathens
,
and
gives
them
leave
to
do
the
same
thing
amongst
themselves
,
if
not
by
legal
establishing
of
Judges
to
hear
and
determine
causes
amongst
Christians
,
yet
by
a
mutual
and
voluntary
choice
of
persons
to
whom
they
would
referre
the
matter
in
difference
,
and
there
is
no
difference
between
a
constituted
Judge
and
an
Arbitrator
,
save
only
this
,
that
an
Arbitrator
is
a
Judge
of
our
own
choice
,
and
a
Judge
is
an
Arbitrator
chosen
without
our
consent
by
another
,
and
therefore
as
one
may
lawfully
put
things
to
arbitration
;
so
one
may
also
when
he
is
not
able
to
determine
to
whom
the
right
of
such
lands
or
goods
belong
,
put
it
to
the
Judge
to
tell
us
who
hath
right
in
Law
to
them
;
and
indeed
all
going
to
Law
is
unlawfull
on
one
side
or
other
,
except
it
be
in
case
of
ignorance
to
whom
the
thing
sued
for
belongs
;
for
if
the
Plaintiff
knows
that
that
is
not
his
right
he
sues
for
or
the
Defendant
that
it
is
the
Plaintiffs
right
,
the
one
sins
in
commencing
,
the
other
in
standing
out
the
sute
.
The
next
argument
to
prove
that
going
to
Law
is
lawful
,
is
the
practice
of
the
Apostle
,
Acts
24.10
.
&
25.8
.
But
if
you
shall
object
and
say
,
If
one
be
accused
of
sedition
,
or
any
criminal
cause
,
it
is
lawful
to
defend
ones
self
,
which
may
be
one
of
the
senses
of
that
of
the
Apostle
,
That
we
should
not
suffer
as
evil
doers
,
for
a
good
name
is
as
precious
ointment
,
and
we
ought
in
reference
to
religion
,
and
our
brethren
in
meeknesse
clear
our selves
from
any
crime
that
we
are
charged
withall
,
and
these
were
the
sutes
that
the
Apostle
Paul
stood
out
in
.
Resp.
Whensoever
we
are
sued
for
money
or
any
thing
of
that
nature
which
is
not
criminal
;
May
we
not
say
that
in
some
sense
our
good
name
lies
at
the
stake
,
since
the
very
suing
of
us
does
suppose
that
we
keep
something
which
is
not
our
own
?
nay
his
very
demanding
though
we
stand
out
the
sute
layes
the
same
aspersion
in
some
measure
upon
us
.
1.
The
rules
for
going
to
Law
are
these
,
1.
That
it
must
be
our
last
refuge
after
all
other
means
have
been
tried
and
avail
not
.
2.
We
should
not
sue
for
any
thing
which
we
in
our
conscience
think
not
to
be
ours
.
3.
We
should
not
go
to
Law
for
trivial
matters
.
4.
We
should
not
use
any
unjust
wayes
,
as
of
bribery
,
false
witnesses
,
&c.
that
we
might
prevail
in
our
sutes
.
5.
We
must
bear
no
malice
to
him
whom
we
sue
for
,
in
so
doing
while
we
demand
of
him
what
is
ours
we
take
from
him
that
which
is
his
,
viz.
love
,
which
we
owe
unto
all
men
.
6.
We
ought
not
to
be
impatient
though
never
so
unjustly
sued
,
for
in
this
case
we
must
do
as
Job
did
,
though
all
his
goods
were
taken
from
him
,
yet
he
held
his
integrity
,
so
it
is
cursorily
better
,
that
if
one
be
sued
at
Law
for
his
Coat
he
give
his
Cloke
also
,
then
to
part
with
his
patience
;
in
being
out
of
patience
,
one
is
out
of
possession
of
his
own
soul
,
for
in
patience
it
is
that
we
possesse
our
soul
,
as
we
ought
not
to
use
any
unnecessary
delayes
to
increase
the
charge
,
and
trouble
the
sute
.
Vers.
41.
And
whosoever
shall
compel
thee
to
go
a
mile
,
go
with
him
twain
.
And
whosoever
shall
compel
thee
to
go
a
mile
,
&c.
]
It
was
a
custom
among
the
Persians
,
and
at
that
time
it
seems
among
the
Jews
,
to
take
up
both
men
and
horses
to
carry
burdens
,
as
we
do
at
this
day
,
take
up
Post-horses
;
the
word
in
the
Greek
which
we
translate
Compel
is
a
Persian
word
,
and
signifies
,
that
among
them
which
taking
up
Post-horses
does
among
us
;
thus
they
compelled
Simon
of
Cyrene
,
Mat.
27.32
.
to
carry
the
Crosse
of
our
Saviour
.
Vers.
42.
Give
to
him
that
asketh
thee
,
and
from
him
that
would
borrow
of
thee
,
turn
not
thou
away
.
Give
to
him
that
asketh
]
First
,
There
is
a
difference
betwixt
this
and
the
other
instances
of
our
Saviour
;
in
the
other
,
our
Saviour
commands
us
to
be
ready
to
suffer
twice
as
much
as
injuriously
is
laid
upon
us
,
but
here
he
sets
down
,
not
what
we
must
give
,
but
that
we
must
give
,
much
lesse
does
he
require
that
we
should
give
twice
as
much
as
is
asked
,
for
it
is
not
said
to
him
that
asks
a
peny
give
two
.
Secondly
,
It
is
not
said
,
what
we
must
give
,
1.
Because
there
can
be
no
general
rule
given
for
any
particular
summe
or
thing
,
since
the
necessities
of
them
that
ask
,
and
the
abilities
of
him
that
gives
are
various
.
Or
,
2.
May
it
not
be
because
the
meaning
of
the
Text
may
be
this
,
that
we
should
give
as
well
that
which
is
asked
,
as
to
him
that
asks
?
3.
Or
is
it
not
because
though
we
are
not
bound
to
give
what
he
asks
,
if
we
are
not
able
,
yet
we
are
bound
to
give
what
we
can
,
and
all
may
give
something
,
at
least
speeches
of
compassion
and
comfort
?
Or
,
4.
Because
sometimes
we
are
bound
to
give
more
then
he
asks
,
for
if
his
wants
appear
to
be
very
great
,
the
modesty
of
his
requests
should
not
hinder
the
liberality
of
our
beneficence
.
5.
Nor
is
it
said
,
that
we
should
give
him
what
he
asks
,
but
that
we
must
give
,
for
one
may
ask
as
well
what
we
may
not
,
as
what
we
cannot
give
,
yet
then
we
must
give
him
counsel
and
instruction
.
Thirdly
,
I
suppose
it
is
not
meant
that
one
should
not
give
except
they
be
asked
,
yet
this
haply
may
be
said
,
that
if
thorow
pride
and
stoutnesse
one
scorns
to
ask
,
one
though
he
know
he
needs
,
yet
is
not
bound
to
give
;
for
if
one
that
thorow
idlenesse
,
will
not
labour
,
should
not
eat
,
there
is
as
much
equity
,
that
he
that
thorow
pride
will
not
ask
,
should
not
eat
.
Fourthly
,
To
him
that
asks
,
that
is
,
to
all
that
asks
,
for
so
Luke
6.30
.
it
is
;
it
is
not
meant
that
we
should
give
to
all
without
distinction
,
but
without
partiality
,
for
there
are
rules
set
down
by
the
holy
Ghost
,
for
our
not
giving
to
some
,
1.
We
are
not
give
entertainment
to
hereticks
,
2
epist.
John
v.
10.
2.
Nor
holy
things
unto
dogs
,
Mat.
7.6
.
3.
Nor
food
to
them
that
will
not
work
,
2
Thess.
3.10
.
2.
He
sets
down
rules
to
whom
we
should
especially
give
,
1.
We
are
to
give
to
those
of
the
same
Nation
,
before
to
strangers
,
Deut.
15.7
.
&
1.
v.
2.
And
of
those
especially
to
them
that
are
of
thine
own
houshold
,
1
Tim.
5.8
.
3.
To
those
that
are
Saints
,
Gal.
6.10
.
Vers.
43.
Ye
have
heard
that
it
hath
been
said
,
Thou
shalt
love
thy
Neighbour
,
and
hate
thine
enemy
.
Ye
have
heard
that
it
hath
been
said
]
1.
He
does
not
say
that
ever
it
was
said
so
,
for
there
is
not
any
place
in
Scripture
where
we
are
commanded
to
hate
our
enemies
,
and
there
are
three
things
wherein
their
glosse
is
faulty
,
1.
Is
,
that
they
restrain
the
word
neighbour
to
one
of
their
own
kindred
or
Nation
,
which
our
Saviour
fully
confutes
in
Luke
10.
in
the
Parable
of
the
good
Samaritan
.
2.
They
leave
out
,
As
thy self
.
3.
They
put
in
,
Thou
shalt
hate
thine
enemy
,
whereas
there
is
nothing
in
the
Scripture
for
it
,
but
many
places
against
it
,
Exod.
23.4
,
5.
and
whereas
some
say
it
was
to
be
meant
of
an
Israelite
,
if
he
be
an
enemy
,
but
not
of
those
of
other
Nations
,
but
that
they
might
hate
them
,
the
contrary
is
evident
,
Deut.
10.19
.
The
use
of
this
is
,
that
every
one
himself
should
reade
the
word
of
God
,
for
if
he
only
hears
the
word
and
searches
not
the
Scripture
,
he
shall
hear
that
many
things
are
said
in
the
word
of
God
,
which
are
no
where
there
to
be
found
,
but
divers
times
the
clean
contrary
.
Vers.
44.
But
I
say
unto
you
,
Love
your
enemies
,
blesse
them
that
curse
you
,
do
good
to
them
that
hate
you
,
and
pray
for
them
which
despitefully
use
you
,
and
persecute
you
.
But
I
say
unto
you
,
love
your
enemies
,
&c.
]
1.
These
words
Bless
them
that
curse
you
,
are
left
out
in
the
vulgar
Latine
,
though
it
be
both
in
the
Greek
and
in
the
Syriack
.
2.
It
is
not
to
be
understood
thus
,
that
we
should
love
our
enemies
,
but
not
bless
them
;
and
do
good
to
them
,
and
pray
for
them
,
or
bless
them
that
curse
us
,
but
not
love
them
,
&c.
but
we
are
to
do
all
these
to
every
one
,
whether
it
be
our
secret
enemy
,
or
by
his
cursing
and
persecuting
declares
himself
so
to
be
.
3.
Love
your
enemies
is
put
first
,
because
all
the
rest
,
our
blessing
,
doing
good
and
praying
,
should
not
be
done
feignedly
,
but
with
the
sincerity
of
our
heart
.
4.
We
are
commanded
to
pray
for
our
persecutors
,
because
by
their
persecution
we
are
dis-inabled
to
do
any
other
good
unto
them
,
and
generally
they
scorn
to
receive
them
.
5.
Christ
does
not
only
command
us
to
love
them
that
love
us
,
or
those
that
are
neither
oul
friends
nor
enemies
,
but
to
love
our
enemies
;
and
again
we
are
not
permitted
to
curse
them
that
curse
us
,
or
to
be
silent
,
and
neither
blesse
nor
curse
,
but
we
are
commanded
to
blesse
,
the
reason
may
be
,
We
must
overcome
evil
with
good
,
therefore
our
good
should
be
stronger
then
their
evil
,
which
could
not
be
if
we
should
neither
blesse
nor
curse
him
that
curses
,
for
not
cursing
is
not
so
good
as
cursing
is
evil
.
6.
We
are
commanded
to
love
,
blesse
,
&c.
their
persons
but
not
their
vices
.
Object
.
But
David
saith
,
Do
not
I
hate
them
that
hate
thee
?
Therefore
those
that
persecute
us
for
the
true
religion
being
Gods
enemies
,
we
should
hate
.
Sol.
We
are
not
in
this
place
to
hate
any
one
that
is
Gods
enemy
,
or
that
blasphemes
God
,
but
we
are
forbid
to
hate
any
one
,
because
he
is
an
enemy
,
or
because
he
curses
us
,
as
he
is
your
enemy
you
are
to
love
him
,
as
Gods
enemy
to
hate
him
.
7.
It
is
in
the
Original
,
Do
well
to
him
that
hates
you
,
to
shew
that
if
we
do
our
enemy
good
,
yet
if
we
do
it
in
a
chutlish
and
scornful
manner
,
we
do
not
observe
this
Commandment
.
8.
That
we
are
not
only
to
love
personal
enemies
,
but
those
that
are
enemies
to
the
Nation
.
Vers.
45.
That
ye
may
be
the
children
of
your
Father
which
is
in
heaven
:
for
he
maketh
the
Sun
to
rise
on
the
evil
and
on
the
good
,
and
sendeth
rain
on
the
just
,
and
on
the
unjust
.
That
ye
may
be
the
children
of
your
Father
]
1.
It
is
not
meant
,
as
if
we
could
love
our
enemies
before
we
were
Gods
children
,
or
that
this
is
the
way
to
get
adoption
or
regeneration
,
for
he
cals
God
their
Father
,
when
he
wishes
them
to
do
thus
,
that
they
may
be
his
children
,
therefore
the
meaning
may
be
thus
:
1.
That
you
may
be
,
i.e.
that
you
may
be
known
to
be
both
to
your selves
and
to
others
,
as
it
is
said
,
We
are
justified
by
works
,
i.
e.
our
justification
is
known
to
our selves
and
others
by
works
.
Or
,
2.
That
you
may
be
the
children
,
is
meant
,
that
since
two
wayes
we
are
the
children
of
God
by
regeneration
and
sanctisication
,
in
respect
of
sanctification
we
may
have
the
image
of
God
renewed
more
and
more
in
us
,
and
so
in
a
qualified
sense
may
be
said
to
be
more
Gods
children
,
and
in
that
sense
we
may
attain
to
be
more
the
children
of
God
,
i.e.
more
like
him
.
2.
None
can
be
the
children
of
God
unlesse
they
love
their
enemies
.
3.
That
every
one
should
strive
both
to
be
and
to
know
himself
to
be
the
childe
of
God
.
4.
That
no
man
by
nature
is
the
childe
of
God
,
since
no
man
by
nature
can
or
does
love
his
enemy
,
&c.
Which
is
in
heaven
]
1.
We
can
never
love
our
enemies
,
&c.
so
long
as
we
are
no
more
then
the
children
of
our
earthly
father
.
2.
That
it
is
a
heavenly
thing
to
love
ones
enemies
,
and
therefore
ex
diametro
,
it
is
an
hellish
thing
to
hate
ones
friends
,
and
therefore
to
hate
Gods
people
,
1.
Because
they
are
our
friends
:
And
,
2.
They
are
heavenly
:
3.
This
is
the
first
motive
to
perswade
to
love
,
&c.
For
he
maketh
his
Sunne
to
arise
]
1.
This
is
the
second
motive
to
the
duty
,
i.e.
Gods
example
,
and
it
stands
thus
,
If
God
who
is
greater
then
you
does
bestow
greater
blessings
upon
those
that
are
greater
enemies
,
and
between
whom
and
him
there
is
a
greater
distance
,
how
much
more
should
you
love
,
&c.
2.
The
Sunne
does
not
arise
of
it self
,
that
knows
not
what
it
does
,
nor
is
it
of
necessity
that
the
Sunne
should
arise
on
the
wicked
,
but
it
is
by
Gods
providence
;
for
it
is
he
that
makes
it
to
arise
;
or
if
there
be
a
necessity
,
it
is
in
respect
of
the
Sunne
,
not
in
respect
of
God
,
for
he
makes
it
to
arise
,
so
the
Sunne
cannot
chuse
but
rise
,
but
God
might
chuse
whether
he
would
make
it
rise
.
3.
These
common
blessings
come
not
by
chance
as
well
as
not
by
necessity
,
it
is
by
Gods
providence
that
we
enjoy
them
.
4.
It
shews
the
continual
concurrence
and
power
of
God
with
natural
causes
,
it
is
not
like
a
clock
,
which
when
it
is
once
wound
up
will
go
it self
by
the
weight
of
the
plummers
,
but
like
a
pen
which
writes
not
a
letter
nor
a
tittle
,
without
the
continual
guidance
of
the
writer
.
So
God
did
not
at
first
create
the
world
,
Sunne
,
&c.
and
so
without
his
actual
concurrence
to
every
particular
,
and
enable
them
to
do
it
;
So
that
the
Sunne
did
not
arise
at
the
first
moment
of
its
Creation
,
more
immediately
by
the
power
and
providence
of
God
,
then
it
does
now
.
This
advances
Gods
goodnesse
,
for
as
one
that
hath
setled
maintenance
upon
an
Hospital
for
the
poor
there
,
it
argues
not
so
much
patience
in
him
,
to
suffer
the
men
there
,
if
they
abuse
him
,
to
receive
their
setled
stipend
,
as
it
does
for
him
daily
to
feed
them
with
his
own
hand
,
and
to
put
money
into
one
of
their
hands
while
the
other
is
lifted
up
against
him
.
5.
Or
may
not
,
he
makes
,
be
taken
in
this
sense
,
that
all
the
creatures
of
God
are
enemies
to
the
wicked
,
the
earth
will
not
bear
him
,
but
open
her
mouth
and
swallow
him
;
the
fire
would
not
warm
him
but
consume
him
,
the
Sunne
would
not
rise
upon
him
,
as
it
did
not
once
in
Egypt
,
while
they
had
light
in
Goshen
,
but
God
as
it
were
renuente
sole
,
doth
make
it
arise
upon
the
good
and
the
bad
.
6.
It
shews
the
great
power
of
God
,
that
not
onely
the
things
on
earth
but
all
the
creatures
in
heaven
and
earth
obey
him
,
he
that
can
make
the
Sunne
arise
,
what
can
he
not
do
?
Nehem.
9.6
.
His
Sun
to
arise
]
1.
A
fortiori
is
a
motive
to
us
to
do
good
to
our
enemies
,
1.
Because
that
which
we
give
or
bestow
on
them
,
in
respect
of
God
,
we
have
no
right
to
;
we
are
but
his
stewards
,
and
what
have
we
that
we
have
not
received
?
we
have
the
possession
of
all
those
things
we
have
,
but
not
the
disposing
,
for
that
God
who
is
the
Lord
of
them
hath
given
us
rules
for
the
disposing
of
them
;
in
respect
of
the
poor
to
give
them
alms
is
charity
,
but
in
respect
of
God
it
is
justice
;
but
you
see
here
the
Sun
is
called
his
Sun
,
he
hath
a
full
title
to
it
,
if
he
therefore
gives
that
which
is
his
own
,
he
is
Lord
of
,
much
more
should
we
give
that
of
which
we
are
onely
stewards
,
when
he
that
is
the
Lord
commands
us
.
2.
Consider
what
he
gives
,
it
is
his
Sun
,
the
greatest
of
all
temporal
blessings
in
the
world
,
for
we
might
longer
live
without
food
or
raiment
,
then
without
the
benefit
of
the
Sun
,
for
without
his
heat
all
things
that
are
would
immediately
freeze
;
nay
not
onely
by
giving
the
wicked
the
benefit
of
the
Sun
they
enjoy
that
heat
which
is
necessary
for
life
,
but
they
enjoy
the
light
of
the
Sun
,
which
is
a
thing
of
ornament
and
pleasure
to
make
their
life
comfortable
,
Eccles.
11.7
.
therefore
if
God
gives
the
wicked
,
things
of
ornament
,
much
more
give
your
enemy
bread
,
&c.
Rom.
12.20
.
2.
No
man
not
onely
cannot
,
but
doth
not
offer
to
lay
claim
to
the
Sunne
.
Vpon
the
good
and
the
bad
]
1.
Some
may
say
,
How
can
it
be
otherwise
,
for
if
the
Sun
shines
upon
the
good
,
how
can
it
but
shine
upon
the
bad
also
,
since
they
are
in
one
Kingdom
,
in
one
Town
,
in
one
house
?
But
God
is
not
necessitated
to
bestow
this
mercy
upon
the
bad
,
though
he
bestows
it
upon
the
good
,
for
de
facto
,
God
did
make
it
dark
in
Egypt
,
when
it
was
light
for
three
dayes
in
Goshen
,
though
they
were
of
the
same
Kingdome
,
and
so
the
cloud
gave
light
to
the
Israelites
in
their
march
,
and
at
the
same
time
was
darknesse
to
the
Egyptians
,
Exod.
14.19
,
20.
Besides
God
can
strike
all
wicked
men
with
blindenesse
,
so
that
the
Sunne
shall
be
in
respect
of
its
light
,
as
if
it
was
not
to
them
,
and
he
might
strike
them
with
such
a
burning
feaver
,
as
he
threatens
Deut.
28.22
.
that
for
its
heat
the
Sunne
should
be
worse
to
them
,
then
if
it
was
not
,
and
thousand
other
wayes
known
to
the
Lord
.
2.
We
see
that
by
common
and
temporal
blessings
the
good
are
not
distinguished
from
the
bad
.
3.
It
follows
that
wicked
and
unjust
men
are
Gods
enemies
,
and
curse
God
,
and
hate
God
,
and
persecute
God
,
and
despitefully
use
him
,
or
else
it
would
not
follow
from
this
example
of
Gods
dealing
with
wicked
men
,
that
we
should
love
our
enemies
,
&c.
for
one
might
say
,
it
is
true
,
God
makes
his
Sunne
to
shine
upon
the
bad
and
unjust
,
but
they
though
they
are
Gods
enemies
,
do
not
hate
him
,
curse
,
&c.
as
mine
do
me
.
4.
That
God
may
be
said
to
blesse
,
and
do
good
to
those
that
are
bad
and
unjust
,
Deut.
10.17
.
Act.
14.17
.
And
he
sendeth
rain
]
1.
God
bestows
not
only
one
but
many
blessings
upon
the
wicked
,
he
doth
not
only
make
the
Sunne
to
arise
,
but
sends
also
the
rain
upon
them
,
nay
by
bestowing
this
second
blessing
,
he
takes
off
that
inconvenience
that
otherwise
would
follow
upon
the
enjoyment
of
the
first
,
nay
they
do
help
mutually
one
another
,
for
the
rain
cools
the
heat
of
the
Sunne
,
and
the
Sunne
warms
the
coolnesse
of
the
rain
,
and
both
together
make
the
earth
fruitful
;
from
hence
we
may
learn
,
1.
To
do
great
and
many
benefits
to
our
enemies
.
2.
Not
to
do
them
such
courtesies
that
we
know
will
bring
mischiefs
on
them
,
and
to
do
them
good
in
one
thing
,
on
purpose
to
do
them
hurt
in
another
.
3.
We
should
do
good
to
those
that
do
not
onely
not
thank
us
for
courtesies
,
but
attribute
it
to
others
,
for
God
does
so
,
He
makes
his
Sunne
to
shine
and
his
rain
to
fall
,
not
onely
upon
those
that
are
so
bad
as
not
to
be
thankfull
for
them
,
but
are
so
exceeding
unjust
as
not
to
account
God
the
authour
of
them
.
The
observations
concerning
Gods
making
the
Sunne
to
arise
,
&c.
mutatis
mutandis
,
may
agree
to
this
latter
part
of
the
verse
.
Upon
the
just
and
unjust
]
1.
It
is
not
set
down
here
as
contradistinguished
,
as
if
there
were
some
bad
that
were
not
unjust
,
and
so
unjust
that
were
not
bad
,
nor
is
it
to
be
meant
,
God
makes
his
Sunne
to
arise
on
the
bad
,
and
sends
his
rain
upon
the
unjust
,
bestows
some
kinde
of
these
blessings
upon
some
wicked
,
and
the
other
kinde
upon
other
wicked
men
,
but
he
bestows
both
upon
all
,
as
before
it
is
not
meant
,
We
should
love
our
enemies
,
but
not
love
those
that
cursed
us
,
or
blesse
those
that
cursed
us
,
but
not
blesse
those
that
hate
us
;
but
as
when
God
commands
us
to
blesse
them
that
curse
us
,
and
does
not
say
,
Do
good
to
them
that
curse
you
;
it
is
because
blessing
is
directly
opposed
to
cursing
,
and
so
it
is
more
likely
to
make
him
that
curses
see
his
errour
,
because
contraries
being
placed
one
by
another
,
make
each
other
more
apparent
.
2.
As
it
is
a
more
direct
way
,
so
it
is
a
more
milde
sweet
way
;
for
as
when
one
pronounceth
a
word
of
Latine
wrong
,
it
is
a
better
way
to
take
some
way
immediately
to
pronounce
it
right
,
and
so
shew
him
his
errour
,
then
to
call
him
an
ignorant
man
,
and
so
shew
it
him
:
So
it
is
a
sweeter
way
when
a
man
does
as
it
were
pronounce
his
words
falsly
by
railing
against
one
,
by
blessing
of
him
,
to
shew
him
how
to
pronounce
them
right
,
then
by
bitter
invectives
to
tell
him
of
his
wickednesse
:
So
God
is
said
to
rain
upon
the
unjust
rather
then
upon
the
bad
,
because
that
the
unjust
by
racking
of
rents
,
with-holding
of
corn
and
other
such
like
oppressions
of
the
poor
,
do
abuse
the
fruits
of
the
earth
,
so
that
God
by
blessing
of
him
in
those
very
things
wherein
he
doth
as
it
were
curse
God
,
and
by
being
bountiful
to
him
in
those
things
wherein
he
is
so
niggardly
to
the
poor
doth
shew
him
his
errour
,
by
doing
that
very
thing
right
which
he
did
wrong
.
Vers.
46.
For
if
ye
love
them
,
which
love
you
,
what
reward
have
ye
?
Do
not
even
the
Publicans
the
same
?
For
if
ye
love
them
that
love
you
]
The
former
argument
was
from
the
example
of
Almighty
God
,
whom
all
confesse
in
all
things
to
do
well
,
there
he
brings
an
argument
from
him
whom
all
approve
,
and
here
he
brings
an
argument
from
them
whom
all
condemn
:
and
the
Argument
stands
thus
:
You
all
desire
and
expect
to
be
rewarded
for
your
works
,
But
none
of
you
think
that
the
Publicans
shall
have
any
reward
,
Therefore
neither
you
,
if
you
love
them
only
that
love
you
,
for
so
do
they
.
1.
It
is
good
to
presse
difficult
duties
by
many
arguments
.
2.
That
it
is
good
to
make
use
of
the
evil
opinion
we
have
of
others
,
as
a
motive
to
our selves
to
be
better
.
3.
That
the
wickedest
men
may
have
something
good
in
them
,
but
nothing
perfect
.
What
reward
have
ye
?
]
Christ
doth
not
set
it
down
positively
,
that
they
have
no
reward
,
but
by
way
of
Question
,
to
shew
them
that
it
is
not
onely
his
opinion
,
but
their
own
,
for
he
appeals
to
their
own
conscience
,
and
it
shews
the
manifestnesse
of
the
truth
,
since
self-love
doth
cast
such
a
mist
before
our
eyes
,
when
we
are
to
judge
of
things
concerning
our selves
,
that
except
the
truth
do
shine
very
bright
we
cannot
behold
it
.
2.
It
is
not
said
,
what
great
reward
,
but
what
reward
,
to
shew
them
that
they
should
be
so
farre
from
expecting
everlasting
life
,
that
they
cannot
expect
any
reward
at
all
.
3.
It
is
not
said
,
what
reward
shall
ye
have
,
but
what
have
ye
,
to
shew
that
they
are
not
to
expect
so
much
as
a
temporal
reward
for
loving
their
friends
.
4.
They
may
have
temporal
blessings
as
motives
to
obedience
,
but
none
by
way
of
reward
for
obedience
;
for
it
is
not
said
,
what
blessings
,
but
what
reward
have
you
?
for
if
one
may
say
of
your
righteousnesse
you
do
,
Do
not
the
Publicans
the
same
?
One
may
say
of
your
blessings
,
Have
not
the
Publicans
the
same
?
Do
not
even
the
Publicans
the
same
?
]
The
Publicans
were
such
as
used
to
receive
Custome
,
Tribute-money
,
and
other
Taxes
,
and
were
men
very
odious
to
the
Jews
,
both
for
their
injustice
and
oppression
of
them
,
and
they
were
generally
Heathens
,
because
the
Jews
did
abhor
to
have
any
hand
in
the
oppressing
of
their
own
Nation
;
nay
our
Saviour
joyns
them
with
harlots
,
sinners
,
Heathens
.
Vers.
47.
And
if
ye
salute
your
brethren
onely
,
what
do
you
more
then
others
?
Do
not
even
the
Publicans
so
?
And
if
you
salute
your
brethren
only
]
The
word
translated
salute
,
signifies
to
kisse
and
imbrace
,
and
our
Saviour
doth
signifie
by
it
it
all
outward
expressions
of
love
.
2.
By
brethren
is
meant
our
near
kindred
and
acquaintance
.
3.
This
word
only
is
to
be
referred
as
well
to
the
former
verse
,
as
to
this
,
and
the
observations
upon
that
mutatis
mutandis
may
be
applied
to
this
.
Vers.
48.
Be
ye
therefore
perfect
,
even
as
your
Father
which
is
in
heaven
is
perfect
.
Beye
therefore
perfect
,
&c.
]
1.
It
is
not
meant
as
if
it
was
possible
to
be
as
perfect
as
God
is
,
and
therefore
it
is
not
said
,
Be
as
perfect
as
your
Father
which
is
in
heaven
,
but
be
ye
perfect
as
your
Father
which
is
in
heaven
is
perfect
;
noting
to
us
,
that
we
must
have
the
kindes
not
the
same
degrees
of
perfection
,
yet
there
is
one
exception
to
be
made
,
viz.
that
we
must
strive
for
all
those
kindes
of
perfection
that
are
communicable
to
the
creature
;
for
when
a
Father
bids
his
childe
be
like
him
,
he
does
not
mean
,
that
his
childe
should
be
his
Father
,
so
when
we
are
commanded
to
be
like
God
,
it
is
meant
in
such
properties
that
we
may
have
and
still
continue
creatures
;
and
such
perfections
though
we
strove
to
attain
,
yet
God
was
in
no
wise
hindred
from
having
them
also
:
as
for
example
,
if
we
should
endeavour
to
have
our
own
wils
done
in
all
things
,
Gods
will
could
not
be
done
in
all
things
,
except
our
will
was
so
sanctified
,
that
our
will
was
to
do
Gods
will
in
all
things
,
and
then
we
did
it
not
as
our
own
will
,
but
as
his
;
so
if
we
should
do
all
things
for
our
own
glory
,
without
reference
to
Gods
glory
,
we
should
do
some
things
wherein
God
should
be
dishonoured
,
but
in
other
attributes
,
as
in
this
which
is
spoken
of
in
the
Text
,
our
loving
our
enemies
,
our
doing
good
to
all
,
forgiving
of
injuries
,
&c.
doth
not
hinder
God
from
doing
good
to
his
enemies
,
&c.
but
it
is
rather
one
act
of
his
love
towards
them
,
that
he
would
have
us
to
love
them
also
,
for
we
ought
to
love
their
persons
though
not
their
vices
,
and
we
ought
to
love
them
though
they
be
Gods
enemies
,
though
we
ought
not
to
love
them
as
they
are
,
that
is
,
because
they
are
Gods
enemies
:
so
our
being
holy
hinders
not
Gods
being
holy
,
nor
è
contra
in
these
communicable
attributes
did
the
likenesse
of
Adam
to
God
consist
,
which
he
lost
by
desiring
to
be
like
unto
God
in
his
incommunicable
attributes
,
which
desire
we
are
to
mortifie
.
2.
To
be
perfect
as
God
is
perfect
,
is
to
instance
in
this
particular
,
1.
To
come
as
near
to
that
degree
of
love
that
God
bears
to
his
enemies
,
as
we
can
.
2.
To
have
our
love
as
extensive
as
Gods
love
is
,
and
that
in
two
respects
:
1.
In
respect
of
the
object
,
and
that
in
respect
either
of
the
kinde
,
or
of
the
particular
,
i.
e.
Whether
they
be
never
so
much
,
or
never
so
many
wayes
,
or
never
so
long
our
enemies
,
that
for
the
kinde
,
and
we
are
to
love
not
only
some
of
every
kinde
,
but
every
particular
person
of
every
kinde
,
Singula
generum
,
&
genera
singulorum
.
2.
Extensive
in
respect
of
the
act
,
and
that
three
wayes
,
1.
You
must
do
much
good
to
your
enemies
.
2.
You
must
do
many
good
turns
to
your
enemies
.
3.
You
must
do
many
kindes
of
good
to
your
enemies
:
As
1.
God
makes
his
Sunne
to
shine
upon
his
enemies
.
2.
He
makes
it
daily
to
arise
upon
his
enemies
.
3.
He
makes
his
rain
to
fall
as
well
as
the
Sunne
to
arise
,
that
is
,
God
bestows
many
kindes
of
blessings
.
3.
Extensive
,
in
respect
of
duration
we
ought
not
to
be
weary
of
well-doing
unto
them
;
as
God
not
onely
made
the
Sun
to
arise
in
our
Saviours
time
upon
his
enemies
,
but
also
still
continues
to
do
so
,
&c.
3.
Whereas
it
is
said
,
Luke
6.36
Be
you
mercifull
as
your
Father
,
and
here
,
Be
ye
perfect
as
,
&c.
that
shews
that
mercy
is
one
of
the
great
divine
perfections
which
we
ought
to
imitate
.
As
your
heavenly
Father
is
perfect
]
1.
It
is
to
shew
,
that
we
ought
not
to
make
our
earthly
Father
,
the
patern
of
our
imitation
.
1.
We
ought
not
to
imitate
them
in
all
things
,
since
they
do
many
things
amisse
,
and
then
it
is
a
curse
to
follow
them
,
Jer.
6.21
.
2.
We
ought
to
endeavour
to
go
beyond
our
Fathers
,
so
that
it
is
not
true
to
say
,
Be
ye
perfect
as
your
earthly
Father
is
,
for
they
are
not
perfect
;
nor
is
it
full
to
say
,
Be
as
perfect
as
your
earthly
Father
,
for
we
must
strive
to
excell
them
in
perfection
.
Secondly
,
Here
are
arguments
why
we
should
imitate
God
.
1.
Because
he
is
our
Father
,
and
children
are
very
subject
to
imitate
their
Fathers
,
and
this
argument
the
Apostle
uses
Ephes.
5.1
.
2.
Because
he
is
perfect
,
for
if
we
imitate
those
that
are
not
perfect
,
we
our selves
shall
never
come
to
be
perfect
.
See
the
further
exposition
of
this
verse
in
the
Treatise
of
Christian
perfection
.
Thirdly
,
Hence
we
learn
the
extensivenesse
of
Gods
presence
,
for
in
the
Originall
it
is
,
Who
is
in
the
Heavens
.
MATTHEW
VI.
Vers.
1.
Take
heed
that
you
do
not
your
alms
before
men
to
be
seen
of
them
:
otherwise
ye
have
no
reward
of
your
Father
which
is
in
Heaven
.
TAke
heed
]
In
the
5.th
Chapter
at
the
20th
verse
,
our
Saviour
said
,
Except
your
righteousness
,
&c.
Hitherto
our
Saviour
hath
vindicated
the
Law
,
and
shews
us
how
our
lives
should
exceed
the
righteousnesse
of
the
Scribes
,
that
is
,
the
righteousnesse
that
they
taught
;
now
in
this
Chapter
he
teaches
how
farre
our
righteousnesse
should
exceed
the
righteousnesse
of
the
Pharisees
:
Or
thus
,
Before
he
vindicated
the
Law
from
the
errour
of
the
doctrines
of
the
Scribes
and
Pharisees
,
here
from
the
errours
of
their
practice
,
and
that
in
four
things
,
three
in
respect
of
God
,
and
one
in
respect
of
the
world
;
the
religious
duties
are
three
,
Alms
,
Fasting
,
Prayer
;
concerning
the
things
of
the
world
there
are
two
faults
they
are
guilty
of
,
either
they
did
insatiably
desire
abundance
,
or
with
too
much
distraction
,
anxiety
and
diffidence
,
seek
things
necessary
.
Take
heed
that
ye
]
1.
We
ought
not
only
to
take
heed
what
we
do
,
Do
not
your
alms
,
but
how
we
do
that
which
is
commanded
.
2.
It
shews
that
we
are
very
subject
to
erre
in
the
manner
and
end
of
our
works
,
be
our
works
never
so
good
,
or
else
we
need
not
be
advised
to
take
such
great
heed
,
and
indeed
the
people
of
God
do
generally
abstain
from
those
actions
that
are
materially
evil
,
but
there
is
not
one
action
whatsoever
through
their
whole
life
,
but
either
in
respect
of
the
ground
,
manner
or
end
,
they
more
or
lesse
offend
.
It
shews
also
to
whom
we
are
to
give
our
alms
,
viz.
to
those
that
are
the
true
objects
of
pity
and
compassion
.
3.
The
word
translated
Alms
signifies
pity
and
compassion
,
which
shews
that
all
our
alms
that
we
give
to
the
poor
should
proceed
from
our
pity
and
compassion
we
bear
to
them
,
not
out
of
expectation
of
praise
that
we
desire
to
our selves
.
4.
If
one
is
entrusted
to
bestow
the
alms
of
another
,
one
hath
more
liberty
to
do
it
before
men
,
that
is
openly
,
I
,
and
that
it
may
be
seen
of
men
,
then
in
the
bestowing
of
our
own
,
because
there
is
little
danger
of
vain-glory
.
5.
It
is
not
said
,
Your
alms
,
as
if
we
were
not
bound
by
Gods
Law
to
give
them
,
or
as
if
the
poor
had
not
a
religious
title
to
them
,
but
it
is
haply
to
shew
that
we
should
give
alms
of
such
things
that
none
had
any
civil
right
to
,
but
our selves
.
6.
It
is
said
Your
alms
,
to
shew
that
we
do
not
lose
those
goods
that
we
give
to
the
poor
,
but
that
they
still
are
as
much
,
nay
more
ours
,
then
if
we
kept
them
in
our
own
possession
,
therefore
it
is
said
,
They
are
but
lent
to
the
Lord
,
though
they
are
given
to
the
poor
,
and
he
that
lends
loses
not
his
title
to
that
that
he
lends
.
7.
We
are
to
do
our
alms
:
to
say
as
St
James
speaks
,
Be
ye
cloathed
,
and
be
ye
fed
,
is
wishing
not
doing
of
alms
;
therefore
it
is
not
here
said
,
Have
ye
compassion
,
as
the
word
we
translate
Alms
signifies
,
but
the
inward
pity
must
shew
it self
in
outward
actions
if
we
be
able
.
8.
It
is
not
said
,
Take
heed
ye
give
not
your
alms
to
be
seen
of
men
,
but
,
Do
not
your
alms
to
be
seen
of
men
,
for
indeed
though
the
alms
be
done
,
yet
if
they
be
done
for
that
end
the
alms
are
not
given
,
but
they
are
sold
for
the
vain
applause
of
men
.
Before
men
,
to
be
seen
of
them
]
1.
It
is
said
before
men
,
it
is
not
said
before
a
man
,
because
those
that
do
their
works
before
men
,
desire
multitudes
of
beholders
.
2.
The
word
translated
to
be
seen
,
signifies
to
be
beheld
with
admiration
and
applause
,
as
those
that
act
upon
a
Theatre
or
Stage
are
beheld
,
and
both
the
words
a
Theatre
,
and
that
we
translate
to
be
seen
,
have
the
same
primitive
,
and
in
Matth.
5.16
.
where
Christ
wishes
us
to
do
our
works
that
men
may
see
them
,
he
uses
not
this
word
here
,
but
a
word
that
signifies
a
bare
seeing
a
thing
,
to
shew
that
those
that
see
an
excellent
example
,
are
not
to
content
themselves
with
admiring
it
,
but
are
to
practise
it
,
and
they
that
do
the
good
work
should
not
desire
that
their
works
should
be
gazed
on
,
much
lesse
that
their
persons
should
be
admired
or
glorified
,
but
their
Father
which
is
in
heaven
,
as
it
follows
in
that
verse
.
We
may
therefore
do
our
works
that
men
may
see
them
,
but
not
that
men
may
gaze
on
them
or
us
for
them
;
how
in
other
respects
this
does
not
contradict
that
,
see
in
that
which
is
spoken
upon
that
verse
.
Otherwise
y●e
have
no
reward
]
1.
We
may
learn
,
That
a
wicked
end
depraves
a
good
action
so
fully
,
that
it
makes
it
not
only
lesse
good
but
evil
.
2.
It
is
not
said
,
Ye
shall
have
no
reward
,
but
ye
have
none
,
to
shew
that
the
rewards
that
are
laid
up
for
the
righteous
,
are
as
certain
as
if
they
had
them
already
.
3.
If
ye
shall
say
,
We
have
no
reward
of
our
Father
now
indeed
,
but
shall
have
hereafter
:
To
that
may
be
answered
,
That
all
the
rewards
that
any
of
Gods
people
shall
have
for
any
good
work
,
though
it
be
not
presently
bestowed
upon
them
,
and
in
their
possession
,
yet
they
are
prepared
for
them
,
and
in
Gods
possession
;
the
rewards
you
shall
have
are
with
your
Father
already
,
if
therefore
you
have
no
reward
with
your
Father
now
,
you
shall
never
have
any
reward
with
your
Father
hereafter
,
for
the
word
that
we
translate
of
,
is
evidently
in
the
Greek
with
,
as
ye
may
see
in
our
margent
.
4.
It
is
not
said
,
Ye
have
no
great
reward
,
but
no
reward
at
all
,
for
such
a
by-end
,
as
I
said
,
does
not
make
an
end
lesse
good
,
but
wholly
evil
.
5.
Though
it
be
said
only
,
Ye
have
no
reward
,
yet
it
is
meant
,
Ye
shall
be
punished
,
it
being
a
frequent
Hebraism
by
a
milder
expression
to
set
down
the
justice
of
God
;
and
the
reason
why
our
Saviour
does
not
here
set
it
down
in
those
terms
,
Ye
shall
be
cast
into
hell
fire
,
may
be
,
1.
This
being
one
of
his
first
Sermons
,
and
as
is
supposed
the
first
that
he
preached
to
any
so
great
a
Congregation
,
it
is
to
shew
that
we
ought
to
try
whether
people
will
be
won
with
milder
before
we
use
harsher
expressions
.
2.
Or
is
it
not
to
shew
to
abstain
from
sinne
for
fear
of
the
losse
of
heaven
,
is
a
perfecter
motive
,
then
to
abstain
from
sinne
for
fear
of
the
punishments
of
hell
.
Or
,
3.
Doth
it
not
shew
that
in
hell
the
sense
of
the
pains
we
feel
shall
not
so
torment
us
as
the
losse
of
heavenly
joyes
,
and
it
is
as
if
he
should
say
,
I
rather
tell
you
of
the
rewards
you
shall
lose
,
then
of
the
pains
of
hell
,
because
howsoever
for
the
present
you
stand
affected
,
yet
you
ought
to
be
more
affected
,
and
shall
certainly
hereafter
be
move
afflicted
with
the
losse
of
the
joyes
of
heaven
if
you
lose
them
,
then
with
the
torments
of
hell
,
though
you
feel
them
.
With
your
Father
which
is
in
heaven
]
1.
It
shews
the
excellency
of
the
rewards
of
the
righteous
above
the
rewards
of
the
world
.
1.
They
are
safer
,
for
those
of
the
world
are
with
us
,
and
those
things
that
are
now
in
our
possession
when
a
stronger
then
we
are
shall
come
,
may
be
taken
from
us
by
violence
,
and
when
a
subtler
shall
come
,
may
be
taken
from
us
by
deceit
,
or
when
the
good
man
of
the
house
shall
sleep
,
a
thief
may
break
thorow
and
steal
them
;
or
be
he
never
so
strong
,
wise
and
watchfull
,
yet
the
moth
and
rust
may
consume
,
but
the
rewards
of
the
righteous
are
in
the
possession
of
God
,
who
is
Almighty
and
All-wise
,
and
so
able
;
and
he
is
your
father
,
and
so
willing
to
keep
them
for
you
;
and
they
are
in
heaven
,
and
so
in
such
a
place
where
neither
moth
nor
rust
doth
corrupt
,
and
where
thief
cannot
break
thorow
and
steal
.
2.
Or
is
it
not
to
shew
so
much
what
rewards
we
shall
have
,
as
with
whom
we
shall
have
,
for
if
we
had
never
so
great
rewards
,
and
yet
at
that
time
be
deprived
of
the
presence
of
God
,
they
could
be
nothing
to
us
.
1.
In
truth
they
could
be
nothing
,
for
in
thy
presence
,
no
full
joy
out
of
his
presence
.
2.
If
we
love
God
above
all
things
,
they
could
be
nothing
to
us
without
we
had
them
with
him
;
that
which
Absolom
in
hypocrisie
said
to
David
,
every
poor
soul
doth
truly
and
feelingly
say
to
God
,
Wherefore
am
I
come
from
Geshur
?
it
had
been
good
for
me
to
have
been
there
still
,
now
therefore
let
me
see
the
Kings
face
,
2
Sam.
14.32
.
2.
With
your
Father
,
doth
not
imply
that
God
is
rewarded
when
we
are
rewarded
,
but
it
implies
these
two
things
,
1.
That
for
the
present
it
is
in
his
possession
,
and
he
keeps
it
for
us
.
And
2.
That
hereafter
it
shall
be
in
his
presence
that
we
shall
enjoy
it
.
3.
We
have
no
reward
of
the
Father
,
that
implies
two
things
,
that
those
good
things
that
hypocrites
enjoy
in
this
world
,
God
doth
or
may
give
them
by
way
of
common
providence
,
but
not
by
way
of
reward
.
And
2.
That
those
things
that
they
have
by
way
of
reward
for
such
actions
,
as
praise
,
&c.
they
have
it
from
men
,
and
not
from
God
.
4.
It
shews
that
the
reward
which
we
have
from
God
is
far
greater
then
that
which
we
have
from
men
,
and
that
all
the
rewards
that
we
have
from
men
,
if
we
have
none
with
God
,
can
bring
us
no
comfort
.
Vers.
2.
Therefore
when
thou
doest
thine
alms
,
do
not
sound
a
trumpet
before
thee
,
as
the
hypocrites
do
in
the
Synagogue
,
and
in
the
streets
,
that
they
may
have
glory
of
men
.
Verily
I
say
unto
you
,
they
have
their
reward
.
Therefore
when
]
1.
That
it
is
a
profitable
way
of
teaching
,
after
a
Minister
hath
spoken
against
a
vice
in
general
,
but
also
to
give
particular
instances
;
so
Isa.
3.16
.
and
here
our
Saviour
first
speaks
against
giving
alms
to
be
seen
of
men
,
and
now
comes
to
speak
against
the
particular
,
viz.
Sounding
a
trumpet
.
2.
When
he
doth
suppose
that
thou
shouldst
give
alms
,
for
it
is
not
if
,
for
that
is
a
word
of
doubt
,
but
when
takes
it
for
granted
that
we
must
do
the
thing
to
which
when
is
annexed
.
3.
When
does
relate
to
the
duty
,
not
to
the
time
of
doing
it
,
for
it
is
not
meant
,
that
at
that
time
when
we
give
alms
we
should
not
seek
the
glory
of
men
,
but
afterwards
we
might
,
for
we
are
not
to
seek
praise
for
any
holy
duty
,
be
it
never
so
long
after
,
for
he
that
should
say
a
yeer
after
,
he
gave
an
alms
a
yeer
since
,
but
he
never
spoke
of
it
to
this
day
,
if
he
say
so
to
get
the
praise
of
men
,
he
is
the
greatest
hypocrite
of
all
,
for
he
hath
deferred
his
praise
so
long
,
that
he
might
have
the
praise
both
of
his
giving
and
of
his
secrecy
.
Thou
dost
thine
alms
]
1.
In
the
Original
it
is
not
thine
alms
,
but
alms
,
thine
is
left
out
,
to
teach
us
to
consider
that
when
we
do
any
good
action
,
it
cannot
be
properly
said
to
be
ours
,
and
so
holy
men
have
acknowledged
,
Isa.
26.12
.
1
Cor.
15.10
.
For
the
further
exposition
of
these
words
look
in
vers.
1.
Words
of
fact
in
Scripture
are
often
taken
for
words
of
command
,
and
we
are
said
to
do
that
our selves
which
others
do
by
our
command
,
Josh.
5.3
.
Joh.
3.22
.
compared
with
John
4.2
.
Sound
not
a
trumpet
before
thee
]
1.
The
word
in
the
Syriack
seems
to
signifie
to
cause
to
sound
,
and
the
word
in
the
Greek
here
used
is
to
be
taken
as
the
words
in
the
first
conjugation
in
the
Hebrew
,
and
the
Seventy
in
their
Translation
use
this
word
in
Hebrew
that
signifies
to
cause
to
sound
,
and
so
it
is
in
the
Margent
of
our
Bibles
;
and
it
is
very
probable
that
every
one
of
those
hypocrites
were
able
themselves
to
sound
a
trumpet
,
but
the
word
in
our
English
that
we
use
,
is
taken
in
both
senses
.
2.
It
seems
it
was
not
the
custome
among
the
Jews
,
that
poor
people
should
come
from
door
to
door
a
begging
,
but
that
at
certain
places
and
times
a
publick
signal
being
given
,
the
poor
were
gathered
together
,
and
then
what
well-disposed
people
would
,
or
what
otherwise
they
had
to
bestow
,
was
distributed
among
them
,
and
this
was
done
in
the
times
of
publick
Assemblies
in
the
Synagogues
,
and
at
other
times
in
the
streets
,
and
this
custome
had
these
conveniences
with
it
,
1.
That
upon
the
daies
of
publick
assemblies
,
the
Synagogue
being
the
place
of
the
relief
of
the
poor
,
it
caused
them
to
come
to
the
publick
ordinance
.
And
,
2.
It
being
howsoever
in
a
publick
place
where
many
were
gathered
together
,
such
poor
as
were
vagrant
,
lazy
or
wicked
might
the
easier
be
discovered
,
but
in
tract
of
time
it
came
to
passe
that
whosoever
desired
publick
applause
of
men
,
when
he
had
any
alms
to
give
to
the
poor
,
he
would
make
use
of
this
publick
signal
,
on
purpose
that
they
might
take
notice
of
his
alms
.
3.
Christ
by
forbidding
us
to
sound
a
trumpet
before
us
,
forbids
all
other
wayes
of
publishing
alms
for
the
applause
of
men
.
4.
The
use
of
the
trumpet
among
the
Jews
was
three-fold
,
either
,
1.
Civil
,
as
for
the
gathering
together
the
Princes
of
the
people
.
2.
Military
.
3.
Religious
,
as
you
may
see
it
more
largely
set
down
in
Numb
.
10.
Chrysologus
observes
that
the
hypocrites
using
the
trumpet
in
this
,
their
use
of
it
being
neither
civil
nor
religious
,
it
was
martial
,
and
that
they
came
rather
to
give
God
battel
then
to
give
the
poor
an
alms
.
5.
There
was
these
notorious
signs
of
their
hypocrisie
,
1.
That
they
would
have
men
take
notice
of
their
liberality
to
the
poor
.
2.
That
they
used
such
a
publick
way
to
make
them
known
,
as
by
blowing
of
a
trumpet
.
3.
That
they
themselves
would
be
present
when
their
liberality
was
thus
made
known
.
4.
That
notwithstanding
they
did
all
this
for
the
praise
of
men
,
yet
they
would
use
such
wayes
to
get
it
,
that
had
not
a
manifest
appearance
of
their
seeking
vain-glory
,
because
the
calling
together
of
the
poor
by
the
trumpet
,
was
primarily
intended
for
other
ends
,
as
hath
been
said
.
6.
This
shews
that
those
things
that
have
been
notoriously
abused
by
hypocrites
and
idolaters
,
&c.
except
in
case
of
necessity
;
or
that
they
are
commanded
by
the
Word
,
though
we
suffer
some
small
inconveniences
,
we
ought
to
forbear
the
use
of
them
,
as
in
this
case
.
As
the
hypocrites
do
]
1.
All
hypocrites
do
sound
before
them
when
they
give
alms
,
i.e.
they
either
literally
do
so
,
or
by
way
of
analogy
,
they
do
their
alms
after
such
a
manner
,
or
at
least
to
that
end
that
they
may
be
praised
of
men
,
for
the
Trinity
of
the
world
being
profit
,
pleasure
,
and
honour
,
there
being
no
carnal
pleasure
,
much
lesse
temporal
profit
in
giving
alms
,
they
must
needs
do
it
for
to
be
seen
of
men
.
2.
The
works
that
the
hypocrites
do
we
are
not
forbidden
,
but
to
do
them
after
that
manner
,
for
it
is
not
,
which
the
hypocrites
do
,
but
as
the
hypocrites
do
;
insomuch
in
this
particular
it
is
not
lawful
in
all
cases
to
blow
a
trumpet
when
one
gives
alms
,
but
alwayes
unlawful
to
do
after
that
manner
,
and
to
that
end
as
hypocrites
do
.
3.
Hypocrites
,
the
word
properly
signifies
Stage-players
,
who
personate
those
men
,
and
act
those
parts
of
grief
,
joy
,
&c.
and
in
gestures
,
cloathes
and
speech
do
seem
to
be
others
,
divers
times
contrary
to
what
they
are
,
men
women
,
and
beggars
kings
.
4.
Our
Saviour
does
not
say
,
Do
as
the
Scribes
and
Pharisees
do
,
but
Do
not
as
the
hypocrites
do
:
might
it
not
be
,
1.
To
shew
us
,
that
we
should
not
speak
against
the
persons
,
but
against
the
vices
of
men
.
2.
Or
,
because
it
may
be
there
were
some
of
the
Scribes
and
Pharisees
that
were
not
hypocrites
.
In
the
Synagogues
,
and
in
the
streets
]
1.
Their
Synagogues
were
built
after
the
manner
of
their
Temple
for
situation
,
being
generally
built
upon
a
hill
,
and
for
position
being
built
East
and
West
,
and
for
distribution
having
a
place
answerable
to
that
where
they
kept
the
Ark
,
and
also
a
partition
in
the
Synagogue
that
divided
betwixt
the
place
where
the
men
,
and
where
the
women
sate
:
and
for
officers
,
as
there
was
the
ruler
of
the
high-Priest
answering
to
the
high-Priest
in
the
Temple
,
and
answerable
to
the
high-Priests
associate
and
assistant
,
there
were
officers
in
the
Synagogue
;
the
differences
betwixt
the
Synagogue
and
the
Temple
were
these
,
1.
In
respect
of
number
,
for
there
was
but
one
Temple
and
many
Synagogues
.
2.
In
respect
of
Ordinances
,
they
might
preach
and
pray
,
but
they
might
not
sacrifice
save
only
in
the
Temple
.
2.
They
sounded
the
Trumpet
in
the
Synagogue
and
streets
,
that
so
they
might
be
observed
by
more
.
That
they
may
have
glory
of
men
]
1.
Or
,
That
they
may
be
glorified
by
men
,
when
they
should
give
alms
,
that
they
themselves
,
and
that
others
might
glorifie
God
,
so
the
poor
should
have
the
alms
,
and
God
should
have
the
glory
,
and
they
might
have
the
comfort
of
their
actions
;
but
here
while
they
give
a
peny
to
the
poor
they
steal
that
from
God
,
viz.
his
glory
,
which
they
esteem
more
of
then
a
thousand
worlds
.
2.
It
is
lawfull
to
have
respect
to
the
recompence
of
the
reward
,
and
to
do
good
duties
partly
in
relation
to
the
relation
which
we
shall
have
from
God
,
but
never
in
reference
to
the
praise
and
glory
we
shall
have
from
men
;
but
here
it
is
not
,
that
they
might
have
glory
of
God
,
or
that
God
might
have
glory
of
men
,
but
that
they
might
have
glory
of
men
.
3.
In
respect
of
men
,
the
main
thing
that
they
were
to
look
after
,
was
their
relief
,
not
their
praise
:
but
here
while
they
pretend
to
come
to
give
to
the
poor
,
they
do
indeed
come
to
receive
applause
both
from
poor
and
rich
.
Verily
]
1.
The
word
Amen
,
translated
here
verily
,
sometimes
is
a
word
of
asseveration
,
as
here
and
in
most
places
;
nay
sometimes
so
strong
an
asseveration
that
it
hath
the
nature
of
an
oath
,
the
word
in
the
Greek
is
Amen
,
Heb.
6.14
.
Sometimes
it
is
used
by
way
of
option
or
wishing
,
so
is
the
last
word
of
the.
Lords
Prayer
,
and
the
last
word
of
the
whole
Bible
.
2.
It
is
observable
that
St
John
in
his
Gospel
uses
three
expressions
which
no
other
Evangelist
useth
,
the
first
is
the
doubling
of
this
asseveration
;
the
second
that
the
Virgin
Mary
is
called
woman
;
the
third
,
that
John
is
called
the
Disciple
whom
Jesus
loved
,
and
alwayes
so
in
his
own
,
never
in
any
of
the
rest
of
the
Gospels
.
I.
say
unto
you
]
Vid.
Chap.
5.
vers.
18
,
22.
upon
these
words
.
They
have
their
reward
]
1.
It
is
not
said
,
they
have
the
praise
of
men
,
for
that
they
may
misse
of
,
but
howsoever
if
they
aim
at
the
praise
of
men
,
they
have
their
reward
,
i.e.
all
their
reward
that
ever
they
shall
have
.
2.
Since
our
Saviour
brings
this
as
a
heavy
curse
that
will
light
upon
them
,
it
follows
,
that
it
is
a
miserable
thing
to
have
no
reward
,
but
what
we
have
in
this
life
.
3.
That
it
is
not
said
,
they
have
a
reward
,
but
their
reward
,
that
is
,
that
which
they
account
a
reward
,
not
that
which
is
a
reward
.
Vers.
3.
But
when
thou
dost
alms
,
let
not
thy
left
hand
know
what
thy
right
hand
doth
.
But
when
thou
dost
alms
]
1.
We
not
onely
not
keep
an
account
,
and
exactly
remember
what
we
give
to
the
poor
,
but
at
that
very
time
when
we
give
it
,
we
are
not
much
to
make
what
we
give
;
it
is
not
said
,
that
after
thou
givest
thine
alms
thy
left
hand
should
not
know
,
but
when
thou
givest
,
at
that
very
time
.
2.
The
proverbial
sense
is
this
,
that
none
,
though
they
were
as
near
to
us
as
our
left-hand
is
to
our
right
,
should
be
acquainted
with
what
we
give
to
the
poor
,
but
that
our
alms
should
be
carried
with
the
greatest
secrecy
that
might
be
;
so
that
if
it
were
possible
,
but
one
part
of
our selves
should
know
it
:
Or
,
2.
Thus
it
is
in
another
respect
to
shew
how
private
our
alms
should
be
,
when
one
gives
a
thing
with
both
hands
it
cannot
be
carried
so
secret
as
when
one
gives
with
one
,
therefore
when
we
would
convey
a
piece
of
money
into
the
hand
of
another
so
,
that
no
one
should
see
us
,
we
do
it
with
one
of
our
hands
not
with
both
,
Let
not
thy
left-hand
know
what
thy
right
hand
does
,
that
is
,
do
not
give
alms
with
both
hands
,
since
you
may
give
them
more
privately
with
one
.
3.
It
is
not
said
,
Let
not
thy
left
hand
know
to
whom
thy
right
hand
gives
,
but
what
thy
right
hand
gives
;
for
it
is
lawfull
,
nay
we
ought
to
consider
whether
the
persons
to
whom
we
give
want
or
no
,
and
we
ought
rather
to
some
kinde
of
persons
,
then
to
others
,
as
the
Scripture
hath
commanded
us
,
Deut.
17.7
.
&
11.
1
Tim.
5.8
.
Gal.
6.10
.
2
Thess.
3.10
.
The
first
use
of
blowing
the
Trumpet
,
as
hath
been
said
,
was
that
the
poor
being
called
together
,
they
might
know
who
most
wanted
,
but
afterwards
in
stead
of
calling
the
poor
together
,
that
they
might
know
to
whom
they
gave
,
they
called
the
people
together
that
they
might
see
who
gave
.
4.
Yet
it
is
not
unlawfull
to
take
some
notice
of
what
one
gives
to
the
poor
,
because
according
to
the
several
necessities
of
those
to
whom
we
give
,
we
ought
to
be
more
or
lesse
liberal
:
So
that
we
may
take
notice
of
what
we
give
,
that
we
may
give
prudently
,
but
we
must
not
take
notice
of
what
we
give
,
to
applaud
our selves
,
and
to
give
vain-gloriously
.
Vers.
4.
That
thine
alms
may
be
in
secret
:
And
thy
Father
which
seeth
in
secret
,
himself
shall
reward
the
openly
.
That
thy
alms
may
be
in
secret
]
1.
If
one
renders
the
Greek
word
for
word
,
it
goes
thus
,
That
by
this
means
thine
alms
in
secret
,
and
the
meaning
this
,
that
by
not
letting
thy
left
hand
know
what
thy
right
hand
does
,
we
shall
cause
our
alms
to
be
in
secret
,
the
observation
is
this
,
That
except
we
be
exceeding
carefull
even
to
keep
our
alms
if
it
be
possible
even
from
our
own
knowledge
,
we
shall
be
subject
to
tell
them
unto
others
,
we
are
so
prone
to
vain-glory
,
for
Christ
sayes
,
by
this
means
your
alms
may
be
in
secret
,
but
scarce
by
any
other
means
.
2.
We
must
not
so
,
not
let
our
left
hand
know
what
our
right
hand
does
,
that
we
should
be
carelesse
what
,
or
how
,
or
to
whom
we
give
,
but
for
this
end
we
ought
to
take
so
little
notice
of
our
alms
,
that
our
alms
may
be
secretly
not
carelesly
bestowed
.
3.
Thine
alms
,
as
if
Christ
should
say
,
though
no
others
,
nor
thou
thy self
dost
know
the
number
,
or
value
of
that
thou
givest
to
the
poor
,
yet
thou
hast
not
lost
the
property
in
thine
alms
by
the
secret
bestowing
of
them
,
thou
hast
onely
lost
the
knowledge
of
them
for
the
present
.
4.
Thine
almes
;
as
if
Christ
should
say
,
Let
the
hypocrites
doe
what
they
will
,
make
their
almes
never
so
publick
,
yet
for
thy
part
take
order
that
thy
alms
may
be
in
secret
.
And
thy
Father
]
1.
It
is
very
evident
that
our
Saviour
generally
in
all
this
Sermon
names
God
by
a
sweeter
relation
then
the
Old
Testament
generally
does
,
there
it
is
the
Lord
of
hosts
,
or
the
Lord
generally
,
but
here
it
is
Father
,
which
is
a
sweeter
name
then
Lord
,
and
thy
which
by
reason
of
its
appropriating
of
Father
unto
us
,
is
more
sweet
then
the.
2.
Thy
may
be
put
by
way
of
distinction
,
as
if
it
should
be
said
,
He
is
not
their
Father
,
to
wit
,
the
hypocrites
,
that
blow
a
trumpet
that
their
alms
may
be
seen
,
but
thou
that
givest
thine
alms
in
secret
to
avoid
vain-glory
,
he
is
thy
Father
.
Which
seeth
in
secret
]
1.
But
if
thou
shalt
say
,
If
neither
I
,
nor
other
men
take
notice
of
what
I
give
,
how
shall
it
come
to
be
known
?
and
if
it
be
not
known
,
how
shall
I
ever
be
rewarded
for
it
?
Our
Saviour
doth
here
seem
to
answer
;
Yes
,
there
is
one
that
sees
though
thy
alms
be
so
secret
that
neither
thy self
nor
others
see
them
,
and
he
that
thus
sees
is
one
that
will
not
keep
any
thing
secret
that
may
be
for
thy
good
to
be
published
,
for
it
is
thy
Father
that
thus
sees
in
secret
.
2.
This
word
Col.
4.17
.
is
translated
,
take
heed
,
and
Matth.
7.3
.
is
translated
behold
,
and
it
is
as
if
Christ
should
say
,
God
does
not
only
see
,
but
exactly
and
earnestly
beholds
and
takes
notice
of
all
thine
alms
,
though
he
forbids
thee
so
to
do
.
3.
That
which
is
the
Saints
comfort
is
the
hypocrites
fear
and
condemnation
,
viz.
That
God
sees
in
secret
.
It
is
a
sad
thing
when
all
our
comforts
depend
upon
this
impossibility
,
viz.
That
God
knows
nor
our
thoughts
.
4.
That
which
makes
every
action
acceptable
to
God
is
in
secret
,
viz.
The
sincere
desire
of
honouring
and
serving
of
God
in
that
which
we
do
.
Himself
shall
reward
thee
only
]
1.
That
which
they
seek
,
to
wit
,
the
publick
knowledge
and
glory
of
men
,
thou
shalt
have
in
a
far
greater
measure
:
For
,
1.
Thy
reward
shall
be
before
,
not
some
few
men
of
one
City
,
or
of
one
Synagogue
,
but
in
the
presence
of
all
men
and
Angels
at
the
last
day
,
thine
alms
shall
not
only
be
known
but
rewarded
.
2.
That
which
will
make
thy
glory
and
thy
honour
to
be
wonderfully
resplendent
,
is
that
God
himself
shall
reward
thee
openly
,
the
Arch-angel
shall
blow
the
trumpet
of
God
to
call
all
the
world
together
,
1
Thess.
4.16
.
and
Christ
shall
proclaim
all
thine
alms
,
yea
divers
of
thine
alms
which
thou
thy self
didst
not
know
,
Matth.
25.34
,
&c.
for
since
it
was
not
the
least
part
of
the
honour
of
him
,
whom
the
King
delighted
to
honour
,
that
he
should
be
arraied
and
crowned
,
and
his
horse
led
,
and
proclamation
made
,
and
all
this
by
one
of
the
Kings
most
noble
Princes
:
So
doubtlesse
it
will
be
the
greatest
part
of
the
glory
of
those
that
are
charitable
,
that
the
Lord
himself
shall
crown
them
with
a
crown
of
glory
,
and
array
them
with
the
robes
of
his
own
righteousnesse
,
and
proclaim
and
say
in
the
presence
of
the
whole
world
,
Comeye
blessed
,
&c.
2.
All
that
you
have
by
your
blowing
the
trumpet
,
is
,
that
men
know
that
you
give
to
the
poor
,
and
that
men
honour
you
for
so
doing
,
but
here
the
Lord
shall
not
only
make
it
known
,
and
you
shall
be
honoured
before
men
and
Angels
by
God
himself
for
giving
alms
;
but
besides
his
honouring
he
shall
reward
you
;
as
when
the
King
shall
give
some
great
gift
in
the
presence
of
all
his
Nobles
to
some
poor
man
for
some
small
service
he
hath
done
him
,
the
man
is
honoured
by
having
the
gift
given
openly
before
Nobles
,
but
the
gift
it self
is
a
great
part
of
the
reward
.
3.
The
reward
that
God
shall
give
is
certain
,
if
thou
givest
thy
alms
secretly
,
but
the
praise
thou
expectest
from
men
is
uncertain
,
if
thou
givest
them
openly
:
it
may
be
those
poor
that
come
and
receive
nothing
will
rail
at
thee
,
those
that
thou
givest
unto
may
murmur
at
thee
that
thou
givest
them
no
more
,
and
they
that
stand
by
and
behold
,
may
more
blame
thee
for
thy
hypocrisie
then
praise
thee
for
thine
alms
;
thou
blowest
the
trumpet
that
men
may
come
to
see
thee
,
but
it
may
be
their
businesse
or
wisdom
is
such
that
they
neither
can
nor
will
come
out
to
see
thee
,
but
when
the
trumpet
shall
be
blown
at
the
last
day
,
then
the
Sea
and
the
grave
,
and
hell
it self
shall
send
forth
all
their
prisoners
,
and
they
and
all
the
world
shall
behold
thee
openly
rewarded
that
gavest
thine
alms
in
secret
.
4.
The
word
that
we
translate
reward
,
properly
signifies
to
render
or
return
what
we
formerly
received
,
and
this
is
the
same
that
Pro.
19.17
.
there
it
is
,
He
that
pities
the
poor
leuds
to
the
Lord
,
not
he
that
gives
to
the
poor
,
for
a
man
may
give
out
of
vain-glory
,
as
here
,
and
not
out
of
pity
;
so
here
our
Saviour
bids
us
do
our
alms
,
but
the
word
signifies
pity
,
the
word
pity
rather
then
relieve
is
used
in
both
these
places
,
to
shew
that
all
are
bound
to
pity
,
though
every
one
is
not
bound
to
relieve
them
;
the
reason
is
,
because
all
are
able
to
pity
,
though
all
are
not
able
to
relieve
the
poor
,
the
poor
themselvs
are
able
to
pity
;
nay
in
respect
of
the
experience
they
have
of
the
smart
of
poverty
,
they
can
easilier
pity
then
the
rich
,
that
which
you
give
out
of
pity
to
the
poor
,
and
love
to
the
Lord
,
is
lent
unto
the
Lord
;
but
what
you
give
for
to
be
seen
of
men
,
is
lent
to
men
,
and
they
are
to
repay
you
,
God
will
not
.
Vers.
5.
And
when
thou
prayest
,
thou
shalt
not
be
as
the
hypocrites
are
:
for
they
love
to
pray
standing
in
the
Synagogues
,
and
in
the
corners
of
the
streets
,
that
they
may
be
seen
of
men
.
Verily
I
say
unto
you
,
they
have
their
reward
.
And
when
thou
prayest
]
1.
It
is
not
sufficient
to
be
carefull
to
avoid
hypocrisie
in
one
holy
duty
,
but
in
all
;
for
Satan
is
like
a
flie
,
for
the
prince
of
devils
is
called
the
prince
of
flies
,
drive
away
a
flie
from
one
place
it
will
light
upon
another
:
So
though
Satan
be
driven
away
from
thine
alms
,
he
will
light
upon
thy
prayers
.
2
,
As
in
respect
of
Satan
,
so
also
in
respect
of
God
it
is
not
sufficient
to
be
right
in
one
duty
,
for
one
duty
zealously
and
religiously
performed
,
will
not
excuse
or
stand
by
way
of
composition
for
ill
performance
of
another
,
he
that
keeps
one
day
to
the
Lord
,
it
is
more
inexcusable
if
he
keeps
the
next
day
to
the
devil
.
3.
If
when
be
taken
for
whensoever
,
or
as
often
as
thou
prayest
,
then
the
observation
is
,
That
as
in
different
duties
the
performance
of
one
with
care
makes
it
not
needlesse
how
we
perform
another
,
as
above
is
observed
;
so
in
the
several
acts
or
performances
of
the
same
duty
,
the
performing
of
it
often
well
should
not
make
us
secure
,
nor
can
infallibly
assure
us
that
afterwards
we
may
not
perform
it
ill
;
he
that
rowes
thirty
strokes
and
prevails
against
the
stream
,
if
he
omits
the
31th
stroke
he
will
surely
be
carried
back
again
.
4.
If
you
take
when
,
as
if
our
Saviour
had
said
not
only
before
,
but
at
the
very
instant
of
prayer
You
shall
not
be
,
&c.
then
the
observation
is
,
That
our
preparation
to
holy
duties
cannot
be
so
great
,
as
to
put
our
hearts
into
such
a
spiritual
frame
before
,
that
we
need
not
at
the
very
instant
of
performance
of
the
duty
observe
what
we
do
;
for
our
hearts
are
not
like
a
well-made
watch
,
which
being
wound
up
once
or
twice
a
day
,
and
being
set
right
,
will
go
so
for
many
hours
,
though
you
neither
observe
nor
direct
the
wheels
in
their
course
;
but
like
a
ship
which
except
your
eye
be
on
the
compasse
,
and
your
hand
on
the
helm
,
will
be
driven
out
of
the
way
and
split
upon
rocks
;
or
like
a
writers
pen
,
which
be
it
never
so
well
made
and
prepared
for
writing
,
yet
writes
not
one
letter
or
tittle
more
then
the
hand
makes
it
.
When
does
not
here
properly
command
,
but
takes
it
for
granted
,
that
we
will
pray
,
for
it
is
not
If
,
but
when
thou
prayest
.
Thou
]
1.
It
may
be
the
meaning
is
,
that
in
private
prayer
we
should
not
stand
,
nor
love
to
stand
in
the
Synagogues
,
but
when
ye
pray
,
that
is
,
when
there
are
publick
Assemblies
met
together
to
pray
,
then
we
may
joyn
with
them
wheresoever
they
meet
.
2.
Thou
,
that
is
,
though
all
else
should
do
so
,
yet
do
not
thou
,
for
we
must
not
follow
a
multitude
to
do
evil
.
Prayest
]
1.
As
the
holinesse
of
thy
person
cannot
priviledge
thee
from
temptation
,
for
Satan
strove
with
Michael
,
and
tempted
Christ
,
so
neither
can
there
be
any
duty
so
holy
wherein
thou
canst
have
so
near
a
communion
with
God
,
but
Satan
can
come
between
to
tempt
thee
,
for
prayer
of
all
duties
brings
us
nearest
unto
God
.
2.
To
do
any
thing
for
the
applause
of
men
,
is
at
the
best
but
vanity
,
but
to
do
works
of
religion
for
the
praise
of
men
,
is
to
make
God
our
footstool
.
3.
Though
our
actions
must
be
the
same
in
many
particulars
with
hypocrites
,
yet
the
frame
of
our
spirits
must
alwayes
be
different
:
we
must
do
what
they
do
,
but
never
be
what
they
are
.
When
thou
prayest
,
&c.
]
1.
Thou
,
is
as
if
Christ
should
say
,
Let
the
hypocrites
do
what
they
will
,
but
when
thou
,
&c.
And
as
Joshua
did
say
,
Do
you
what
you
will
,
but
I
and
my
house
will
serve
the
Lord
.
2.
It
is
not
when
ye
pray
,
to
shew
that
this
direction
is
not
for
publick
,
or
to
condemn
publick
prayer
,
but
a
Directory
only
for
private
devotions
.
3.
Nor
is
this
a
direction
for
ejaculatory
prayers
.
4.
Or
if
we
do
as
they
do
,
i.e.
if
we
do
pray
in
Synagogues
as
they
do
,
yet
we
must
do
it
with
another
frame
of
spirit
,
for
it
is
not
said
,
Do
not
as
they
do
,
but
be
not
as
they
are
.
3.
Their
fault
was
not
praying
in
the
Synagogue
,
but
their
affecting
it
,
to
sit
in
the
uppermost
room
,
is
not
a
sinne
,
but
the
love
of
sitting
there
is
.
6.
Standing
was
the
usual
posture
in
prayer
amongst
the
Jews
,
Jer.
15.1
.
Job
30.20
.
except
in
dayes
of
humiliation
,
Dan.
9.20
.
7.
Love
is
to
be
joyned
to
both
the
words
,
and
they
lov'd
to
pray
standing
for
two
reasons
,
1.
Because
they
might
the
better
be
seen
.
2.
Because
they
did
not
like
those
kindes
of
prayer
to
which
prostration
was
proper
,
for
their
prayers
were
generally
Thanksigivings
rather
then
confessions
;
Luke
18.
Lord
,
I
thank
,
&c.
8.
Standing
may
be
taken
for
continuance
,
for
our
Saviour
condemns
them
for
their
long
prayers
.
9.
They
did
not
only
frequent
their
own
Synagogue
,
but
went
to
divers
others
to
be
taken
notice
of
.
10.
The
corners
of
the
street
may
be
ta'ne
two
wayes
,
either
as
if
they
went
into
some
corner
of
the
street
,
pretending
to
avoid
the
sight
of
men
,
that
they
might
have
not
only
the
praise
of
their
praying
,
but
their
humility
,
and
did
seem
to
cast
away
praise
,
but
so
that
they
might
take
it
at
the
rebound
:
Or
else
it
may
be
taken
for
that
place
where
two
streets
meet
,
because
that
place
was
most
publick
.
11.
It
shows
they
did
not
pray
in
high-wayes
nor
in
villages
,
but
in
Cities
or
great
Towns
,
for
the
others
have
no
streets
,
all
to
shew
that
the
publicknesse
of
the
place
was
the
cause
of
their
choice
of
it
.
12.
This
does
not
contradict
Matth.
5.16
.
for
they
are
faulted
here
,
not
because
they
desired
their
works
,
but
themselves
should
be
seen
.
13.
It
is
extreamly
against
the
very
end
of
prayer
to
desire
that
we
may
be
seen
,
for
the
reason
why
we
pray
,
is
,
that
our
prayers
may
be
heard
,
and
not
that
our
persons
may
be
seen
,
for
the
rest
,
vid.
ver.
2.
Vers.
6.
But
thou
when
thou
prayest
,
enter
into
thy
closet
,
and
when
thou
hast
shut
thy
door
,
pray
to
thy
Father
which
is
in
secret
,
and
thy
Father
which
seeth
in
secret
,
shall
reward
thee
openly
.
But
thou
when
,
&c.
1.
That
this
precept
cannot
be
universal
in
respect
of
prayers
,
is
evident
,
both
by
the
practice
of
holy
men
,
who
pray'd
in
publick
as
well
as
in
private
,
Psal.
42.4
.
and
by
the
promises
of
God
made
to
such
prayers
,
Mat.
18.19
.
as
also
by
expresse
precept
,
nor
in
respect
of
persons
,
for
it
is
certain
divers
have
no
private
chambers
,
no
nor
any
houses
to
pray
in
.
2.
We
must
shut
the
door
for
more
privacy
,
for
the
advantages
of
private
prayer
are
many
,
1.
Many
gestures
which
are
not
fit
in
publick
.
2.
Many
expressions
.
3.
It
avoids
distractions
.
4.
It
avoids
vain-glory
.
3.
In
secret
,
may
be
taken
two
wayes
,
1.
That
God
is
in
that
private
place
where
thou
praiest
.
Or
,
2.
That
God
seeth
the
secrets
of
our
hearts
.
4.
God
does
not
only
grant
us
what
we
ask
,
but
rewards
us
also
for
asking
.
For
the
rest
,
Vide
vers.
4.
Vers.
7.
But
when
ye
pray
,
use
not
vain
repetitions
,
as
the
Heathen
do
:
for
they
think
that
they
shall
be
heard
for
their
much
speaking
.
But
when
ye
,
&c.
]
1.
This
direction
is
universal
for
all
kinds
of
prayer
,
publick
as
well
as
private
,
the
person
therefore
is
here
chang'd
.
2.
All
repetitions
in
praying
are
not
forbidden
,
for
Christ
used
the
same
prayer
thrice
,
and
the
Angels
pray
day
and
night
,
Holy
,
holy
,
&c.
therefore
it
is
said
vain
repetitious
:
and
they
are
then
vain
,
when
they
neither
come
from
the
heart
,
nor
go
to
the
heart
;
or
are
used
as
if
God
could
not
understand
our
wants
,
or
would
not
relieve
them
without
them
.
3.
In
all
things
Christians
must
do
more
then
Heathens
do
,
for
though
they
do
the
same
actions
,
they
must
do
them
for
higher
ends
:
but
generally
in
the
worship
of
God
we
must
not
doe
what
they
doe
,
for
in
such
matters
reason
is
erroneous
.
4.
Many
words
in
prayer
is
not
unlawfull
,
but
to
think
that
therefore
we
shall
be
heard
,
or
that
God
cannot
understand
our
wants
,
unlesse
we
use
many
expressions
to
signifie
them
:
for
it
argues
that
we
should
think
God
to
be
ignorant
or
unwilling
to
relieve
.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
also
eloquence
,
which
we
are
to
avoid
in
prayer
,
for
the
words
of
our
prayers
signifie
no
more
with
God
then
our
desires
come
to
:
what
is
more
is
not
prayer
but
babling
.
Vers.
8.
Be
not
therefore
like
unto
them
:
For
your
Father
knoweth
what
things
ye
have
need
of
,
before
ye
ask
him
.
Be
not
therefore
like
,
&c.
]
Our
Saviour
sets
down
convincing
reasons
,
to
shew
the
vanity
of
using
many
words
and
vain
repetitions
in
our
prayers
.
1.
If
we
use
them
to
that
end
,
as
to
perswade
God
to
be
willing
:
for
he
is
your
Father
.
2.
If
you
intend
by
many
words
to
make
him
know
what
your
wants
are
:
for
he
knows
what
you
stand
in
need
of
before
you
ask
:
nay
he
knows
your
wants
not
only
better
then
you
are
able
to
expresse
them
,
but
better
then
you
are
able
to
understand
them
:
for
first
you
do
not
know
all
the
things
you
stand
in
need
of
;
but
God
all
our
wants
,
and
therefore
it
is
in
the
plural
number
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2.
Divers
things
you
think
you
stand
in
need
of
,
which
you
do
not
,
&c.
You
think
riches
is
needfull
for
you
,
but
God
knows
poverty
to
be
needful
.
3.
It
is
a
great
comfort
to
us
that
God
knows
what
we
stand
in
need
of
:
For
,
1.
It
would
be
exceeding
hurtfull
to
us
,
for
us
to
have
all
things
that
we
pray
for
.
And
,
2.
No
lesse
damageable
to
have
no
more
then
we
pray
for
;
for
God
does
give
us
above
all
we
are
able
to
ask
or
think
,
Isa.
64.4
.
4.
It
shews
us
what
should
be
the
limits
of
our
prayers
,
viz.
things
needfull
,
and
not
to
satisfie
our
pride
and
luxury
,
for
such
things
are
superfluous
.
Vers.
9.
After
this
manner
therefore
pray
ye
.
&c.
After
this
manner
,
&c.
]
Luke
sayes
,
When
ye
pray
,
Say
,
Matthew
,
After
this
manner
:
therefore
,
1.
It
is
lawfull
to
pray
the
very
words
,
but
not
necessary
,
it
may
be
used
as
a
form
,
it
must
be
used
as
a
rule
.
First
,
That
we
are
not
bound
to
use
the
very
words
,
when
we
pray
,
it
is
manifest
,
1.
Because
we
do
not
reade
of
any
of
the
Apostles
who
used
the
very
words
of
the
Lords
prayer
in
their
prayers
mentioned
in
the
Acts
of
the
Apostles
and
Epistles
.
2.
Because
Luke
and
Matthew
differ
;
yet
it
is
a
rule
of
prayer
in
many
respects
:
1.
In
respect
of
the
person
to
whom
we
pray
,
which
is
to
God
,
neither
to
Saints
nor
Angels
,
nor
other
creatures
.
2.
In
respect
of
the
things
we
pray
for
,
for
we
ought
not
to
pray
for
any
thing
which
is
not
expresly
or
virtually
included
in
the
Lords
prayer
.
3.
For
the
order
of
our
prayers
,
we
must
pray
first
for
things
spiritual
,
and
then
temporal
.
4.
For
the
manner
of
our
prayers
,
we
must
pray
fervently
,
faithfully
,
&c.
5.
In
respect
of
the
end
,
which
must
be
the
glory
of
God
,
as
the
Doxology
shews
.
6.
In
respect
of
persons
for
whom
,
viz.
for
all
,
for
it
is
not
said
,
Give
me
,
but
us
,
&c.
The
Prayer
it self
is
divided
into
three
parts
:
1.
Introduction
,
Our
Father
,
&c.
2.
Petitions
,
which
are
divided
into
supplications
,
Hallowed
be
thy
Name
,
&c.
and
deprecations
,
Forgive
us
,
&c.
3.
The
Conclusion
or
Doxology
,
For
thine
is
the
Kingdom
,
&c.
In
the
Introduction
.
1.
There
is
the
Person
prayed
to
,
viz.
God
.
2.
The
relation
he
hath
to
us
,
Our
Father
.
3.
The
place
where
he
in
a
more
especial
manner
is
present
,
viz.
Heaven
.
That
we
are
to
pray
to
none
but
God
,
is
apparent
:
1.
Because
none
else
knows
our
wants
,
Isa.
63.16
.
2.
None
can
know
our
prayers
:
1.
Because
at
the
same
time
there
are
an
hundred
thousand
praying
.
2.
Because
he
that
knows
our
prayers
must
know
our
hearts
,
because
it
is
the
heart
that
prayes
and
not
the
tongue
,
otherwise
,
though
the
desires
were
never
so
fervent
,
if
the
words
were
not
so
significant
,
the
prayers
would
be
lesse
regarded
.
3.
Because
none
else
can
grant
our
prayers
.
4.
Because
there
are
none
so
willing
:
for
he
is
our
Father
,
the
Saints
but
our
brethren
:
2.
The
Parent
loves
his
children
better
then
they
one
the
other
.
The
LORDS
PRAYER
.
Our
Father
which
art
in
heaven
:
Hallowed
be
thy
Name
.
Thy
kingdom
come
.
Thy
will
be
done
in
earth
,
as
it
is
in
heaven
.
Give
vs
this
day
our
dasly
bread
.
And
forgive
us
our
debts
,
as
we
forgive
our
debters
.
And
lead
us
not
into
temptation
,
but
deliver
us
from
evil
:
For
thine
is
the
kingdom
,
and
the
power
,
and
the
glory
,
for
ever
,
Amen
.
THe
prayer
is
divided
into
four
parts
:
1.
The
Preparatory
part
,
or
Introduction
,
Our
Father
which
art
in
heaven
.
2.
The
body
of
the
Prayer
,
which
is
divided
into
two
parts
,
Supplications
,
which
are
four
,
and
Deprecations
.
3.
The
Doxology
,
For
thine
is
the
kingdom
,
&c.
Or
it
may
be
brought
,
as
hereafter
shall
be
shewed
,
as
a
reason
why
we
beg
these
things
of
God
.
4.
The
Conclusion
of
all
,
viz.
Amen
;
or
if
you
will
,
the
praying
over
the
whole
prayer
again
in
one
word
.
There
are
some
small
differences
between
our
Translation
and
the
Original
.
The
first
is
this
,
Oh
Our
Father
,
not
Our
Father
.
The
second
,
the
word
art
is
not
in
the
Original
.
The
third
,
that
which
we
translate
Heaven
,
is
Heavens
in
the
plural
number
.
For
the
expository
part
there
is
little
difficulty
,
I
am
only
in
this
,
that
it
is
said
,
that
God
is
in
heaven
,
1.
We
must
take
heed
that
we
do
not
understand
it
exclusively
,
as
if
God
were
no
where
else
,
as
in
Job
22.15
.
that
God
walked
in
the
circuits
of
the
heaven
For
God
is
as
truly
and
as
essentially
in
earth
as
in
heaven
;
and
Solomon
saith
,
That
the
heaven
of
heavens
is
not
able
to
contain
him
.
2.
We
must
take
heed
of
thinking
that
God
is
so
in
heaven
as
a
place
which
makes
him
happy
,
for
if
so
,
he
should
neither
be
infinitely
nor
eternally
happy
,
for
heaven
is
not
the
happinesse
of
God
,
but
God
the
happinesse
of
heaven
,
the
heaven
of
heavens
.
God
is
said
to
be
in
heaven
,
1.
In
respect
of
manifestation
,
here
we
see
him
but
darkly
,
there
face
to
face
.
2.
In
respect
of
union
.
3.
In
respect
of
fruition
all
these
shall
be
abundantly
greater
,
for
their
own
faith
shall
be
turned
into
vision
,
our
hope
into
fruition
,
our
love
into
union
.
Or
else
this
may
be
added
,
not
onely
not
as
a
limitation
of
Gods
presence
,
but
to
distinguish
him
from
our
earthly
fathers
;
there
are
two
words
that
distinguish
God
from
our
natural
fathers
,
1.
That
he
is
in
heaven
.
2.
The
word
Our
,
since
there
is
none
that
is
the
Father
of
all
the
elect
,
save
one
God
.
We
may
consider
these
words
either
in
themselves
,
or
as
a
preface
or
introduction
to
the
prayer
.
1.
In
themselves
,
the
first
truth
therefore
in
the
words
is
this
,
that
God
is
the
Father
of
all
his
people
.
Now
God
does
not
take
empty
titles
upon
himself
,
but
fils
up
whatsoever
relation
he
takes
upon
himself
to
the
utmost
,
therefore
whatsoever
the
tenderest
,
lovingest
parents
in
the
world
are
to
their
children
,
God
is
much
more
:
First
,
We
have
our
beings
under
God
from
our
parents
,
but
we
have
our
beings
more
from
God
then
from
them
.
1.
Because
we
have
it
originally
from
God
,
but
from
them
instrumentally
.
2.
We
have
our
bodies
from
our
parents
,
but
our
souls
from
God
,
Eccles.
12.7
.
Heb.
12.10
.
3.
We
have
our
being
but
our
depraved
being
from
our
parents
,
but
our
well-being
from
God
.
By
generation
we
have
it
from
our
parenrt
,
by
regeneration
from
God
.
4.
Though
we
have
our
bodies
in
some
sense
from
our
parents
,
yet
we
have
them
much
more
from
God
,
for
a
mother
knows
not
her
childe
before
it
be
born
,
whether
it
be
beautifull
or
deformed
,
knows
not
what
parts
it
hath
,
and
what
it
wants
,
but
Psal.
139.
in
his
book
are
all
our
members
written
.
Secondly
,
Parents
know
their
children
,
there
are
many
Kings
and
Monarchs
that
know
not
their
servants
,
but
none
but
knows
their
children
.
Can
you
go
to
any
mother
that
cannot
tell
you
how
many
children
she
has
,
and
their
names
?
but
God
knows
his
children
farre
better
then
any
parent
,
and
to
help
our
faith
God
does
use
many
rare
expressions
,
and
to
signifie
what
special
notice
he
takes
of
his
children
,
Exod.
28.
to
write
down
their
names
is
not
so
much
as
to
engrave
them
,
and
God
thinks
no
matter
good
enough
to
engrave
his
peoples
name
in
;
the
preciousest
stones
in
the
world
he
must
have
for
them
to
be
engraven
in
;
nay
he
will
have
their
names
engraven
twice
,
as
you
may
see
Exod.
28.
and
Aaron
is
not
to
appear
before
him
,
but
with
the
names
of
his
people
upon
his
heart
;
nay
to
shew
that
there
is
no
precious
stone
or
any
thing
under
heaven
that
is
good
enough
to
engrave
his
peoples
names
on
,
he
engraves
them
in
the
palms
of
his
own
hands
,
Isa.
49.16
.
that
is
the
first
thing
God
knows
his
people
by
name
,
and
that
is
a
wonderfull
honour
.
2.
A
wonderfull
comfort
,
Isa.
43.1
.
Exod.
33.12
.
2.
God
knows
the
dispositions
of
his
children
,
Psalm
.
103.13
.
3.
He
does
more
then
any
father
,
for
he
numbers
the
very
hairs
of
their
heads
.
Mat.
10.30
.
Nay
,
as
God
knows
his
people
,
so
he
never
forgets
them
,
a
father
may
,
nay
a
mother
which
is
fullest
of
affections
;
nay
a
mother
may
forget
her
sucking
childe
,
who
as
yet
has
not
by
any
disobedience
provoked
her
to
forsake
him
,
for
she
is
not
only
the
nurse
of
it
,
but
the
mother
of
it
,
the
son
of
her
womb
.
Nay
a
mother
may
forget
though
she
has
but
one
,
the
sonne
of
her
womb
,
Isa.
49.15
.
Nay
all
women
may
forget
,
for
it
is
said
,
though
they
should
,
for
a
woman
to
forget
one
childe
if
she
has
many
;
but
for
all
the
women
in
the
world
to
forget
their
childe
whiles
it
sucks
,
though
they
have
no
more
,
is
a
kinde
of
an
impossibility
,
yet
it
is
more
impossible
for
God
to
forget
his
people
.
Nay
,
but
God
sets
down
the
reasons
also
why
he
cannot
forget
his
people
,
in
vers.
16.
Nay
,
there
is
none
of
his
people
can
be
so
disguised
by
sinne
,
but
he
knows
them
,
scarce
any
one
would
have
taken
David
committing
adultery
and
murder
for
a
childe
of
God
:
and
Peter
denying
and
forswearing
Christ
;
by
the
Parable
of
the
Prodigal
this
is
made
clear
unto
us
,
for
it
is
said
that
the
Father
of
the
Prodigal
knew
him
afarre
off
,
though
he
must
needs
be
exceedingly
altered
in
so
long
a
time
,
and
by
his
keeping
Swine
and
being
almost
starved
,
and
by
his
strange
apparel
,
yet
his
father
knew
him
afar
off
,
this
is
but
to
shew
us
that
God
knows
his
people
in
their
greatest
disguises
of
sinne
.
We
may
take
a
childe
of
God
for
an
hypocrite
and
an
hypocrite
for
a
childe
of
God
,
but
this
is
our
comfort
,
God
knows
who
are
his
,
2
Tim.
2.19
.
2.
The
care
of
God
towards
his
children
is
farre
greater
then
that
of
Parents
,
we
reade
not
only
of
one
but
of
both
the
Parents
forsaking
their
children
,
Psal.
27.10
.
&
Ezek.
16.
where
is
there
a
parent
in
the
world
that
takes
care
that
his
childe
loses
not
a
hair
without
his
knowledge
?
but
concerning
God
it
is
said
,
that
he
numbers
the
hairs
of
our
heads
,
and
it
is
brought
in
upon
that
account
,
to
shew
the
special
providence
that
God
has
of
his
people
.
3.
The
word
Father
does
not
only
shew
the
love
of
God
,
but
what
kinde
of
love
that
he
bears
unto
us
,
for
the
love
of
a
parent
differs
and
exceeds
other
loves
thus
,
1.
It
is
the
freest
love
in
the
world
,
for
though
a
childe
be
never
so
great
a
charge
,
yet
a
tender
mother
had
rather
work
night
and
day
then
her
childe
should
want
,
much
lesse
should
die
,
though
it
be
never
so
great
a
trouble
when
the
childe
is
sick
,
so
that
it
breaks
her
sleep
,
when
her
brests
are
so
sore
that
the
childe
sucks
almost
as
much
bloud
as
milk
.
Nor
is
it
beauty
in
the
childe
that
makes
her
love
him
,
for
it
is
said
,
the
mother
forgets
her
pains
as
soon
as
she
knows
a
childe
is
born
into
the
world
,
before
she
knows
whether
it
be
beautifull
or
deformed
.
Where
is
there
a
loving
mother
in
the
world
that
will
change
her
sickly
and
deformed
childe
for
the
beautifullest
and
healthfullest
in
the
world
.
Nor
is
the
mothers
love
caused
by
the
childes
love
,
for
she
loves
the
childe
,
and
the
childe
knows
not
how
to
love
,
nor
what
it
is
to
be
beloved
.
The
love
of
a
friend
to
a
friend
,
or
a
wise
to
her
husband
is
begun
and
continued
by
some
or
all
these
grounds
,
either
by
profit
,
pleasure
,
beauty
,
love
or
all
.
That
Gods
love
is
such
to
us
,
so
free
,
grounded
upon
nothing
in
us
,
he
has
mercy
,
because
he
will
have
mercy
,
and
loves
us
because
he
loves
us
.
2.
It
is
the
lastingest
love
.
Nothing
can
take
it
off
,
Luke
15.
the
Prodigal
sonne
shewed
no
love
to
his
father
,
he
could
not
endure
to
dwell
with
him
nor
near
him
,
but
went
into
a
far
countrey
,
spent
all
amongst
harlots
,
if
he
had
lost
by
trading
it
had
been
something
;
to
be
poor
and
wicked
,
nay
but
to
be
impoverished
by
wickednesse
,
&c.
So
for
Davids
love
to
Absolom
,
Absolom
had
done
much
one
would
think
to
take
off
the
love
of
the
tenderest
father
in
the
world
,
he
had
murdered
Amnon
,
and
sought
his
fathers
kingdom
,
and
his
life
,
and
had
abused
his
fathers
concubine
before
the
Sunne
and
all
Israel
,
a
fact
of
that
nature
that
it
made
him
irreconcilable
;
one
would
think
Achitophel
was
a
wise
man
,
the
wisest
in
that
matter
in
the
world
,
and
he
thought
so
,
and
counsels
to
that
purpose
,
that
he
might
put
him
out
of
any
hopes
of
reconciliation
,
yet
David
forgets
not
his
fatherly
affections
,
and
does
as
much
as
he
can
to
excuse
Absolom
,
charges
his
Army
to
deal
gently
with
the
young
man
Absolom
,
in
which
he
doth
seem
to
say
thus
,
Those
his
crimes
must
be
imputed
much
to
his
youth
,
he
was
a
young
man
,
and
David
also
in
another
case
shews
,
the
wonderfull
love
of
Parents
to
their
children
,
that
nothing
can
take
it
off
:
the
little
childe
in
2
Sam.
12.
being
unlawfully
begotten
was
a
living
monument
of
Davids
sinne
and
shame
,
yet
when
it
was
sick
he
prayed
and
fasted
,
&c.
and
David
was
a
man
after
Gods
own
heart
,
and
nothing
more
then
in
his
tender
affection
to
his
children
.
A
wife
may
cease
to
be
a
wife
,
she
may
justly
upon
some
occasion
be
divorced
;
a
friend
may
cease
to
be
a
friend
,
nay
we
ought
to
cease
our
friendship
and
familiarity
with
him
,
when
he
grows
scandalous
and
wicked
,
1
Cor.
5.
but
a
childe
can
never
cease
to
be
a
childe
:
it
is
lastinger
also
à
parte
antè
,
one
loves
ones
childe
as
soon
as
it
is
born
,
but
ones
friend
a
long
after
.
3.
It
is
the
greatest
love
,
especially
if
we
compare
the
love
of
Parents
to
their
children
,
and
that
of
children
to
their
Parents
,
that
is
,
Parents
love
their
children
farre
more
then
children
their
Parents
.
Now
this
is
a
wonderful
comfort
for
any
one
that
loves
God
,
and
it
is
most
comfort
to
them
that
love
God
most
,
to
think
with
themselves
,
Well
,
I
love
God
much
,
but
this
is
my
comfort
,
I
am
sure
he
loves
me
more
,
for
God
is
and
will
be
a
conquerour
over
all
people
;
for
as
he
conquers
the
wicked
,
if
they
are
proud
he
is
above
them
,
if
they
are
subtil
he
goes
beyond
them
,
so
he
conquers
his
people
also
;
his
excellencies
are
above
their
praises
,
his
mercies
beyond
their
thanks
,
and
his
thoughts
of
love
towards
them
,
are
as
farre
above
their
thoughts
of
love
towards
him
,
Isa.
55.8
,
9.
Psal.
103.11
.
And
as
the
word
Father
is
a
wonderfull
comfort
,
so
it
is
an
engaging
word
,
it
engages
us
to
several
duties
.
1.
To
honour
God
,
which
is
so
proper
a
duty
to
a
childe
as
a
childe
,
that
God
sayes
,
If
I
am
a
Father
,
&c.
and
the
second
Commandment
does
not
say
,
Thou
shalt
obey
thy
Father
,
but
thou
shalt
honour
thy
Father
;
not
but
that
they
ought
to
obey
them
too
,
but
because
honour
is
the
principle
from
which
all
other
of
their
actions
should
flow
:
but
of
that
more
in
the
first
Petition
.
2.
Obedience
,
which
must
nor
be
slavish
and
mercenary
,
as
if
it
were
forced
.
It
is
the
voice
of
a
slave
to
say
,
What
must
I
do
?
The
voice
of
a
son
to
say
,
What
may
I
do
to
please
my
Father
?
3.
Imitation
,
Ephes.
5.1
.
Imitation
is
so
proper
to
children
that
a
childe
scarce
doth
any
thing
which
it
sees
not
,
and
scarce
sees
any
thing
which
it
does
not
.
4.
Considence
,
upon
this
account
our
Saviour
bids
us
not
to
take
thought
what
we
should
eat
,
or
what
we
should
drink
,
or
wherewithall
we
shall
be
cloathed
,
and
he
layes
the
stresse
of
all
our
confidence
upon
this
very
word
Father
,
and
indeed
this
very
word
Father
has
more
in
it
to
support
considence
,
then
promises
have
,
and
indeed
a
childe
does
not
so
properly
rely
upon
promises
as
upon
relation
:
if
so
be
one
should
come
to
a
childe
and
ask
him
,
why
he
is
so
confident
that
his
father
will
provide
for
him
,
and
say
to
him
,
Did
your
father
ever
promise
you
that
he
would
never
see
you
want
?
he
might
very
well
say
,
whether
my
father
promised
me
so
or
no
,
I
cannot
well
tell
,
nor
much
regard
,
this
is
my
support
,
I
know
he
is
my
father
;
So
that
the
voice
of
a
childe
,
saying
,
Father
,
give
me
such
a
thing
,
to
plead
work
is
like
a
servant
,
to
plead
promises
has
too
much
of
the
stranger
in
it
,
for
a
stranger
will
trust
an
able
man
if
he
has
bonds
and
engagements
;
but
to
plead
the
name
of
Father
is
like
a
childe
;
for
when
does
a
childe
ever
presse
his
father
,
and
bring
witnesse
that
he
said
that
he
would
not
let
him
starve
?
he
thinks
it
enough
to
call
him
father
,
and
indeed
in
that
word
is
vertually
contained
all
promises
that
is
for
the
good
of
the
childe
.
And
as
this
relation
engageth
us
to
●hese
and
many
other
duties
in
reference
to
God
;
so
it
obliges
us
to
many
duties
in
reference
especially
to
the
Saints
:
1.
It
teaches
us
not
to
exalt
our selves
above
our
brethren
:
suppose
we
have
a
little
more
wealth
or
honours
then
they
,
one
is
but
like
a
golden
letter
which
makes
a
finer
show
,
but
signifies
no
more
then
another
:
so
riches
makes
one
signifie
no
more
as
to
God
,
it
is
grace
only
that
makes
one
truly
usefull
.
Suppose
there
were
two
men
of
which
one
had
ten
thousand
a
year
,
and
the
other
ten
thousand
and
a
peny
a
year
,
were
it
not
a
vain
thing
for
him
that
had
the
overplus
of
a
peny
to
magnifie
himself
above
,
and
despise
the
other
,
because
of
that
inconsiderable
summe
of
addition
:
that
peny
a
year
carries
a
farre
greater
proportion
to
a
thousand
pound
then
all
the
riches
in
the
world
does
to
grace
,
for
a
peny
may
be
multiplied
to
reach
and
out
go
that
summe
,
but
by
multiplying
riches
never
so
much
,
you
can
never
make
them
amount
to
be
worth
the
least
spark
of
grace
.
Rich
Abraham
layes
poor
Lazarus
in
his
bosome
,
Luke
16.23
.
for
as
those
that
sate
at
meat
did
usually
expresse
their
intimacy
by
laying
those
whom
they
would
shew
most
love
unto
in
their
bosom
,
so
,
&c.
for
to
make
Abrahams
bosome
as
a
place
distinct
from
heaven
from
this
place
,
as
the
Papists
do
,
is
a
grosse
vanity
.
The
second
duty
(
from
this
,
that
God
is
our
Father
)
towards
the
Saints
,
is
love
,
there
should
be
no
strife
and
dissention
amongst
them
;
this
was
the
argument
that
Abraham
used
to
Lot
,
Joseph
to
his
brethren
,
and
Moses
to
the
Israelites
that
strove
together
.
2.
From
the
words
,
Which
art
in
heaven
,
considered
in
themselves
,
and
not
as
an
introduction
to
the
prayer
,
observe
1.
The
Dignity
of
the
Saints
,
the
Lord
of
heaven
and
earth
is
their
Father
.
2.
That
the
Saints
are
strangers
here
on
earth
,
for
ubi
pater
ibipatria
,
and
indeed
the
world
uses
them
as
strangers
.
Nay
,
it
uses
God
and
Christ
so
,
it
hated
me
saies
Christ
,
before
it
hated
you
.
God
and
Saints
are
both
strangers
upon
earth
,
Psal.
39.12
.
David
does
not
say
,
that
he
is
a
stranger
to
God
,
but
a
stranger
with
God
.
3.
It
teaches
the
people
of
God
,
that
they
should
not
wonder
at
the
carriage
of
the
world
towards
them
;
dogs
will
snarl
and
bark
at
strangers
,
but
not
at
those
of
the
same
family
.
4.
It
shews
us
thus
much
,
that
if
heaven
be
our
country
we
must
be
making
homeward
;
as
we
are
strangers
,
so
we
must
be
pilgrims
too
.
If
a
poor
childe
should
have
been
brought
up
as
an
out-cast
in
a
very
mean
way
,
and
cast
into
prison
,
and
should
after
understand
that
some
great
Monarch
was
his
father
,
and
should
to
assure
him
of
his
love
and
relation
to
him
,
send
letters
and
rich
jewels
,
such
as
those
that
delivered
them
to
him
he
knew
was
not
able
to
purchase
,
and
should
send
him
word
that
shortly
he
would
send
his
Nobles
for
him
,
and
break
the
prison
door
;
would
he
be
sad
when
he
heard
that
his
father
would
send
for
him
and
receive
him
,
that
the
prison
doors
were
breaking
open
that
he
might
come
forth
?
God
hath
told
the
Saints
in
his
Word
,
that
they
are
his
children
,
and
has
conveyed
the
rich
jewels
of
his
graces
to
them
by
the
hands
of
his
Ministers
,
&c.
2.
Consider
the
words
as
they
are
an
introduction
to
prayer
,
then
observe
,
1.
In
general
,
that
we
ought
not
to
be
rash
when
we
enter
into
the
house
of
God
,
but
to
use
some
preparation
before
we
perform
so
holy
a
duty
;
for
we
are
like
viols
hung
by
,
they
must
be
tuned
before
they
can
make
musick
,
and
though
we
finde
our selves
in
tune
and
sit
for
worldly
imployments
,
yet
we
must
have
a
higher
preparation
or
tuning
for
religious
duties
,
to
be
tuned
the
plain
way
will
serve
well
enough
for
worldly
imployments
,
but
we
must
be
tuned
like
Davids
harp
,
to
fit
us
to
sound
out
the
praises
of
God
.
Indeed
we
should
perform
temporal
things
with
spiritual
hearts
,
but
there
must
be
a
more
spiritual
frame
and
preparation
of
heart
in
holy
duties
;
Christ
superadded
a
second
blessing
to
the
bread
and
wine
,
when
he
set
them
apart
as
sacramental
elements
of
the
Lords
Supper
.
2.
If
you
take
these
words
as
an
introduction
to
prayer
,
observe
,
1.
That
we
ought
to
have
high
and
good
thoughts
of
God
when
we
pray
unto
him
,
or
else
we
shall
never
perform
the
duty
with
that
confidence
and
reverence
that
we
should
do
.
Neither
of
these
alone
will
serve
to
affect
us
with
that
spiritual
frame
of
heart
as
is
required
,
and
therefore
the
Heathens
with
all
their
philosophical
notions
of
the
greatnesse
of
God
,
could
not
raise
up
their
hearts
to
a
true
confidence
for
those
notions
,
did
at
best
but
amaze
and
astonish
them
,
it
could
not
breed
in
them
confidence
;
nay
further
we
must
not
only
have
an
apprehension
of
the
greatnesse
and
goodnesse
of
God
in
general
,
and
rest
there
,
but
we
must
get
and
endeavour
to
know
our
interest
in
God
,
for
gracious
God
is
a
word
which
signifies
the
goodnesse
of
God
in
general
,
but
Our
Father
signifies
relation
and
interest
.
3.
Hence
we
learn
,
That
we
are
not
to
pray
to
any
but
to
God
,
not
to
Angels
,
for
God
by
the
Apostle
forbids
us
to
worship
them
,
Col.
2.
and
the
Angels
themselves
forbid
us
to
worship
them
,
Revel.
19.10
.
&
21.9
.
Nay
the
words
are
spoke
as
it
were
in
passion
;
for
when
a
man
is
in
passion
and
would
have
a
thing
hastily
done
or
left
undone
,
his
expressions
are
very
abrupt
and
broken
,
he
is
so
earnest
that
he
cannot
stay
whilst
his
tongue
do
speak
so
many
words
as
will
signifie
what
he
would
have
,
but
by
his
pronunciation
and
gesture
at
the
same
time
signifies
the
rest
of
that
which
he
is
unwilling
to
stay
from
signifying
untill
his
tongue
can
speak
the
whole
:
Nay
,
in
passion
the
tongue
speaks
otherwise
then
by
words
,
viz.
by
pronunciation
only
,
and
the
words
in
the
original
are
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
see
not
in
worshipping
Angels
we
make
God
angry
,
and
Angels
angry
;
and
prayer
is
such
an
act
of
worship
that
adoratie
which
signifies
worship
is
properly
praying
too
,
nor
may
we
pray
to
Saints
,
for
Elias
wishes
Elisha
,
that
if
he
had
any
thing
that
he
would
have
him
to
prevail
in
with
God
for
him
,
he
bid
him
ask
him
before
he
went
to
heaven
,
for
afterwards
it
was
in
vain
to
desire
any
thing
from
him
,
2
Kings
2.9
.
by
the
zeal
of
the
Saints
on
earth
we
may
guesse
at
the
zeal
of
the
Saints
in
heaven
.
If
the
Apostles
were
enraged
as
to
their
outward
carriage
seemingly
as
most
to
madnesse
when
the
Lystrians
would
have
worshipped
them
,
surely
if
the
Saints
did
but
know
of
the
abominable
Idolatry
that
is
committed
towards
them
,
it
would
certainly
,
if
it
were
possible
,
interrupt
their
very
happinesse
.
4.
From
the
word
Our
,
we
learn
,
That
we
must
pray
for
others
as
well
as
for
our selves
.
5.
It
is
of
great
comfort
,
that
wheresoever
God
has
a
people
to
call
upon
his
name
,
Every
one
of
Gods
children
has
a
stock
of
prayers
going
for
him
,
and
though
thou
canst
not
pray
for
thy self
,
yet
others
pray
for
thee
.
6.
That
God
is
in
Heaven
,
it
shews
,
That
our
thoughts
should
be
heavenly
in
the
duty
of
prayer
,
though
it
is
not
necessary
to
lift
up
our
eyes
to
heaven
,
as
our
Saviour
did
,
John
17.
for
the
Publican
durst
not
lift
up
his
eyes
thither
,
and
yet
was
accepted
.
Two
things
there
are
in
this
and
all
prayers
:
1.
What
are
the
things
we
desire
.
And
2.
What
are
the
things
we
are
engaged
to
do
,
for
every
prayer
is
an
engagement
to
do
what
in
us
lies
to
obtain
the
things
we
prayed
for
.
1.
We
must
take
the
words
of
this
prayer
in
the
largest
sense
,
in
respect
of
the
acception
of
the
word
,
except
some
words
of
the
prayer
,
or
some
other
parts
of
Scripture
puts
a
limitation
to
them
;
and
therefore
Kingdom
being
differenced
from
other
Kingdoms
,
by
the
word
thy
,
is
not
to
be
taken
for
the
powers
and
Kingdoms
of
this
world
,
and
therefore
the
word
Our
cannot
be
taken
,
as
if
we
prayed
for
every
particular
man
in
the
world
,
since
we
only
pray
for
those
whose
Father
God
is
or
may
be
hereafter
for
ought
we
know
,
hence
will
it
follow
that
we
must
extend
the
Kingdom
of
heaven
to
the
Kingdome
of
grace
and
glory
.
2.
They
must
be
extended
to
the
utmost
sense
of
words
,
in
respect
of
the
persons
or
things
prayed
for
;
so
when
we
pray
for
the
forgivenesse
of
our
trespasses
,
we
do
intend
both
all
kindes
and
all
numbers
of
sins
,
as
sins
of
ignorance
,
infirmity
,
&c.
and
every
particular
sin
of
those
kindes
.
3.
It
is
to
be
extended
universally
in
respect
of
places
;
so
when
we
desire
that
Gods
name
should
be
hallowed
,
we
do
not
desire
that
it
should
be
hallowed
in
this
or
that
place
,
but
in
the
whole
world
.
4.
In
respect
of
time
,
it
is
to
be
extended
to
all
time
,
but
that
time
,
which
is
not
compatible
with
the
nature
of
prayer
,
viz.
the
time
past
,
or
that
which
is
not
compatible
with
the
nature
of
the
thing
we
prayed
for
,
as
if
we
take
thy
Kingdom
come
for
the
day
of
judgement
,
it
is
not
proper
to
say
that
we
should
pray
that
should
come
now
and
again
a
thousand
years
hence
.
5.
In
respect
of
degrees
in
all
those
Petitions
to
which
there
is
no
limitation
given
.
When
we
desire
that
Gods
name
should
be
hallowed
,
we
desire
that
it
should
be
hallowed
to
the
utmost
,
and
so
that
his
will
should
be
done
,
and
that
our
trespasses
should
be
fully
forgiven
.
6.
If
there
be
several
wayes
that
the
Petition
may
be
accomplished
,
we
include
them
all
,
as
the
name
of
God
may
be
hallowed
in
our
thoughts
,
words
,
lives
.
7.
In
every
Petition
we
pray
for
all
the
means
that
are
conducible
for
the
obtaining
of
that
thing
included
in
that
Petition
.
8.
We
do
pray
for
the
preventing
if
absent
,
or
removing
if
present
all
that
may
hinder
the
mercy
we
pray
for
,
in
whole
or
in
part
.
9.
In
the
four
first
Petitions
are
included
Deprecations
,
and
in
the
Deprecations
are
included
the
contrary
Petitions
.
When
we
pray
for
holinesse
vertually
,
we
pray
against
sin
,
as
in
the
affirmative
Commandments
the
negative
are
included
,
in
the
negative
the
affirmative
.
10.
Though
all
things
that
we
are
to
pray
for
may
be
reduced
to
some
of
these
Petitions
,
yet
many
things
may
be
reduced
to
more
then
one
,
but
more
immediately
to
one
,
and
more
remotely
in
other
respects
to
other
Petitions
.
11.
That
in
every
Petition
is
vertually
included
.
1.
Our
want
of
the
thing
we
pray
for
.
2.
Our
necessity
of
having
of
it
.
3.
Our
acknowledgement
of
our
inability
to
obtain
the
thing
we
pray
for
,
or
to
avoid
the
evil
we
pray
against
,
without
Gods
special
assistance
and
mercy
.
2.
Every
Petition
includes
an
engagement
to
use
the
means
,
and
to
avoid
and
remove
all
impediments
that
might
hinder
us
from
obtaining
the
thing
we
prayed
for
.
Hallowed
be
thy
Name
]
1.
By
the
name
of
God
is
meant
his
Titles
,
Attributes
,
Ordinances
.
2.
To
hallow
or
sanctifie
is
a
very
high
expression
:
it
is
more
then
praise
or
honour
,
for
these
we
may
give
to
men
,
we
must
honour
our
Parents
.
It
is
more
then
wonder
and
admiration
,
for
we
may
wonder
at
things
that
are
evil
,
as
Christ
did
at
the
unbelief
and
hardnesse
of
heart
of
the
Jews
.
To
sanctifie
or
hallow
the
name
of
God
is
the
highest
expression
that
can
be
;
what
we
account
sacred
we
may
not
put
to
any
common
use
,
but
for
things
that
we
account
never
so
excellent
,
if
not
sacred
,
we
may
use
in
the
meanest
offices
,
as
we
may
cut
glasse
with
a
diamond
.
2.
Though
we
sell
a
diamond
of
never
so
great
value
for
a
farthing
,
it
may
be
folly
,
it
is
not
prophanenesse
for
Esau
to
have
sold
his
birth-right
if
it
had
consisted
onely
in
temporals
,
and
had
had
no
spiritual
priviledges
annexed
to
it
.
We
are
to
sanctifie
God
in
our
thoughts
,
words
and
deeds
.
In
our
thoughts
we
sanctifie
God
two
wayes
:
1.
Deus
est
super
omne
verbum
,
&
super
omne
filentium
omnem
scientiam
,
&
omnem
admiratione
,
omnem
amorem
&
omnem
extasin
,
super
omne
quod
est
,
&
super
omne
quod
non
est
,
super
omne
quod
potest
esse
,
&
super
omne
quod
non
potest
esse
.
Thus
,
raise
thy
thoughts
as
high
as
possibly
as
thou
canst
,
and
when
thy
thoughts
are
highest
,
purest
,
holiest
,
that
thou
canst
possibly
frame
,
then
know
that
God
is
infinitely
more
above
them
then
the
heavens
are
above
the
earth
,
and
know
that
thou
dost
not
considerably
honour
God
in
thy
thoughts
till
all
the
actings
of
thy
understanding
be
lost
in
admirings
;
nor
dost
thou
considerably
honour
God
by
the
actings
of
thy
love
,
till
they
be
lost
in
extacies
and
ravishments
of
spirit
,
and
both
understanding
and
will
yield
themselves
up
,
as
overwhelmed
and
conquered
by
the
glorious
excellencies
of
God
,
for
God
is
not
only
above
our
words
,
but
above
our
silence
,
not
only
above
our
understanding
,
but
admiration
:
But
take
heed
that
in
the
actings
of
your
understanding
you
do
not
offer
to
make
a
thought
of
the
essence
of
God
,
for
we
cannot
know
him
as
he
is
,
1
Joh.
3.2
.
Joh.
2.18
.
Exod.
33.20
.
2.
You
must
take
heed
of
under
pretence
of
honouring
God
in
one
Attribute
to
dishonour
him
in
another
;
the
high
thoughts
that
you
have
of
his
excellencies
must
not
lessen
the
thoughts
that
you
have
of
his
goodnesse
,
knowing
that
the
Majesty
of
God
doth
not
put
bounds
to
his
goodnesse
;
be
sure
that
his
goodnesse
is
as
incomprehensible
as
any
of
the
rest
of
his
Attributes
.
Secondly
,
Thou
honourest
God
in
thy
thoughts
when
there
is
such
an
holy
dread
of
the
Majesty
,
presence
and
holinesse
of
God
,
that
thy
thoughts
are
kept
in
one
,
so
that
thou
darest
no
more
think
an
impure
thought
,
then
do
an
impure
action
in
the
open
street
.
2.
In
respect
of
words
,
thou
dost
hallow
the
name
of
God
,
1.
In
respect
of
thy
words
themselves
.
2.
In
respect
of
thy
pronunciation
also
,
when
both
thy
words
and
pronunciation
are
such
as
are
sutable
to
those
high
,
good
and
holy
thoughts
thou
hast
or
oughtest
to
have
of
God
,
and
fit
to
raise
the
same
thoughts
in
others
;
when
thou
speakest
of
God
,
speak
with
as
much
reverence
and
feeling
,
as
if
thou
spokest
to
God
,
and
when
thou
speakest
to
God
,
let
the
awe
and
dread
of
his
Majesty
be
as
much
upon
thy
spirit
as
thou
verily
believest
would
be
if
God
immediately
spoke
to
thee
from
heaven
.
3.
By
thy
life
and
conversation
thou
dost
hallow
the
name
of
God
,
when
thou
dost
live
sutably
to
the
truths
,
promises
,
mercies
,
and
the
rest
of
the
attributes
of
God
;
so
that
it
may
be
said
of
thee
,
that
thou
art
a
living
Bible
,
as
Paul
said
of
the
Corinthians
,
You
are
the
epistle
of
Christ
not
writ
with
ink
,
but
with
the
Spirit
,
2
Cor.
3.3
.
2.
From
the
order
of
the
Petition
,
observe
,
The
glory
of
God
being
the
first
and
chiefest
thing
that
we
are
to
desire
,
it
follows
,
1.
That
the
glory
of
God
is
to
be
preferred
before
all
things
,
even
our
own
,
and
the
salvation
of
all
men
,
&c.
For
certainly
if
any
thing
were
to
be
preferred
above
it
,
it
ought
to
be
desired
before
it
.
2.
Because
God
hath
made
all
things
for
his
own
glory
,
Pro.
6.16
.
Now
the
means
are
servants
to
the
end
,
and
the
Servant
is
not
above
his
master
.
3.
God
hath
taken
away
all
that
glory
,
happinesse
and
excellencies
which
he
had
bestowed
upon
the
fallen
angels
,
because
they
dishonoured
him
.
Now
if
their
excellencies
were
better
then
the
glory
of
God
,
God
should
take
more
for
his
glory
,
then
't
is
worth
.
2.
From
the
order
observe
,
That
we
ought
to
desire
all
other
things
,
not
only
lesser
,
but
in
reference
to
the
glory
of
God
.
3.
That
since
the
glory
of
God
is
better
then
all
the
world
,
it
is
a
greater
sinne
to
rob
God
of
his
glory
,
then
if
it
were
possible
to
rob
the
whole
world
:
so
much
for
the
order
,
for
the
Petition
it self
,
1.
We
do
tacitly
acknowledge
that
we
are
not
able
sufficiently
to
glorifie
God
:
for
first
by
reason
of
our
ignorance
we
cannot
tell
what
are
the
best
means
,
and
by
reason
of
our
impotence
we
cannot
put
in
execution
those
means
we
do
know
:
we
know
that
the
way
to
glorifie
God
,
is
to
have
the
Gospel
of
Christ
preached
in
power
and
purity
thorowout
the
whole
world
.
3.
By
reason
of
our
wickednesse
we
will
not
use
the
means
that
we
can
,
but
are
very
prone
to
dishonour
God
.
2.
Not
only
not
we
,
but
not
all
the
creatures
in
heaven
and
earth
are
able
sufficiently
to
glorifie
God
.
So
that
not
only
David
,
Psal.
148.
&
150
,
&c.
but
even
the
Angels
,
Revel.
5.
call
for
help
.
Nay
,
even
Christ
himself
as
man
findes
it
too
hard
a
task
sufficiently
to
glorifie
his
Father
,
John
12.28
.
2.
We
desire
in
this
Petition
,
that
God
would
bestow
upon
us
all
means
whatsoever
,
whether
outward
or
inward
,
temporal
or
spiritual
,
whereby
we
and
others
are
made
able
and
willing
to
glorifie
him
,
as
that
he
would
enlighten
our
understanding
,
affect
our
hearts
by
manifesting
himself
and
his
truths
in
his
works
,
Word
,
Ordinances
,
&c.
and
that
he
would
do
this
at
all
times
and
in
all
places
,
and
that
he
would
prevent
or
remove
all
things
that
might
either
in
whole
or
in
part
hinder
his
glory
,
whether
it
be
ignorance
,
atheism
,
idolatry
,
superstition
,
&c.
and
that
he
would
enable
and
encline
us
and
others
to
the
utmost
to
glorifie
his
name
in
our
thoughts
,
affections
,
words
and
deeds
.
Vers.
10.
Thy
kingdom
come
.
Thy
will
be
done
in
earth
,
as
it
is
in
heaven
.
Thy
kingdom
come
.
]
1.
Three
things
are
presupposed
.
1.
That
every
man
by
nature
is
under
the
dominion
of
sinne
and
Satan
.
2.
That
it
is
not
in
the
power
of
any
creature
,
or
of
all
to
govern
the
world
,
or
to
cause
the
kingdom
of
grace
to
come
,
where
it
is
not
,
or
increase
where
it
is
,
or
to
be
the
cause
of
the
coming
of
the
kingdom
of
glory●
.
Secondly
,
The
kingdome
of
God
is
three-fold
.
The
kingdom
,
1.
Of
power
and
providence
,
whereby
he
rules
over
all
creatures
,
even
reprobates
,
senslesse
and
irrational
creatures
,
yea
even
devils
themselves
.
2.
The
kingdom
of
grace
,
whereby
he
rules
in
the
hearts
of
his
people
here
in
this
world
.
3.
The
kingdom
of
glory
is
the
reigning
of
his
people
with
him
after
the
dissolution
of
soul
from
body
,
and
at
the
reunition
.
Thirdly
,
In
the
Petition
,
the
things
we
pray
for
,
are
1.
That
the
Gospel
might
be
propagated
through
the
world
,
and
by
consequence
that
the
Jews
may
be
called
,
and
the
fulness
of
the
Gentiles
may
be
brought
in
,
and
that
the
kingdom
of
grace
may
be
set
up
in
the
hearts
of
men
uncoverted
,
and
that
it
may
be
established
and
increased
where
it
is
.
2.
That
he
would
hasten
the
coming
of
his
kingdom
of
glory
,
and
our
reigning
with
him
for
ever
.
Now
the
means
for
this
end
.
First
,
The
removing
of
those
things
that
hinder
,
and
therefore
we
desire
,
1.
The
destroying
of
the
kingdom
of
sin
and
Satan
.
2.
The
downfall
of
Antichrist
,
and
the
frustrating
of
the
power
and
plots
of
all
other
enemies
of
the
Church
of
God
.
Secondly
,
The
positive
means
are
,
1.
Outward
,
as
1.
That
the
Church
may
be
furnished
with
all
Gospel-officers
and
Ordinances
,
and
they
furnished
with
gifts
,
and
both
purged
from
corruption
,
and
countenanced
and
maintained
by
the
civil
Magistrate
.
2.
That
the
Ordinances
may
be
purely
dispensed
.
2.
The
positive
inward
means
,
is
The
powerful
and
effectual
cooperation
of
his
Spirit
with
the
outward
means
.
Lastly
,
That
God
would
be
pleased
so
to
exercise
his
kingdom
of
power
in
the
world
,
as
may
best
conduce
to
these
ends
.
Thy
will
be
done
on
earth
,
as
it
is
in
heaven
.
]
Three
things
are
presupposed
.
1.
We
are
unable
of
our selves
to
do
the
will
of
God
,
although
we
desire
it
,
for
whosoever
prays
this
Petition
right
,
doth
certainly
desire
to
do
the
will
of
God
,
but
finding
a
disability
in
himself
,
he
desires
God
to
enable
him
.
2.
There
is
none
save
onely
God
that
can
enable
us
to
do
it
.
3.
We
are
prone
to
rebell
against
the
will
of
God
,
and
to
do
the
will
of
the
flesh
,
the
world
,
and
of
the
devil
.
4.
We
are
not
only
willing
to
do
the
will
of
God
our selves
,
but
also
that
God
and
men
should
do
it
.
Secondly
,
There
are
three
things
in
the
Petition
.
-
1.
What
we
desire
,
that
his
will
may
be
done
.
-
2.
Who
are
to
do
this
will
,
men
on
earth
.
-
3.
How
it
is
to
be
done
,
As
it
is
done
in
heaven
.
The
will
of
God
is
twofold
:
-
1.
Secret
.
-
2.
Revealed
:
here
it
must
be
meant
of
this
latter
.
1.
Because
we
cannot
know
the
secret
will
.
2.
Because
otherwise
we
cannot
do
the
will
of
God
on
earth
,
as
the
Angels
do
in
heaven
for
they
do
it
knowingly
.
3.
Because
the
secret
will
of
God
,
even
reprobates
and
devils
are
and
shall
be
subject
to
,
for
who
hath
resisted
his
will
?
As
to
his
revealed
will
we
pray
,
1.
For
active
obedience
to
his
commands
.
2.
For
passive
obedience
,
or
patience
in
bearing
afflictions
.
Now
the
difference
is
,
1.
Our
active
obeddience
must
be
without
even
a
conditional
desire
that
the
commands
of
God
should
be
repealed
.
But
as
to
our
passive
obedience
we
may
desire
the
contrary
to
what
God
reveals
(
viz.
)
with
submission
still
to
his
secret
will
.
2.
All
afflictions
are
even
grievous
to
the
people
of
God
themselves
,
Heb.
12.
but
his
commands
are
not
grievous
,
2
John
5.
3.
We
are
not
only
to
obey
but
love
the
commands
of
God
,
and
that
not
only
because
they
are
Gods
commands
,
but
because
they
are
pure
,
Psal.
1●9
.
Thy
commands
are
pure
,
therefore
doth
my
soul
love
them
,
but
we
cannot
love
them
.
4.
We
are
to
hearken
what
the
Lord
will
say
unto
us
,
and
to
desire
an
increase
of
our
knowledge
of
Gods
commands
,
but
we
are
not
to
desire
a
fuller
experimental
knowledge
of
afflictions
,
as
to
desire
sufferings
,
&c.
Affliction
is
not
the
object
of
our
desire
,
as
the
commands
are
,
we
desire
to
know
more
of
Gods
commands
,
that
we
may
do
them
,
not
more
afflictions
to
suffer
them
.
Corollaries
.
1.
It
is
not
contrary
to
this
Petition
to
pray
against
affliction
before
they
come
,
although
God
send
us
word
that
we
will
punish
us
with
such
an
affliction
,
as
we
see
in
Hezekiah
,
who
prayed
and
prevailed
,
and
in
David
,
whose
prayer
,
2
Samuel
12.
though
not
literally
granted
,
yet
was
he
heard
.
2.
Neither
is
it
against
this
command
to
pray
for
removal
of
afflictions
already
fallen
upon
us
.
3.
Although
we
are
to
bear
afflictions
patiently
when
we
see
the
hand
of
God
plainly
in
it
,
yet
are
we
not
to
run
into
afflictions
,
for
so
it
is
not
thy
will
,
but
my
will
be
done
.
Who
are
to
do
this
will
?
It
is
men
on
earth
;
we
onely
pray
for
those
that
live
on
earth
,
and
therfore
neither
for
Angels
,
souls
departed
,
nor
devils
,
for
some
are
below
,
others
above
our
prayers
.
3.
How
it
is
to
be
done
.
Quest.
Why
is
it
not
said
,
Thy
will
be
done
on
earth
which
is
done
in
heaven
,
but
as
it
is
done
in
heaven
?
Answ.
1.
Because
there
is
some
will
of
God
that
we
here
pray
for
obedience
to
,
which
is
not
in
heaven
(
viz.
)
passive
obedience
.
2.
To
shew
,
that
in
our
obedience
we
are
not
only
to
look
at
the
quid
but
quomodo
of
our
obedience
;
for
although
we
do
all
that
is
in
Gods
heart
,
as
in
Jehu
,
yet
being
it
is
not
in
a
right
manner
,
God
may
visit
such
obedience
not
only
on
us
,
but
on
our
posterities
.
Quest.
2.
Wherein
we
are
to
imitate
the
Angels
in
our
obedience
?
Answ.
1.
As
the
Angels
,
so
we
are
to
obey
knowingly
;
it
is
said
of
the
Angels
,
they
are
full
of
eyes
behinde
and
before
,
to
shew
the
clearnesse
of
their
knowledge
;
our
Saviour
blames
the
Samaritans
for
worshipping
they
knew
not
what
,
and
Paul
the
Athenians
for
worshipping
the
true
God
,
yet
without
knowledge
.
2.
As
the
Angels
,
so
we
are
to
obey
God
cheerfully
,
Psal.
19.
Revel.
15.3
.
3.
As
the
Angels
,
so
we
must
obey
speedily
.
4.
Constantly
,
without
intermission
or
remission
.
5.
Universally
.
6.
Obedientially
,
because
it
is
his
will
.
7.
Humbly
.
8.
Faithfully
without
partiality
.
9.
Diligently
.
10.
For
right
ends
,
1
Cor.
10.31
.
Rev.
4.11
.
Dan.
9.1
.
Isa.
6.2
.
Revel.
15.6
.
Vers.
11.
Give
us
this
day
our
daily
bread
.
Give
us
this
day
,
&c.
]
1.
From
the
order
,
we
learn
1.
That
the
glory
of
God
,
the
kingdom
of
heaven
,
and
spiritual
things
should
be
first
in
our
desires
,
for
this
is
the
last
of
supplications
.
2.
We
should
not
so
often
pray
for
temporals
as
spirituals
,
for
here
are
three
Petitions
of
spirituals
,
and
but
one
for
temporals
.
Our
desires
for
spiritual
things
should
be
without
limitation
,
but
not
so
for
temporals
.
Give
]
This
shows
,
That
1.
All
things
are
Gods
,
for
we
desire
not
any
man
to
give
us
that
which
is
our
own
or
none
of
his
.
2.
It
is
give
,
not
lend
,
to
shew
that
we
cannot
restore
to
God
any
thing
after
to
recompence
God
.
3.
Give
,
not
pay
,
to
shew
that
we
do
not
deserve
any
thing
,
because
of
any
precedent
act
.
4.
Give
,
not
sell
,
to
shew
that
as
for
present
we
have
nothing
worth
,
even
our
very
bread
.
Corollary
.
All
is
of
free
grace
,
if
every
crumme
of
temporal
bread
must
be
freely
given
us
,
then
surely
that
bread
which
came
down
from
heaven
,
if
we
cannot
merit
one
crum
of
bread
much
lesse
heaven
.
5.
The
richest
men
in
the
world
are
but
beggars
.
6.
That
we
have
forfeited
our
right
to
all
the
outward
blessings
of
this
life
,
and
deserve
to
be
wholly
deprived
of
them
by
God
,
and
to
have
them
cursed
to
us
in
the
use
of
them
.
7.
Neither
the
creatures
of
themselves
are
able
to
sustain
us
,
nor
we
to
merit
,
or
by
our
own
industry
to
procure
them
,
but
prone
to
get
and
use
them
unlawfully
.
Vs
]
This
shews
,
1.
The
great
liberality
of
God
who
feeds
every
man
.
2.
It
is
an
expression
of
Charity
.
3.
It
is
a
direction
of
Charity
.
1.
Because
it
shews
how
the
poorest
may
be
charitable
,
by
praying
for
,
if
they
cannot
give
bread
to
others
.
2.
Because
by
this
means
we
may
exercise
charity
to
Christians
never
so
far
off
.
3.
By
this
way
we
are
charitable
even
to
the
richest
as
well
as
the
poorest
.
4.
Though
we
do
give
bread
,
yet
we
must
give
our
prayers
too
.
4.
This
is
likewise
an
engagement
to
charity
.
1.
Because
we
being
beggars
our selves
we
may
justly
suppose
a
denial
of
Gods
hands
when
we
ask
bread
of
him
,
if
we
deny
others
when
they
ask
bread
of
us
.
2.
Because
we
pray
that
God
would
give
others
bread
,
now
Jam.
2.16
.
for
us
to
pray
for
them
and
not
relieve
them
,
is
condemned
by
the
Apostle
,
for
we
must
use
the
means
that
God
affords
for
the
obtaining
of
whatsoever
we
pray
for
.
3.
Because
they
pray
for
us
,
and
it
may
be
we
enjoy
our
bread
by
their
prayers
,
good
reason
therefore
,
&c.
5.
This
word
us
is
a
great
motive
to
confidence
,
for
us
is
us
children
,
and
much
confidence
there
is
in
this
relation
,
for
the
very
dogs
feed
of
the
crums
,
much
more
children
.
This
day
]
It
is
not
for
a
moneth
or
a
year
,
but
this
day
,
which
sheweth
,
1.
The
uncertainty
of
our
life
,
for
we
pray
not
for
the
bread
of
to
morrow
,
but
to
day
.
2.
Our
continual
dependance
upon
God
.
3.
It
shews
the
goodnesse
of
God
.
1.
Who
first
because
he
would
have
us
constantly
come
to
him
,
give
us
for
no
longer
but
from
day
to
day
.
2.
Who
notwithstanding
every
day
we
forfeit
our
food
,
yet
will
not
deny
to
hear
us
and
grant
us
supplies
still
.
4.
That
by
having
daily
experience
of
his
love
we
may
go
to
him
with
more
confidence
.
5.
Hereby
we
may
see
this
prayer
is
to
be
used
as
a
rule
for
prayer
,
not
a
form
in
the
same
words
,
for
Luke
differs
here
.
Quest.
2.
How
can
a
rich
man
pray
for
that
bread
which
he
hath
already
?
Answ.
Although
he
hath
it
in
possession
,
yet
he
hath
it
not
as
to
propriety
,
he
is
but
as
a
steward
whose
those
things
are
not
which
he
hath
,
because
he
hath
them
in
possession
,
but
he
must
ask
his
Lord
leave
.
2.
Although
he
possesseth
them
,
yet
not
as
a
blessing
till
they
be
sanctified
by
the
Word
and
prayer
.
3.
Although
he
have
enough
,
yet
many
there
are
that
want
,
and
he
must
pray
for
others
.
4.
Although
he
have
enough
for
the
morning
,
yet
he
may
not
have
enough
for
the
whole
day
,
how
common
to
be
rich
at
the
morning
and
poor
at
night
!
5.
Though
he
hath
abundance
,
yet
he
knows
not
how
to
use
it
;
as
if
an
Apothecaries
whole
shop
be
given
to
a
man
ignorant
both
of
the
vertue
of
each
drug
,
both
of
the
medicine
and
the
dose
,
would
be
little
available
;
nay
he
might
even
take
poison
in
stead
of
a
right
potion
;
so
in
a
rich
man
,
he
knows
not
what
is
convenient
,
and
hence
Hagar
desires
not
only
food
,
but
food
convenient
for
him
.
Quest.
2.
Whether
is
it
not
a
crossing
of
this
Petition
,
for
parents
to
lay
up
for
their
children
,
since
we
do
not
only
provide
for
the
day
,
&
c
?
Answ.
No
,
because
1.
By
this
day
(
as
some
interpret
)
may
be
meant
the
day
of
our
lives
,
and
so
those
that
are
part
of
us
.
2.
Although
we
lay
up
for
the
future
,
yet
so
as
every
day
to
desire
a
blessing
upon
it
,
and
depend
upon
God
as
much
as
if
we
had
nothing
at
all
.
We
provide
not
abstracting
it
from
the
blessing
of
God
.
Our
.
Quest.
1.
How
we
may
call
Bread
,
Our
Bread
,
since
we
are
but
stewards
at
the
best
,
and
have
nothing
of
our
own
?
1.
In
respect
of
God
they
are
not
ours
.
2.
In
respect
of
his
Church
they
are
not
ours
.
3.
In
respect
of
the
poor
they
are
not
ours
.
4.
In
respect
of
our
children
they
are
not
ours
.
Answ.
Bread
may
be
called
Ours
,
1.
In
respect
of
God
they
are
ours
,
by
way
of
possession
and
use
.
2.
In
respect
of
men
,
they
are
ours
by
way
of
propriety
.
3.
In
respect
of
the
poor
,
although
they
have
Jus
charitativum
,
yet
not
Jus
civils
,
so
that
though
we
ought
to
give
bread
,
yet
they
may
not
take
it
.
I
say
although
we
ought
to
give
them
yet
ought
not
they
to
take
without
gift
,
if
otherwayes
,
they
are
thieves
in
taking
without
gift
,
as
we
are
thieves
in
keeping
what
we
ought
to
give
.
Yea
wicked
men
have
a
civil
right
to
that
which
they
possesse
legally
,
although
the
righteous
are
heirs
of
all
things
,
yet
they
are
not
to
take
possession
till
they
come
at
age
.
2.
By
this
word
Our
we
intend
to
desire
so
much
of
God
,
that
may
satisfie
our
necessity
,
that
we
may
have
a
sail
fit
for
our
vessel
.
3.
It
is
a
Petition
of
justice
:
we
desire
a
blessing
,
1.
From
God
,
upon
those
things
only
that
are
our
own
.
2.
We
desire
that
every
one
may
enjoy
what
is
their
own
,
and
so
pray
away
all
injustice
.
-
And
consequently
we
pray
away
all
that
we
unjustly
possesse
.
-
And
consequently
we
ought
to
restore
what
we
unjustly
possesse
,
for
we
ought
to
use
all
lawfull
means
for
the
obtaining
of
what
we
pray
for
.
Daily
]
The
word
in
the
original
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
divers
exposition
and
acception
of
which
,
vid.
Grit
.
Sac.
&
Grot.
in
loc
.
The
reasons
why
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
should
rather
be
taken
for
substantial
then
daily
bread
.
1.
Because
otherwise
there
would
seem
to
be
a
Tautology
in
so
short
a
prayer
,
for
by
this
day
the
same
thing
may
seem
to
be
signified
.
2.
Because
this
is
very
requisite
to
all
temporal
blessings
,
that
they
should
be
profitable
to
the
use
for
which
they
desire
them
.
3.
That
we
may
deprecate
what
the
Prophet
speaks
,
Hag.
1.6
.
That
may
be
another
reason
.
Take
the
word
in
this
sense
,
and
then
in
it
these
things
are
included
.
We
pray
1.
That
our
food
may
be
wholsome
,
and
that
our
stomacks
&c.
might
be
blessed
as
to
concoction
,
&c.
so
that
the
food
may
be
turned
into
nourishment
,
and
so
for
all
other
accommodation
of
our
life
may
be
enabled
to
bring
us
those
comforts
for
which
we
use
them
.
2.
This
shews
an
ingagement
to
a
moderate
use
of
the
creature
,
since
by
an
immoderate
and
intemperate
use
of
the
creature
we
make
them
unprofitable
,
contrary
to
which
here
we
pray
.
Bread
.
Quest.
1.
Why
bread
,
and
not
quails
,
not
dainties
?
Answ.
It
shews
how
moderate
our
desires
should
be
as
to
earthly
things
.
1.
We
should
not
exceed
a
medium
,
as
to
the
desiring
of
outward
things
,
as
to
the
quantity
of
them
,
for
it
must
be
but
daily
bread
.
2.
We
must
be
moderate
as
to
our
requests
for
the
quality
;
it
is
daily
bread
,
not
dainties
but
bread
,
yea
and
the
coursest
too
,
for
it
is
houshold
bread
.
Panis
nomine
in
oratione
Dominiea
principaliter
&
praecipuè
significatur
ordinarius
ille
cibus
corpori
nostro
alendo
destinatus
,
&
quidem
non
ille
tenerior
à
similagine
,
sed
Crassior
&
Domesticus
.
Scult.
Evang.
l.
2.
c.
33.
Quest.
2.
Why
bread
,
and
not
drink
and
cloathing
?
Answ.
Although
both
these
be
included
in
bread
,
yet
this
is
mentioned
,
because
it
is
the
most
necessary
for
life
,
one
may
live
without
raiment
,
but
not
without
food
.
2.
We
do
here
acknowledge
that
all
our
industry
and
endeavours
can
do
nothing
without
the
blessing
of
God
upon
them
,
for
we
take
not
so
much
pains
,
or
bestow
so
much
cost
in
any
thing
that
belongs
to
the
body
,
as
to
obtain
bread
,
for
here
manuring
,
plowing
and
sowing
,
&c.
and
yet
it
is
God
that
must
give
every
seed
it
s
own
body
,
1
Cor.
15.
That
wheat
doth
not
grow
tares
but
wheat
,
is
not
from
the
nature
of
the
soil
,
no
,
nor
grain
,
but
the
goodnesse
of
God
.
3.
It
is
a
rule
for
charity
.
1.
When
we
give
we
must
give
that
which
is
sutable
to
their
wants
who
beg
,
that
is
included
in
Our
hread
,
when
hungry
then
food
,
when
thirsty
then
drink
.
2.
We
must
give
them
that
ask
meat
which
may
nourish
,
not
mouldy
bread
,
&c.
3.
We
must
not
think
it
enough
that
we
give
to
day
,
and
leave
off
when
an
other
day
comes
,
but
we
must
daily
give
as
we
daily
pray
.
4.
We
are
not
bound
to
give
dainties
,
but
to
relieve
the
necessities
of
the
poor
.
5.
Those
that
have
but
bread
and
no
superfluity
,
yet
must
give
.
Daily
labourers
must
give
,
Eph.
4.28
.
Vers.
12.
And
forgive
us
our
debts
,
as
we
forgive
our
debters
.
And
]
From
this
conjunction
pointing
out
the
coherence
,
observe
,
1.
We
are
not
to
stand
long
in
our
prayers
for
desiring
temporals
,
but
to
passe
from
them
to
spirituals
.
2.
Although
we
enjoy
many
things
in
the
world
,
yet
wanting
the
pardon
of
sinne
,
there
comes
no
solid
and
true
comfort
from
them
.
3.
In
all
temporal
blessings
we
are
not
so
much
to
look
to
the
hand
as
the
face
of
God
,
to
see
whether
he
gives
us
what
we
receive
with
a
frown
or
no
,
for
here
pardon
of
sinne
is
annexed
to
bread
,
to
make
it
a
blessing
.
4.
In
the
receit
of
temporal
blessing
we
should
consider
the
sins
we
are
guilty
of
in
abusing
them
formerly
,
for
having
asked
bread
,
presently
we
ask
pardon
.
5.
When
we
have
abundance
of
outward
enjoyments
,
we
are
apt
to
commit
and
forget
sins
.
6.
In
all
our
prayers
our
first
and
last
should
be
for
spirituals
,
for
the
desires
of
temporals
,
are
but
by
way
of
parenthesis
,
as
it
were
.
Forgive
us
.
Quest.
1.
How
can
our
sinnes
be
said
to
be
forgiven
,
when
Christ
hath
fully
satisfied
for
them
?
Answ.
They
are
forgiven
as
to
us
,
but
not
as
to
Christ
;
nay
it
is
more
free
grace
then
if
he
had
pardoned
without
satisfaction
,
for
as
in
this
case
,
There
was
a
Law
that
he
that
committed
adultery
.
should
have
both
his
eyes
put
out
,
the
Kings
sonne
he
was
found
guilty
,
whereupon
he
was
condemned
to
lose
both
his
eyes
,
but
the
King
his
father
from
love
and
pity
,
caused
one
of
his
own
,
and
one
of
his
sons
eyes
to
be
put
out
,
which
shewed
farre
more
free
grace
to
his
sonne
,
then
if
he
had
pardoned
him
totally
without
punishment
,
especially
if
he
had
put
out
both
his
own
eyes
for
a
common
Subject
to
have
saved
his
eyes
,
and
yet
justice
was
more
satisfied
by
this
fact
of
the
Kings
,
then
if
the
other
had
incurred
the
total
penalty
.
Qu.
2.
How
shall
a
justified
person
pray
for
the
pardon
of
sin
,
since
God
is
reconciled
already
?
Answ.
There
is
a
double
reconciliation
:
1.
Of
God
as
an
enemy
.
2.
Of
God
as
an
angry
Father
.
When
once
God
is
reconciled
,
he
is
an
enemy
no
more
;
but
after
reconciliation
,
although
God
may
be
a
Father
,
yet
he
may
be
an
angry
Father
.
We
need
reconciliation
but
once
as
to
enmity
,
but
often
as
to
anger
.
2.
Though
a
justified
person
hath
title
to
pardon
,
even
whilst
he
is
sinning
,
by
vertue
of
Christs
merits
and
intercession
,
yet
he
hath
not
actual
possession
of
the
benefits
of
pardon
before
he
sues
it
out
by
confession
and
repentance
,
and
this
Petition
is
the
suing
out
of
our
pardon
,
not
the
meriting
of
it
.
Qu.
3.
How
can
a
justified
person
pray
for
pardon
of
one
and
the
same
sin
any
more
then
once
?
Sol.
In
such
cases
he
rather
prayes
for
sense
of
pardon
then
pardon
it self
.
Quest.
4.
How
can
one
that
is
assured
of
pardon
,
pray
for
pardon
?
Sol
,
1.
He
ought
to
pray
this
Petition
,
because
that
every
moment
there
are
some
new
sins
that
he
must
pray
to
obtain
pardon
of
.
2.
Hereby
he
desires
the
continuance
or
increase
of
his
assurance
.
Forgive
]
There
are
these
things
included
in
the
word
:
1.
That
none
can
forgive
but
God
.
2.
That
we
can
never
satisfie
for
sinne
on
our
part
,
there
is
no
hope
of
paiment
,
but
still
we
must
cry
for
forgivenesse
.
Vs
]
This
shews
,
1.
For
whom
we
do
pray
,
viz.
1.
For
the
pardon
of
others
sins
as
well
as
our
own
.
1.
Out
of
love
to
them
.
2.
Out
of
respect
to
our selves
,
because
many
other
mens
sins
are
ours
divers
wayes
,
and
therefore
even
in
justice
we
are
bound
to
pray
for
the
pardon
of
them
,
because
they
are
in
some
sense
our
own
,
and
we
have
been
the
cause
of
their
guilt
by
example
,
&c.
2.
It
shews
for
whom
we
do
not
pray
(
viz.
)
not
for
the
sins
of
the
devils
,
but
of
men
.
Our
]
1.
It
is
a
free
acknowledgement
of
our
guilt
,
not
laying
it
upon
others
but
our selves
.
True
repentance
is
no
excusing
repentance
.
2.
This
shews
that
the
best
of
men
are
debters
,
the
richest
owe
much
unto
the
creditour
.
Debts
]
Our
sins
are
called
debts
,
1.
Because
by
them
we
rob
God
of
his
honour
,
&c.
The
civil
Law
divides
all
obligations
in
obligationes
ex
delicto
&
ex
contractu
.
-
Now
we
breaking
his
Laws
,
and
Covenants
,
and
Promises
,
we
come
indebted
both
wayes
.
-
Our
debts
,
not
debt
,
as
forgive
shews
the
greatnesse
of
our
sins
,
that
we
are
not
able
to
satisfie
for
them
,
so
debts
the
number
of
them
.
As
the
greatest
sin
ought
not
to
discourage
us
from
asking
,
so
nor
ought
we
to
have
such
low
thoughts
of
the
lest
sin
,
as
to
think
it
not
worth
the
whiles
to
beg
pardon
for
it
,
for
we
are
here
to
pray
for
all
sins
pardon
.
As
we
forgive
our
debtors
]
As
here
,
is
a
note
of
similitude
not
of
equality
.
Quest.
1.
Whether
are
we
bound
to
forgive
every
one
that
oweth
us
any
thing
?
Answ.
We
are
certainly
bound
to
pardon
them
if
they
owe
us
as
we
owe
God
,
that
is
,
so
as
they
are
not
able
to
pay
.
2.
We
are
to
forgive
all
men
their
injuries
,
not
their
debts
.
Quest.
2.
Whether
we
are
bound
to
forgive
men
that
do
not
●sk
pardon
out
of
scorn
or
malice
?
Answ.
We
ought
,
Mat.
5.44
.
Again
,
it
is
not
said
,
either
so
many
,
or
so
great
debts
,
but
indefinitely
,
therefore
neither
the
number
of
wrongs
,
nor
the
greatnesse
of
injuries
can
excuse
a
man
for
revenge
.
In
the
Petition
we
have
these
ingagements
to
forgive
others
,
1.
Because
we
pray
that
God
would
forgive
them
,
as
in
this
case
,
suppose
a
man
that
ows
me
one
farthing
,
and
oweth
another
a
thousand
pound
,
how
think
you
should
I
be
reall
if
I
went
to
the
other
to
beg
pardon
for
this
debtor
for
a
thousand
pound
,
when
as
I
in
the
mean
time
was
suing
him
for
my
farthing
?
2.
Because
we
desire
God
who
is
so
much
above
,
to
forgive
us
,
Matth.
18.
for
how
can
we
expect
that
God
should
forgive
us
a
thousand
talents
,
and
we
will
not
forgive
our
brother
a
thousand
pence
?
3.
Or
else
we
lie
to
God
in
our
prayers
,
for
,
As
we
forgive
,
implies
that
we
do
forgive
.
This
last
clause
may
be
for
comfort
,
to
pray
for
pardon
with
comfort
when
we
are
convinced
that
we
forgive
others
.
Vers.
13.
And
leade
us
not
into
temptation
,
but
deliver
us
from
evil
:
For
thine
is
the
kingdom
,
and
the
power
,
and
the
glory
,
for
ever
.
Amen
.
And
]
Hence
from
coherence
observe
,
1.
That
no
sooner
is
pardon
of
sinne
obtained
,
but
Satan
will
be
busie
in
temptation
.
2.
We
are
not
onely
to
desire
pardoning
but
purging
mercies
.
3.
Since
these
two
Petitions
are
joyned
by
And
,
we
cannot
sincerely
hope
for
,
and
beg
pardon
of
sinne
,
that
are
negligent
in
avoiding
temptations
.
Leade
us
not
,
&c.
]
Quest.
How
can
we
pray
not
to
be
lead
into
temptation
,
since
none
have
been
without
them
,
and
they
are
likewise
very
profitable
for
us
?
Sol
,
The
word
rather
signifieth
,
Do
not
bring
us
into
temptation
,
but
the
meaning
is
,
that
God
should
not
leade
us
into
temptation
,
and
there
leave
us
.
2.
The
other
clause
clears
this
,
because
we
desire
not
so
much
to
be
delivered
from
evil
temptations
,
as
from
the
evil
of
temptation
.
Object
.
We
should
not
runne
into
temptations
,
and
by
the
same
reason
that
we
should
not
tempt
others
,
for
we
pray
for
others
as
well
as
our selves
.
2.
None
can
tempt
us
without
Gods
leave
,
and
if
he
hinder
we
shall
be
free
from
temptations
.
But
deliver
us
from
evil
]
Here
we
desire
,
-
1.
That
we
may
be
supported
in
temptation
.
-
2.
Delivered
at
all
times
from
temptation
.
-
3.
Or
if
conquered
to
restore
us
after
temptation
.
Moreover
observe
from
the
general
.
1.
That
God
may
justly
give
power
to
Satan
to
tempt
us
.
For
thine
is
the
kingdom
,
&c.
]
1.
We
may
lawfully
enforce
our
desires
by
arguments
.
2.
Those
must
not
be
drawn
from
our selves
.
3.
We
are
to
joyn
praises
with
prayer
.
4.
We
are
not
to
pray
to
any
one
but
to
such
as
we
may
adde
this
clause
to
the
end
of
the
prayer
,
and
by
consequence
not
to
Angels
nor
Saints
.
5.
The
Latine
copies
had
none
of
this
clause
,
wherefore
the
Latine
Fathers
make
no
mention
of
it
in
their
Comments
,
but
it
is
in
all
Greek
copies
,
and
in
the
Syriack
.
6.
The
meaning
of
the
words
may
be
this
;
Thou
mayest
lawfully
,
having
the
authority
to
grant
us
,
for
thine
is
the
kingdom
,
and
thou
canst
,
for
thine
is
the
power
,
and
thou
shalt
have
the
glory
of
all
thy
mercies
.
Amen
]
1.
Amen
,
the
word
is
an
Hebrew
word
,
and
signifieth
truth
,
wherefore
God
is
called
Amen
,
Isa.
65.16
.
and
Christ
Rev.
3.14
.
2.
It
is
the
same
in
all
languages
,
to
shew
that
as
it
signifieth
in
the
beginning
of
any
sentence
assent
,
and
in
the
end
consent
,
so
all
are
to
give
assent
to
the
truths
,
and
to
give
consent
to
the
Petitions
in
the
word
of
God
.
3.
It
shews
that
we
ought
to
ask
in
faith
.
4.
It
is
the
duty
of
all
that
are
in
the
Congregation
to
say
Amen
to
the
Minister
,
which
appears
plainly
by
these
two
places
,
1
Cor.
14.16
.
Numb.
5.22
.
Deut.
27.15
.
It
is
reported
of
the
Arians
in
the
primitive
Church
,
that
their
Amen
was
like
a
clap
of
thunder
.
5.
We
are
to
say
Amen
in
three
respects
concerning
this
prayer
:
1.
To
all
the
Petitions
,
not
to
any
one
only
.
Divers
will
●ay
Amen
to
the
fourth
and
fifth
Petition
,
though
to
none
of
the
former
.
Divers
desire
forgivenesse
of
their
sins
,
and
to
be
delivered
from
evil
,
but
care
not
to
be
delivered
from
temptations
.
2.
We
must
as
well
say
Amen
to
the
patern
annexed
to
the
third
,
and
to
the
condition
annexed
to
the
fourth
,
as
to
the
Petitions
themselves
;
for
though
we
cannot
do
Gods
will
as
they
do
it
in
heaven
,
we
must
desire
to
do
it
,
and
mourn
as
well
for
our
failings
in
the
manner
as
the
matter
of
our
obedience
;
and
as
willingly
forgive
injuries
as
we
are
that
God
should
forgive
us
our
sins
.
3.
We
must
say
Amen
as
well
to
the
Doxology
as
to
the
Petitions
.
6.
Our
Hallelujahs
should
be
as
loud
and
frequent
as
our
Hosannahs
,
in
our
praises
as
our
prayers
,
it
shews
that
we
ought
to
pray
with
the
understanding
.
Vers.
14.
For
if
ye
forgive
men
their
trespasses
,
your
heavenly
Father
will
also
forgive
you
.
For
if
ye
forgive
,
&c.
]
It
is
not
said
,
if
ye
will
forgive
,
but
if
ye
do
forgive
,
lest
men
should
flatter
themselves
with
an
intention
to
forgive
hereafter
.
Chrysost.
observ.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Greek
signifieth
generally
lighter
offences
,
of
purpose
to
meet
with
that
disposition
that
generally
is
in
revengefull
people
,
who
use
to
aggravate
injuries
that
are
done
them
,
and
make
mountains
of
mole-hils
;
Christ
cals
them
but
mistakes
,
and
though
the
same
word
be
used
in
the
next
verse
concerning
our
offences
against
God
,
it
makes
the
sense
the
fuller
,
for
it
is
as
if
I
should
say
,
You
must
not
expect
that
God
will
forgive
you
the
least
offences
if
you
do
not
forgive
your
brethren
;
but
if
you
will
say
it
signifieth
greater
sins
also
,
Eph.
2.5
.
Then
since
the
word
signifieth
both
,
it
shews
,
that
we
are
not
to
forgive
lesser
but
greater
injuries
.
3.
It
is
not
said
,
if
you
forgive
not
your
brethren
,
but
men
,
we
are
not
only
to
forgive
them
that
are
Saints
and
brethren
,
but
all
men
good
and
bad
.
4.
It
is
not
said
,
if
you
forgive
men
their
trespasse
but
trespasses
,
to
shew
,
be
they
never
so
many
,
as
seventy
times
seven
,
Mat.
18.
though
there
a
certain
number
be
put
for
an
uncertain
,
and
such
a
number
,
it
will
somewhat
pose
a
man
to
know
what
the
product
is
,
so
that
if
a
mans
heart
were
not
corrupt
,
it
were
easier
to
forgive
then
to
cast
that
number
up
.
5.
Our
forgiving
men
their
trespasses
is
not
the
cause
,
but
the
necessary
antecedent
to
our
assurance
of
Gods
forgiving
us
ours
.
Or
1.
A
certainsign
,
as
our
love
to
the
brethren
is
not
the
cause
of
our
passing
from
death
to
life
,
1
John
3.14
.
of
Gods
forgiving
us
,
is
a
motive
of
our
forgiving
others
,
Ephes.
4.
ult.
6.
See
that
God
will
not
be
behinde
hand
with
us
,
for
if
we
forgive
never
so
freely
,
he
will
as
freely
forgive
;
if
we
forgive
many
injuries
he
will
forgive
us
as
many
.
Nay
we
may
not
amiss
put
the
emphasis
upon
those
two
words
Theirs
and
Yours
,
for
certainly
both
in
number
and
greatnesse
Ours
exceed
,
mens
offences
are
an
hundred
,
ours
ten
thousand
,
theirs
as
pence
,
ours
as
talents
.
7.
Heavenly
Father
may
be
added
here
,
to
shew
the
aggravations
of
our
sins
,
all
our
sins
are
against
a
Father
,
and
a
heavenly
Father
,
the
greatnesse
and
goodnesse
of
God
doth
much
aggravate
our
sins
;
it
is
as
if
Christ
should
say
,
He
that
injures
you
,
it
may
be
you
are
not
his
father
,
or
tam
pater
nemo
,
not
such
a
father
,
or
certainly
not
his
heavenly
Father
,
his
injuries
are
not
against
so
much
greatnesse
,
nor
so
much
love
as
thine
.
8.
Or
else
Father
is
added
to
teach
us
our
duty
by
that
relation
which
we
have
to
God
,
for
children
ought
to
be
like
their
father
,
and
the
Apostle
argues
from
this
relation
to
the
duty
,
Eph.
5.1
.
from
our
relation
to
God
,
and
vers.
2.
from
our
relation
to
Christ
,
for
if
we
forgive
not
we
are
neither
like
a
father
nor
yet
like
our
brother
.
Vers.
15.
But
if
ye
forgive
not
men
their
trespasses
,
neither
will
your
Father
forgive
your
trepasses
.
But
if
ye
forgive
not
,
&c.
]
1.
It
is
worth
enquiry
why
Christ
doth
return
to
speak
to
the
fifth
Petition
rather
then
any
of
the
rest
.
1.
It
may
be
to
discover
unto
us
the
backwardnesse
of
our
hearts
to
this
duty
,
and
indeed
our
Saviours
earnestnesse
in
pressing
of
it
appears
many
wayes
:
1.
In
that
our
Saviour
in
so
short
a
form
of
prayer
as
this
is
,
should
put
in
a
clause
concerning
this
matter
.
2.
That
he
should
put
this
clause
in
such
a
way
,
that
whensoever
we
pray
our
prayers
should
be
so
farre
from
doing
of
us
good
,
that
in
stead
of
being
supplications
or
deprecations
,
they
should
be
imprecations
if
we
neglect
this
duty
.
3.
That
after
Christ
hath
done
this
prayer
he
should
speak
to
this
clause
rather
then
any
other
.
4.
That
he
should
adde
such
a
grievous
punishment
for
neglecting
of
this
duty
which
virtually
includes
all
other
punishment
,
for
if
our
sins
be
not
forgiven
we
are
liable
to
all
evil
temporal
,
spiritual
and
eternal
.
So
that
this
is
such
a
sinne
that
doth
not
only
bring
upon
us
some
peculiar
punishment
,
as
other
sins
do
,
but
the
punishment
of
all
our
other
sins
.
3.
See
the
wonderfull
goodnesse
of
God
even
to
the
very
wicked
in
this
particular
,
or
else
why
should
God
be
so
earnest
that
his
children
should
not
revenge
in
private
injuries
on
his
enemies
,
no
not
so
much
as
to
hate
them
?
4.
Christ
doth
not
speak
any
thing
to
the
clause
before
the
prayer
be
fully
ended
,
to
shew
,
that
we
ought
during
the
time
of
our
prayer
to
keep
close
to
the
work
,
and
not
to
give
way
to
deviating
and
distracting
thoughts
.
5.
A
revengefull
Christian
,
1.
Because
diametrally
opposite
to
the
expresse
and
frequent
command
of
Christ
.
2.
All
his
prayers
are
but
virtually
imprecations
upon
himself
.
3.
All
the
guilt
and
punishment
of
his
sins
lies
to
the
utmost
upon
him
.
Vers.
16.
Moreover
,
when
ye
fast
,
be
not
as
the
hypocrites
,
of
a
sad
countenance
,
for
they
disfigure
their
faces
,
that
they
may
appear
unto
men
to
fast
:
Verily
I
say
unto
you
,
they
have
their
reward
.
Moreover
,
when
ye
fast
be
not
as
the
hypocrites
]
First
,
It
shews
,
that
fasting
is
a
duty
in
the
time
of
the
Gospel
;
For
1.
It
is
not
If
you
fast
,
but
when
ye
fast
,
Christ
supposes
that
Christians
should
fast
.
2.
It
is
not
said
,
Do
not
what
hypocrites
do
,
but
Be
not
as
the
hypocrites
,
not
blaming
their
fasting
but
their
manner
of
fasting
.
3.
Christ
setting
down
the
manner
of
performing
this
duty
,
shews
,
that
it
is
a
duty
not
a
sinne
,
for
Christ
would
never
take
so
much
care
to
direct
us
how
to
sin
,
since
that
which
in
it self
is
a
sin
can
never
be
well
done
.
4.
Generally
hypocrites
do
not
use
to
do
works
publickly
for
acceptance
of
men
,
which
materially
are
sinne
.
Many
other
arguments
may
be
produced
to
prove
it
,
but
that
I
intend
not
in
these
Annotations
for
the
future
to
use
any
argument
,
but
what
are
in
the
Word
.
Secondly
,
Our
Saviour
here
speaks
of
private
not
publick
fasts
,
as
before
he
did
of
private
and
closet
prayer
;
for
as
for
publick
prayers
,
we
may
love
to
pray
in
the
Synagogues
,
to
joyn
with
the
Assemblies
of
the
Saints
,
for
it
is
lawful
for
us
to
wear
sackcloth
,
nay
it
is
unlawfull
for
us
to
come
with
jewels
and
ornaments
in
publick
fasts
,
nor
indeed
at
all
times
in
private
fasts
,
as
we
see
in
David
and
Ahab
,
whom
God
did
commend
as
to
that
particular
.
Thirdly
,
He
doth
not
say
,
Do
not
what
hypocrites
do
,
but
be
not
what
hypocrites
are
,
we
may
,
we
must
do
many
things
which
they
do
;
but
though
our
outward
actions
should
be
,
yet
our
inward
frame
of
hearts
should
never
be
the
same
with
theirs
,
for
prophane
men
generally
erre
in
the
matter
,
but
hypocrites
in
the
manner
of
performance
.
Fourthly
,
He
may
not
be
said
to
fast
,
that
is
forced
to
it
for
want
of
food
,
for
the
Apostle
useth
one
word
to
expresse
hunger
,
and
another
voluntary
fast
,
2
Cor.
11.27
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
fasting
may
be
an
affliction
,
but
it
is
no
religious
duty
.
Fifthly
,
The
word
translated
sad
countenance
signifieth
fiercely
,
ghostly
,
as
that
of
a
wilde
beast
,
as
of
a
Bear
robbed
of
her
whelps
,
but
our
translation
is
very
full
,
for
it
is
not
alwayes
taken
in
a
bad
sense
,
for
it
is
used
of
the
Apostles
,
Luke
20.17
.
All
that
was
sad
in
the
Pharisees
was
their
countenance
,
whereas
in
private
fasts
before
men
,
all
that
should
be
sad
in
us
is
our
hearts
.
Sixthly
,
The
word
translated
Disfiguring
their
faces
,
signifies
to
corrupt
,
macerate
,
to
destroy
the
very
countenance
,
as
if
they
were
not
the
same
men
,
whether
it
was
by
their
often
fasting
they
grew
lean
and
meager
,
or
else
by
dirting
of
their
faces
,
the
word
is
used
,
vers.
19.
and
as
rust
takes
away
the
beauty
of
those
metals
that
are
rusty
;
and
as
moths
do
eat
holes
in
garments
,
so
their
countenance
by
often
fasting
,
and
not
washing
,
lost
their
colour
and
figure
.
Vers.
17.
But
thou
when
thou
fastest
,
anoint
thy
head
and
wash
thy
face
.
Vers.
18.
That
thou
appear
not
unto
men
to
fast
,
but
unto
thy
Father
which
is
in
secret
:
and
thy
Father
which
seeth
in
secret
,
shall
reward
thee
openly
.
But
thou
when
thou
fastest
,
&c.
]
1.
That
is
in
thy
private
fast
,
vid.
v.
16.
2.
Nor
is
it
to
be
taken
as
if
we
were
bound
to
wash
our
face
and
anoint
our
head
,
but
the
scope
of
our
Saviour
is
,
that
none
by
our
countenance
or
otherwise
,
should
know
when
we
fast
.
Vers.
19.
Lay
not
up
for
your selves
treasures
upon
earth
,
where
moth
and
rust
doth
corrupt
,
and
where
thieves
break
thorow
and
steal
.
Lay
not
up
treasure
]
First
,
Our
Saviour
having
said
,
Chap.
5.20
.
That
our
righteousness
must
exceed
the
righteousness
of
the
Scribes
and
Pharisees
,
i.e.
the
doctrinals
of
the
Scribes
,
and
practicals
of
the
Pharisees
,
and
having
shewed
the
errours
of
the
Scribes
in
the
5th
Chapter
,
he
comes
in
the
6th
Chapter
to
shew
the
wickednesse
of
the
Pharisees
,
and
how
our
righteousnesse
must
exceed
theirs
.
Three
special
sins
he
reproves
,
of
which
the
Pharisees
were
eminently
guilty
,
Hypocrisie
,
Covetousnesse
and
Pride
,
which
they
shewed
in
censuring
of
others
;
in
this
verse
and
the
rest
of
this
Chapter
,
our
Saviour
comes
to
speak
against
covetousnesse
,
which
consists
in
two
things
;
Either
in
desire
of
abundance
,
or
in
the
anxious
desire
of
things
necessary
;
against
the
first
he
speaks
in
this
verse
.
The
word
translated
Lay
up
,
signifies
not
only
to
lay
up
,
but
to
gather
together
:
and
in
the
word
there
are
two
things
:
1.
The
prohibition
,
then
2.
The
reason
:
and
one
may
paraphrase
the
words
thus
:
Do
not
gather
abundance
and
lay
them
up
for
your selves
,
for
though
you
lay
them
up
for
your selves
,
you
are
likely
to
have
the
least
share
of
them
,
for
either
the
moth
,
the
rust
,
or
the
thief
will
destroy
that
which
you
have
taken
so
much
care
to
gather
up
.
Secondly
,
The
reason
why
[
for
your selves
]
is
put
in
,
may
be
,
1.
Because
that
generally
those
that
have
none
but
themselves
to
provide
for
are
most
covetous
,
Eccles.
4.8
.
where
it
is
not
said
children
but
childe
,
yet
not
so
much
as
one
to
provide
for
.
2.
Because
that
a
covetous
man
of
all
men
himself
enjoyes
least
of
his
riches
,
for
a
covetous
man
wanteth
all
things
,
but
most
of
all
what
he
hath
,
Proverbs
13.7
.
&
28.8
.
What
thou
layest
up
while
thou
livest
,
thou
enjoyest
not
when
thou
diest
,
so
that
what
you
lay
up
you
lay
it
not
up
for
your self
.
3.
Because
it
is
lawfull
to
lay
up
for
our
children
,
but
not
for
our selves
,
2
Cor.
12.14
.
yet
even
then
also
we
must
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Lay
up
abundance
:
That
saying
of
the
Father
in
this
case
is
worth
the
observation
,
Si
multos
habueris
filios
,
sed
Christus
unus
,
si
nullo●
unicus
;
the
way
to
make
thy
children
poor
,
is
,
not
to
make
the
poor
thy
children
.
4.
Because
it
is
impossible
by
laying
treasure
on
earth
to
make
that
part
of
thy self
which
is
not
thy self
rich
,
viz.
thy
soul
;
for
the
soul
of
Abraham
,
Isaac
and
Jacob
,
are
called
Abraham
,
Isaac
and
Jacob.
Thirdly
,
Treasures
,
to
shew
,
that
those
which
hoard
up
wealth
are
immoderate
in
their
desires
and
layings
up
;
for
a
little
money
may
not
be
called
a
treasure
,
and
it
is
here
,
Lay
not
for
your
self
a
treasure
,
but
treasures
.
Fourthly
,
The
corruptiblenesse
of
earthly
treasures
is
manifested
in
this
,
that
there
is
no
kinde
of
creature
,
whether
animate
or
inanimate
,
but
hath
power
to
destroy
them
.
Nay
,
some
of
them
may
be
destroyed
by
that
creature
which
of
all
is
easiest
destroyed
,
viz.
a
moth
,
which
is
but
a
flying
worm
,
nay
of
all
the
weakest
,
for
tinea
dum
tangitur
frangitur
;
nay
they
are
destroyed
from
themselves
,
from
that
corruption
which
themselves
breed
,
as
the
garment
doth
the
moth
,
and
metals
rust
.
Fifthly
,
The
judgement
of
God
is
seen
in
this
,
That
he
hath
appointed
means
for
those
riches
that
are
laid
up
to
be
destroyed
;
for
the
moth
nor
the
rust
do
consume
those
things
we
use
;
nay
the
rust
doth
not
only
destroy
thy
riches
,
but
brings
destruction
on
thee
,
Jam.
1.3
.
Sixthly
,
There
are
many
wayes
to
destroy
our
treasures
,
sometimes
our
estates
do
moulder
away
insensibly
and
by
degrees
,
so
to
be
as
a
moth
is
taken
Hos.
5.12
.
sometimes
by
open
violence
,
and
all
at
once
,
when
thieves
break
thorow
and
steal
.
Seventhly
,
This
shews
the
extraordinary
care
that
rich
men
have
to
secure
them
,
for
breaking
thorow
shews
that
they
are
put
up
in
strong-holds
;
indeed
some
kinde
of
riches
the
moth
and
rust
cannot
destroy
,
as
gold
and
precious
stones
,
but
those
cannot
be
secured
from
thieves
;
nor
can
all
the
strength
thou
canst
make
keep
off
their
violence
,
for
it
is
not
said
a
thief
breaketh
thorow
,
but
thieves
,
if
thou
canst
secure
them
against
private
robberies
,
thou
canst
not
against
publick
invasion
,
and
indeed
a
covetous
man
little
differs
from
a
thief
himself
;
thieves
steal
from
the
rich
and
covetous
men
from
the
poor
,
thou
art
a
thief
in
keeping
from
the
poor
,
and
he
is
a
thief
in
taking
from
the
rich
.
Vers.
20.
But
lay
up
for
your selves
treasures
in
heaven
,
where
neither
moth
nor
rust
doth
corrupt
,
and
where
thieves
do
not
break
thorow
and
steal
.
But
lay
up
for
your selves
]
It
answers
an
objection
,
What
must
we
do
with
the
overplus
of
our
estates
?
Divers
there
are
if
they
spend
all
their
incomes
and
gains
must
either
live
luxuriously
,
as
the
rich
man
,
Luke
16.19
.
or
else
lay
up
,
&c.
our
Saviour
doth
as
it
were
say
,
You
need
not
do
either
;
for
God
hath
provided
a
place
larger
and
safer
for
you
to
lay
up
your
abundance
in
.
2.
No
other
treasures
are
laid
up
for
our selves
,
but
what
we
bestow
upon
the
poor
,
those
we
lay
up
in
heaven
we
enjoy
,
those
in
earth
we
lose
.
3.
A
covetous
worldly
man
layes
up
abundance
for
his
children
,
but
if
we
ask
him
what
he
has
laid
up
for
himself
,
he
must
answer
Nothing
.
4.
It
teaches
us
to
be
liberal
to
the
poor
;
a
man
is
not
said
to
have
laid
up
a
treasure
that
has
laid
up
some
few
shillings
;
so
if
thy
gifts
to
the
poor
be
but
few
and
small
thou
hast
not
laid
up
a
treasure
.
5.
The
reason
why
we
should
lay
up
our
treasure
in
heaven
is
,
because
that
that
is
a
safe
place
,
no
thieves
come
to
heaven
to
steal
it
,
&c.
6.
It
shews
,
that
the
riches
of
the
Saints
are
unseen
,
they
are
treasures
laid
up
,
and
all
such
are
kept
in
secret
.
7.
That
as
covetous
men
do
not
onely
lay
up
of
their
abundance
,
but
also
deprive
themselves
of
most
necessaries
to
increase
their
treasures
;
so
it
shews
,
that
we
should
not
out
of
our
abundance
give
to
the
poor
,
but
out
of
our
wants
,
out
of
our
mouth
,
and
from
our
backs
to
relieve
them
that
are
in
extream
wants
.
Vers.
21.
For
where
your
treasure
is
,
there
will
your
heart
be
also
.
For
where
your
treasure
is
]
This
is
the
second
reason
why
we
should
lay
up
our
treasure
in
heaven
.
For
1.
As
in
vers.
19.
our
treasures
will
be
lost
if
we
lay
them
on
earth
;
so
here
,
our
hearts
will
be
like
our
treasures
,
if
they
will
be
heavenly
our
hearts
will
be
heavenly
,
as
Aramundus
Visabunda
sayes
,
a
man
has
seven
daughters
,
his
daughters
in
respect
of
their
parents
are
equal
,
but
if
one
man
is
a
Husbandman
,
another
a
Merchant
,
another
a
Knight
,
another
a
Lord
,
&c.
according
to
their
husbands
so
are
they
dignified
;
so
the
hearts
of
men
all
equal
by
nature
,
but
their
love
is
such
as
the
thing
on
which
they
bestow
it
,
earthly
if
to
the
earth
,
heavenly
if
to
heaven
.
2.
We
may
evidently
know
from
this
what
that
is
which
we
love
most
,
our
fears
,
desires
,
hopes
,
joyes
,
love
,
are
placed
in
our
summum
bonum
.
Vers.
22.
The
light
of
the
body
is
the
eye
:
If
therefore
thine
eye
be
single
,
thy
whole
body
shall
be
full
of
light
.
Vers.
23.
But
if
thine
eye
be
evil
,
thy
whole
body
shall
be
full
of
darkness
.
If
therefore
the
light
that
is
in
thee
be
darkness
,
how
great
is
that
darkness
!
The
light
of
the
body
is
the
eye
,
&c.
]
This
is
a
third
reason
or
confirmation
of
the
second
,
why
we
should
not
lay
up
our
treasures
,
&c.
and
it
stands
thus
,
As
the
eye
is
to
the
body
,
so
the
aim
and
intention
of
the
soul
is
to
the
faculties
thereof
:
for
as
if
the
dark
eye
lets
not
in
light
,
the
whole
body
is
dark
,
though
the
Sunne
shine
never
so
bright
upon
it
;
so
if
that
which
we
mainly
look
after
,
and
aim
at
,
viz.
the
end
and
scope
of
our
actions
,
be
earthly
,
be
our
actions
never
so
glorious
they
are
earthly
also
;
for
prayer
,
&c.
though
in
it self
it
be
spiritual
it
becomes
carnal
if
the
end
be
carnal
.
Here
our
Saviour
shews
the
great
mischief
that
comes
from
the
former
,
viz.
that
our
religious
actions
become
carnal
,
and
it
stands
thus
,
If
so
be
that
thy
most
religious
and
holiest
performances
,
which
in
respect
of
the
matter
of
the
duty
are
good
,
it
they
become
carnal
because
you
do
them
for
a
carnal
end
;
what
are
your
other
actions
,
which
in
respect
of
matter
,
manner
,
end
,
and
all
are
carnal
?
And
how
great
must
thy
darknesse
needs
be
if
thy
light
be
darknesse
?
For
if
the
prayers
and
sacrifices
of
the
wicked
be
an
abomination
,
what
are
their
blasphemies
?
Vers.
24.
No
man
can
serve
two
masters
:
for
either
he
will
hate
the
one
and
love
the
other
,
or
else
he
will
hold
to
the
one
,
and
despise
the
other
.
Ye
cannot
serve
God
and
Mammon
.
No
man
can
serve
two
masters
,
&c.
]
Our
Saviour
puts
this
to
answer
a
tacit
Objection
of
such
as
will
say
,
That
the
laying
up
treasures
on
earth
hinders
not
the
laying
up
treasures
in
heaven
,
and
that
they
can
serve
both
God
and
Mammon
,
which
our
Saviour
utterly
denies
in
this
verse
,
and
it
is
impossible
for
one
to
have
two
last
ends
at
once
,
and
there
be
many
truths
and
reasons
included
in
this
verse
,
1.
That
whatsoever
is
our
last
end
is
our
master
,
for
both
we
and
all
our
actions
are
subservient
to
that
which
we
make
our
summum
bonum
,
and
a
covetous
man
is
not
so
properly
said
to
have
his
riches
,
as
his
riches
him
,
as
one
that
has
a
violent
feaver
,
though
he
be
said
to
have
a
feaver
,
yet
properly
the
feaver
has
him
.
2.
That
we
may
love
other
things
subordinately
and
relatively
to
God
;
for
it
is
not
having
but
serving
riches
that
undoeth
us
.
3.
That
one
cannot
both
love
and
hate
God
,
and
so
of
despising
and
cleaving
,
and
by
consequence
whosoever
loves
not
God
,
and
trust
not
in
God
,
hates
God
and
despises
God
.
4.
Let
us
do
never
so
many
actions
which
God
has
commanded
,
if
we
do
them
not
out
of
love
it
is
no
obedience
.
Vers.
25.
Therefore
,
I
say
unto
you
,
Take
no
thought
for
your
life
,
what
you
shall
eat
,
or
what
ye
shall
drink
,
nor
yet
for
your
body
,
what
ye
shall
put
on
:
Is
not
the
life
more
then
meat
?
and
the
body
then
raiment
?
Take
no
thought
for
your
]
1.
Now
our
Saviour
shews
many
reasons
why
we
should
not
be
over-carefull
for
things
necessary
,
as
before
concerning
superfluities
.
Those
things
that
are
necessary
to
keep
body
and
soul
together
,
and
so
reduceth
the
necessaries
of
this
life
to
food
and
raiment
.
2.
All
care
is
not
here
forbid
;
but
distracting
care
,
as
the
word
signifies
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
We
may
have
a
diligent
care
of
providing
for
our
families
,
but
we
must
not
have
a
care
of
diffidence
,
while
we
provide
we
must
not
deny
or
doubt
of
Gods
providence
.
3.
The
words
are
not
to
be
taken
,
as
if
we
should
not
take
thought
as
gluttons
do
what
curious
dish
they
may
eat
of
,
but
it
is
the
want
of
a
poor
man
that
knows
not
what
to
do
,
not
as
if
out
of
abundance
of
choice
,
knew
not
what
to
take
,
but
out
of
extream
want
knew
not
how
to
get
any
thing
to
eat
or
drink
.
4.
The
word
Mirimua
does
include
a
reason
to
dehort
us
from
this
care
;
for
as
we
should
take
care
that
our
bodies
be
not
torn
in
pieces
,
so
should
we
take
care
that
our
minde
be
not
distracted
,
for
a
sedated
and
quiet
minde
is
a
greater
comfort
then
all
those
things
that
our
care
can
procure
us
,
aequè
miser
qui
omnia
concupiscit
,
ac
qui
nihil
possidet
.
The
first
reason
why
we
should
not
be
solicitous
about
such
things
,
but
rely
upon
Gods
goodnesse
,
stand
thus
,
He
that
will
give
a
jewel
will
not
deny
a
farthing
,
he
gave
you
life
without
your
caring
or
desiring
of
it
,
and
framed
your
body
without
your
care
;
will
he
not
much
more
give
you
that
which
is
lesse
?
Or
thus
,
Since
your
life
is
such
a
jewel
,
and
your
body
such
a
stately
structure
,
sure
he
will
not
let
the
one
fall
to
the
ground
,
nor
the
other
fall
to
decay
for
want
of
repairs
,
and
lose
a
thing
of
so
great
value
for
want
of
that
which
is
of
lesse
value
,
as
food
and
raiment
are
in
comparison
of
life
.
This
shews
the
folly
of
gluttons
,
who
live
that
they
may
eat
,
as
if
food
were
better
then
life
,
as
also
the
pride
of
some
others
who
use
fashions
that
are
hurtfull
for
their
health
,
as
if
the
raiment
were
better
then
the
body
.
The
consideration
of
former
mercies
is
a
strong
argument
to
trust
God
for
the
future
,
1
Sam.
17.
Vers.
26.
Behold
the
fowls
of
the
air
,
for
they
sow
not
,
neither
do
they
reap
,
nor
gather
into
barns
,
yet
your
heavenly
Father
feedeth
them
,
Are
ye
not
much
better
then
they
?
Behold
the
fowls
of
the
air
,
&c.
]
Arg.
2.
Which
will
appear
when
we
have
explained
the
terms
.
1.
Birds
are
named
,
because
of
all
creatures
they
seem
to
take
the
lesse
care
for
their
food
,
many
of
them
spend
their
whole
life
,
as
it
were
in
singing
,
you
might
be
as
cheerfull
as
they
,
and
be
fed
.
Or
2.
Fowls
are
named
because
of
the
multitude
of
them
,
there
being
vast
flocks
of
them
.
3.
Because
most
of
them
do
eat
more
proportionable
to
their
bulk
then
beasts
do
,
and
that
is
the
reason
as
some
say
that
Luke
particularizes
in
the
Raven
,
and
Psal.
147.9
.
and
as
others
,
because
the
old
Ravens
leave
their
young
in
their
nest
before
they
are
able
to
provide
for
themselves
,
but
a
worm
breeding
out
of
their
dung
creeps
to
their
mouth
and
feeds
them
:
Or
as
others
,
that
they
thrust
their
young
out
of
their
nest
before
they
are
able
to
flie
up
and
down
,
and
so
disinabled
to
provide
for
themselves
,
and
yet
God
feeds
them
.
4.
Why
that
no
particular
is
here
named
,
and
named
in
Luke
,
to
shew
that
God
does
not
provide
for
particular
fowls
,
but
for
all
in
general
.
5.
It
is
not
said
for
fowls
,
but
for
fowls
of
the
air
,
to
shew
,
that
for
divers
fowls
that
are
domestick
we
provide
for
them
,
but
who
provides
for
the
fowls
of
the
air
?
6.
They
use
no
means
to
provide
for
themselves
as
you
do
,
for
they
neither
sow
,
&c.
7.
He
is
not
their
father
,
but
your
father
.
8.
He
is
a
heavenly
father
,
and
if
he
that
is
heavenly
will
provide
for
fowls
,
much
more
for
you
that
are
heavenly
in
respect
of
your
souls
.
9.
Here
is
another
argument
,
viz.
that
Gods
people
are
better
:
if
we
feed
our
dogs
,
will
we
let
our
children
starve
?
that
in
the
former
:
if
we
take
care
of
our
earthen
vessels
,
will
we
not
take
care
of
our
jewels
?
Every
one
of
you
are
better
then
all
they
,
as
one
jewel
is
more
worth
then
the
common
vessels
of
our
house
.
They
have
a
double
excellency
over
them
,
they
are
better
,
and
they
are
much
better
then
carrion
brought
to
the
nest
.
10.
Your
Father
feeds
them
,
that
with
them
he
may
feed
you
,
so
that
terminatively
you
are
the
object
of
his
providence
to
them
;
so
that
when
you
see
them
fed
you
may
see
God
providing
them
for
you
.
Vers.
27.
Which
of
you
by
taking
thought
,
can
adde
one
cubit
to
his
stature
?
Which
of
you
by
taking
thought
]
Here
our
Saviour
adds
another
Argument
,
viz.
the
unprofitablenesse
of
our
care
,
as
if
he
should
say
,
As
you
shall
be
fed
and
nourished
without
you
care
,
so
with
your
care
alone
you
shall
not
be
nourished
;
and
it
is
put
by
way
of
question
to
make
the
affirmation
stronger
,
and
it
is
put
more
emphatically
there
;
as
if
he
should
say
,
Not
onely
every
one
of
you
,
but
never
an
one
,
let
his
skill
be
never
so
great
:
and
there
is
something
more
,
for
it
is
as
if
Christ
should
say
thus
,
You
cannot
with
all
your
care
get
food
,
but
suppose
you
could
get
that
,
yet
when
you
have
it
you
cannot
make
your
food
nourishing
,
and
make
you
grow
,
you
must
trust
God
for
that
when
all
is
done
,
you
cannot
make
your
stomack
digest
and
turn
your
food
into
nourishment
,
you
cannot
only
not
give
your self
your
whole
stature
,
but
you
cannot
give
your self
one
cubit
.
Vers.
28.
And
why
take
ye
thought
for
raiment
?
Consider
the
Lilies
of
the
field
,
how
they
grow
:
they
toil
not
,
neither
do
they
spin
.
Vers.
29.
And
yet
I
say
unto
you
,
that
even
Solomon
in
all
his
glory
was
not
arayed
like
one
of
these
.
And
why
take
ye
thought
for
raiment
?
&c.
]
1.
Now
our
Saviour
comes
to
the
second
thing
that
is
needfull
for
this
life
,
which
is
raiment
,
and
he
puts
it
here
by
way
of
Question
,
not
positively
,
as
for
food
,
to
shew
,
that
of
the
two
there
are
fewer
Why
's
to
be
given
for
taking
thought
for
raiment
then
for
food
,
it
being
lesse
necessary
for
life
,
not
onely
because
that
in
divers
Countreys
a
man
may
live
without
raiment
alwayes
,
and
in
all
Countreys
farre
longer
then
we
can
without
food
;
and
if
we
are
well
cloathed
our
garments
will
last
us
longer
farre
,
so
that
there
is
not
cause
of
renuing
of
them
,
as
there
is
of
our
eating
and
drinking
.
2.
Our
Saviour
doth
confirm
this
from
Gods
providence
,
which
does
farre
more
abound
in
respect
of
raiment
,
both
in
respect
of
the
excellency
of
the
raiment
,
as
also
in
respect
of
the
meannesse
of
those
things
which
he
cloaths
,
for
the
grasse
is
not
of
so
much
excellency
as
the
fowls
of
the
air
,
and
yet
their
raiments
are
farre
more
excellent
in
comparison
then
the
food
of
the
fowls
,
for
it
is
said
,
That
Solomon
in
all
his
glory
was
not
arrared
as
they
.
3.
The
Lilies
,
it
may
be
meant
specially
the
Tulip
,
it
being
one
kinde
of
Lily
,
and
of
all
flowers
the
flower
of
the
greatest
beauty
and
variety
and
of
the
least
use
,
for
it
is
good
neither
for
food
nor
physick
,
and
therefore
it
is
said
,
it
is
cast
into
the
oven
,
but
especially
concerning
his
colour
and
beauty
is
spoken
here
,
for
Violets
,
nor
Roses
,
nor
any
other
flowers
differ
comparably
from
one
another
in
colour
as
this
doth
,
and
here
is
added
The
Lilies
of
the
field
,
not
of
our
garden
,
concerning
which
we
seem
to
do
something
for
them
by
our
care
,
But
who
cloatheth
the
Lilies
of
the
fields
?
Further
,
they
do
nothing
towards
their
cloathing
,
They
neither
spin
nor
toil
,
&c.
you
do
both
,
yet
God
cloaths
them
;
nay
he
cloaths
them
better
then
any
man
was
cloathed
.
Kings
generally
are
the
richest
arrayed
,
and
the
magnisicentest
of
Kings
,
as
we
reade
of
,
was
Solomon
,
yet
Solomon
was
not
only
not
ordinarily
cloathed
as
well
as
they
,
nay
in
his
interview
,
nay
in
the
entertainment
of
Embassadours
,
nay
in
all
his
glory
he
was
not
arrayed
as
one
of
these
.
4.
But
you
will
say
,
How
is
this
true
?
was
not
all
the
robes
of
Solomon
so
excellent
as
the
cloathing
of
the
Lilies
?
In
this
the
Lilies
did
exceed
his
cloathing
,
their
colours
were
natural
,
his
artificial
,
and
so
it
exceeds
as
much
as
a
native
beauty
doth
paint
;
a
beautiful
woman
is
far
more
beautiful
then
the
most
excellent
of
painting
;
but
indeed
this
cannot
easily
be
made
out
,
for
our
Saviour
bids
us
consider
the
Lilies
,
and
there
need
a
great
deal
of
consideration
to
discover
it
;
and
from
it
we
may
learn
thus
much
,
In
the
meanest
of
Gods
creatures
God
has
shewn
so
much
wisdom
,
that
it
needs
the
wisest
mans
study
to
fathour
its
depth
.
Nay
sometimes
God
doth
put
abundance
of
honour
upon
those
things
which
seem
most
mean
,
in
so
much
that
Galen
which
was
little
better
then
an
Atheist
,
in
his
consideration
of
the
structure
of
the
head
,
and
other
parts
of
the
body
,
is
silent
,
as
to
the
knowledgement
of
God
,
yet
when
he
comes
to
consider
the
foot
stands
admiring
,
and
confesses
a
Deity
.
5.
You
may
see
how
that
from
every
creature
of
God
,
if
we
would
but
consider
it
,
we
might
gain
abundance
of
spiritual
advantage
;
no
Chymist
in
the
world
can
make
such
a
rare
extract
of
the
creature
as
a
Christian
,
they
make
medicines
for
feavers
,
gouts
,
&c.
from
the
creature
,
but
they
cannot
draw
from
them
an
antidote
against
infidelity
,
but
a
Christian
can
.
6.
It
shews
,
that
we
should
not
alwayes
go
gorgeously
arrayed
,
every
day
alike
,
this
was
the
sinne
of
the
glutton
,
Luk.
16.19
.
but
Solomon
was
not
alwayes
in
all
his
glory
.
7.
Since
our
Saviour
sets
down
our
labour
,
spinning
,
&c.
as
a
help
to
our
faith
,
it
tacitly
approves
of
our
using
means
:
and
though
there
be
some
gallants
that
neither
toil
nor
spin
,
and
yet
Solomon
in
all
his
glory
is
not
arrayed
like
one
of
them
,
yet
we
are
to
use
some
lawfull
calling
,
though
not
to
supply
our
temporal
wants
,
yet
that
we
may
be
more
able
to
relieve
others
,
and
to
preserve
our selves
from
the
temptations
of
idlenesse
.
8.
Solomon
is
named
for
two
reasons
,
1.
Because
he
was
the
richest
.
2.
The
wisest
:
his
riches
enabled
him
for
the
matter
of
his
garments
,
and
his
wisdom
for
the
artifice
of
them
,
to
have
the
exactest
in
the
world
.
Vers.
30.
Wherefore
if
God
so
clothe
the
grasse
of
the
field
,
which
to
day
is
,
and
to
morrow
is
cast
into
the
oven
,
Shall
he
not
much
more
clothe
you
,
O
ye
of
little
faith
!
Vers.
31.
Therefore
take
no
thought
,
saying
,
What
shall
we
eat
?
or
what
shall
we
drink
?
or
wherewith
shall
we
be
cloathed
?
Wherefore
if
God
so
clothe
the
grasse
of
the
field
,
&c.
]
Now
our
Saviour
comes
to
apply
what
he
said
,
and
it
stands
thus
:
First
,
Concerning
the
means
of
the
creature
over
which
the
providence
of
God
thus
watcheth
.
1.
It
is
called
grasse
.
2.
In
respect
of
its
continuance
,
it
lasts
but
as
it
were
for
a
day
.
3.
It
is
of
little
use
,
for
it
is
cast
into
the
oven
;
then
we
must
consider
,
though
it
be
thus
mean
,
how
much
God
does
for
it
,
1.
He
clothes
it
.
2.
He
so
clothes
it
.
And
the
Argument
stands
thus
:
1.
In
respect
of
you
,
You
are
far
better
then
the
Lilies
.
And
2.
There
is
an
emphasis
in
clothe
,
it
is
not
said
,
so
clothe
,
partly
to
strengthen
our
faith
,
viz.
If
he
will
give
such
excellent
cloathing
to
Lilies
,
will
he
give
no
cloathing
at
all
to
you
?
and
partly
to
abate
our
desires
of
these
earthly
things
,
there
is
no
promise
made
of
rich
cloathing
,
only
of
cloathing
.
Secondly
,
Our
Saviour
doth
not
say
,
that
you
have
but
little
faith
,
O
ye
of
little
faith
!
but
doth
say
that
it
is
so
little
that
it
would
make
man
stand
admired
.
Vers.
32.
(
For
after
all
these
things
do
the
Gentiles
seek
)
for
your
heavenly
Father
knoweth
that
ye
have
need
of
all
these
things
.
For
after
all
these
things
do
the
Gentiles
seck
]
Learn
First
,
That
the
ends
and
objects
of
a
Christians
thoughts
ought
to
be
higher
and
more
sublime
then
that
of
Heathens
.
Nay
even
in
those
things
that
we
do
common
with
the
Heathen
,
though
our
actions
be
the
same
,
yet
our
ends
should
be
higher
.
Secondly
,
The
Heathen
do
not
sinne
in
seeking
for
these
things
,
but
first
in
seeking
them
so
earnestly
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
added
to
the
verb
denotes
.
Thirdly
,
In
considering
the
providence
of
God
over
these
earthly
things
.
Fourthly
,
It
is
to
be
noted
,
that
after
our
Saviour
has
again
repeated
the
thing
from
which
he
dehorted
them
against
,
yet
he
proceeds
to
further
motives
and
reasons
;
it
shews
thus
much
,
how
hardly
we
are
drawn
from
these
distrustful
cares
,
we
need
to
have
line
upon
line
and
motive
.
This
is
another
reason
why
we
should
not
take
care
for
these
things
,
and
it
stands
thus
,
If
so
be
that
God
knows
all
your
wants
,
and
is
able
to
relieve
them
,
and
willing
to
supply
them
;
you
need
not
take
such
care
,
but
he
knows
that
we
stand
in
need
of
these
things
,
and
is
willing
to
relieve
us
,
because
he
is
our
Father
,
and
is
able
,
because
he
is
in
heaven
.
2.
It
is
enough
for
a
Father
that
is
able
to
know
the
wants
of
his
children
,
and
certainly
God
knows
our
wants
more
then
we
our selves
do
.
5.
And
Gods
being
our
Father
differs
from
our
earthly
being
our
father
,
for
we
were
the
children
of
the
devil
,
he
adopted
us
to
be
his
sons
,
and
he
that
will
give
us
so
great
a
blessing
as
sonship
when
we
were
enemies
,
much
more
will
he
give
us
so
small
a
blessing
as
food
when
we
are
sons
.
Vers.
33.
But
seek
ye
first
the
kingdom
of
God
and
his
righteousnesse
,
and
all
these
things
shall
be
added
unto
you
.
But
seek
ye
first
]
1.
That
the
word
But
shews
,
that
we
cannot
do
both
,
and
indeed
our
cares
for
worldly
things
doth
both
much
hinder
us
from
,
and
distracts
us
in
holy
duties
.
2.
The
word
changed
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
shews
,
that
that
we
should
not
seek
heaven
anxiously
and
distractedly
,
but
our
very
endeavours
after
grace
should
be
like
the
running
of
a
swift
deep
river
,
not
like
tumultuous
waters
of
a
raging
sea
;
our
endeavours
should
be
as
fervent
as
may
be
,
but
without
distraction
;
like
as
they
say
of
the
heavens
,
though
their
motions
be
exceeding
swift
,
non
strepitum
edunt
sed
harmoniam
.
3.
Not
only
in
this
sense
our
endeavours
should
be
first
of
heaven
,
viz.
That
our
first
thoughts
when
we
awake
should
be
heavenly
,
as
also
the
first
part
of
our
lives
should
be
dedicated
to
God
,
Eccles.
12.5
.
but
especially
by
first
is
meant
we
should
chiefly
and
most
earnestly
seek
after
those
things
.
4.
The
word
in
the
original
added
,
that
they
shall
be
cast
into
the
bargain
,
as
when
one
buyes
wares
of
any
great
value
,
they
cast
in
things
of
small
price
into
the
bargain
.
Hence
we
learn
,
1.
How
inconsiderable
these
things
are
in
comparison
of
grace
and
glory
,
as
giving
grace
and
heaven
are
not
to
be
compared
with
Gods
giving
us
Christ
,
Rom.
8.32
.
2.
We
may
learn
;
that
whosoever
that
seeks
for
the
kingdom
of
God
and
his
righteousnesse
,
shall
surely
have
it
,
for
how
can
these
be
added
to
them
if
they
be
not
given
at
all
?
5.
We
must
as
well
seek
for
grace
as
glory
;
he
that
seeks
for
the
kingdom
of
heaven
without
righteousnesse
,
hath
no
promise
that
he
shall
have
either
.
6.
We
must
not
expect
superfluities
and
abundance
,
it
is
not
all
things
,
but
all
these
things
.
Vers.
34.
Take
therfore
no
thought
for
the
morrow
:
for
the
morrow
shall
take
thought
for
the
things
of
it self
;
sufficient
unto
the
day
is
the
evil
thereof
.
Take
no
thought
then
]
1.
That
as
long
as
we
live
in
this
life
there
is
not
a
day
but
we
shall
meet
with
evil
enough
temporal
or
spiritual
.
2.
It
is
great
imprudence
to
multiply
our
own
evils
which
we
do
by
grieving
for
affliction
past
,
and
by
projecting
evils
to
come
,
and
haply
those
evils
that
will
never
come
,
when
to
morrow
comes
let
it
care
for
it self
,
haply
thou
mayest
not
live
while
to
morrow
.
3.
Voluntary
outward
mortifications
,
as
those
of
Capuchins
,
Hermites
,
&c.
are
abundantly
,
it
is
like
one
that
should
put
more
Aloes
or
Wormwood
,
or
such
bitter
ingredients
into
a
potion
then
the
Physitian
required
,
and
then
boast
of
or
complain
that
he
has
drunk
a
very
bitter
potion
.
4.
God
does
not
delight
to
afflict
his
people
,
for
he
puts
no
more
evil
in
any
day
then
what
is
sufficient
,
he
gives
afflictions
by
measure
,
Isa.
27.8
.
but
mercies
without
measure
,
but
heaped
up
and
running
over
;
but
how
much
it
runs
over
is
not
known
.
MATTHEW
VII
.
Vers.
1.
Judge
not
,
that
ye
be
not
judged
.
Vers.
2.
For
with
what
judgement
ye
judge
,
ye
shall
be
judged
:
and
with
what
measure
ye
mete
,
it
shall
be
measured
to
you
again
.
JUdge
not
,
&c.
]
Now
our
Saviour
comes
to
the
third
fault
whereof
the
Pharisees
were
exceeding
guilty
in
their
practice
,
viz.
their
censoriousnesse
in
judging
all
besides
themselves
,
which
is
abundantly
set
down
by
those
that
write
of
them
,
that
when
they
came
from
market
or
any
publick
meeting
they
would
wash
themselves
,
&c.
because
they
supposed
they
touched
wicked
men
,
which
the
Prophet
toucheth
when
he
sayes
,
Stand
off
,
I
am
more
holy
then
thou
.
Publick
judicature
is
not
here
condemned
,
but
private
censuring
,
and
that
in
two
things
,
1.
In
the
judging
others
to
be
guilty
for
doing
those
things
which
the
Law
forbad
not
,
when
they
judge
men
to
be
guilty
for
omitting
their
traditions
and
ceremonies
,
which
were
but
inventions
of
men
,
which
Paul
hints
,
Rom.
14.3
.
So
also
Jam.
4.11
.
the
meaning
is
this
,
He
that
judgeth
and
condemneth
his
brother
for
doing
that
which
the
Law
forbids
not
,
condemneth
the
Law
of
imperfection
,
as
if
the
Law
had
not
forbidden
all
that
was
to
be
forbidden
or
commanded
.
To
break
the
Law
may
be
an
act
of
impotency
,
but
to
judge
an
act
of
arrogance
,
so
that
judging
here
and
condemning
may
thus
differ
,
he
may
be
said
sinfully
to
judge
another
who
condemneth
him
for
doing
that
which
though
he
did
he
sinneth
not
in
doing
,
and
he
may
be
said
to
condemn
another
sinfully
whom
the
Law
condemneth
for
doing
,
but
he
hath
no
just
grounds
to
conclude
that
he
did
,
especially
rash
and
uncharitable
judging
of
persons
is
here
condemned
.
2.
All
censuring
is
forbid
:
1.
In
respect
of
the
matter
,
when
we
judge
things
that
are
doubtfull
to
be
certain
,
that
are
small
sins
to
be
great
sins
,
that
are
indifferent
to
be
sinfull
,
or
those
that
are
sinfull
to
lay
greater
aggravation
upon
them
then
in
hypothesi
belongs
to
them
,
to
judge
the
intentions
of
others
.
Reason
2.
The
reason
is
,
that
howsoever
we
carry
our selves
to
others
,
we
must
expect
the
same
measure
from
men
,
for
so
Luke
,
though
we
may
not
exclude
Gods
judging
of
us
also
.
But
you
will
say
,
Is
it
measured
to
every
one
according
as
they
measured
to
others
,
and
those
that
are
most
holy
should
be
least
censured
.
Resp.
1.
This
hath
a
tendency
to
it
,
if
wicked
men
will
judge
so
,
they
go
diametrically
opposite
to
that
which
the
carriage
of
the
righteous
enclines
them
unto
.
2.
Certainly
as
to
God
,
this
will
come
to
passe
that
God
will
deal
to
every
man
according
as
he
deals
to
his
brother
.
2.
In
respect
of
the
grounds
and
rice
from
whence
it
proceeds
,
viz.
to
Judge
others
out
of
envy
,
malice
,
pride
,
or
from
vanity
of
wit
,
when
we
are
subject
to
shew
our
wit
in
discovering
others
faults
.
3.
In
respect
of
the
manner
,
when
we
do
it
rashly
and
uncharitably
,
uncompassionately
,
not
out
of
hatred
of
the
sinne
,
but
of
the
person
,
and
not
that
others
or
he
may
be
edified
,
but
that
he
may
be
disgraced
.
4.
In
respect
of
the
end
,
when
it
is
done
not
to
edification
,
as
brotherly
reproof
.
Or
secondly
,
to
make
our selves
seem
more
holy
by
the
detecting
the
faults
of
others
,
as
if
we
were
vertuous
,
because
others
are
vicious
.
Vers.
3.
And
why
beholdest
thou
the
mote
that
is
in
thy
brothers
eye
,
but
considerest
not
the
beam
that
is
in
thine
own
eye
?
Why
beholdest
]
1.
We
must
consider
why
we
behold
the
more
in
our
brothers
eye
,
and
we
shall
finde
a
great
deal
of
rottennesse
at
the
core
;
the
Why
of
hypocrites
words
and
works
are
abominable
,
while
their
outside
is
specious
;
hence
that
of
Luke
16.15
.
Is
it
the
love
of
thy
brother
?
Not
so
,
for
then
thou
wouldst
more
hate
it
in
thy self
then
in
others
,
for
the
love
of
our selves
is
to
be
the
rule
of
our
love
of
our
neighbours
.
Is
it
the
honour
of
God
that
troubles
thee
?
then
thou
wouldest
be
more
offended
at
a
beam
then
a
more
.
Is
it
the
filthinesse
of
sin
?
he
that
hates
uncleannesse
hates
it
most
the
nearer
it
is
to
him
,
he
hates
uncleannesse
in
his
house
,
more
in
his
chamber
,
more
in
his
face
,
but
thou
art
more
troubled
at
a
more
in
thy
brothers
eye
,
then
a
beam
in
thy
own
.
Behold
]
1.
There
is
no
such
reason
thou
shouldest
wonder
that
there
is
a
mote
in
thy
brothers
eye
.
When
thou
seest
a
wicked
man
,
thou
hast
more
reason
to
wonder
that
thou
art
not
worse
,
then
that
he
is
so
bad
.
2.
Thou
shouldest
rather
weep
for
,
and
cover
thy
brothers
faults
,
then
stand
gazing
on
them
.
The
word
doth
as
well
signifie
to
take
heed
to
or
care
of
,
as
to
behold
,
Col.
4.17
.
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
it
may
very
well
signifie
here
,
for
presently
after
our
Saviour
brings
him
in
as
taking
care
to
pull
out
the
mote
out
of
thy
brothers
eye
.
Mote
]
1.
Hypocrites
are
curious
in
discerning
the
faults
of
others
,
though
one
hath
but
one
fault
,
it
is
not
motes
but
more
,
and
that
a
very
small
one
,
for
it
is
not
a
beam
but
more
.
2.
They
behold
the
faults
,
never
look
upon
the
graces
of
their
brethren
,
a
mote
can
scarce
cover
a
considerable
part
of
the
eye
,
but
they
look
upon
the
mote
and
not
the
eye
.
3.
They
look
upon
others
sins
but
not
upon
their
repentance
,
a
mote
in
the
eye
will
make
it
weep
,
but
hypocrites
take
no
notice
of
the
tears
but
of
the
sinne
;
thou
seest
thy
brothers
sinne
,
but
thou
knowest
nor
his
sighs
and
groans
,
nor
tears
in
secret
.
David
defiles
his
bed
,
but
he
washeth
his
couch
with
his
tears
.
Brothers
cye
]
1.
He
being
thy
brother
thy
brotherly
love
should
cover
a
multitude
of
sin
.
It
may
be
the
reason
why
our
Saviour
names
the
word
Brother
,
is
because
that
those
that
generally
speak
ill
of
others
,
use
to
pretend
a
great
deal
of
friendship
and
love
,
and
then
adde
their
slander
,
which
like
an
Antidote
given
with
poison
makes
it
more
deadly
,
and
upon
the
point
it
shews
,
that
those
that
do
so
,
do
but
dissemble
,
for
if
thou
lovest
him
as
a
brother
,
how
comest
thou
to
discover
one
small
fault
when
thou
coverst
a
multitude
of
sins
?
But
considerest
not
]
1.
This
is
one
mischief
of
prying
into
anothers
fault
,
that
one
discerns
not
his
own
;
he
that
is
so
much
abroad
must
needs
be
a
stranger
at
home
.
Beam
]
1.
Thou
art
worse
then
he
,
because
his
is
but
a
more
,
thine
a
beam
.
2.
He
may
consider
his
mote
,
and
bewail
it
,
for
ought
thou
knowest
,
but
thou
considerest
not
thy
beam
.
One
special
use
we
should
make
of
anothers
vice
,
to
look
unto
our selves
of
greater
,
it
may
be
he
sins
not
against
so
much
means
,
so
many
mercies
,
so
that
that
very
sinne
which
is
but
a
mote
in
his
eye
,
is
a
beam
in
thine
.
But
you
will
say
,
Hath
every
one
that
spies
a
mote
in
his
brothers
eye
a
beam
in
his
own
?
Yes
,
since
it
is
a
beam
to
espie
a
mote
in
his
brothers
eye
.
Vers.
4.
Or
how
wilt
thou
say
to
thy
brother
,
Let
me
pull
out
the
mote
out
of
thine
eye
,
and
behold
,
a
beam
is
in
thine
own
eye
?
How
wilt
thou
say
,
&c.
]
How
,
that
is
,
How
canst
thou
have
the
face
to
say
when
thou
art
guilty
of
the
same
sinne
,
as
Plato
said
to
one
who
brought
him
a
book
,
Nulli
est
contradicendum
,
he
returned
it
immediately
,
saying
,
Cur
contradicentibus
contradicis
?
Nay
when
thou
art
not
only
guilty
of
the
same
,
but
farre
greater
,
which
thy
brother
cannot
chuse
but
see
,
since
one
that
hath
a
mote
in
his
eye
can
see
better
then
one
that
hath
a
beam
.
2.
Our
Saviour
gives
such
an
instance
that
is
most
proper
to
this
purpose
,
for
he
that
is
deaf
,
or
almost
sick
of
any
other
disease
,
is
not
so
much
disenabled
to
cure
another
that
is
sick
of
the
same
,
as
one
that
hath
an
infirmity
in
his
sight
,
for
against
him
there
lies
a
double
objection
;
1.
If
you
can
cure
me
,
why
can
you
not
your self
?
2.
The
eye
is
a
tender
place
,
and
needs
therefore
in
all
actual
operation
concerning
it
to
have
a
Ladies
hand
,
but
a
Hawks
eye
.
Vers
5.
Thou
hypocrite
,
first
cast
out
the
beam
out
of
thine
own
eye
,
and
then
shalt
thou
see
clearly
to
cast
out
the
mote
out
of
thy
brothers
eye
.
Thou
hypocrite
,
&c.
]
1.
No
greater
sign
of
hypocrisie
then
to
be
curious
in
the
espying
out
of
others
faults
,
and
yet
at
the
same
time
to
indulge
greater
in
our selves
.
2.
No
Minister
in
the
world
so
fit
to
reprove
and
cure
others
,
as
those
that
have
experience
of
the
wayes
of
cure
of
their
own
sins
,
and
he
is
fitter
,
1.
Because
he
hath
more
skill
.
2.
He
will
do
it
with
more
tendernesse
and
compassion
.
3.
We
must
not
despise
the
counsel
and
preaching
of
those
that
have
been
wicked
,
if
now
they
are
converted
.
We
must
not
say
that
such
an
one
had
a
beam
in
his
own
eye
,
but
blesse
God
that
it
is
now
out
.
Vers.
6.
Give
not
that
which
is
holy
unto
the
dogs
,
neither
cast
ye
your
pearles
before
swine
,
lest
they
trample
them
under
their
feet
,
and
turn
again
and
rent
you
.
Give
not
that
which
is
holy
,
&c.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
First
,
Some
make
this
verse
to
have
coherence
with
the
former
,
and
then
it
is
a
direction
of
our
Saviour
to
us
,
whom
we
are
not
to
reprove
,
viz.
that
are
not
sensible
of
reproofs
,
but
like
swines
,
say
one
,
what
they
will
they
regard
not
,
such
are
voluptuous
sots
.
2.
Such
as
are
outragious
under
reproofs
,
and
flie
in
the
face
of
the
reprover
,
and
then
it
runs
parallel
with
that
of
Solomon
,
Reprove
not
a
scorner
.
Then
the
observations
are
,
1.
That
reproof
is
an
holy
thing
,
and
being
so
should
be
for
nothing
but
those
things
which
are
against
God
.
2.
That
reproof
is
to
be
prized
of
as
a
jewel
,
so
David
counts
it
a
precious
balm
,
Prov.
25.12
.
3.
That
whosoever
snarls
at
or
is
unsenselesse
of
reproof
,
puts
himself
out
of
the
way
of
conversion
.
Pearls
are
called
yours
,
either
because
that
they
belong
not
to
wicked
,
or
because
none
else
do
prize
them
save
Gods
people
.
Secondly
,
Others
do
expound
it
of
all
Ordinances
,
especially
of
the
Sacrament
,
then
observe
1.
Then
they
are
highly
to
be
prized
as
pearls
,
and
to
be
prepared
for
as
holy
things
.
2.
Then
this
is
the
same
with
that
advice
of
our
Saviour
,
If
you
come
into
a
City
and
they
receive
you
not
,
depart
out
of
that
City
,
and
shake
off
the
dust
;
such
sordid
and
sottish
men
are
meant
here
by
swine
;
or
else
that
of
our
Saviour
,
When
they
persecute
you
in
one
City
flee
to
another
;
such
are
dogs
which
snarl
and
flie
in
the
face
of
such
as
preach
to
them
the
Gospel
.
Thirdly
,
Some
will
have
it
meant
of
those
that
after
conversion
return
with
the
dog
to
the
vomit
,
and
with
the
sowe
to
the
wallowing
in
the
mire
,
and
such
are
to
be
excommunicated
,
and
not
suffered
to
be
partakers
of
holy
things
.
Vers.
7.
Ask
,
and
it
shall
be
given
you
,
seek
,
and
ye
shall
finde
:
knock
,
and
it
shall
be
opened
unto
you
.
Ask
]
To
have
this
cohere
with
the
former
is
somewhat
difficult
,
but
the
coherence
may
be
in
a
double
respect
:
1.
As
an
answer
to
the
quarrellings
of
wicked
men
,
for
if
at
the
last
day
they
shall
quarrel
with
God
,
and
say
,
You
never
gave
us
grace
to
serve
you
,
but
it
may
be
answered
,
Why
do
you
complain
that
you
have
not
that
which
you
never
desired
?
if
you
had
asked
you
might
have
had
.
2.
Or
it
may
answer
an
Objection
of
Gods
people
,
for
if
they
shall
say
,
we
know
not
how
to
reprove
,
or
whom
to
reprove
,
then
this
is
the
same
with
that
of
James
Ch.
1.5
.
If
any
man
lack
wisdom
,
let
him
ask
,
&c.
3.
It
may
be
a
Directory
to
the
Apostles
,
as
before
our
Saviour
,
it
is
shewn
whom
they
should
not
preach
to
;
so
here
,
he
shews
whom
they
should
,
whosoever
desires
earnestly
and
importunately
,
you
should
not
refuse
to
preach
to
such
people
.
4.
But
if
you
consider
the
words
in
themselves
,
the
Observations
are
,
1.
That
whatsoever
mercy
we
have
,
it
is
of
free
grace
,
we
do
nothing
for
it
:
a
beggar
cannot
say
that
he
deserves
alms
because
he
asketh
.
2.
See
the
wonderfull
goodnesse
of
God
that
will
no
way
be
angry
for
our
importunity
;
if
a
beggar
knocks
and
will
take
no
answer
,
we
are
angry
with
him
,
but
God
is
most
pleased
with
those
that
knock
oftnest
and
loudest
.
3.
God
doth
not
therefore
not
grant
our
prayers
at
first
,
because
he
will
not
give
us
the
things
we
desire
:
if
when
we
ask
God
seems
to
go
away
,
it
is
because
we
should
seek
him
,
and
if
when
we
shout
and
cry
he
shutteth
out
our
prayers
,
it
is
that
we
should
knock
,
Lam.
9.8
.
Christ
doth
divers
times
give
without
asking
,
and
is
found
of
them
that
seek
him
not
,
&c.
but
we
have
no
promise
to
relie
upon
in
such
a
case
.
Vers.
8.
For
every
one
that
asketh
,
receiveth
:
and
he
that
seekth
,
findeth
:
and
to
him
that
knocketh
,
it
shall
be
opened
.
For
every
one
that
asketh
,
&c.
]
Our
Saviour
takes
off
an
objection
,
if
any
one
should
plead
their
own
unworthinesse
,
he
saith
that
Every
one
,
and
not
some
that
asketh
,
receiveth
:
But
you
will
say
,
How
can
that
be
true
?
Are
there
not
many
of
Gods
people
desire
health
and
other
temporall
blessings
,
&
c
?
Our
Saviour-answers
this
vers.
11.
2.
It
is
not
said
that
he
shall
receive
,
but
doth
receive
,
partly
because
it
is
a
great
gift
of
God
to
be
able
to
pray
for
the
Spirit
.
Or
3.
Because
he
shall
as
surely
receive
,
as
if
he
had
already
received
.
3.
It
shews
thus
much
,
That
whosoever
receives
any
blessing
without
asking
is
a
thief
,
and
rather
steals
the
blessing
then
receives
it
;
receiving
doth
imply
a
giver
.
4.
That
our
Saviour
doth
adde
this
chiefly
to
increase
our
confidence
;
for
the
same
thing
is
manifestly
included
in
the
former
verse
,
yet
because
that
our
infidelity
needs
promise
upon
promise
,
our
Saviour
doth
rather
indeed
repeat
then
adde
this
verse
to
the
former
.
Vers.
9.
Or
what
man
is
there
of
you
,
whom
if
his
sonne
ask
bread
,
will
he
give
him
a
stone
?
Vers.
10.
Or
if
he
ask
a
fish
,
will
he
give
him
a
serpent
?
What
man
is
there
,
&c.
]
1.
Our
Saviour
proves
à
fortiori
,
that
God
will
give
good
things
unto
his
children
,
and
it
stands
thus
,
If
you
that
are
evil
,
that
are
creatures
,
and
so
infinitely
inferiour
to
God
,
but
that
are
wicked
men
,
and
so
inferiour
to
man
in
his
innocency
;
if
you
account
it
motive
enough
to
know
the
wants
of
your
children
,
and
what
is
good
for
them
,
much
more
,
&c.
there
is
some
natural
good
remains
in
all
.
Secondly
,
Wicked
men
,
Why
is
it
not
said
,
If
your
son
ask
bread
,
will
you
not
give
it
him
?
but
in
stead
of
that
it
is
,
Will
you
give
him
a
stone
?
as
if
there
were
no
medium
betwixt
giving
of
bread
,
and
giving
a
stone
,
&c.
The
reason
may
be
first
,
as
if
Christ
should
say
,
When
they
ask
you
bread
,
you
will
give
it
them
,
but
you
will
be
sure
not
to
give
that
which
shall
mischief
them
;
if
there
be
any
so
unnatural
amongst
you
,
that
when
your
sonne
asks
a
fish
,
if
he
will
not
give
him
a
fish
,
surely
he
will
not
give
him
a
scorpion
:
Now
thus
stands
the
case
between
you
and
your
heavenly
Father
,
that
if
he
should
not
give
his
Spirit
to
them
that
ask
him
,
they
must
needs
have
the
evil
spirit
,
for
there
is
no
medium
,
whosoever
hath
not
the
one
must
needs
have
the
other
.
Thirdly
,
In
the
redition
of
the
simile
,
Christ
doth
not
say
,
How
much
more
shall
be
not
give
good
things
to
his
children
,
but
to
them
that
ask
him
,
to
shew
that
all
that
are
frequent
in
that
duty
are
his
children
.
Fourthly
,
It
is
not
said
,
that
God
alwayes
gives
the
very
thing
we
ask
,
for
sometimes
it
is
not
good
for
us
,
or
not
so
good
for
us
as
that
which
he
gives
us
,
2
Cor.
12.
for
sometimes
we
ask
a
stone
and
he
gives
us
bread
,
sometimes
a
serpent
,
and
he
gives
us
a
fish
.
Fifthly
,
See
the
wonderfull
liberality
of
God
,
as
1.
He
gives
freely
,
only
for
asking
.
2.
He
gives
that
which
is
good
.
3.
He
gives
not
only
one
good
thing
,
but
all
good
things
;
for
it
is
not
only
good
thing
but
things
,
and
it
is
not
the
least
act
of
his
wisdome
and
goodnesse
,
not
to
give
them
except
they
be
good
.
Vers.
11.
If
ye
then
being
evil
,
krow
how
to
give
good
gifts
unto
your
children
,
how
much
more
shall
your
Father
which
is
in
heaven
give
good
things
to
them
that
ask
him
?
Vers.
12.
Therefore
all
things
whatsoever
ye
would
that
men
should
do
to
you
,
do
ye
even
so
to
them
:
for
this
is
the
Law
and
the
Prophets
.
Therefore
whatsoever
]
Our
Saviour
here
concludes
with
that
general
Directory
concerning
our
carriage
towards
others
,
because
that
to
set
down
every
particular
would
be
endlesse
.
2.
This
rule
must
admit
of
some
limitations
,
viz.
that
if
the
thing
be
unlawfull
that
we
would
have
others
do
to
us
,
we
must
not
do
the
same
to
them
:
as
for
example
,
The
woman
that
in
time
of
famine
would
have
and
had
her
neighbours
childe
for
food
,
she
was
not
bound
the
next
day
to
give
her
childe
to
her
neighbour
.
3.
All
which
the
Prophets
did
preach
is
not
included
in
their
rule
,
for
the
Credenda
are
not
included
,
but
the
Agenda
,
and
they
also
concerning
such
things
,
and
concern
the
duties
of
the
second
Table
.
Vers.
13.
Enter
ye
in
at
the
strait
gate
,
for
wide
is
the
gate
,
and
broad
is
the
way
that
leadeth
to
destruction
,
and
many
there
be
which
goe
in
thereat
.
Enter
in
at
the
strait
,
&c.
]
1.
Our
life
is
compared
to
travelling
,
it
is
but
a
journey
either
to
heaven
or
hell
,
we
are
but
viatores
,
therefore
must
not
set
up
a
rest
here
.
2.
There
are
but
two
wayes
and
two
ends
of
every
man
living
,
every
one
goes
either
in
the
way
to
heaven
,
or
in
the
way
to
hell
,
none
can
go
neither
way
,
nor
both
wayes
.
3.
No
man
that
gives
himself
liberty
to
do
whatsoever
he
desires
,
may
imagine
that
he
goes
in
the
way
to
heaven
.
4.
It
is
not
enough
for
us
to
come
and
look
in
at
the
gate
,
and
see
,
and
understand
what
God
would
have
us
to
do
,
if
we
enter
not
in
,
and
do
that
which
we
understand
of
the
minde
of
God
.
5.
This
is
a
sufficient
motive
to
perswade
any
one
patiently
to
bear
and
to
go
thorow
all
difficulties
and
straits
,
that
the
end
of
them
is
everlasting
life
,
1
Cor.
15.
ult.
6.
It
shews
that
by
nature
we
are
not
in
the
right
way
,
for
it
is
a
way
out
of
the
reach
of
nature
.
Vers.
14.
Because
strait
is
the
gate
,
and
narrow
is
the
way
which
leadeth
unto
life
,
and
few
there
be
that
finde
it
.
For
strait
]
There
are
two
reasons
why
we
endeavour
not
to
finde
the
way
to
heaven
.
1.
Because
every
one
by
nature
loves
carnal
liberty
,
Psal.
2.2
.
2.
Because
there
are
so
many
that
go
in
the
wayes
of
hell
,
evil
example
is
a
dangerous
and
prevailing
temptation
.
3.
That
this
notwithstanding
is
enough
to
deterre
us
from
the
sinful
pleasures
of
the
world
and
flesh
,
that
their
end
is
destruction
,
Isa.
50.11
.
Vers.
15.
Beware
of
false
prophets
which
come
to
you
in
sheeps
cloathing
,
but
inwardly
they
are
ravening
wolves
.
Beware
of
false
prophets
]
1.
For
the
adherence
,
it
may
stand
thus
:
As
I
have
already
warned
you
of
prophanenesse
and
licentiousnesse
,
I
shewing
that
that
would
lead
you
to
destruction
,
so
now
lest
you
should
be
carelesse
of
the
matters
of
doctrine
,
for
errours
in
judgement
are
as
destructive
as
prophanenesse
.
2.
As
they
are
as
destructive
,
so
they
are
more
likely
to
be
fallen
into
,
we
are
more
apt
to
be
deceived
by
errours
then
prophanenesse
,
in
many
respects
,
1.
Because
no
one
almost
doth
justifie
and
plead
for
prophanenesse
,
for
drunkards
almost
are
come
to
that
impudence
as
to
tell
you
that
you
must
be
drunk
,
but
all
hereticks
lay
it
on
your
conscience
to
believe
their
errours
,
and
they
doe
not
only
preach
it
for
a
truth
,
but
generally
for
a
fundamental
truth
.
2.
Because
of
the
subtilty
of
deceivers
;
prophane
persons
are
not
comparably
so
wise
in
their
generations
as
hereticks
are
.
3.
Prophanenesse
is
generally
more
dangerous
to
infect
those
that
scarely
have
any
shadow
of
religion
in
their
life
;
but
heresies
mainly
Gods
people
;
prophanenesse
is
amongst
the
Heathens
,
but
heresies
in
the
Church
;
therefore
that
may
be
one
reason
why
false
prophets
are
called
wolves
,
because
their
drift
is
to
destroy
sheep
.
4.
There
is
no
calling
under
heaven
so
excellent
,
but
the
devil
hath
some
of
his
agents
that
professe
it
.
We
reade
of
false
prophets
,
false
apostles
,
false
Christs
,
and
those
that
pretended
to
be
gods
that
were
not
Gods
.
5.
Christ
hath
set
down
many
signs
,
some
more
and
some
lesse
,
openly
to
know
false
prophets
by
,
1.
Their
subtilty
,
signified
in
this
word
beware
.
We
need
take
great
heed
,
or
else
we
shall
be
deceived
.
2.
Because
generally
they
come
to
you
of
their
own
accord
,
not
sent
by
God
or
man
.
3.
In
respect
of
their
fair
carriage
and
pretences
,
They
come
in
sheeps
cloathing
.
4.
Their
fair
conversation
comes
not
from
an
inward
principle
,
it
is
but
put
on
as
a
garment
,
and
they
care
not
for
holinesse
,
they
can
part
with
it
without
any
trouble
,
as
a
man
can
put
off
his
cloaths
without
pain
,
a
sheep-skin
cannot
be
taken
off
from
a
sheep
without
a
great
deal
of
pain
,
but
from
a
wolf
it
may
,
because
they
only
put
it
on
.
5.
By
their
earnestnesse
and
insatiablenesse
in
spreading
their
errours
,
They
compasse
sea
and
land
,
this
may
be
intimated
in
ravening
.
Lastly
,
It
is
by
their
fruits
.
Vers.
16.
Ye
shall
know
them
by
their
fruits
:
Do
men
gather
grapes
of
thorns
or
figs
of
thistles
?
By
their
fruits
]
1.
That
there
is
none
of
Satans
instruments
can
learn
so
much
subtilty
of
him
,
but
God
gives
his
people
wisdom
enough
to
discover
them
that
they
may
be
known
.
2.
The
Question
is
,
What
is
meant
there
by
fruits
?
And
how
it
differs
from
the
sheeps
cloathing
?
Some
make
their
sheeps
cloathing
to
be
only
their
fair
pretences
,
as
the
Papists
say
,
when
they
go
about
to
seduce
:
now
it
is
pity
such
an
one
,
of
such
parts
,
should
go
to
hell
for
want
of
knowledge
,
&c.
Others
make
them
to
be
their
fair
carriage
and
pious
conversation
.
Some
make
their
fruits
to
be
their
doctrine
:
but
it
is
safest
to
take
in
both
,
for
though
it
be
generally
true
to
say
,
that
those
that
come
unto
us
before
they
be
sent
,
do
generally
preach
errours
,
yet
the
full
meaning
of
the
Text
may
be
this
,
Let
men
come
to
you
with
never
such
fair
pretences
,
telling
you
how
much
they
love
you
,
and
what
care
they
have
of
your
souls
,
&c.
yet
you
must
take
heed
that
their
fair
words
deceive
you
not
,
look
to
their
doctrines
not
their
pretences
.
So
for
their
conversations
it
may
be
you
cannot
know
them
,
by
one
or
two
observations
,
yet
by
much
observation
you
may
,
for
generally
hereticks
are
wicked
men
,
and
errours
end
in
prophanenesse
.
3.
Take
heed
of
judging
by
blossoms
,
for
then
the
thorn
will
be
more
glorious
that
way
then
the
vine
.
4.
You
must
not
judge
by
one
,
but
by
their
fruits
,
that
is
,
by
their
constant
walkings
.
1.
It
shews
the
difference
between
the
conversation
of
the
Saints
and
false
prophets
;
you
may
stick
grapes
to
thorns
,
but
thorns
do
not
bring
forth
those
grapes
,
so
their
holinesse
proceeds
not
from
any
root
from
within
.
2.
It
shews
the
noxious
nature
of
false
prophets
,
they
are
like
thorns
and
thistles
.
3.
You
may
see
the
excellency
of
true
Prophets
,
they
are
like
vines
and
fig-trees
.
4.
Generally
these
thorns
and
thistles
,
these
hereticks
grow
in
the
sluggards
fields
,
where
Gods
Ministers
,
his
husbandmen
do
not
plough
and
sowe
.
They
may
be
compared
to
thorns
,
because
they
so
easily
get
in
,
but
with
much
difficulty
get
out
.
Vers.
17.
Even
so
every
good
tree
bringeth
forth
good
fruit
:
but
a
corrupt
tree
bringeth
forth
evil
fruit
.
Vers.
18.
A
good
tree
cannot
bring
forth
evil
fruit
,
neither
can
a
corrupt
tree
bring
forth
good
fruit
.
Vers.
19.
Every
tree
that
bringeth
not
forth
good
fruit
,
is
hewen
down
and
cast
into
the
fire
.
Vers.
20.
Wherefore
by
their
fruits
ye
shall
know
them
.
Every
good
tree
,
&c.
]
1.
It
is
not
enough
for
a
Christian
to
have
the
leaves
of
profession
,
and
the
blossoms
of
resolution
,
but
must
have
the
fruit
of
holinesse
.
2.
That
no
unregenerate
man
can
do
one
action
that
is
good
;
the
word
fruit
is
in
the
singular
:
But
you
will
say
,
Neither
can
any
good
man
do
any
evil
action
,
that
follows
you
will
say
.
I
answer
,
that
in
a
good
man
there
are
two
principles
and
denominations
being
from
the
better
part
,
we
do
not
say
that
the
good
man
sins
,
as
the
Apostle
sayes
,
Not
I
,
but
sin
,
but
an
unregenerate
hath
but
one
principle
,
and
that
the
root
of
bitternesse
.
Some
good
fruit
may
be
stuck
upon
him
,
but
he
doth
not
bring
them
forth
;
so
a
wicked
mans
hand
may
give
alms
,
but
not
his
heart
.
Vers.
21.
Not
every
one
that
saith
unto
me
,
Lord
,
Lord
,
shall
enter
into
the
Kingdome
of
Heaven
:
but
he
that
doth
the
will
of
my
Father
which
is
in
Heaven
.
Not
every
one
that
]
One
may
pray
often
,
and
be
so
confident
of
our
interest
in
Christ
,
that
one
may
not
only
professe
to
men
,
that
Christ
is
a
Lord
,
but
tell
Christ
himself
that
he
is
our
Lord
.
2.
Our
obedience
to
Gods
will
must
be
constant
,
for
so
the
word
in
the
present
tense
imp●rteth
.
3.
It
is
not
said
,
the
things
that
my
Father
commands
,
but
the
will
of
my
Father
,
to
shew
,
1.
That
many
do
those
things
that
God
commands
,
that
yet
notwithstanding
do
not
Gods
will
,
but
wonderfully
displease
him
.
2
,
Or
to
shew
,
that
it
is
not
enough
to
do
what
God
commands
,
but
we
must
do
it
because
he
commands
us
.
4.
Christ
when
he
speaks
of
wicked
men
,
he
never
cals
God
their
Father
,
but
when
he
speaks
to
the
Saints
he
seldom
sayes
,
my
Father
,
but
your
Father
,
or
if
he
sayes
my
Father
,
he
addes
yours
also
.
Vers.
22.
Many
will
say
to
me
in
that
day
,
Lord
,
Lord
,
have
we
not
prophesied
in
thy
Name
?
and
in
thy
Name
have
cast
out
devils
?
and
in
thy
name
done
many
wonderfull
works
?
Many
will
say
to
me
in
that
day
,
&c.
]
1.
Observe
the
multitude
that
shall
perish
by
presumption
,
despair
kils
his
thousands
,
presumption
its
ten
thousands
.
2.
Consider
how
long
presumption
continues
,
one
may
die
and
not
have
presumption
removed
;
nay
at
the
day
of
Judgement
after
sentence
past
it
must
still
continue
,
for
these
words
may
very
well
be
supposed
to
be
spoken
after
Christ
speaking
his
sentence
,
for
so
it
did
evidently
appear
,
Mat.
25.44
.
they
dispute
their
innocency
with
Christ
after
the
sentence
given
:
'T
is
very
strange
that
all
the
terrours
of
the
day
of
judgement
cannot
shake
their
confidence
.
3.
The
wickednesse
of
a
Minister
hinders
not
the
efficacy
of
his
administrations
.
The
efficacy
of
Sacraments
depends
not
upon
the
piety
of
Ministers
.
A
wicked
man
may
cast
out
devils
miraculously
out
of
the
body
and
out
of
souls
,
and
yet
go
to
hell
himself
.
4.
It
is
a
dangerous
thing
to
try
our
states
by
gifts
of
edification
,
one
may
be
chosen
to
Apostleship
,
and
yet
not
chosen
to
salvation
,
Joh.
6.10
.
comp.
with
13.18
.
5.
One
may
have
faith
of
miracles
and
not
justifying
faith
,
one
may
both
heal
others
in
the
name
of
Christ
,
and
be
healed
in
body
himself
by
Christ
,
and
yet
be
a
cast-away
,
and
by
consequence
believe
Christ
when
he
gives
us
power
to
do
such
miracles
,
and
experimentally
finde
his
word
to
be
true
,
and
yet
that
experience
of
his
truth
in
those
things
,
may
be
without
the
believing
of
his
promises
or
obeying
of
his
commands
in
other
matters
.
6.
See
the
wonderfull
power
and
divinity
of
Christ
,
that
not
only
be
himself
cast
out
devils
,
but
could
authorize
whom
he
pleased
to
do
it
.
Vers.
23.
And
then
will
I
professe
unto
them
,
I
never
knew
you
:
Depart
from
me
,
ye
that
work
iniquity
.
And
then
will
I
profess
unto
,
&c.
]
1.
The
word
know
signifies
generally
amongst
the
Hebrews
knowledge
of
approbation
,
Psal.
1.
ult.
Rom.
7.15
.
1
Tim.
2.19
.
2.
It
is
one
of
the
strongest
places
to
prove
perseverance
,
for
those
to
whom
he
shall
say
Depart
,
he
sayes
also
,
that
he
never
knew
them
.
It
is
not
I
do
not
know
you
,
but
never
did
know
you
,
surely
if
they
ever
had
been
Christs
he
had
then
known
them
,
2
Tim.
2.19
.
Vers.
24.
Therefore
whosoever
heareth
these
sayings
of
mine
,
and
doth
them
,
I
will
liken
him
unto
a
wise
man
which
built
his
house
upon
a
rock
:
Vers.
25.
And
the
rain
descended
,
and
the
flouds
came
,
and
the
winds
blew
and
beat
upon
that
house
,
and
it
fell
not
,
for
it
was
founded
upon
a
rock
.
Every
one
that
heareth
,
&c.
]
1.
The
world
accounts
them
fools
that
are
holy
,
but
Christ
accounts
them
the
only
wise
.
2.
The
difference
betwixt
these
two
is
not
in
their
house
,
but
in
their
foundation
,
one
builds
his
hopes
upon
the
sands
,
the
other
upon
the
rocks
;
nay
it
may
be
the
presumption
of
the
wicked
may
carry
a
fairer
show
then
the
confidence
of
the
Saints
.
Confidence
doth
not
become
presumption
by
being
too
great
,
but
by
being
upon
false
grounds
.
3.
All
must
expect
at
one
time
or
other
by
afflictions
,
persecutions
or
temptations
to
have
their
confidence
tried
upon
what
foundation
it
stands
.
4.
Untill
persecution
,
&c.
ariseth
,
it
is
not
to
be
known
whose
profession
is
true
or
false
.
5.
Our
strength
is
not
from
our selves
,
but
from
the
rock
upon
which
we
are
built
,
1
Pet.
1.4
.
6.
When
a
Professour
fals
away
,
his
fall
is
very
great
and
notorious
.
7.
Therefore
try
not
what
thou
holdest
,
but
upon
what
grounds
;
if
thou
hast
no
grounds
for
thy
religion
but
education
,
custom
,
&c.
these
will
not
stand
a
storm
.
8.
One
Christ
is
better
then
a
thousand
creatures
,
one
rock
then
millions
of
sands
to
build
on
.
Vers.
28.
And
it
came
to
passe
,
when
Jesus
had
ended
these
sayings
,
the
people
were
astonished
at
his
doctrine
:
Vers.
29.
For
he
taught
them
as
one
having
authority
,
and
not
as
the
Scribes
.
And
it
came
to
pass
,
&c.
]
1.
We
must
stay
to
the
end
of
the
Sermon
,
else
we
shall
go
away
without
a
blessing
,
else
it
shews
some
dislike
of
the
Sermon
,
for
their
being
astonished
made
the
stay
.
2.
One
may
be
astonished
at
a
Sermon
by
which
he
is
not
converted
.
3.
One
that
is
a
true
Minister
hath
authority
over
his
hearers
,
let
their
persons
be
never
so
mean
,
in
respect
of
their
office
they
are
above
them
.
4.
A
Minister
ought
to
keep
up
his
authority
,
and
not
to
be
despised
by
his
people
,
1
Tim.
4.12
.
Tit.
2.15
.
5.
The
Question
may
be
,
Why
the
Evangelist
takes
such
special
notice
,
that
the
people
were
astonished
,
because
he
spoke
as
one
having
authority
,
and
seems
to
passe
by
the
matter
of
our
Saviours
Sermon
,
and
takes
notice
of
the
manner
of
delivering
of
it
,
one
would
think
rather
that
the
Evangelist
and
the
people
should
have
taken
notice
of
the
heavenlinesse
of
his
doctrine
rather
then
the
authority
with
which
he
delivered
it
.
The
reasons
may
be
,
First
,
It
is
said
in
respect
of
Christ
,
to
shew
the
difference
betwixt
his
preaching
and
all
others
,
for
whether
they
were
Prophets
,
Scribes
,
or
any
others
,
they
preach
not
so
authoritatively
as
Christ
did
,
for
the
Prophet
said
,
Thus
saith
the
Lord
;
the
Scribes
,
Thus
saith
such
a
Rabby
,
&c.
They
proved
what
they
said
by
the
testimony
of
others
,
but
Christ
upon
his
own
authority
,
I
say
unto
you
;
and
this
was
that
wherein
our
Saviour
excelled
all
other
preachers
.
For
the
substance
and
matter
of
his
doctrine
it
was
wonderfull
heavenly
,
yet
for
the
substance
of
it
it
had
been
formerly
preached
,
but
no
one
ever
preached
upon
their
own
authority
before
:
his
doctrine
differed
from
the
Prophets
and
all
other
teachings
in
heavenlinesse
and
clearnesse
,
but
that
was
only
in
degree
,
but
in
respect
of
his
authoritative
preaching
it
differed
but
in
kinde
.
2.
In
respect
of
the
people
;
the
meaning
may
be
thus
,
That
the
Sermon
of
Christ
came
with
such
authority
and
power
upon
their
spirits
,
that
they
were
fully
convinced
of
the
truth
of
those
things
he
preached
,
which
conviction
in
any
proportionable
measure
they
never
had
experience
before
of
,
as
often
as
they
had
heard
the
Scribes
preach
.
3.
Or
may
it
not
be
to
shew
,
that
though
they
were
astonished
,
yet
it
was
not
upon
right
grounds
,
for
whosoever
is
taken
with
the
eloquence
,
pronunciation
,
or
any
thing
else
in
a
Sermon
,
besides
the
holinesse
of
the
matter
that
is
delivered
,
though
their
delight
be
spiritual
in
respect
of
the
object
;
for
it
is
the
Word
preached
that
delights
them
,
yet
in
respect
of
the
formality
of
their
delight
,
viz.
the
ground
why
they
are
delighted
in
the
Word
preached
is
carnal
.
And
if
you
take
the
word
so
,
then
this
reason
of
their
astonishment
is
set
down
,
that
we
might
understand
that
this
our
Saviours
Sermon
did
astonish
them
,
yet
it
did
not
convert
them
.